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Karl Marxs Spirit in Lausanne: Theology

of Integral Mission
Sunday, June 21, 2015 21:46

(Before It's News)

Karl Marxs Spirit in Lausanne: Theology of Integral MissionRen Padilla: Lausanne upheld Theology of Integral Mission as the mission of the church
By Julio Severo
Karl Marx was in Lausanne in 1867, for an international Marxist congress.

One century later, another international congress drew attention in Lausanne. It was not a Marxist congress. It was an evangelical congress on evangelization. Yet, it gave a fantastic spotlight for Latin

American proponents of TIM (Theology of Integral Mission), which, according to its Brazilian proponents, is the Protestant version of the Marxist Liberation Theology.
It was the Lausanne Congress on World Evangelization,1974, where one of its theologians, Ren Padilla, was one of the most prominent TIM advocates in Latin America.
So Karl Marx was present also, spiritually, at the Lausanne congress, through his ideology, which was receiving evangelical clothes.
Beautiful clothes disguise an ugly and deceptive ideology.
So there is an effort by TIM proponents to hijack the purpose of major evangelical conferences by exploiting any statement resembling TIMs socialist feelings. In his paper Integral Mission and its Historical
Development, Padilla made his case for TIM by listing a number of previous evangelical conferences as allegedly supporting it.
I will use Padillas paper as reference to address TIM in Lausanne.

Regarding the Congress on the World Mission of the Church (Wheaton 1966), Padilla said:
The Wheaton Declaration confessed the failure to apply scriptural principles to such problems as racism, war, population explosion, poverty, family disintegration, social revolution, and communism.
Population explosion was a common subject and obsession among Western elites in the 1960s and 1970s and it should have been addressed by responsible and capable Christian leaders not according to
elites wishes, which led to abortion legalization in the U.S., the largest Protestant nation in the world, and later radical societal homosexualization. Population explosion is a myth and rhetorical strategy
that disguise population control efforts that include family planning and are responsible today for the deluge of homosexual rights to the detriment of rights and well-being of children and their families. If
this myth had been debunked by Christian leaders in that time, it could have averted abortion legalization in the United States, which happened in 1973, with a massive toll today of over 50 million innocent
unborn victims.
Concerning social revolution and communism, whatever interpretation Padilla might try to give, it is obvious that TIM, in its Latin American practice, was never a foe for him and his liberal theological
colleagues.
Padilla wonders on Wheaton 1966:
How such a document could come out of a mission conference held in the United States at a time when evangelicalism in that country was simply not interested in social change or social activism.
Yet, a socialist gospel was not a strange reality in America. Apparently, Padilla is ignorant of the Social Gospel movement, which was born in America in the 1870s. Socialism in the American society
and among its churches was a so serious threat that The Fundamentals, a theological paper organized by R.A. Torrey and published in 1915, had a whole chapter against Marxism and socialism.
Socialism, disguised as an interest in social change or social activism, is an old problem in the American churches.
The old Social Gospel movement dispels the myth that the U.S. evangelicalism had not been involved in social change or social activism. And there are significant signs that the most important theological
liberalism in Latin America was influenced by it.
Theology of Integral Mission, or even Liberation Theology, may be the Social Gospels most important offshoot.
A Presbyterian missionary from the Social Gospel movement came to Brazil in 1952 and spent one decade teaching theology in the most prominent Presbyterian theological institution in Brazil. His name was
Rev. Richard Shaull, and he was involved in several Marxist and communist causes in Brazil. The birth of the Theology of Integral Mission (TIM) ideas in Brazil is traced and credited to him.
In the 1950s he already said what Liberation Theology and TIM proponents would be saying in the 1980s and 1990s and decades to come. Shaulls disciple Rubem Alves, initially a theologian in the Presbyterian
Church of Brazil and later an agnostic, advocated Liberation Theology ideas before its official launch.
Even though TIM is labeled as the Protestant version of Liberation Theology, TIM was born before Liberation Theology. For more information, download my free e-book here: http://bit.ly/15AJmMC
Padilla tried give TIM a nobler birth by using major evangelical conferences, including the World Congress on Evangelism (Berlin 1966), as alleged precursors.
In his opening address at the Berlin Conference, Billy Graham reaffirmed his conviction that if the church went back to its main task of proclaiming the Gospel and people converted to Christ, it would have
a far greater impact on the social, moral, and psychological needs of men than it could achieve through any other thing it could possibly do.
Nevertheless, Padilla used this conference as a major TIM precursor. He said,
With all these antecedents, no one should have been surprised that the International Congress on World Evangelization (Lausanne 1974) would turn out to be a definitive step in affirming integral mission
as the mission of the church. In view of the deep mark that it left in the life and mission of the evangelical movement around the world, the Lausanne Congress may be regarded as the most important
worldwide evangelical gathering of the twentieth century.
For Padilla, Lausanne established Theology of Integral Mission as the mission of the church. So, with TIM at Lausanne, socialism became the mission of the church.
Because of the leftist influence of Padilla and other Latin American theologians, Lausanne Covenant said, we affirm that evangelism and socio-political involvement are both part of our Christian duty. The
Lausanne Covenant basically equaled evangelism with leftist political action, a profane union never done by the Gospel or Jesus.
The central personality in the 1st Lausanne Congress was Billy Graham. Without him, there would have been no Lausanne, but even he did not expect repercussion on an ideological level. When Graham
perceived that the Protestant Left was trying to co-opt everything, he stopped funding Lausanne, and it displeased Brazilian Marxist Anglican Bishop Robinson Cavalcanti, an old columnist of the Brazilian
leftist Presbyterian magazine Ultimato, who openly accused that Lausanne was under a hegemony from a conservative, white, anti-WCC (World Council of Churches) and anti-socialist group, etc. (Poor
Graham: white, Anglo-Saxon, conservative, etc!)
Cavalcanti wanted Graham to continue in the Lausanne movement to raise funds to advance a TIM revolution. This revolution has been happening, but without Grahams money and participation. Valdir
Steuernagel, a TIM leader, has said that today Lausanne is much more TIM than ever. It is not, therefore, a movement with the Gospels face, but with the face of an ideology masking itself as the Gospel.
Padilla remarked on the results he helped to produce in this TIM covenant by saying, The Lausanne Covenant not only expressed penitence for the neglect of social action, but it also acknowledged that
socio-political involvement was, together with evangelism, an essential aspect of the Christian mission. In so doing it gave a death blow on attempts to reduce mission to the multiplication of Christians and
churches through evangelism.
Yet, social action and socio-political involvement as an essential aspect of the Christian mission have never been, in view of Padilla and other TIM adherents, conservative activism. They have always
been socialist activism.
Padilla stresses the same point when he says:
If both evangelism and social action are so intimately related that their partnership is in reality, a marriage, it is obvious that the primacy of evangelism does not mean that evangelism should always
and everywhere be considered more important than its partner. If that were the case, something would be wrong with the marriage! Concept of mission as a marriage in which the two partners word
and action are equal but separable.
So for Padilla, social action in truth, socialist action is as important as the Gospel is. This is a profane union that Jesus and his apostles never preached or knew it.

Padilla tries to make TIM opponents look like upper-class evangelicals in North America opposing poor Latin American ministers who have embraced a theology to help the poor. He said:
In spite of its opponents, most of them identified with the North American missionary establishment, integral mission continued to find support among evangelicals, especially in the Two-Thirds World.
Yet, he did not inform his readers that TIM preachers in Latin America are equally upper-middle class Lutherans, Presbyterians and Baptists, often graduated in European and U.S. universities, who clash with
usually poor charismatic, Pentecostal and neo-Pentecostal preachers who help the poor in their own poor communities, but without TIM. They help the poor by preaching the Gospel without socialism. They
encourage their audiences to seek prosperity, healing, health and salvation from God. They pray for the sick and expel demons. This is a Gospel massively unknown by TIM adherents.
So there are clashes between them. When the Lausanne Movement met in Brazil in 2014 to discuss Pentecostal and neo-Pentecostal problems,the leader of the meeting was Rev. Steuernagel, a noncharismatic minister.
Because Padilla has no Bible support for uniting the Gospel with leftist political action, he has to use major evangelical conferences and their ambivalent or vague language or even Lausanne, whose language
had his active participation.
Besides, intentionally or not, Padilla overlooked conservative opposition in Lausanne to his efforts to make Lausanne more leftist. The leader of this opposition was C. Peter Wagner, who was a
missionary in Latin America and knew very well the TIM advocates. He accused TIM of being left-wing.
Also, Padilla never mentioned that in Lausanne evangelical leaders from Latin America are not representative of the explosive Pentecostalism in that region. For example, Rev. Valdir Steurnagel, a Lausanne
Movement leader today, is a minister in the Evangelical Church of Lutheran Confession in the Brazil (ECLCB). A former president of this Lutheran denomination, Walter Altmann, is a World Council of Churches
moderator and an active Liberation Theology proponent. Many others in this denomination are prominent advocates of Liberation Theology and TIM. The largest ECLCB theological institution in Brazil has a
theology professor, Rev. Andr Sidnei Musskopf, who is not only openly homosexual, but an active homosexual militant and author.
Hardcore Marxist Liberation Theology in ECLCB makes TIM look like, in it softcore socialism, conservative or even right-wing! Yet, as the example of Rev. Musskopf shows, both theology facilitate the
acceptance and expansion of gay theology.
Steuernagels upper class status and his higher theological experiences in no way reflect the experience of the predominant Pentecostal and neo-Pentecostal churches in Brazil, whose congregations often are
composed by members poorer than the Lutheran congregations, which usually are middle class and higher. ECLCB, which has embraced Liberation Theology and TIM, is no representative of the Evangelical
Church profile in Brazil.
Padilla also recognizes Steuernagels influence in Lausanne by saying:
But the lack of adequate attention to the question of justice during the Congress was clearly articulated by Valdir Steuernagel from Brazil in a ten minute speech that he was allowed to give to the
plenary at the very end of the Congress.
Similarly, other Brazilian theologians do not speak for the Brazilian Church when they talk about her to First World audiences and international evangelical conferences.
Paul Freston, a naturalized Brazilian who has books published in English about the Brazilian Church, has a story of socialist involvements in Brazil and he is a key figure in TIM events in Brazil.
Another TIM proponent is Rev. Alexandre Brasil, a Brazilian Presbyterian minister who has delivered speeches in Calvinist institution in the U.S. about the situation of the Evangelical Church in Brazil. Rev.
Brasil has kept a high-paid job as a consultant for the Brazilian presidency in the current socialist administration.
All of them are upper class Brazilians addressing poverty issues largely not experienced by their Protestant segment, but by Pentecostal and neo-Pentecostal segments.
Nevertheless, Lausanne has been a platform for these not poor theologians to promote their Marxist ideas in the name of the Gospel which has already abundant assistance for the poor, without socialism.
If spiritual curses can affect spiritually sick Christians, could the Marxist meeting of Karl Marx in Lausanne in 1867 and its dark spiritual influences have affected an evangelical meeting 100 years later?
The responsibility of a Christian is to preach the Gospel to every creature, including Marxists, socialists and communists. To inoculate the Gospel with Marxism, communism or socialism is not Gods plan.
To preach socialism masked as a Christian social responsibility or as married to the Gospel to every Christian is not what Jesus commanded. He commanded Christians to preach the Gospel of the
Kingdom of God and heal de sick and expel demons presumably, even demonic ideologies among Christians. Sign and wonders, or healing and demon expelling, are married to the original and first Gospel.
If given the opportunity, the Holy Spirit could have manifested himself in Lausanne and other similar evangelical conferences. Instead, Karl Marxs spirit made its Protestant manifestations in Lausanne,
which, according to Padilla, established TIM as the mission of the church, leading evangelicals to embrace and help an ideology that makes the State replace the Gospel in the capacity to help the poor,
heal the sick and expel demons through its social services, funded not by the pockets of its political rulers, but by the pockets of its exploited citizens.
Why does no one dare to call TIM another gospel and another spirit?
Portuguese version of this article: O esprito de Karl Marx em Lausanne: Teologia da Misso Integral
Source: Last Days Watchman
Recommended Reading:
Theological Faggoting: Liberation Theology and Theology of Integral Mission Environment Producing Gay Theology in Brazil
Lausanne, Theology of Integral Mission and Israel
To follow Julio Severo in Twitter and Facebook:

Twitter: http://twitter.com/julioseverous

Facebook: http://www.facebook.com/pages/Blog-Julio-Severo/185623904807430

Source: http://lastdayswatchman.blogspot.com/2015/06/karl-marxs-spirit-in-lausanne-theology.html

Source: http://lastdayswatchman.blogspot.com/2015/06/karl-marxs-spirit-in-lausanne-theology.html

http://lastdayswatchman.blogspot.in/2015/05/theological-faggoting-liberation.html

Theological Faggoting:
Liberation Theology and
Theology of Integral
Mission Environment
Producing Gay Theology
in Brazil
How to understand the development of the most advanced
homosexual theology in Brazil
By Julio Severo

Introduction
When I had already finished this report, a bombshell came: Toni Reis, the founder of ABGLT, gave a speech in a sex education class in the Evangelical College of Paran, Brazil, in late April
2015. ABGLT, the largest homosexual organization in Brazil, has today consultative status in the United Nations system. Reis filed complaints in 2013 against Rev. Silas Malafaia, the most
prominent Assemblies of God minister in Brazil, and against Julio Severo in 2007. Both complaints were about homophobia and were filed with federal prosecutors. Reis has been active in
pressing the Brazilian government to support his efforts to impose homosexual indoctrination on Brazilian children. The Evangelical College of Paran, which hosted Reis as a speaker, is
supported by several Protestant churches. His presence in an evangelical institution shows that the Evangelical Church in Brazil needs urgently to know the dangers of gay theology, ideology
and activism. With this report, I want to help churches to refrain from inviting to their institutions radical ideological militants intent on homosexualizing children and persecuting Christians.

Gay Theology and Its Liberal Roots

Homosexual theology? In Brazil it exists only in non-recognized churches, founded by individuals who apostatized from the Gospel and left recognized churches (Assemblies of God, Baptist
Church, etc.). Those individuals were not, in their activism, accepted in recognized churches and so they had to establish their own independent theologies and churches.

Only in the U.S. there is the phenomena of a homosexual theology advancing in recognized churches, as the Presbyterian Church in the U.S. and other major mainline Protestant
denominations. All of these churches have an old common problem: the Social Gospel, a liberal and leftist theology that began to affect them in the 1870s.
The homosexual theology only became reality among these recognized churches after theological liberalism spread and became solid for over 100 years.
So liberalism and leftism eventually become father and mother of the homosexual theology.

Gay Theology in a Non-Recognized Protestant Church

In Brazil, the most important homosexual theological paper of a non-recognized Protestant church comes from the Metropolitan Community Church in Rio de Janeiro. This non-recognized
church was born from the Metropolitan Community Church in the United States, the first and largest homosexual denomination in the U.S., which spread to 37 nations.
In its paper Algumas verdades que os gays precisam saber sobre a Bblia (Some truths gays need to know about the Bible), made available in the early 2000s, the Metropolitan Community
Church in Rio de Janeiro destroys the main Bible passages that clearly condemn homosexual sin, saying that the condemnations are not by God or the Bible, but by alleged theological
misinterpretations.
Among its many endorsements of the homosexual behavior, the paper says:
Sexual orientation is part of you as the color of your skin or the spots in a leopard. You cannot change or renounce what you were created by God to be.
Sexual orientation, both for heterosexuals and homosexuals, is not something chosen by an individual. Some recent studies suggest that sexual orientation has a major genetic or
biological influence. So probably it is determined before or immediately after the birth.
Because homosexuality is not a disease or deviation, there is nothing to be healed.
Yet, I cannot make these quotations without respecting the explicit warning in the document, which says: In the total or partial copy or reproduction of this material credits to the authors should
be mentioned. So, respecting the warning, I reproduce the authorship recorded in the document: Escrito por Pastor Marcos Gladstone e Ciro DAraujo (written by Pastor Marcos Gladstone
and Ciro DAraujo).
Gladstone was the minister of the Metropolitan Community Church in Rio de Janeiro. Ciro is the son of Caio Fbio, formerly the most renowned leader in the Presbyterian Church of Brazil.
Caio was also the most prominent and shrewd Theology of Integral Mission (TIM) proponent in the Evangelical Church in Brazil. A father in TIM eventually produced a son in gay theology.
TIM was inspired in Brazil by Rev. Richard Schaull, an American Presbyterian missionary who was a professor, in the 1950s, at the largest theological seminary in the Presbyterian
Church of Brazil. Schaull was a Social Gospel adherent and advocate.

Gay Theology in a Recognized Protestant Church

Even though TIM is common among Presbyterians, its brazen official acceptance is much more common in the Evangelical Church of Lutheran Confession in Brazil (ECLCB), which
has prominent Liberation Theology leaders and prominent Theology of Integral Mission leaders.
Any minimally intelligent individual should conclude that if the Social Gospel (which is TIMs mother) eventually produced a pro-sodomy theology in the Presbyterian Church in the U.S., what
would this gospel produce in Brazil?
In 2006, HTS (Higher Theology School), the largest ECLCB theology seminary in Brazil, hosted guest speaker Luiz Mott, the Brazilian homosexual movements patron.
But HTSs homosexualist slides did not stop here.
HTS professor Andr Sidnei Musskopf presented in 2008 his dissertation at HTS on Systematic Theology. His dissertation, for theology graduation, is explicitly entitled Theological
Faggoting: itineraries for a queer theology in Brazil.
The dissertation says, The main argument of this Dissertation is that theology needs to walk other paths. Although this calling is directed to all theologies which are based on a heterocentric
matrix for the construction of theological knowledge, it is especially directed to Latin-American Liberation Theology, which the reflections of this Dissertation are understood to be in continuation
with.

Brazilian Lutheran Theologian Learning Gay Theology in the U.S.

Musskopf claims that what was critical for him to have an encounter with homosexual theology was his experience with liberation theology and with a feminist theology present at
HTS in the 1990s. His direct encounter with the homosexual theology happened in the United States, where he was an exchange student in liberal Lutheran churches in several
U.S. states. There, he knew the book A Gay Liberation Theology by Richard Cleaver. Musskopf admits that Cleavers book was the first writing he found which perfectly
answered his longings nourished by Liberation Theology. The American experience introduced him to a radical theological homosexual activism.
He says about A gay liberation theology: To know that there was something called gay theology was comforting and, and at the same time, promising, since, in my country [Brazil], I had
never heard about it.
His interest then is that the U.S.-born gay theology may spread in Brazil and throughout Latin America. He says, If the starting point is the homosexual-gay-queer theology produced in the
United States, the question containing the (re)building of this found and inhabited panorama is about the existence of such theology in Brazil and Latin America.
He adds, My discovery of a Gay Theology in the United States is also helpful as a way to share a knowledge produced in other settings, but important for establishing itineraries for a queer
theology in Brazil or in another setting.
Because gay theology in America is the most advanced and powerful in the world, it is a homosexualist threat to Christian churches in the whole world. In fact, America is in the
forefront of the global homosexualist infection, spreading and imposing the gay agenda virus around the world.
When the U.S. had an advanced gay theology, Brazil and many other nations had no such theology. My book O Movimento Homossexual (The Homosexual Movement), originally
published by the Brazilian branch of Bethany House Publishers in 1998, warned that the spread of gay theology, ideology and activism in the U.S. would eventually reach Brazil.
Yet, the predictions of my book, based in the U.S. reality, were often rejected or even mocked in the late 1990s. Many readers thought that it was crazy to suppose that Brazil could
become like America in homosexual activism. Today, Brazil and its socialist government are consistently following the U.S. reality.

The Most Important Gay Theology in Brazil

Musskopf makes a journey describing the birth and expansion of Gay Theology in Brazil, even revealing, In 1998 Pastor Orellana was ordained as the first openly gay minister in Brazil by
Rev. Nehemias Marien of the Bethesda Presbyterian Church.
Coincidently, with his dissertation, Andr Sidnei Musskopf has become the most important theologian of the Gay Theology in Brazil.
The gay theology of Marcos Gladstone and Ciro DArajo is short and simple, but the gay theology of Musskopf is comprehensive, profound and detailed.
Theological Faggoting, by Andr Sidnei Musskopf, is a work with an extensive bibliography of American books, making evident that without American sources, it would have been nearly
impossible for Andr Sidnei Musskopf to have written a work that, looking like a serious research, destroys everything God speaks in the Bible against homosexuality and builds a
homosexuality allegedly accepted by God.
The ideal environment for the birth, development and expansion of the Gay Theology is the environment where Liberation Theology and the Theology of Integral Mission
proliferate. In fact, Musskopf explains, The LGBT groups and churches resemble to the Base Ecclesial Communities where Liberation Theology appeared in the 1970s.
In his dissertation, he explains also that other Latin American theologians opening themselves to the homosexual theology had first had an experience with Liberation Theology, whose
Protestant version is, according to Protestant socialists Robinson Cavalcanti and Ariovaldo Ramos, the Theology of Integral Mission.

Homsexualist Infection in Theological Institutions

He says, Even so, siding with active leaders in LGBT Christian groups and churches, there is an increasing number of theologians developing academic studies and who are major voices for
the development of a Brazilian and Latin American homosexual-gay-queer theology. Several masters and doctors degree dissertations have been made in the recent years focusing on these
issues. In 2001, Mrio Ferreira Ribas presented his masters degree dissertation at the Methodist University of So Paulo with the title Scripture, tradition and reason in the homosexual debate
in Anglicanism.
Musskopf stresses the importance of the increasing contact with U.S. gay theologians, a life experience in LGBT Christian groups, the contact with homocultural studies, a greater immersion in
the LGBT movement and a search for recognition in the Brazilian theological academic institutions.
He tells how he helped organize the Gay Parade in So Leopoldo, city of the HTS headquarters, in 2006. He reveals also that there is a group of militant homosexualists within
HTS.
Because ECLCB and HTS are recognized evangelical institutions, other evangelical institutions in Brazil also keep a relationship with HTS. In September 2014, HTS held its 2nd International
Congress of HTS Colleges, where the opening speech was delivered by a Mackenzie Presbyterian University professor. This professor lectures also at the Methodist University of So Paulo,
one of the most leftist evangelical institutions in Brazil, along with HTS.
Mackenzie Presbyterian University in So Paulo, Brazil, is not homosexualist, but in 2013 it invited Congressman Jean Wyllys, one of the most prominent gay activists in Brazil, for
a debate with an evangelical lawyer. The students of this Protestant university booed the evangelical and cheered the gay activist.
This Mackenzie professor would never deliver a lecture in the Metropolitan Community Church in Rio de Janeiro. But he delivered a speech at HTS.
The Metropolitan Community Church in Rio de Janeiro, Rev. Marcos Gladstone and Ciro DArajo are free to defend a homosexual theology and any other perverse theology.
Their church and works, even though DArajos father was formerly the greatest Presbyterian star in Brazil, do not enjoy any recognition in the evangelical world. So they have no
legitimacy.
Yet, whether you like it or not, HTS has official recognition in the Brazilian evangelical world.
The recognition by a large historic Protestant denomination as the Lutheran church gives Musskopf many opportunities, including in the Brazilian Congress. He is the author of several books
and takes part in national and international events to share his militant theological view in defense of the gay agenda.
Musskopf is the author of Talar Rosa: Homossexuais e o ministrio na igreja (Pink Cassock: Homosexuals and Church Ministry), a book advocating the gay ideology from a Bible
misinterpretation. He is the author also of the chapter Queer Theology and Bible Hermeneutics in the book Imagem & diversidade sexual: Estudos da Homocultura (Image and Sexual
Diversity: Homocultural Studies [2004]), organized by Denilson Lopes, a homosexual activist who wrote the pro-pedophilia article Amando Garotos: Pedofilia e a Intolerncia Contempornea
(Loving Boy and Contemporary Intolerance), denounced by me in 2007.
His influence is not limited to HTS. Musskopt was a speaker at the 10th LGBT Seminary, held in the Brazilian Congress in 2013. The big homosexual seminary was sponsored by the ruling
socialist Workers Party.

When all the Brazilian leftist groups signed, aided by Ultimato magazine, a manifesto against the appointment of Congressman Marco Feliciano for the House Human Rights Committee
presidency, Musskopf was a signatory. Nothing more natural than Christian gay activists and leftist evangelicals working together.
Feliciano is an Assemblies of God minister and most Christians opposed to him were traditional Protestants (Presbyterians, Lutherans, etc.) adherents of TIM.
As a Lutheran, Musskopf spent years in the church being influenced by the Theology of Integral Mission and Liberation Theology. The result? Theological faggoting. If he had
lived in an evangelical environment open to the deliverance offered by Jesus Christ and there are many charismatic churches in Brazil that give freedom for Jesus to deliver
and save people enslaved to the homosexual sin , Musskopf would hopefully have been delivered from his faggoting and, instead of praising it, he would be praising Jesus
Christ the Savior.
However, instead of Jesus, his denomination prioritizes TIMs theological liberalism, and the result is members, ministers and theologians who have not been set free.
The theological faggoting of the Metropolitan Community Church in Rio de Janeiro, Rev. Marcos Gladstone and Ciro DArajo has never been accepted in the Brazilian evangelical world,
because their church and theology have no recognition among evangelicals. In short, they are not evangelicals.

Lutheran Church: In the Forefront of Liberation Theology, TIM and Gay

Theology
Yet, HTS and ECLCB, along with their love for TIM, Liberation Theology, feminist theology and homosexual theology, are traditional Protestant and are a part of the traditional Protestant world.
Thanks to HTS and ECLCB, Musskopf and his theological faggoting are a part of the Lutheran world and can, sooner or later, corrupt the Brazilian evangelical world, beginning in the academic
world of theology professors.
ECLCB has international liberal leaders. Rev. Walter Altmann, a former ECLCB president, is the moderator of the World Council of Churches and he is an international
theologian renowned for defending Liberation Theology (LT).
Another prominent ECLCB leader is Rev. Valdir Steuernagel, known in Brazil as a TIM activist and internationally known for his leadership roles in the Lausanne Movement and in
the World Evangelical Alliance.
From this pro-LT and pro-TIM liberal environment, what can result? A homosexualist theologian called Musskopf.
With Altmann, ECLCB is in the Liberation Theology forefront.
With Steuernagel, ECLCB is in the Theology of Integral Mission forefront.
With Musskopf, ECLCB is in the Gay Theology forefront.
Of course, Steuernagel is not more prominent in TIM advocacy than Calvinist Ariovaldo Ramos and Caio Fbio.
Notwithstanding the serious threat of theological liberalism, from TIM to homosexual theology, the bigger worry of traditional Protestant churches in Brazil as ECLCB has been the theology (or
its lack!) of charismatic churches that, with all their flaws, are not open to theological liberalism or to homosexual theology.
In those churches, a homosexual militant has no room and has to leave them if he wants to get involved in homosexual activism.
In contrast, in ECLCB a homosexual militant can write theological books and much more. Andr Sidnei Musskopf, who is a HTS theology professor, is a testimony of the liberal spaces that the
Theology of Integral Mission eventually opened for homosexual activism in one of the largest traditional Protestant denominations in Brazil.
They began at TIM and Liberation Theology and today they are in the black hole of theological faggoting.
Musskopfs language is filled with jargons of ideological professionals, in contrast with Jesus language, who used the most basic examples to show that he was near people. He talked about
breads and other everyday things, while TIM theologians have a language so high that reach just theologians and activists.
If you have time to waste in gay philosophy and theology babbles, the reading of Musskopfs Theological Faggoting is indispensable.

Witchcraft and Homosexuality

In his dissertation, Musskopf recognizes that witchcraft and spiritualism are more open to homosexuality and its adherents.
His dissertation has 36 positive mentions of Umbanda, 19 positive mentions of Candombl and no condemnation. Candombl, which is a Brazilian form of Santeria, is not much
different of Umbanda. His dissertation says, God is in the church, but also in the terreiro [place where Afro-Brazilian witchcraft is practiced, such as Macumba and Candombl].
Brazil is the most spiritualist nation in the world. Musskopf explains that as the Brazilian gay theology had its origin in the U.S., so the Brazilian spiritualism (which is favorable to homosexuality)
also had its origin in the U.S. He says:
In the Brazilian context spiritualism appeared in the 19th century. Born in the United States in the late 1840s and developed as science especially in Europe in the 1850s, the first
sance in Brazil happened in 1865 and in 1884 was founded the Brazilian Spiritualist Federation. From this time spiritualism quickly spread throughout Brazil and got huge publicity in the
1950s through the spiritual healings of Dr. Fritz and, chiefly, through Chico Xavier because of his hundreds of writings and because he became an example of sainthood.
Musskopf says that even though in its origin spiritualism was a science, in Brazil it became a religion.
The spiritualist spark in the U.S. became an uncontrollable fire in Brazil.
What is worrying is that if a spark can provoke so much havoc in other nations, what will happen to other nations now with the U.S. exporting the homosexual theology and other theological
fires?
In a general way, Brazilian spiritualism is open to the homosexual agenda. It can explain the reason not only for the homosexualist policies of the Brazilian government, but also the support that
the Brazilian government has given the U.S government in its efforts, including in the U.N, to impose homosexuality around the world.

Spiritualism and witchcraft walk together with homosexuality.

Luiz Mott, whose homosexual activism criticizes conservative Christianity and praises Umbanda and Candombl, is mentioned 41 times favorably in Musskopfs dissertation.
Denilson Lopes is quoted 15 times in an equally favorable way. Both Mott and Lopes are homosexual activists accused of defending pedophilia. Lopes is the author of the
article Amando Garotos: Pedofilia e a Intolerncia Contempornea (Loving Boy and Contemporary Intolerance).
Musskopf stresses that the Catholic Church and the historic Protestant churches have traditions against homosexuality. But you can understand in his work that both churches did not know how
to deal with spiritualism and witchcraft, which have much room for homosexuality. Even though both Liberation Theology and the Theology of Integral Mission are hostile to neo-Pentecostalism,
Musskopf says: But who did this articulation in a perfect way was neo-Pentecostalism, because, in addition of being more accepted among the poor, it represents a theological movement in
contact with worldviews never touched before: the worldview of the European Reformed Protestantism and the worldview of the new world with the Catholic Brazil anchored in African and
native traditions.

Presbyterian Liberalism
In fact, there are examples of historic churches that do not know how to deal with spiritualism. Rev. Marcos Amaral, of the Presbyterian Church of Brazil (PCB), has become famous for joining
Afro-Brazilian religious leaders to fight discrimination against witchcraft.
Another PCB leader, Rev. Marcos Botelho, wrote an article entitled LGBTT Rights and Christian Faith, in the Presbyterian magazine Ultimato, where he said that the blame for gay activists
wanting to impose a homosexual tyranny on the Brazilian population is because we Christians are not doing our part and fighting for everybodys right: the right to choose freely their sexual
option.
Botelho is one of the directors of Jovens da Verdade (Youth for Truth), a group that has a theological college (FLAM), headed by TIM advocate Ariovaldo Ramos, exclusively for TIM
engagement. Youth for Truth sponsors TIM events.
As an example that Christians should fight to advocate the homosexual cause, in his Ultimato piece Botelho had mentioned that divorce in the Catholic Brazil was legalized by a Presbyterian
congressman. Botelho, a TIM advocate, has never been rebuked for his theological liberalism. Another PCB leader, Rev. Luiz Longuini, has been divorced four times and he has a book,
published by Ultimato, advocating TIM.
If Botelho were an Assemblies of God minister, he would be unlikely to escape discipline or expelling for his pro-homosexuality words.
The Catholic Church in Brazil, which is the largest Catholic nation in the world, is almost completely dominated by Liberation Theology. And the historic Protestant churches (where Musskopfs
ECLCB ranks high) are increasingly dominated by the Theology of Integral Mission. No one of those churches expels demons or considers demonic components in homosexuality or other
perversions.

What If Musskopf Attended a Charismatic Church?

In comparison, as admitted by Musskopf, Pentecostal and neo-Pentecostal churches reach people directly, know how to use what is useful in the Reformation traditions and know how to deal
with traditions of spiritualism, Umbanda and Candombl and their connections with homosexuality. In short, those churches, which usually are not open to Liberation Theology and the Theology
of Integral Mission, understand homosexuality as a sin and, where necessary, expel the appropriate demons.
Musskopf would be unlikely to be able to attend a neo-Pentecostal church as Igreja da Graa (Grace Church) the way he does in ECLCB: a Protestant homosexual activist.
Musskopf would be unlikely to do in a neo-Pentecostal church as Igreja Bola de Neve (Bola de Neve Church) what he does in ECLCB: to promote a gay theology.
A neo-Pentecostal church would be unlikely to fail to give him what ECLCB and other historic Protestant churches do not give: ministrations under the power of the Holy Spirit
and even expelling of demons.
In a big neo-Pentecostal church as Igreja da Graa or Igreja Bola de Neve, Musskopf would have to leave the church to profess openly his Christian homosexual militancy and his gay
theology. In ECLCB, which is the largest Lutheran denomination in Brazil, he can occupy spaces, resist what is left of conservatism and produce: gay militancy, activism and theology.

Theological Wisdom in the Service of Homosexual Sin

In fact, Musskopf said his dissertation is organized in three moments occupy, resist, produce one of the most well known slogans of the Landless Workers Movement (MST).
He and his group are already occupying, resisting, producing in HTS and in the Evangelical Church of Lutheran Confession in Brazil.
As usual among liberal Protestants, Musskopf does not like conservative environments. He likes environments of Liberation Theology and of the Theology of Integral Mission. It is only in this
kind of progressive environment he and his theology have room to grow and blossom.
Aided by Liberation Theology and the Theology of Integral Mission, he expects his theology eventually to occupy, resist, produce in many theological centers in Brazil.
Where these liberal theologies have room (especially traditional Protestant churches), there will be a cursed hope for the gay theology to be accepted. Where these liberal theologies have no
room (especially charismatic churches), gay theology will have a very hard time to be accepted.
Theological Faggoting, by Andr Musskopf, exhales theological, philosophical and sociological depth, but with no commitment to Gods truth. It is a work of human wisdom in the service of
gay theology, crazily twisting Gods Word to satisfy a depraved sexual vice. By reading it, I was reminded:
Scripture says, I will destroy the wisdom of the wise. I will reject the intelligence of intelligent people. Where is the wise person? Where is the scholar? Where is the persuasive
speaker of our time? Hasnt God turned the wisdom of the world into nonsense? (1 Corinthians 1:19-20 GWV)
In contrast, Gods Word is perfect for the simple, not for those who consider themselves theologically wise:
The entrance of Your words gives light; It gives understanding to the simple. (Psalms 119:130 NKJV)
The law of the LORD is perfect, converting the soul; The testimony of the LORD is sure, making wise the simple. (Psalms 19:7 NKJV)
What Gods Word says about man having sex with man?

You shall not lie with a male as with a woman. It is an abomination. (Leviticus 18:22 NKJV)
Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor
sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. (1 Corinthians 6:9-10 NKJV)
Of course, Jesus can save simple sinners who want to be set free from their sins. But he cannot save theologically wise sinners who love to justify theologically their sins.
Gay theology is just a way to hinder homosexual sinners from accepting Jesus redemption.
Those who love the kingdom of theological Sodom will not enter the Kingdom of God.
Portuguese version of this article: Viadagens teolgicas: ambiente da teologia da libertao e TMI produzindo teologia gay no Brasil
Source: Last Days Watchman
Recommended Reading:
Gay militant Jean Wyllys at Brazilian Presbyterian University
Julio Severo Interviews Brazilian Congressman Marco Feliciano: How Massive Homosexualist Opposition Has Skyrocketed His Name into Fame,
Making Him the Most Prominent Evangelical Politician in Brazil
Associated Press defends Umbanda as an Afro-Brazilian religion under threat
Lausanne, Theology of Integral Mission and Israel
The Perfect Revival?
A Charismatic Response to The Growing Crisis Behind Brazils Evangelical Success Story
Liberation Theology and Neo-Pentecostalism: A Leading Challenge to the Evangelical Churches in Brazil
Brazilian Pentecostals: Church Growth Endangered by Socialist Embrace
Justin Peters in Brazil: God Does Not Speak to You Today Through Prophecy and Revelation
Homosexuality is Unnatural: The Last Great Message of Myles Munroe on the Gay Agenda