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formula of changing society through changing individuals, the NPCs middle and upper classes include managerial vision, in which Christians take control of society and reform it from above. Today, \u2018Evangelicals are groping for ways to translate a reformation in personal morality into a reformation in public morality\u2019 (1994: 109-110).\u000AOther authors from different angles have arrived at similar conclusions. Martin considers Latin American Pentecostalism a potential movement for social change. He says Pentecostalism gives its members a new self concept, new initiative models and voluntary organizations that could become alternative paradigms for society (1990: 289). For Martin, Protestantism might cause a peaceful cultural transformation, and he emphasises that Pentecostalism \u2018provides the push and shove of individual or group advancement rather than political revolution\u2019 (1990: 202, 204). Miller & Yamamori (2007) indicate that within the Pentecostal churches a movement with a holistic emphasis on mission is rising up which they have named \u2018Progressive Pentecostalism\u2019.\u000AVirginia Garrard-Burnett affirms that Protestantism has a key role to play in social transformation of individuals and communities in Guatemala. She underlines that \u2018Protestantism, on a spiritual and practical level, is both a conduit for change and a mechanism for coping with crisis within the traditional community\u2019 (1989a: 7, 9, 12). Peter Berger goes further saying that \u2018within Latin American Protestantism, we can see the emergence of a solid bourgeoisie that can guide the development of democratic capitalism\u2019 (1990: ix).\u000ALatin American authors like Mariz (1995a, 1995b), Frigerio (1994) and Wynarczyk, Seman & Majo (1995), consider Neo-Pentecostalism as a Latin Americanized movement and with a larger orientation towards the world. Frigerio points out that their theological orientation and individual action of their members to Christianize society make them a more world- transforming movement (1994: 23). Other scholars of Protestant phenomena do not agree with Stoll\u2019s thesis. Jean-Pierre Bastian says that Protestantism (especially Pentecostalism) does not represent social reform but rather an adjustment of\u000A4\u000A