8
inspiration from the Holy Spirit and speak in tongues but also perform cures and exorcisms and
preach here-and-now self-improvement through individual initiative."
28
Page contends:
The relationship between Brazilian Pentecostalism and Afro-Brazilian religious
beliefs is closer than one would imagine. Both share the same concept of the
supernatural, except for the Afro-Brazilians the orixas are deities, but for the Pentecostals
they are Satanic spirits. . . .The traditional Protestants originally tried to influence
Brazilian culture but failed, because they did not connect with the local ethos. The new
fundamentalists have adapted themselves to certain elements of Brazilianness and use
these links to attract converts.
29
Unfortunately, the adaptation blends pagan cosmology with financial based spiritual
blessings. Syncretic accommodation leads to theological error whether motivated by Liberation
Theology, social gospel, or numerical growth and should still be rejected by Wagner.
Wagners writings reflect a tendency to which any Christian can succumb, a lack of
theological reflection. For example, Wagners Third Wave views hinge on his non-critical
acceptance of testimonies. He states, "As I heard the preaching of Pastor Javier Vasquez and felt
the presence of the Holy Spirit in the boisterous worship services, I realized this was no fraud."
30
Wagner continues, "Because I trusted John [Wimber], I never doubted that what was happening
at Vineyard Christian Fellowship was authentic New Testament Christianity."
31
Wagners trust
extends beyond personal friends.
Wimber and Wagner share a high regard for Pentecostal theology. Since these two men
are so interconnected it is beneficial to examine Wimber. Wimber writes concerning his
pilgrimage to signs and wonders, "Their writings [faith healers] might not have convinced me
28
Ibid., 372.
29
Ibid., 382-3.
30
Wagner, The Third Wave, 23.
31
Ibid., 24.