A handbook of councils and churches profiles of ecumenical relationships

(Igreja Presbiteriana Unida do Brasil, IPU)

Church Family: Reformed

Membership: 4,762

Presbyteries: 8

Congregations: 51

Pastors: 85

Member of: WCC (1984) – CLAI – CONIC – WARC – AIPRAL

Website: www.ipu.org.br

The formation of the United Presbyterian Church of Brazil goes back to the period of military dictatorship (1964-1984) in Brazil, when some pastors, churches and even presbyteries, were pursued for being critical of the regime and for participating in ecumenical groups and movements devoted to the search for social justice. Expelled by the denomination they belonged to, these communities and pastors had a painful period of isolation and dispersion until 1978, when they founded the National Federation of Presbyterian Churches which, from 1983 on was named the United Presbyterian Church of Brazil (IPU).

The IPU is a communion of communities and presbyteries which profess the faith in Jesus Christ their Lord and share a Reformed heritage, engaged in the ecumenical march and the struggle for social change. Practically all the congrega­tions of the IPU hold together the preaching and teaching of God’s word and the promotion of social programmes. Nurseries, sewing workshops, health centres, psychological services, literacy courses, support to rural workers, are some exam­ples of integrated activities developed by IPU communities. Partnerships with ecu­menical services and sister churches have been important instruments for the via­bility of these projects. For example, the Presbyterian Church (USA), the main partner of the IPU, has helped to maintain a joinery school for young people in the Amazon region, a nursery for low income families in Bahia, and missionary expansion in Minas Gerais.

With the understanding that the calling of Jesus Christ does not make any dis­crimination of gender, the IPU was the first Presbyterian church in Brazil to ordain women to the deaconship, presbyterate and pastoral leadership. The church faces the challenge of providing the theological basis and formation which will sustain the continuation of its initial proposal and the renovation of its lead­ership. In this regard, the creation of the Richard Schaull Theological College has been an important step. At the same time, the IPU is searching for methods of evangelization that do not proselytize and favour the expansion of the church of Jesus Christ, without losing the characteristics of its message and the purpose of its community life. The IPU brings an expression of the Christian faith which was born in a context of political and social oppression. It intends to set forth the “abundant life” in Jesus Christ for the peoples of the South. The church believes that God has given it the company of the Holy Spirit as it marches on towards a “new way of being church” in its Brazilian home.

Population: 16,185,450

Surface area: 756,600 sq.km

Capital: Santiago

GNI per capita: 4,360 US$

Classification: Developing economy

Language: Spanish

Religions: Christian 89%

Christianity*: Catholics 11,321,722; Pentecostals and Protestants 2,913,381;

Orthodox 9,711

When Spain conquered the territory in the 16th century the area was inhab­ited by the Mapuche, who still live in the central-southern part of the country. Chile became independent in 1810. In the War of the Pacific (1879-84), it defeated Peru and Bolivia and won its present northern lands. The country had a relatively stable political history until the military coup of General Pinochet against Presi­dent Allende in 1973, which was followed by a long period of dictatorship, oppres­sion, torture and disappearances. Sectors of the Christian churches defended human rights and assisted the victims in those dark years, with the active support of the WCC and the ecumenical movement. However, the leadership of important Pentecostal and Protestant churches were, especially during the early years, on the side of the military. Chile has reverted to democracy. It has developed a strong liberal economy which, however, has accentuated inequalities in society. Chile is one of the countries where the Pentecostal movement emerged in the early 20th century (1909), and the first Pentecostal member churches of the WCC were Chilean (1961). Pentecostal missions in Chile from outside the country came much later. The vast majority of non-Catholic Christians are Pentecostals. It is estimated that Pentecostals make up 15-17 percent of Chilean Christians. A new religious law was promulgated in Chile in 1999, guaranteeing equal status to all churches and religious groups. Various inter-church organizations exist. The Christian Fellowship of Churches is an ecumenical body, the Fellowship of Evan­gelical Churches is affiliated with the WEA.

*statistics from Chile

(Confraternidad Christiana de Iglesias - Chile, CCI)

Founded in 1981.

Basis: The Christian Fellowship of Churches is an organization of Christian churches in Chile which share their faith, in a framework of fraternity, solidarity and unity within the national territory (…). The member churches of the Chris­tian Fellowship of Churches recognize Jesus Christ as Lord and Saviour accord­ing to the teaching of the holy scriptures, are committed to his mission and glo­rify the triune God: Father, Son, and Holy Spirit.

Latin America

Member churches: Brethren Communion Church

Evangelical Reformed Church

National Wesleyan Church

Universal Apostolic Mission Church

(Fraternidad Ecuménica de Chile, FRAECH)

Established in 1973 (the Fellowship is not a body with legal status).

Basis: The Ecumenical Fellowship of Chile is an association of Christian churches and institutions of different traditions, which aim to contribute to the promotion of Christian unity. Its purpose is to witness to the unity expressed in the gospel of Jesus Christ: “That they may all be one, even as you, Father, are in me, and I in you, that they also may be one in us, so that the world may believe that you have sent me” (John 17:21), to the glory of God, Father, Son, and Holy Spirit.

Member churches:

Anglican Church

Baptist Union

(through which are also represented the Russian Orthodox Church

Reformed Church

(Iglesia Evangélica Luterana en Chile, IELCH)

Church Family: Lutheran
Membership: 3,000
Congregations: 13
Pastors: 13 (4 women)
Member of: WCC (1963) – CLAI – CCI – FRAECH – LWF
The Evangelical Lutheran Church in Chile traces its origins back to the 1860s, when German Lutheran immigrants colonized the southern part of the country. The formation of non-Roman Catholic churches was not allowed prior to 1925, when the separation of church and state was included in the constitution. The Lutheran churches formed an association, which resulted in the late 1930s in the creation of the Evangelical German Church in Chile. The name was changed to Evangelical Lutheran Church in 1959. During the 1960s, in a process of “chileanization” and the formation of new congregations, the IELCH began to work in Spanish, and invited the Lutheran Church in America to cooperate in this task by sending missionaries. The church committed itself to working among the marginalized and economically oppressed in society. After the coup d’état in 1973 the leadership of the church, its pastors and lay members engaged themselves on behalf of those persecuted and executed by the military government. As a result the large German-speaking congregations withdrew from the IELCH (with the exception of one), to form the Lutheran Church in Chile. Today there is dialogue and cooperation between the two churches.

The IELCH continues to minister among the poor and oppressed sectors of the population. In 1981 it created an institution called Popular Education in Health, to work on health issues among the poor. Due to the general economic situation in the country, the church is facing financial constraints which have an impact especially on its social ministry. The IELCH is currently engaged in a 10-year period dedicated to growth in mission, through the strengthening of congrega­tions, the training of leadership and the development of new worshipping com­munities. Its diaconal work continues, with a strong emphasis on popular health education, community centres, day-care ministries, domestic violence outreach and pastoral accompaniment of those living with HIV/AIDS. The church is also actively involved in inter-religious dialogue in Chile.

(Iglesia de Misiones Pentecostales Libres de Chile)

Church Family: Pentecostal

Membership: 13,600

Congregations: 45

Pastors: 39

Lay preachers: 17

Member of: WCC (1991) – CLAI – CEPLA – CCI

In 1974, Bishop Victor Labbe Dias had the vision to found the Free Pentecostal Missions. The constitution of the church was officially approved in 1977, and thereafter registration was granted. From 1983 onwards, the mission grew, and by 1989 there were congregations in the north and the south of the country. In 2005, most of the congregations were in rural areas in the 8th, 9th and 10th regions, where the church is working with the indigenous Mapucho and Chilote peoples. Activities of the church include: regular pastoral meetings, evangelism and health campaigns, prayer meetings, Sunday schools, Bible studies, women’s groups, and youth groups. The church is also involved in social work in the com­munity. The Free Pentecostal Missions Church is a church of the poor. The local congregations are situated in areas of extreme poverty.

Methodist Church of Chile*

(Iglesia Metodista de Chile, IMC)

Church Family: Methodist

Membership: 9,882

Congregations : 90

Preaching points: 70

Pastors: 80

Member of: WCC (1971) – CLAI – FRAECH – WMC – CIEMAL

Periodical: Vida y Misión (in Spanish)

Website: www.metodista.cl

Methodism arrived in Chile through the efforts of a self-supporting missionary, and was followed by the arrival of other missionaries from the USA, the estab-

Latin America

lishment of schools, and eventually evangelization in the Spanish language. The mission came under the Methodist Episcopal Church in 1893, when the South American Conference was organized with Chile as one of its districts. In 1901 the Chile district became an annual conference, and as of 1924 it was part of the Latin America central conference. The latter was allowed in 1932 to elect its own bishop. In 1969 the Methodist Church of Chile became autonomous, electing a bishop and adopting its own statutes and regulations. The church maintains rela­tionships with the United Methodist Church (in the USA and in Switzerland), with the Methodist Church, UK, and with the United Church of Canada.

It was in the Methodist Church that the revival of 1909 occurred, which led to a split and the formation of the Methodist Pentecostal Church, and later on, other Pentecostal churches. The conflict was not only theological. The emergence of Chilean Pentecostalism was also an affirmation of an authentic, Chilean expres­sion of non-Catholic Christianity, over against a foreign missionary model. The Methodist Church lost a large number of members but continued to evangelize and grow, albeit at a slower pace. Evangelization and the promotion of human dig­nity among the poor peasants and workers continue to be fundamental objectives. Today the church extends throughout the whole country. It is organized in seven districts. Educational, social and health ministries coordinate the extensive work that is being done in these areas, through 55 institutions run by the church.

(Iglesia Pentecostal de Chile)

Church Family: Pentecostal

Membership: 125,000

Congregations: 340

Pastors: 195

Member of : WCC (1961) – CLAI – CEPLA

Website: www.pentecostaldechile.cl

The Pentecostal Church of Chile was founded in 1945 by Bishop Chavez, who came out of the Methodist Pentecostal Church. Its headquarters are in Curico, about 200 kms south of Santiago. The growth of the church has been the result of an intensive evangelistic campaign, especially among the working class and mar­ginal groups, and the poorest sectors of society. Labourers who flocked from the countryside to the cities responded to the church’s transforming message. The church proclaims and lives by the power of the Holy Spirit whose presence is felt among the faithful in different ways. The church is also open to cooperation and communication with other churches and religious organizations. The Pentecostal Church of Chile is governed by the general assembly which elects an executive committee of twelve members (Directorio). Pastors are nominated by an execu­tive committee and installed by the bishop and the president.

The church faces many challenges. The education of children, youth and adults is a priority. The younger generation in Chile is poorly educated. Adults need a clear vision of society in order to search creatively for solutions to the problems faced by the nation. The Christian community needs to be strengthened by a sense of solidarity. Different congregations and organizations of the church have par­ticipated actively in developing and maintaining ongoing social and educational projects amongst the most needy of the community. Local projects include, for example: a home to care for the elderly, lunch rooms for the children of poorer families, practical workshops to instruct women in health, nutrition, and home-based industries, and programmes to empower youth in developing their leader­ship skills and gifts. Most recently, the Pentecostal Church of Chile created the Shalom Centre as a holistic programme integrating environmental education, con­flict transformation and peace education, and spiritual development strategies.

The church is also committed to Christian unity. It is convinced that only a united church can tackle the social, economic and spiritual problems of the nation. In Chile, churches are finding new ways of working together not only to evangelize but also to shine with the light of hope, joy, and peace, bringing the gospel to life in many practical ways among those in greatest need.

Pentecostal Mission Church

(Misión Iglesia Pentecostal, MIP)

Church Family: Pentecostal

Membership : 9,000

Congregations: 19 in Chile

Preaching points: 25

Pastors: 20

Member of: WCC (1961) – CLAI – CEPLA – CCI – FRAECH

In 1952 a group of 120 believers left the Evangelical Pentecostal Church, one of the two largest Pentecostal churches which have their origins in the revival of 1909, in solidarity with four lay leaders who had been unjustly expelled from the church. After a year of unsuccessful negotiations to solve the problem, the group decided to form a new church, which was officially recognized in 1954, under the name Pentecostal Mission Church. Constituted in Santiago, the MIP extended through the missionary efforts of its members to the south-central part of the country and to Argentina, mainly among Chilean immigrants. Today the Pente­costal Mission Church in Argentina is an autonomous church, in full communion with the mother church in Chile.

Preserving its identification with the Pentecostal movement, the MIP defined itself as a “church of open doors”, and became a pioneer of Pentecostal openness towards cooperation and communion with other Christian churches. It was a founding member of several inter-church organizations, such as the Evangelical Theological Community of Chile (1964) and the Christian Fellowship of Churches (1982). As is characteristic of the Chilean Pentecostal movement the MIP estab­lished itself among the poor sectors of the society. The increasing concern for the quality of life of these social groups led the church towards the end of the 1970s to found the “Evangelical Service for Development” (SEPADE, in Spanish), which is now an autonomous ecumenical institution (www.sepade.cl).

The MIP maintained its ecumenical and prophetic stance publicly during the difficult years of the military regime (1973-1990), when the official propaganda equalled ecumenism with communism. The result was that many members who were afraid of reprisals took their distance from the church. While other Pente­costal churches experienced growth, the MIP had to face a crisis of decline. Cur­rently the church is searching for ways that would allow it to expand, maintain­ing a creative tension between its Pentecostal identity and its ecumenical vocation. The MIP understands itself as part of the one church of Christ, and as such shares the Trinitarian faith as expressed in the Apostle’s Creed. Similarly, it shares the fundamental principles of the Protestant Reformation (only grace and only faith, only Christ, and only the scriptures), the Pentecostal emphasis on the transforming power of the Holy Spirit in the life of human beings (John 3:5-8) and the permanent presence of the Spirit in the faith community, enabling it to witness to the gospel “until the ends of the earth” (Acts 1:8).

Latin America

Population: 45,600,214

Independent 703,860

Indigenous people lived in Colombia long before it was colonized by the Span­ish in the 16th century. It became an independent country in 1819. Since then, two political parties, the conservatives and the liberals, have dominated the polit­ical scene. Socially, Colombia has been divided between the ruling elite and the poor masses. In the 20th century, several revolutionary movements have fought guerilla wars. Two of these are still active, but have lost much of the popular sup­port. To counter the guerillas, the government has favoured the development of paramilitary groups. The rural population has been caught in between, and has suffered massive oppression, destruction and killings. Violence is also rampant in the cities, partly criminal, partly political. Production and trade of drugs, kidnap­ping, etc., have corrupted the social texture of the country. In this context, the Catholic Church which is the majority church, has sought to mediate in often dan­gerous conflict situations. Several churches and organizations have formed an ecumenical network, to accompany communities who are victims of social and political violence. Protestant missions started in the 19th century, and the Protes­tant churches, although in a minority, are actively involved in promoting peace and defending human rights. They are organized in the Evangelical Council of Colombia. In the 20th century Pentecostal and independent churches have estab­lished themselves in Colombia. About 50 percent of the Protestants are Pente­costal. The Evangelical Confederation of Colombia is affiliated with the WEA.

Ecumenical Network of Colombia

(Red Ecuménica de Colombia)

Founded in 2001.

The Ecumenical Network of Colombia is made up of Christian churches and orga­nizations which are developing accompaniment programmes with communities and groups who are victims of the country’s social and political violence.

Member churches: Archdiocese of Cartagena (Roman Catholic Church) Baptist Church of Colombia Evangelical Lutheran Church of Colombia Inter-American Church of Laureles of Medellin Methodist Church of Colombia

Presbyterian Church of Colombia

Member organizations: Baptist University of Cali Inter-ecclesiastical Commission of Justice and Peace Ministerial Programme of Theological Studies PROMESA Popular Pastoral of the Dominican Brothers

Website: www.redecumenica.org

Presbyterian Church of Colombia*

(Iglesia Presbiteriana de Colombia, IPC)

Church Family: Reformed

Membership: 12,000

Congregations: 45

Pastors: 47

Member of: WCC (2005) – CLAI – REC – WARC – AIPRAL

Website: www.ipcol.org

The first Presbyterian missionary came to Colombia in 1856, sent by the board of foreign missions of what is now the Presbyterian Church (USA). Over the years congregations were established in the main cities and in rural areas, so that the church spread over a large part of the country.

In 1937 the synod of the Presbyterian Church of Colombia was reorganized, with three presbyteries, in the north, the centre and the south. This was the begin­ning of the process by which the church became autonomous and independent of any foreign entity. In accordance with the law on religious liberty the IPC is offi­cially recognized by the state of Colombia.

In a statement and confession of faith approved in 1998, the church declares that its mission is based on faithfulness to the Bible and the contextual and his­torical interpretation of the Word. It believes that announcing the gospel in a con­text of violence, death and destruction of life, means proclaiming the transform­ing hope in the person of Jesus and the invitation to repentance and true life. The church, together with the community, is called to promote forms of individual and community life which proclaim and affirm the faith, hope and love which recon­cile and heal human relations, transcendentally and with the creation, and nur­ture, reconstruct and give direction to the creativity and potential of the human being to the honour and glory of God. It must be a community of faith which restores life, encourages fellowship and gives praise to God. The community of faith must reflect the unity of the Trinity: making it possible to know God as cre­ator, sustainer and liberator, Jesus Christ as Saviour who transforms the old and meaningless into new life, and the Holy Spirit, the presence of the risen Christ gives power and strength to the church to carry out its calling and ministry.

The IPC has a mission plan which directs all its projects and activities at the level of the presbyteries and the synod. It includes evangelism, education, diako­nia, building the life of the church, and stewardship. Since 1982 the church has its own theological seminary, which is now part of the newly-created Reformed University, the first Protestant institute of higher education in Colombia. Those who prepare for the ministry study at the university, while the church continues a decentralized programme of theological formation for lay people, coordinated in each of the three regions by a pastor specialized in theological education.

Population: 6,709,333

Surface area: 21,040 sq.km

Capital: San Salvador

GNI per capita: 2,340 US$

Classification: Developing economy

Languages: Spanish, English

Latin America

Religion: Christian 97%
Christianity: Catholics 6,031,000; Protestants 806,730;
Independent 932,700 (double affiliation)
El Salvador is part of the Central American region, where indigenous societies existed long before the area was conquered by Spain in the 16th century. Colo­nization disrupted these communities and killed hundreds of thousands of people. When the population was almost exterminated, the Spanish brought in slaves from Africa. Today El Salvador has a very mixed population. It achieved inde­pendence from Spain in 1821. Throughout its history, El Salvador was ruled by a small oligarchy that oppressed the poor. The growing disparity, and the call for land reform, led to the guerilla war of the Farabundo Martí National Liberation Front (FMLN), from 1980-1992. The population suffered massive killings and human rights abuses, mostly at the hands of government and paramilitary forces, supported by the USA. The UN brokered an end to the armed conflict, and since then the FMNL acts as a political party. Within the Catholic Church in El Salvador and the Protestant churches, Christians have stood up for justice and solidarity with the poor. Many have paid with their lives, among them Archbishop Romero who was shot dead while celebrating the mass, in 1980. The people of El Salvador continue to struggle with poverty. The country’s economy is agricultural, with some processing industry. About 25 percent of the population belong to non-Catholic churches, of which at least 50 percent are Pentecostal. There is an Evan­gelical Fellowship, affiliated with the WEA.