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partial image of the phenomenon. Analyses from the perspective of the conspiracy theory see this phenomenon as a foreign intervention without their own identity and life4, or they are interpreted to be a secondary movement (including the Neo-Pentecostals) looking for acknowledgement and recognition by the State so as to widen their space in the face of dominant Catholicisim (Bastian 1990: 240).\u000AMost of the studies have given much attention to Protestantism in general.5 For example, the works of Virgilio Zapata (1982) and Garrard-Burnett on Protestantism in Guatemala (1986, 1989 a & b, 1998, 2007) provide a global and deeper overview of their history and social role in society, and at the same time, help to understand the historical background of Neo-Pentecostal churches. The studies of Reina & Schwartz (1974), Benjamin Paul (1987, 1988), Golding & Metz (1991), Garrard-Burnett (1989a and 1989b), Amy Sherman (1997) gives more attention to rural Protestantism from an anthropological, ethnological and neoliberal perspective within indigenous communities. Stoll analyses the growth and impact of Evangelicals in the context of political violence within the indigenous region in the Guatemalan highlands (1993). The studies of Rose and Schultze talk about [Neo-Pentecostalism] NEOP, but then concentrate on aspects of education and media (1992). James Grenfell makes a general study of the political participation of Evangelicals (1995). Dennis Smith (1990) and Douglas Petersen (1996) make specific reference to Central American Pentecostalism.\u000APaul Freston in more recent works analyses the phenomena of Pentecostalism and Charismatism in Latin America including Guatemala (1997, 1998 a & b). Cant\u00F3n in her work Bautizados en Fuego (1998) makes a more specific analysis of the Pentecostal churches (as well as other Evangelical churches) in the department of Sacatepequez, and\u000Amission. The Neo-Pentecostal world is in the process of developing in the area of theological formation and the production of Christian literature. Although this thesis refers to some materials a further analysis is needed to determine the orientation of their contents.\u000A4 The following documents present the Catholic point of view. La Carta Pastoral sobre los Grupos no Cat\u00F3licos (1989), of Pr\u00F3spero Penados del Barrio the Archbishop of Guatemala. Also Jes\u00FAs Garc\u00EDa Ruiz attacks Evangelicals in his article \u2018Las sectas fundamentalistas en Guatemala (1985).\u000A5 The book by Virgilio Zapata on La Historia de la Iglesia Evang\u00E9lica en Guatemala (1982) includes only a few of these churches in his analysis. Samuel Berberi\u00E1n study of the Movimiento carism\u00E1tico en Latinoam\u00E9rica (1960-1980), (1983) mentions tangentially that these movements are growing in Guatemala.\u000A 17\u000A