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vision that the national elite have of their world (1998: 129). In other words, they did not just come because of religious reasons but also through the socio-economic and culture attraction of these churches.\u000AGrowth of these churches was not necessarily the product of immigrants arriving to the city as Willems said (1967: 13), but rather the establishment of the urban population. Of course the pastors of Pentecostal and NPCs churches affirm that growth has been reached essentially through a special Christian revival of divine origin in the country. Droogers from an anthropological point of view affirms that \u2018Pentecostalism should not only be explained by external factors, reducing it to a reflection of societal trends or of religious competition. The internal process should be studied in detail and in context\u2019 (1998: 27-28).\u000AThe growth of the NPCs is part of the process of expansion of the Evangelical church in Guatemala. Neo-Pentecostals emerged as a part of an Evangelical revival which affected all of the country towards the end of the 1960s, and they are the churches which are growing more rapidly in the 2000s in all of the country. According to an analysis of SEPAL these are the churches which show a faster growth rate in the Guatemalan urban areas (2003:14).\u000A(6) Hoping for social impact at the national level\u000AEvangelical advances in social issues are not the agenda of all churches. Most of the denominations and independent churches need to know, understand and commit themselves to this part of the church\u2019s mission. Evangelical social programmes are few in comparison to the number of churches. Current social programmes emphasize social aid and personal and family ethics. Revival which these churches experience is essentially in the spiritual sphere.\u000ABull\u00F3n says that Evangelical revival should impact both the spiritual as well as the social spheres (1998: 103-104). The spiritual impact of Evangelical revival needs to be\u000A62\u000A