Page 39 - tesis

put on healing and evangelism; 3) salvation as a gift of God\u2019s grace which cannot be lost; 4) the gospel of health and wealth; 5) spiritual warfare and 6) a post-millennial type of eschatological perspective.\u000AThe following general characteristics were noted: 1) charismatic leadership and vertical type of governance; 2) social composition especially of the middle and high classes, which in the last few years there has also been growth among the lower middle and working classes; 3) new forms of worship; 4) the use of mass media and 5) an entrepreneurial methodology in church organization and mission; 6) participation of the faithful in politics 7) the promotion of the laity and 8) missionary vision.\u000AGuatemalan Neo-Pentecostalism has theological, sociological, liturgical and organizational emphases, which differ clearly from classical Pentecostalism, and connect it to global Neo-Pentecostalism. These characteristics are not applicable to all NPCs. They vary according to the context and social class where they are to be found. Some of the beliefs and characteristics mentioned can also be observed in Pentecostal churches. Some authors say that the NPCs present a model of the Pentecostal church of the future (Wilson 1998: 146). It is also important to distinguish the Guatemalan NPCs from the \u2018Charismatics\u2019. In the United States and Europe the term Neo-Pentecostal and Charismatic13 refer to the similar movement (Berberi\u00E1n 1983:13; Hocken 1994:191-213).14 In both contexts reference is made to Charismatics within the Evangelical world as well as among Catholics. However, it is not possible to apply this double description in Guatemala. The Guatemalan Neo-Pentecostals reject all links to the Catholic Church and so do not like to be called Charismatics. Virgilio Zapata while describing the beginnings of the Guatemalan Neo-Pentecostal movement says the following:\u000AWhenever some groups made up of people from the Catholic Church practice \u2018these gifts\u2019 and are called \u2018Charismatics\u2019, the Protestants who use the same \u2018gifts\u2019 or \u2018charismas\u2019 (at least in Guatemala), prefer not to be called \u2018Charismatic\u2019 in order to be differentiated\u000A13See the differences that Vinson Synan (1992) makes about the Charismatism in the United States.\u000A14 According to Samuel Berberi\u00E1n, the Pentecostal or Charismatic Movement in the United States arose both in the Protestant as well as the Catholic sectors. The first was born in 1960 and the second in 1967. According to some authors the Charismatic Movement in the United States is not static, and has been through substantial changes. See Peter Hocken\u2019s article, \u2018The Charismatic Movement in the United States\u2019.\u000A26\u000A