Showing posts with label Rex Humbard. Show all posts
Showing posts with label Rex Humbard. Show all posts

Monday, September 18, 2017

Rex Humbard, Premier Televangelist Who Blessed Millions


Rex Humbard, Premier Televangelist Who Blessed Millions

By Julio Severo
The first time Rex Humbard met Elvis Presley, “the King of Rock and Roll” asked the televangelist a pointed question:
Rex Humbard
“The Lord’s coming soon, isn’t he?”
Maude Aimee Humbard, Rex’s wife, said to Presley, “I’ve been praying that you would dedicate your life to Jesus Christ.”
“Elvis went to pieces,” Humbard wrote. “He cried so hard he began to tremble.”
Humbard wrote that he and his wife joined hands with Presley and prayed for him. Then, at the end of the meeting, Presley said, “You and Maude Aimee coming here today and praying with me is the most wonderful Christmas present that Elvis Presley has ever received, and I want to thank you.”
The relationship between the televangelist and the late music icon is explained in Humbard’s book, The Soul Winning Century, The Humbard Family Legacy… 100 Years of Ministry 1906-2006, published in 2006 by Clarion Call Marketing of Dallas.
Humbard preached a sermon at Presley’s funeral in 1977 in Memphis.
According to the New York Times, “Elvis Presley was a loyal viewer” and admirer of Humbard.
Even though coming from a background as a gospel singer in the Assemblies of God, Presley draft away from the Gospel. He began to get interested again in the Gospel only through the simple message of Humbard, a charismatic televangelist.
Presley attended no church and Humbard’s program became his weekly service. Just as Presley, millions of people did not attend any church, or because they were not Christian or any other eventuality.
“The vast majority of people do not go to church and the only way we can reach them is through TV,” Humbard wrote in his autobiography, “Miracles in My Life.”
“We must go into their homes — into their hearts — to bring them the gospel of Jesus Christ.”
The special slogan of his program was “You Are Loved!”
His program became an important service even in Brazil. There was a time when my mother had no church near to go, and Humbard’s program was our only church service and encouraged us as nothing else did.
Rex Humbard was the first evangelist to have a weekly national television program in America. His program combined some elements of popular entertainment with evangelism, an approach also followed by Billy Graham. They were pioneers in combining preaching and music.
In spite of the modern approach, he said to his audience, “What America needs is an old-fashioned, Holy Ghost, God-sent, soul-savin’, devil-hatin’ revival!”
Humbard’s grandchildren singing in his TV program
His program was very pro-family: Humbard, his wife, children and grandchildren sang Christian songs in each program.
Humbard began his career in broadcasting at age 13, singing gospel songs on radio. He was ordained during the 1940s and in 1949 he began airing his sermons from a CBS-TV affiliate in Indianapolis, when the visual medium was largely untapped by evangelists. In 1952, weekly Sunday messages began broadcasting from his nondenominational Cathedral of Tomorrow, a renovated theater that seated 5,400 people, in Cuyahoga Falls, Ohio.
Later, his program, carried by more than 2,000 TV stations and broadcast in some 77 languages, featured revival preaching mixed with lively musical numbers, including folksy guitar music and songs performed by Humbard, a choir, and guest performers such as Johnny Cash and June Carter Cash.
In the last 1970s, B.J. Thomas, a popular singer, appeared in Humbard’s show, telling his testimony of conversion to Jesus Christ and singing Christian songs. After Elvis Presley, B.J. Thomas was probably the most famous American singer in that generation.
At its peak of popularity in the 1970s, Humbard’s program attracted some 20 million viewers.
His ministry eventually extended to Canada, Europe, the Middle East, Far East, Australia, Latin America and Africa, giving it a worldwide reach of 8 million viewers, greater than any of his contemporaries by the late 1970s. In Brazil, he attracted large crowds at the giant soccer stadium in São Paulo for weeks.
Critics of televangelists often accuse: “Why are not televangelists going to preach the Gospel in faraway poor nations?” Rex Humbard did it. He spent millions of dollars, of the donations from his U.S. supporters, to have a Christian program reaching Africa, Brazil and Latin America.
Poor nations could not afford his program. Even so, U.S. supporters donated to helped Humbard to reach these nations.
“One of the distinctions of Rex Humbard’s ministry is the popularity maintained in South American countries, especially Brazil, where during a recent crusade appearance in Rio de Janeiro, more than 180,000 people filled a soccer stadium to hear the word of God,” according to Fort Worth Star Telegram.
“Seek the Savior,” Humbard would urge, “and all other moral problems will solve themselves.”
Humbard’s Sunday television program premiered in Brazil in the old Tupi Network, currently SBT, in 1975. This program, which was the first major charismatic influence in Brazil and began when there was no charismatic (neo-Pentecostal) church in Brazil, drew soon the attention of evangelicals from different denominations, and when Humbard visited Brazil for the first time in 1978, 80,000 people filled the Pacaembu stadium, in São Paulo, and 100,000 filled the Maracanã stadium, no Rio de Janeiro.
Humbard family in Brasília, Brazil
Subsequently it was broadcast by Manchete TV until 1984, when it went offline because of lack of financial resources.
In one service alone, in Rio de Janeiro, Brazil, more than 180,000 Brazilians attended the one televised crusade meeting and over 100,000 came forward to dedicate their lives to Christ. In the South American crusades, over one million people attended in person to hear the family sing and Rex bring the word.
In his crusades, he would ask: “How many of you here believe in Jesus Christ? Let’s see your hands.” A sea of hands would rise.
Last month, my Portuguese blog received this message from a reader:
“Today, August 8, 2017, as a 57-year old man reviewing my papers and an old picture of him [Humbard] and wife and children dated February 1978, I had the curiosity to see (know) on internet news about my spiritual father wondering if he still was in this our material world, but I learnt about his passing 10 years after. On October 1977, I was a teenager when I began to watch on TV Pastor Rex Humbard, and I fell in love with his messages. I was extremely Catholic in that time, but one day on October 1977 I was watching him in a very small TV set that my father had received as a gift from his boss, a kindhearted bank clerk. In this point the Holy Spirit touched me powerfully and I spent some three days silently and discreetly crying, so that my family would not perceive it. Afterwards, a Baptist minister explained to me that it was a conversion and, to sum up, from that point on my life experienced only victory.” — Deli, in Ibirataia, Bahia, Brazil.
Humbard’s reach was incredible. He had a major role in the expansion of the evangelical, Pentecostal and charismatic (neo-Pentecostal) movement in Brazil.
In 1977, 500 million heard or saw Humbard’s one-hour radio/TV gospel service broadcast from Jerusalem on Christmas Eve in seven languages simultaneously.
He was termed one of the “Top 25 Principal Architects of the American Century” by U.S. News & World Report on December 27, 1999.
Humbard grandchildren praising Jesus
Humbard not only witnessed a century of Pentecostal expansion, he contributed significantly to the growth of the worldwide Pentecostal and charismatic movement. It is doubtful whether Evangelical and Pentecostal Christianity would have spread as wide and as fast as they have during the past half century without the work of televangelists.
Televangelists, 1979. Left to right  Demos Shakarian, Billy Graham, Rex Humbard, and Pat Robertson.
Humbard paved the way for generations of televangelists, not only using television to spread his message but also building his own studio broadcasting facilities along with his church. And he kept up with advances in aviation, flying his staff to televised rallies all over the United States and Canada; by 1971 he had bought his third plane, a Lockheed Electra turboprop.
In the late 1960’s, Time Magazine came to Akron, Ohio, to meet with Rex Humbard in preparation for a feature story. The magazine’s editor-in-chief himself flew to Akron to write the story.
After meeting with Rex and his family for many days, he explained to Rex that he did not know what to call Rex and his ministry. As far as the editor-in-chief understood, Rex was a pastor, evangelist and a television preacher. When the article came out in print, the editor had chosen a unique phrase to describe Rex, referring to him as simply “the Tele-Evangelist.”
This was a totally new phrase, never before used to describe a television pastor.
Time magazine said, “Today, Rex Humbard has come closer than any other human being in history… to preaching the Gospel in all of the world… more than any other evangelist, he has taken up the challenge.”
His full name was Alpha Rex Emmanuel Humbard and he was a son of an itinerant preacher, Alpha E. Humbard, and Martha Bell Childers Humbard. When he was 2 days old, he said, his mother consecrated him to God’s service.
His father was born in 1890 near Little Rock, Arkansas, and he had a rough childhood. Poverty, fights, liquor, and hard work dominated the world in which young Alpha was reared. However, he sensed God’s calling at a young age and overcame the odds to answer this call. Alpha was a practical, direct, no-nonsense kind of preacher whose compassion for people overcame any deficit created by his lack of formal education. Perhaps it was this lack of high culture — combined with a dependence upon God — that allowed him to touch the masses where they were at.
Alpha once recalled that a seminary-trained minister bitterly complained that, while he was a learned man with good diction and degrees, he could not draw the crowds like Alpha, whom he described as “an old farm boy, a clodhopper who can’t talk good English.” Alpha recalled that he recommended that the minister throw away his cigar, which he was smoking while complaining, and get on his knees and pray. Alpha was not alone — his innovative, sometimes rough-and-tumble ways reflected a whole generation of early Pentecostal preachers.
He attended the Assemblies of God in 1914, but never joined that church. Alpha built up a thriving church, orphanage, and publishing house near Hot Springs.
Alpha’s group seemed not to espouse strange tongues as the initial evidence of the Holy Spirit, as taught by the Assemblies of God. This view would put him in par with modern charismatics, who do not see the gift tongues as the first evidence. It attracted independent-minded Pentecostals from across the nation.
It was into this Pentecostal entrepreneurial preacher’s family that Rex Humbard was born in 1919. In the summer of 1932, young Rex watched a Ringling Brothers and Barnum and Bailey Circus tent fill with crowds in Hot Springs. While he was not allowed to attend such “worldly” diversions, he did draw some heavenly inspiration from the event. He promised himself that he would “spend [his] life trying to put God on Main Street.” As he grew up, he saw how gospel music attracted crowds.
It should come as no surprise, then, that Rex met his wife, Maude Aimee, while singing gospel music. Rex not only impressed Maude Aimee, but also her pastor, Albert Ott of Bethel Temple Assembly of God. Ott brought the Humbards on staff at his Dallas church. Rex and Maude Aimee married in 1942 and traveled with the Humbard family ministry for the next ten years. Following a successful meeting in Akron, Ohio, Rex decided to leave the family ministry and to pastor a local church in 1953. The Akron congregation, Calvary Temple, was renamed Cathedral of Tomorrow when a large round building was erected in 1958. Seating 5,400 people, it became one of the largest churches in the United States.
Rex, like his father, did not teach initial evidence doctrine of the baptism in the Holy Spirit and emphasized evangelism rather than Pentecostal doctrines. This caused some confusion among some evangelicals and Pentecostals, who were uncertain which camp he was in.
Rex Humbard praying for prayer requests from viewers. Each program had room to pray for healing, salvation, deliverance and prosperity.
Humbard had not formal theological training, but this was no barrier for his powerful ministry. Although he lacked a theological degree, Humbard was ordained in Greenville, South Carolina, where the family had run a revival meeting, and received credentials from an organization of independent Pentecostal ministers.
Unlike Pat Robertson, Rev. Jerry Falwell and other televangelists, Humbard, as Billy Graham, avoided the political messages of the religious right. “For me to preach about the Vietnam War,” he said in the early ’70s, “would be like going to a blacksmith to get a tooth pulled.” If Jesus were preaching today, he said a decade later, “He would never get into politics.”
His television programs were essentially praise and preaching programs that highlighted God’s love and forgiveness and avoided controversial political or doctrinal debates.
Humbard family in Brasilia, Brazil
In spite of not declaring openly his conservative, Pentecostal stances, he was attacked for his conservatism. On November 12, 1978, “Fantástico,” the largest-audience TV show in Brazil, criticized Humbard, Billy Graham and Pat Robertson through the lips of Rev. William Sloane Coffin (1924-2006), a liberal and pro-sodomy Presbyterian minister, who was interviewed by “Fantástico” to portray U.S. televangelists in a bad light.
In 1998, Humbard told about the major influences in his life. He said:
In my more than 66 years of full-time ministry, four great religious leaders have had a profound impact on my life.
Dr. Billy Graham, who I have known for more than 50 years.
Oral Roberts, who in 1949 prayed the prayer of faith for the healing of our oldest son, Rex, Jr., who suffered from tuberculosis and was healed.
Kathryn Kuhlman, probably the closest friend my wife, Maude Aimee, and I have ever had, touched our lives in a wonderful and personal way.
Benny Hinn, who I have had the privilege of ministering with in his crusade meetings throughout the United States and Canada.
Humbard’s comment is a part of his introduction in the biography “Kathryn Kuhlman, Her Spiritual Legacy and Its Impact on My Life,” written by Benny Hinn. This Pentecostal biography was published by the originally Calvinist publishing house Thomas Nelson Publishers in 1998.
Kathryn Kuhlman (1907–1976) was no stranger to Calvinists. In the late 1940s, she held her healing services among Pentecostals and mainline Protestants, including at the First Presbyterian Church and at Carnegie Hall in Pittsburgh, Pennsylvania.
One of the major sources for this article on Humbard was the book “The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901-2001,” written by Vinson Synan and published by Thomas Nelson Publishers.
Paradoxically, in 2013 Thomas Nelson Publishers published the book “Strange Fire,” by the radical Calvinist theologian John MacArthur, which misrepresented many experiences of Pentecostal televangelists as “demonic.”
Christians should avoid aggressive ministers who are busy attacking other Christians over petty issues. In the 1980s, I had several Humbard’s books, including on biblical prophecy and on how to be prosperous. I had received these books free of charge because, when I received them in the 1970s, I could not afford them. I kept them with me for years.
Among Humbard’s books there were: The Prayer Key New Testament, How to Live Life and Love It, Your Key to God’s Bank and many others. They were books encouraging supernatural experiences when there was no charismatic (neo-Pentecostal) church in Brazil.
Your Key to God's Bank: How to Cash Your Check for Spiritual Power, Physical Healing, Financial Success
Then came an Assemblies of God minister saying that Humbard was a “prosperity gospel” heretic and that his message was demonic and that I should burn his books. I did so, and today I am repentant from following his misguided advice. Two years after the radical advice, the Assemblies of God minister lost his ministry in a terrible scandal with a prostitute. In contrast, Humbard had never been involved in sexual scandals.
While anti-charismatic ministers accuse ministers like Humbard of exploiters and nothing else, the Rex Humbard ministry in Brazil had a wonderful policy that you could order books by paying whatever you could afford. If you could afford nothing, they would send you their books anyway. It is a generosity I never saw anti-charismatic ministers doing. It was through this generosity that I received Humbard’s books and I learnt.
Although Rex Humbard came from a Pentecostal background and sometimes he talked about prosperity, he did not emphasize such issue in his ministry. There was balance. The following statement was made by the director of public relations for his church: “The Cathedral of Tomorrow is not Pentecostal; neither is the pastor or any of the staff. Neither are we affiliated with any Pentecostal organization, and the magazine is not slanted at the Pentecostal message at any time. We are an interdenominational evangelistic church.”
The statement should not be interpreted to mean that the church was anti-charismatic, but rather that it was determined to avoid controversy. Prayer for the sick and anointing with oil were a regular part of the service, but the stress was always on the message of salvation. It was a formula that worked with a great deal of success.
Humbard (August 13, 1919 — September 21, 2007) was the most balanced charismatic preacher in his generation, and his ministry blessed millions.
With information from:
Catholic University of Pernambuco.
The Cambridge Companion to Pentecostalism (Cambridge Companions to Religion). Cambridge University Press.
New York Times.
Darrin J. Rodgers, in Flower Pentecostal Heritage Center.
Britannica Encyclopedia.
Washington Post.
Christian Broadcasting Network.
Akron Beacon Journal.
George Thomas Kurian, Nelson’s Dictionary of Christianity: The Authoritative Resource on the Christian World, Thomas Nelson.
The New International Dictionary of Pentecostal and Charismatic Movements: Revised and Expanded Edition. Zondervan.
Encyclopedia of Religion, pages 7711-7712. © 2005 Thomson Gale, a part of The Thomson Corporation.
Christian Post.

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Monday, August 04, 2014

U.S. Betrays Military Men Who Protected Brazil from Communist Threat


U.S. Betrays Military Men Who Protected Brazil from Communist Threat

By Julio Severo
Henry Kissinger once said, “In this world it is often dangerous to be an enemy of the United States, but to be a friend is fatal.”
Brazilian military officials, who made significant sacrifices to protect Brazil from the massive Soviet, Chinese and Cuban communist threat in the 1960s and 1970s, will know what Kissinger meant.
According to the Brazilian paper O Globo, by a resolution of President Barack Obama, the U.S. government has created a task force to identify documents produced between 1964 and 1984 regarding the “crimes” committed by the Brazilian military to repress communism.
This task force will help the “Truth Commission” created by a Brazilian government laden with “former” communist terrorists intent on revenge against military men.
The O Globo report said that U.S. Vice President Joseph Biden has delivered 43 U.S. documents to the Brazilian government under Marxist Dilma Rousseff, who was a member of a communist group that committed slaughters, bank robbery and terrorist attacks in the 1960s.
The Brazilian Armed Forces, which during that time received U.S. assistance against the communist threat, have been under increasing attack from the ruling Left. However, whereas their counterparts in other Latin American nations have been condemned and jailed, they have barely been able to survive the massive government and media onslaught from the Left. Now, with the official assistance of the U.S. government, they will be condemned for saving Brazil from Soviet, Cuban or Chinese “democracy.”
The Brazilian Armed Forces were not perfect, and definitely, they were not representative of a genuine democracy. But without them, Brazil would be today a communist hell, a gigantic Cuba. It is not so because of them and American assistance.
America was not perfect either. John F. Kennedy, for example, was more focused on his lovers supplied by the Mafia than on the Soviet Union and communism. Even so, we supported him, because the Soviet menace was vastly more dangerous than his immoral lifestyle.
According to O Globo, the U.S. Embassy in Brazil is in constant touch with the Brazilian socialist government to provide more U.S. papers against “crimes” by the Brazilian Armed Forces against communist militants.
Reportedly, according to the leftist New York Times, “One of the most egregious cases of military abuse was the destruction of a rural guerrilla group in the Amazonian region of Araguaia in 1972. A small band of 62 anti-military combatants was wiped out—there were no prisoners or survivors; no information whatsoever was ever provided to their families.”
In 2009, I talked to an old evangelical minister from Araguaia. As he told me, about 3,000 recruits had been sent by their commanding officer, who expected to face a militarily inexperienced communist force. They were mistaken. The recruits, mostly 18 and 19-year-olds, were decimated. Corroborating the minister’s narrative, a Lutheran told me that one of these recruits was from his Lutheran church in Brasília, Brazil. The young man was sent to Araguaia and never returned.
What the Brazilian Army did not know was that the militant Araguaia guerrillas had been trained in China and Cuba. After all, they were members of the Communist Party of Brazil. After the massacre, special military forces were sent to Araguaia, and the communist guerrillas were treated the same brutal way they treated the young recruits.
Today, Brazilian socialists — including Dilma Rousseff — do not point out the communist threat to Brazil. They just say that they wanted to bring “democracy” to Brazil — the same ideological tyranny ruling in Cuba and the Soviet Union.
Undeniably, Brazil did not have a democracy, and for democracy, I mean the political system America’s Founding Founders had envisioned — without Masonry and its schemes of New World Order, of course. But at least Brazil had a military rule that protected the basic rights of its people. My mother accepted Christ during this time by hearing Billy Graham and next she was spiritually encouraged by the preaching of Rex Humbard and Pat Robertson. All of these American preachers were present on Brazilian television, some daily, while the Brazilian Army was protecting Brazil from an ideological threat that would have exterminated the Brazilians’ freedom to hear the Gospel.
While Brazil was solving the Araguaia guerrilla problem in the early 1970s, Henry Kissinger was preparing his infamous NSSM 200 (National Security Study Memorandum 200). According to Dr. Brian Clowes, who wrote an excellent essay, “Exposing the Global Population Control Agenda,” the primary purpose of the massive U.S.-funded population control efforts has been to maintain access to the resources of less-developed countries, and Brazil was included in the NSSM 200 as specially targeted.
Dr. Clowes said, “NSSM 200 is critically important to pro-life workers all over the world, because it completely exposes the unsavory and unethical motivations and methods of the population control movement.”
According to Clowes, NSSM 200, also known as the “Kissinger Report,” was the result of collaboration among the Central Intelligence Agency (CIA), the United States Agency for International Development (USAID), and the Departments of State, in an effort to reduce the world population, through the United Nations and other international agencies, to meet the strategic interests of the U.S. government.
I doubt much that the Founding Founders had envisioned a nation exploiting others. I doubt that they would have called it a democracy.
Kissinger was right: It is fatal to be a friend of the United States — this is, of the U.S. government. Now the U.S. government is helping the Brazil Truth Commission to condemn the Brazilian military men who, despite their imperfections, kept the communist threat out and Billy Graham, Rex Humbard and Pat Robertson in Brazil.
I could add that it is equally fatal to be a friend of the World Council of Churches (WCC), which has worked for many years to defend Brazilian communists and is helping the Truth Commission too. The WCC behavior, in its socialist passions, is a betrayal against Christian brothers and against the Gospel.
Yet, it has never been fatal to be a friend of Billy Graham, Rex Humbard, Pat Robertson and other American followers of Jesus Christ. In my case, I have been greatly blessed by my friendship with American followers of Christ, and I can say that during the military rule the greatest blessing Brazil ever experienced was the public and free preaching of Billy Graham, Rex Humbard, Pat Robertson and many others.
The Brazil Truth Commission, now helped by the U.S. government, will perpetuate the lie that communists wanted just to bring “democracy” — which means now, for the current socialist White House, to impose the gay agenda around the world, and which means, for the current socialist government in Brazil, to mimic it.
If the Truth Commission were really about truth, it would confirm that there was a communist threat. It would also confirm that during the military rule in Brazil, different from communist tyrannies, there was total freedom for the greatest Truth: the Gospel of Jesus Christ.
The biggest socialist threat today is the imposition of abortion and the gay agenda. As ever, the preaching of the true Gospel is the biggest hindrance to this threat.
Human beings, even nations, cowardly betray — as shown by Kissinger. But Christ never betrays.
The betrayal against Brazil did not begin with Obama. In the 1970s, Jimmy Carter was supporting WCC in its efforts to help communists in Brazil. Some of them, including socialist Presbyterian ministers, were exiled to Geneva, the WCC headquarters, others to the U.S. Then papers were produced by both against the Armed Forces in Brazil. Now the Obama administration is delivering these and other materials as a final blow.
And, of course, NSSM 200 is the biggest U.S. betrayal against Brazil, and other nations.
I hope that the Brazilian military men who are being treated as criminals by the Brazilian and U.S. socialist governments accepted Christ after hearing Billy Graham, Rex Humbard and Pat Robertson, because only Christ can help them now.
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Tuesday, October 01, 2013

A Charismatic Response to “The Growing Crisis Behind Brazil’s Evangelical Success Story”


A Charismatic Response to “The Growing Crisis Behind Brazil’s Evangelical Success Story”

Julio Severo addresses misconceptions and missed targets on article by Brazilian Presbyterian theologian

By Julio Severo
In his The Gospel Coalition blog, Brazilian Calvinist theologian Augustus Nicodemus Gomes Lopes said, “When Paulo Romeiro wrote ‘Evangelicals in Crisis’ in the mid-1990s, a book that has remained a bestseller among Brazilian evangelicals, he addressed just one of the many ways in which evangelicalism had collapsed in Brazil, namely, its inability to halt the spread of prosperity theology.” (Link: http://archive.is/hjNXb)
He mentions “Prosperity Theology” three times. Strangely, Liberation Theology and its Protestant version, Theology of Integral Mission, are missing in his text.
Even though Theology of Integral Mission is a problem predominating among Brazilian Calvinists, Nicodemus focuses nominally only on the Prosperity Theology, which is loosely followed by neo-Pentecostal (neo-charismatic) churches.
In the simplest terms, Theology of Integral Mission, which is embraced by theologians and leaders mostly from wealthy Reformed churches, is an approach leaders employ to teach the poor to look to the State as a provider for their material needs. In contrast, Prosperity Theology is loosely followed and practiced in Brazilian neo-Pentecostal churches, where the poor are taught to look after God as a provider for their material and spiritual needs.
Basically, both theologies came from the United States. In the 1950s, Rev. Richard Schaull, an strong adherent of the Social Gospel and later a Princeton professor, taught in the largest seminary of the Presbyterian Church of Brazil — the same denomination of Nicodemus.
His influence, firstly in the Presbyterian Church of Brazil, was impressive, and he was a precursor of Liberation Theology. His disciple, then Presbyterian theologian Rubem Alves, was also instrumental in the birth of Liberation Theology in Brazil in the 1960s.
Neo-Pentecostal churches began to appear in Brazil especially in the late 1970s, when Brazilian evangelical audiences were largely under the influence of televangelists Pat Robertson and Rex Humbard and their famous shows in Brazil “The 700 Club” and “You Are Loved.” Further, many were converted to Christ through these shows.
By the mid-1980s, Protestant leaders, including Rev. Caio Fábio, were worried that the Prosperity Theology taught in neo-Pentecostal churches was weakening the advance of the Theology of Integral Mission throughout the Brazilian Church. You can find more information in my free e-book here: http://bit.ly/15AJmMC
Caio Fabio, who was the most prominent leader in the Presbyterian Church of Brazil, eventually fell from grace over serious sexual and financial scandals in the late 1990s, after his sordid assistance to former Brazilian president Luiz Inácio Lula da Silva and his socialist Workers’ Party in drawing evangelical Christians.
The main enemies of neo-Pentecostalism and its Prosperity Theology have been leftist Protestants. Though not a leftist, Augustus Nicodemus finds it easier to attack nominally Prosperity Theology than the Theology of Integral Mission. When he was Chancellor of the Mackenzie Presbyterian University in São Paulo, Brazil, he admitted theology professors who were adherents of the Theology of Integral Mission, but no Prosperity Theology adherent was admitted.
Why has neo-Pentecostalism, not the Marxist Theology of Integral Mission, been his main bone of contention? Because of his theology, which has been in particular conflict with the vast evangelical majority in Brazil. Nicodemus is the leading cessationist voice in Brazil. Cessationism preaches that prophecy and other supernatural gifts of the Holy Spirit ceased 2,000 years ago.
He has had a hard time understanding how Pentecostal, charismatic and neo-Pentecostal churches have experienced such phenomenal growth. Nicodemus says: “According to the latest official census, evangelicals represent almost one-quarter of the total population of Brazil (22.5 percent). This is phenomenal growth, seeing that just 40 years ago they were only 2.5 percent.”
What he did not tell is that this massive growth has everything to do with supernatural gifts and the Holy Spirit. According to “The New International Dictionary of Pentecostal and Charismatic Movements: Revised and Expanded Edition” (Zondervan 2010), Brazil has the following evangelical profile:
Pentecostals 24,810,921 (31%)
Charismatics 33,970,683 (42%)
Neocharismatics 21,168,395 (26%)
Total Renewal: 79,949,999
According to the Portuguese Wikipedia, the Presbyterian denomination of Nicodemus in Brazil has 980,000 members. This figure does not mean that all Brazilian Presbyterians are cessationists. Many of them are charismatics.
His cessationism brings another problem: if current prophecy and other supernatural gifts among Brazilian Christians are not from God, who is provoking Pentecostal, charismatic and neo-Pentecostal growth in Brazil? Who is performing miracles among them? Satan?
Brazil is the largest spiritualistic nation in the world. Witchcraft, especially from African origin, is rampant. The clash between the dark powers of these occult religions and Pentecostal, charismatic and neo-Pentecostal churches and their spiritual gifts has resulted in massive conversions to Christ.
This clash is necessary. As Calvinist theologian Vincent Cheung said, “One answer to demonic supernatural power is a greater divine supernatural power. The Bible portrays numerous power encounters, where the miracle-working power of God overwhelmed the power of Satan. Consider the confrontations between Moses and the magicians, Elijah and the false prophets, Jesus and the demon-possessed, Philip and Simon, Paul and Elymas, and Paul and this girl with the evil spirit in our text. Paul cast out the spirit of divination, and the girl lost her ability. This is the biblical answer to the miracles of Satan. The solution is not denial, but discernment and domination.” (Sermonettes, Volume 7, Chapter Seven.)
As a cessationist, Nicodemus prefers denial and he sees many problems in the explosive Pentecostal, charismatic and neo-Pentecostal growth. He said, “How did evangelicalism reach this point of success and concurrent crisis in Brazil? Reformation theology and practice has never been fully known or adopted in our country, even among the Reformed churches.” So the evangelical crisis in Brazil stems from the fact that they have not, as he said, “known the doctrines of the Reformation in their fullness and power.”
But what is necessary to prevail in the clashes between dark spiritual powers and divine powers? To be filled with Reformation traditions or to be filled with the power of the Holy Spirit?
Nicodemus also said, “By disdaining centuries of tradition and theological interpretation, evangelicals found themselves vulnerable to any new interpretation, such as open theism, theology of prosperity, a new perspective on Paul, and so on.” No mention about the most important threat to the Reformed churches in Brazil, namely, Liberation Theology and its Protestant counterpart Theology of Integral Mission.
The leading advocate of the Theology of Integral Mission in Brazil is Rev. Ariovaldo Ramos, minister of the Reformed Christian Church. Recently, he praised Hugo Chavez as a hero for the weak and poor. His prominent leftist activities have gone unchallenged by Nicodemus and other Reformed leaders.
At best, Ramos has been silent about attempts by the Brazilian socialist government to legalize abortion and pass PLC 122, a bill criminalizing Bible criticism of homosexual acts. He supported the election of this government. In contrast, Marco Feliciano, a congressman and Assembly of God minister, has been outspoken against abortion and PLC 122.
Feliciano also supported the election of this government. But when a clash between values and government came, he chose values. Because of his public moral stances, he has been consistently attacked by the secular and religious Left, including Ramos.
In a darker contrast, Nicodemus is a member of ANAJURE, a Christian group in Brazil created to defend Christians and their civil rights, whose president has issued a public statement against Feliciano. Also, in 2010, after gay activists protested a public manifesto against PLC 122 posted on the website of his university, Nicodemus ordered its removal, bowing to gay demands.
Apparently, nothing of this has been a concern for him.
As a cessationist, he is worried only about Pentecostals, especially because of their lack of theological direction. Even among neo-Pentecostal churches practicing Prosperity Theology, the diversity of interpretations and practices is gigantic. For example, the most aggressive neo-Pentecostal denomination in Brazil, Universal Church of the Kingdom of God (UCKG), is cessationist, believes in miracles only by positive confession and prayer and rejects prophecy and other supernatural gifts of the Holy Spirit for today. UCKG preaches that manifestations of these gifts today are demonic — a stance not differing from the stance of their cessationist Reformed counterparts. UCKG founder Bishop Edir Macedo has been an outspoken abortion supporter. But in these two points — cessationism and abortion — UCKG has been an exception among neo-Pentecostal churches in Brazil.
There is an explanation for these immense differences. According to “The New International Dictionary of Pentecostal and Charismatic Movements”: “The diversity of global pentecostalism makes it impossible to speak of ‘a’ pentecostal theology, especially since a full-blown theology of the Christian faith from a classical pentecostal perspective has not yet been written.” This is especially true in Brazil.
Because he thinks basically in theological terms, Nicodemus probably sees little hope for such theology-less churches. In fact, for him this is a “crisis.” He said, “There is no easy way out of this crisis. However, there are some encouraging signs of change that I cannot leave unmentioned. One of them is the surprising growth of Reformed faith among Pentecostals. There are innumerable examples of Pentecostal pastors turning to the Reformed interpretation of the Scriptures. Sometimes even entire Pentecostal churches have undergone this change. I quote here an e-mail I received some weeks ago from a former Pentecostal pastor: Your book Spiritual Worship [first published in 1998 and now in its 5th edition] made our whole church stop speaking in tongues and changed our whole liturgy. We even had to change the sign on our building from ‘Assembly of God’ to ‘Reformed Church.’”
An Assembly of God church stopped speaking in tongues (and possibly stopped prophecies too), and cessationism won in the name of Reformation. But is this a spiritual victory?
Here is the Brazilian reality: Millions of lost souls are perishing. Spiritualism is widespread. Liberation Theology is rampant in the Catholic Church. Theology of Integral Mission is rampant in Reformed churches. And a Reformed theologian is interested on churches leaving charismatic experiences and becoming Reformed?
This is a very frivolous and irresponsible concern.
For decades, Theology of Integral Mission — not to mention free Mansory — has been a major problem among Reformed churches, and Nicodemus’ major worry is growth of Pentecostal, charismatic and neo-Pentecostal churches?
Recently, my blog exposed Nicodemus’ cessationism, and one of his fans commented that if the concern of Christians opposed to cessationism is healing, vision and prophecy, they should visit spiritualist temples to see all of this. So the false doctrine of Nicodemus and other Reformed theologians has inevitably led their followers to see just “spiritualism” in the Pentecostal, charismatic and neo-Pentecostal churches in Brazil.
This is a gross misrepresentation not only of God’s power, but also of His essential role in the phenomenal growth of the Brazilian Evangelical Church.
Would it make sense for a person living in France to see the most important problem of that nation as its language?
Why would you live in France if you disliked French? Would you try to convert French-speaking people into Portuguese-speaking people? Brazil is not France, but its evangelical population is massively Pentecostal, and Nicodemus wants to convert them to Reformed and, hopefully, to cessationists.
The prospect of Pentecostal churches turning into Reformed churches entails Reformed pitfalls.
Yes, Reformed contact could be helpful to Pentecostals in Brazil, but first Reformed leaders need to renounce, denounce and fight the Theology of Integral Mission prevalent among them. Otherwise, greater Reformed contact for Pentecostals will only bring more of the same crisis and confusion that started to defile Pentecostal, charismatic and neo-Pentecostal churches in the late 1990s by the literature and conferences of Caio Fábio, Ariovaldo Ramos and other Reformed leftist leaders advocating the Protestant counterpart of Liberation Theology.
Among Reformed (Presbyterian, Calvinist) churches, the defilement began in the 1950s! There is a liberal crisis plaguing Reformed churches in Brazil, but Nicodemus and other theologically trained leaders refuse to tackle it directly. Brazil is a cradle of Liberation Theology. Even so, Nicodemus never mentioned it in his article designed to point out only the crisis over Pentecostalism.
In the 1990s, I attended a Presbyterian church, of the same denomination as Nicodemus. They were greatly concerned about Prosperity Theology. To protect themselves, all the local Presbyterian churches encouraged collective subscriptions by their members to Ultimato magazine — the foremost Brazilian Presbyterian voice for the Theology of Integral Mission.
For years I have denounced Ultimato — which have consistently attacked conservatives. But Nicodemus and his cessationist comrades have never denounced it the way they denounce neo-Pentecostals.
There is a Reformed crisis in Europe and America, where mainline denominations are ordaining gay ministers and leading anti-Israel boycotts. Liberalism crept in largely unopposed, and the result is widespread apostasy. And since its beginning in Brazil, the Theology of Integral Mission movement has had prominent Reformed leaders.
If cessationism is a blindfold, this explains why even such non-liberal Reformed leaders as Nicodemus are unable to fight the Theology of Integral Mission the way they systematically fight Prosperity Theology and other Pentecostal practices, including the March for Jesus, which is led by Neo-Pentecostals opposed to abortion and PLC 122. The Presbyterian Church of Brazil (PCB) has a similar event in Rio de Janeiro, called “Caminhada Presbiteriana pela Cidadania” (Presbyterian March for Citizenship). This march has as its official mission to increase visibility for PCB and Mackenzie Presbyterian University, whose chancellor until recently was Nicodemus.
“Caminhada Presbiteriana pela Cidadania” has partnered with spiritualists and Afro-Brazilian religions. Its leader, Rev. Marcos Amaral, has publicly expressed his wish for a long life for Hugo Chavez and a stroke for Marco Feliciano, because the Pentecostal minister has been hated by secular and Protestant leftists over his conservative stances on abortion and homosexuality. In fact, Rev. Amaral has even joined prominent secular leftist Brazilians to protest against Feliciano. Nicodemus has an article blasting March for Jesus, but no article against the Presbyterian march led by Rev. Amaral.
Pentecostals do need help, especially because they are under heavy attack from leftist secularists and Calvinists. Yet, are Reformed leaders really the correct and complete answer?
What about cessationist blindness and the Theology of Integral Mission?
Is there deliverance from these Reformed pitfalls in Brazil? Yes — to be filled with the power and knowledge of the Holy Spirit.
Reviewed by Don Hank.
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