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thoughts and social practice of the NPS can be placed in Ron Sider\u2019s first typology, about \u2018social aid\u2019 (1993: 139-140). Not all the churches however give the same importance to social aid. Some even believe that it occupies a secondary place in their mission. The majority of these churches channel their resources to evangelistic mission which includes the building of huge church buildings. These construction projects are the object of criticism both within the Evangelical church and without because of the investment of millions of dollars which are used from their budgets, money which comes from the members\u2019 pockets.101\u000AWith the exception of the social programme \u2018Manos de Amor\u2019 of the ESH and Casa Bernab\u00E9 of ICV, the majority of the programmes remain at the level of social assistance. This tendency can be also observed in other churches. A Guatemalan historian comments in this line of thought that the social projects of the Evangelical church in Guatemala provide mostly \u2018assistance\u2019, that social responsibility does not yet form a part of the thinking of the churches and that they have not penetrated in the macro spheres of social life (IO2). Later on the social projects of these churches and their Neo-Pentecostal theology will be analyzed.\u000AFinally, the researcher observed that the pastors of the IVF, IFG and LDG churches, whose membership is middle and working class, presented a less elaborated message about the social issues and showed less concern for social problems of the country. Some pastors recognized that the social impact of the Evangelical church is poor, and that they do not have a theology of social responsibility. What they have at the moment is more the result\u000A101 The Mega-Frater which has a capacity for 12,200 was inaugurated in 2007. This construction cost about $30 millions (Nuevo Siglo 2007:8). This church has received a series of criticisms from both the evangelical world as well as from secular society. According to Pastor L\u00F3pez, Mega-Frater church is a symbol of progress which shows a \u2018change of image\u2019. He underlines that \u2018it is important for us Latin Americans to be able to have things of excellence with our own resources (both human and economic) as he concept that the Latin American is not capable persists\u2019 (in Obras 2002: 8). A evangelical journalist questions this posture affirming that the mega church buildings are built because that was the instruction given by the anointed one and because of this they dispose of millions of quetzals in the face of a people who are dying of hunger, and thirst for justice (Callejas \u2018La mentira convertida en ideolog\u00EDa\u2019 in El Per\u00EDodico, Guatemala 25 de septiembre 2002). When Lopez was asked about the huge investment in the mega-Frater church project he justified the construction emphasizing that they do not leave aside social responsibility as they have their own social projects (Lorena Seijo\u2019, Prensa Libre. 2003:14-15)\u000A192\u000A