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will analyse these possibilities in the light of the social, political, economic, cultural and religious reality in Guatemala. The following is a presentation of the profile of these churches from their perspective in dialogue with contemporary studies on the issues.\u000AB. THE CONTRIBUTORS TO THE EMERGENCE OF THE NEO-PENTECOSTALS\u000AAlthough most of the NPCs rose up independently of other churches, most of them have some links with the Pentecostal and historical churches and para-ecclesiastical entities. Certain continuity and discontinuity with Pentecostal style churches with relation to theological, liturgical, missional characteristics and social composition of the membership will be specially observed.\u000A1. Local Churches\u000ATwo Pentecostal churches were important in the way that the NPCs emerged at the end of the 1970s until the mid 1980s. Unlike the Assemblies of God and the Church of God these churches grew independently.\u000Aa. The Calvary Church\u000ASome studies show the \u2018Calvario\u2019 church was the generating nucleus in the formation of some leaders of Neo-Pentecostal Guatemalan churches. This church was established half way through the twentieth century in Guatemala. According to Zapata this church originally started within the Spanish American Inland Mission whose bases were in the United States and Canada (1982: 151). They started their work in Guatemala in 1947 under the coordination of the missionary Norman Parrish. Alongside other helpers he established ten churches in three departments of the country. Two years later they had thirty churches and a membership of between 3,000 and 4,000. After the visit of a Pentecostal preacher, Margarita Erdman in 1963, this church experienced a charismatic revival (IO2). This\u000A64\u000A