The 1970s marked the beginning of Prosperity Theology in Latin America and Brasile.
Some segments in the field Pentecostal movements and organizations were interdenominational dissemination vehicles set of doctrines about personal prosperity as a sign of divine blessing.
Each segment movement, organization formulates its way to prosperity and emphases on religious doctrines related, targeted personal achievements or family, progress in health, financial and material prosperity.
The Theology of Prosperity was well accepted in recent decades, due to new directions social, political and economic society in which it operates.
Thus, the environment influenced the ideology of individuals, so new paradigms are taken as incontrovertible truth.
The speech based on Prosperity Theology is an accommodation to the interests and values of contemporary society, feeds the desire to use as a search for satisfaction and strengthens the liberal individualistic behavior and habits.
And within this process, reveals the sinful human nature that turns away from God.
The political and economic practices seen in Brazil and Latin America are consistent with neoliberal policies established worldwide. The dominant force in today's world is the market. Countries that are able to participate in the world market are those that are able to produce and consume, otherwise they are out of economic dynamics.
States have been unable to change the laws of the market or influencing the overall system. Neoliberal ideology, disseminated through the globalization of information, makes people believe that the market or consumption is the solution of humanity. This leads people to not prioritize the ties of solidarity, making them more individualistic.
In capitalism, one reason for the success of Prosperity Theology is because presents a God who does not bother the proper functioning of the market economy, for an immersion in the society in its economic dimension.
With respect to marketing practices, it should be noted that:
Controversies deslanchadas by this religious segment resulting mainly from the space reserved for important financial and magical
practices, although, on the one hand, their churches are not restricted to these aspects and on the other, magic and money are not the exclusive prerogative of neo-Pentecostalism.
We conclude that it is a theology that adapts to the current modern society where everything is bought and everything sells, sells everything, even the non-rational, thus settling the notion of religion paid. Applying a voracious and aggressive marketing, strategic position for those who want to dominate a situation.
But as every phenomenon is not born in a vacuum, because for its expansion there must be some specific conditions that enable the development, that because human nature prefers the consumer society and the temptations of the market, opting for religious and utilitarian magic , even as a weapon of social ascension.
The current religious experience suffered in the last decades of the twentieth century, substantial changes. Some aspects of the new profile are due, among other aspects, the multiplication of Eastern groups, the african-Brazilian religious affirmation, the spiritual and magical expressions. Theologians and scientists of religion, specifically to analyze the field of churches and Christian movements, indicate that there is growth in the number of groups a direct and severe impact of various elements from the Brazilian cultural and religious matrix. This causes the concrete experience of Christian faith get sometimes, which opens the possibility for the emergence of elements idolatrous. In this sense, there are the "religious market". This entire framework is in line with the changes sociopolitical, economic and cultural rights worldwide.
It is an economic system in religious garb.
It is a religion of results, a science of success.
A worldview is dualistic, being a Christian in the midst of the battle between God and Satan.
The fate of the human being is in your hands, just invest in God and expect dividends.