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{{Infobox Christian denomination |
{{Infobox Christian denomination |
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| name =Iglesia del Dios Vivo Columna y Apoyo de la Verdad La Luz del Mundo |
| name =Iglesia del Dios Vivo Columna y Apoyo de la Verdad La Luz del Mundo |
Revision as of 09:16, 12 November 2012
Iglesia del Dios Vivo Columna y Apoyo de la Verdad La Luz del Mundo | |
---|---|
Classification | Restorationist (Christian primitivism)[1][2] |
Orientation | Charismatic[1] |
Structure | Hierarchical |
Leader | Samuel Joaquín Flores |
Founder | Eusebio Joaquín González |
Origin | 1926[3][4] Guadalajara, Mexico |
Members | 700,000 Mexico Census |
The Iglesia del Dios Vivo Columna y Apoyo de la Verdad La Luz del Mundo (Church of the Living God, Column and Ground of the Truth, The Light of the World) is a controversial Christian denomination with international headquarters in Guadalajara, Jalisco, Mexico.
Beliefs and Practices
Worship
During religious services male and female members are separated during worship with women sitting on the left side of the temple and men on the right (from the perspective of the preacher at the front of the congregation).[5] They do not use musical instruments during their religious services and use the biblical passage found in Amos 5:23 to justify this.[6] Women cover their heads during religious services and there's also an absence of dancing and clapping. Their places of worship are void of images, saints, crosses, and anything else that can be considered objects of worship given that they believe that worship should be done "spiritually" and only to God. As a result they have the tendency to have plane walls and wide clear windows. Since they do not use music in their meetings, they sing hymns acapella. They believe that their voices should be instruments that should be used to fulfill what Jesus Christ spoke about in John 23:24. Despite this, they do listen to instrumental music and members even have composed what is known today as "Christian Music". When signing all congregants sing at the same time. Congregations practice the songs to maintain proper melody and uniformity during their religious meetings.[7]
The Bible
Members of La Luz del Mundo believe that the bible is the only source of Christian Doctrine. It is used as the source of talks made by ministers and lay persons alike during the prayer meetings since Ministers believe it is their duty to take care of the congregation that it doesn't diviate from set doctrine based Paul's letters that usually include reproaches aimed at the primitive Christian church. [8] In light of the letters and talks made by the Apostle of God.[2] The rationalization is that biblical truths are discovered with the aid of the Apostle of God since he receives direct word from God himself.[9] The Bible is the only historical reference used by La Luz del Mundo during religious services. Members of the church are able to find cited verses of the bible quickly regardless of their level of education.[10] It is also seen as the only and "sufficient rule of faith for salvation".[11]
Restorationism
The Church teaches that from the death of the last Apostle (Apostle John) circa 96 AD, until the calling of Aarón Joaquín in 1926, there was no salvation on earth. The full name of the church is "Iglesia del Dios Vivo Columna y Apoyo de la Verdad, La Luz del Mundo" ("Church of the Living God, Column and Support of The Truth, The Light of The World" in English) which is derived from two passages in the Bible, Matthew 5:14 and 1 Timothy 3:15.[12] They believe that the Church itself was founded by Jesus Christ approximately two thousand years ago. The Church became corrupt and was lost with the deaths of the Apostles of God.[13][14]
The Church claims that, via Aarón Joaquín, the church is the restoration of the Primitive Christianity church that was lost during the formation of the Catholic Church. Salvation can be attained, in the Church, by following what they believe are the Bible based teachings of their leader.[2] Revelations 12:14 is used to support this belief noting that the times that Revelations speaks about represents the time that the Church did not exist. After those times passed, the beginning of Joaquín González's ministry is seen as the restoration of the original Christian Church.[15]
The Calling of the Servants of God
The Church states that they believe in "the calling of the Servants of God, sent to express the will of God and Salvation. Acts 13:47 "I have made you a light to the gentiles..."[16] The Church teaches that Samuel Joaquín Flores was elected by God as Apostle and the new leader of the church after Aarón Joaquín died in 1964. As a result of having the only true Servant of God and Apostle of Jesus Christ, Samuel Joaquín, La Luz del Mundo is the only true Christian church founded by Jesus Christ.[14] The "Apostolic Authority" allows members to find peace and closeness to God and help them attain meaning of their lives in the hopes of joining with Christ to reign with him for all eternity.[17]
Christology
The church is nontrinitarian and therefore baptizes in the name of Jesus Christ instead of the Trinity.[18][19] Hugo G. Nutini from the University of Pittsburg describes La Luz del Mundo as trinitarian.[20]
Women in La Luz del Mundo
According to Timothy Wyatt, "in the tradition of Pentecostalism, women do not cut their hair or wear makeup or jewelry and are instructed to wear long, full skirts."[21] Women can have their cut as short as their shoulder blades, according to Fortuny. These restrictions do not apply when members are involved in recreational activities where wearing things such as bathing suits is permitted.[22] Women also use a head covering throughout religious meetings.[23] According to an interview of one adherent, women in the church are considered equal to men in social spheres in having equal capacities for obtaining higher education, social carriers, and other goals that may interest them.
Aarón Joaquín established the 9 AM prayer early in the church's history after hearing about one of his followers who was being abused by her Catholic husband. This prayer became a prayer led by women.[24] These prayers are seen as a religious activity equal to all other activities.[25] Women who direct these prayers show an understanding and speaking ability equal to male members of the Church in other religious services. This prayer provides space for empowerment in which women are able to express themselves and develop a status within the church's membership.[26] Patricia Fortuny said, concerning the 9 AM prayer, that, "I infer from this that, if the membership considers this as [a] female [gathering], they would be giving authority to women in the religious or ecclesiastical framework of the ritual, and this then [would] put [them] on a plane of equality or [in] absence of subordination to men." She claims that women of the church may be "playing" with their subordinate roles in the Church in order to acquire certain benefits.[27]
Women of the church personalize their attire via a variety of available fashions to express a separate form of beauty, according to Patricia Fortuny. The veils are either rebozos for indigenous members or specially designed veils for other female members.[28] Anthropologist Patricia Fortuny says that, "In this regard, wearing long skirts does not negate the meaning of being a woman and, although it underlines the difference between men and women, they [The church's female members] say that it does not make them feel like inferior human beings".[29] Fortuny points out how women describe their attire as part of obeying biblical command found in 1 Timothy 2:9 (And 1 Corinthians 11:15 for long hair)[30] and how the Bible states that men and women shouldn't be dressed the same. The female members of the church say that it makes them feel like they are honoring God and that it is part of their "essence".[31] She also states that dress codes are still sign of a patriarchal organization since men are only forbidden from growing their hair long or wearing shorts in public. Women, at times, can be more autonomous than the general population of women in Mexico. Fortuny says that the growing trend of educated women having husbands in supporting roles is also seen within the church both in the Guadalajara (Mexico), and Houston (Texas) congregations.[32] In the field of education, many young female members have expressed their goals of obtaining post secondary education, many that spoke with Fortuny were already in the process of getting their degrees. Both young men and women are equally encouraged to gain post secondary education, and in the case of La Luz del Mundo the fathers are more likely to push their daughters towards going to a university than their mothers.[33]
Organization
Ecclesiastical organization
The organization of La Luz del Mundo is highly hierarchical. The supreme head of the church is Samuel Joaquín Flores, who holds both the spiritual authority as Apostle and Servant of God, and the organizational authority as General Director of the Church. Below him are ranks of Pastors. Pastors are expected to develop one or more of the qualities as Doctor, Prophet and Evangelist. All pastors are Evangelists, expected to carry out missionary tasks, as Doctors, pastors explain the word of God and as Prophets they interpret it.[1] Below them are the Deacons, who administer the sacraments to the congregational members. Below the Deacons are the Managers, who have responsibility for the moral conduct and well-being of certain groups within the congregation. Managers grant permits to congregational members who wish to leave their congregations for vacations or to take jobs outside of the church district. The lowest rank within the ministerial hierarchy is that of "Worker", with responsibility for assisting everyone above them in the hierarchy with menial tasks.
Territorial organization
A church, or group, that is not able to fully provide for the religious needs of its members is called a mission. Missions are dependent on a congregation which is administered by a minister. A group of several congregations with their missions together form a district. The church in each nation is divided into multiple districts. In Mexico several districts form together into five jurisdictions that act as legal entities.[34]
Women in the hierarchy
Unlike men, women are not allowed to obtain religious leadership in the Church's hierarchy much like Jehovah's Witnesses and Mormons. According to Patricia Fortuny, "if a woman so desires, she can hold the position of 'encargada', or worker or evangelizer, since it constitutes the lowest tier of the hierarchy".[35] Furthermore, she states that "the rank of deaconess is not a position which common women could aspire to".[35] The only two deaconesses have been Samuel Joaquín's mother Elisa Flores and his wife Eva Garcia de Joaquín. Dormady states that the first two deaconesses were Elisa Flores and Francisca Cuevas. Since then, women who are wives of important members of the church usually get the rank, according to Dormady.[24]
Women are active and play key roles in organizing activities and administering them in the Church.[21] Women can serve as legal representatives of the church.[36] Female office holders are always head of groups of women, and not groups of men. A Deaconess can help the Pastors and Deacons, but cannot herself administer the sacrament. All members of the ministerial hierarchy receive economic remuneration for their services, paid as part of the tithe by the congregational members.[1]
Demography
The Church has reported having over five million members worldwide in the year 2000 with 1.5 million in Mexico. Mexican census, however, reported about 70,000 members nationwide in 2001.[37][38] In 2010 another Mexican census reports a total of 188,326 members.[39] Anthropologist Hugo G. Nutini estimated the size of the church to be at around 1,125,000 members in the year 2000 in Mexico.[40] The US State Department International Religious Freedom Report for 2011 states that, "Official statistics [in Mexico] sometimes differ from membership figures of religious groups."[41] Anthropologist Ávila Meléndez says that the membership numbers reported by La Luz del Mundo are pausible given the great interest it has generated among "religious authorities" and the following it receives in Mexico.[38]
In El Salvador, as of 2009, there are an estimated 70,000 members of La Luz del Mundo with 140 congregations with a minister and 160 other congregations that range from 13 to 80 members.[42] As of 2008 there was an estimated 60,000 members of La Luz del Mundo in the United States.[43]
Controversy and Criticism
Accusations of Rape and violence against Samuel Joaquín
In 1998, 4 individuals accused Samuel Joaquin of rape and sexually abusing them in the past. After forwarding the complaints to a state prosecutor through the Religious Affairs Department of Mexico's Interior Ministry, Mexican authorities indicated that "because the alleged crimes occurred so long ago [approximately 20 years from the initial report], it's unlikely any trial will take place". [44]
One such individual, Moises Padilla, a former member of La Luz del Mundo had accused Samuel Joaquín Flores of forcing him to have sex with him as a teenager. Later, Padilla was kidnapped by gunmen and stabbed repeatedly with a dagger. Padilla blamed Joaquín Flores for the stabbing and for an earlier attack in which he was supposedly beaten by men who warned him against criticizing the "servant of God." A church spokesperson denied that the church or Joaquín Flores had any involvement in the attack and accused Padilla of orchestrating the attack to authenticate his previous charges.[44]
In 2004 these allegations of sexual abuse against female members of the church were again raised on Mexican television spearheaded by a Mexican Anti-Cult group "The Christian Institute of Mexico", which again demanded that La Luz del Mundo should be stripped of its legal recognition as a religion. According to anthropologist Carlos Garma Navarro, the Mexican government was reluctant to take action in fear that this would open the door for sanctions against the Catholic clergy.[45]
Silver Wolf Ranch
In 2008, Todd Bensman reported that the Joaquín family purchased a "lavish private zoo-themed family retreat for their father's enjoyment" in Seguin, Texas, known as Silver Wolf Ranch. The private zoo was scrutinized given that "IRS regulations require nonprofits to actively promote their tax-exempt purpose of benefiting the public and not the personal wealth of anyone". Silver Wolf Ranch, valued around $3 million dollars, was renovated with a private mansion and a "long rectangular warehouse" where, according to the ranch's manager Vapsi Coronado, the family's private collection of "restored vintage automobiles are kept".
The church has stated that voluntary donations do not enrich the family's private holdings. A church lawyer, Maria Elena Castillo, has stated that the ranch benefits the public by rescuing and caring for "doomed or homeless" animals and that "veterinary and children's groups take educational field trips inside the nonprofit zoo."
Vapsi Coronado says that the owners have been working with the United States Department of Agriculture since they purchased the ranch in rescuing abused and neglected animals.[46]
References
- ^ a b c d Fortuny Loret de Mola, Patricia, "Origins, Development and Perspectives of La Luz del Mundo Church", Religion, Volume 25, Issue 2, April 1995, Pages 147-162
- ^ a b c Biglieri, Paula. (2000), Ciudadanos de La Luz. Una mirada sobre el auge de la Iglesia La Luz del Mundo., Estudios Sociológicos XVIII, p. 407
- ^ Samuel Joaquín Flores. "Historia". Lldm.org. Retrieved 2010-06-21.
- ^ Samuel Joaquín Flores. "Fundación". Lldm.org. Retrieved 2010-06-21.
- ^ Wyatt, Timothy. (2001), Iglesia La Luz Del Mundo. (PDF), Huston History, A Call To Worship Volume 8 Number 3, p. 29
{{citation}}
: Text "cite web" ignored (help) - ^ De La Torre, Renée. (2000), Los hijos de la luz: Discurso, identidad y poder en La Luz del Mundo., ITESO, CIESAS, Universida de Guadalajara, p. 244
{{citation}}
: Text "cite web" ignored (help) - ^ Victoria Ochoa Bohórquez, Ana. "Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006" (PDF). 1 Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006 Ana Victoria Ochoa Bohórquez Tesis de Grado Maestría en Historia Social y de la Cultura. Universidad Nacional de Colombia.
{{cite web}}
: Unknown parameter|accessdate, Pg 121-123=
ignored (help) - ^ Biglieri, Paula. (2000), Ciudadanos de La Luz. Una mirada sobre el auge de la Iglesia La Luz del Mundo., Estudios Sociológicos XVIII, p. 180-181, 187
- ^ Ávila Meléndez, Luis Arturo. Entre las cosas de Dios y las preocupaciones terrenales: el camino contradictorio hacia la santidad en la “Iglesia de la Luz del Mundo”. ¿El reino de Dios es de este mundo? El papel ambiguo de las religiones en la lucha contra la pobreza. Edited by Genar. Bogotá: Siglo del Hombre Editores y Clacso, 2008. http://biblioteca.clacso.edu.ar/ar/libros/clacso/crop/zalpa/11avila.pdf (accessed September 13, 2012). pg 179
- ^ Victoria Ochoa Bohórquez, Ana. "Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006" (PDF). 1 Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006 Ana Victoria Ochoa Bohórquez Tesis de Grado Maestría en Historia Social y de la Cultura. Universidad Nacional de Colombia.
{{cite web}}
: Unknown parameter|accessdate, Pg 147=
ignored (help) - ^ Victoria Ochoa Bohórquez, Ana. "Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006" (PDF). 1 Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006 Ana Victoria Ochoa Bohórquez Tesis de Grado Maestría en Historia Social y de la Cultura. Universidad Nacional de Colombia.
{{cite web}}
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ignored (help) - ^ De La Torre, Renée. (2000), Los hijos de la luz: Discurso, identidad y poder en La Luz del Mundo., ITESO, CIESAS, Universida de Guadalajara, p. 77
{{citation}}
: Text "cite web" ignored (help) - ^ Genaro Zalpa, Ramírez (2008). ¿El reino de Dios es de este mundo?: el papel ambiguo de las religiones en la lucha contra la pobreza. University of Michigan: Siglo del Hombre Editores. p. 177. ISBN 9586651266.
- ^ a b "Foundation". lldmusa.org. 2010. Retrieved 2012-09-04.
- ^ Victoria Ochoa Bohórquez, Ana. "Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006" (PDF). 1 Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006 Ana Victoria Ochoa Bohórquez Tesis de Grado Maestría en Historia Social y de la Cultura. Universidad Nacional de Colombia.
{{cite web}}
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ignored (help) - ^ "Principles". lldmusa.org. 2010. Retrieved 2012-01-05.
- ^ "History". lldmusa.org. 2010. Retrieved 2012-09-04.
- ^ Wyatt, Timothy. (2001), Iglesia La Luz Del Mundo (PDF), Houston History, A Call To Worship Volume 8 Number 3, p. 27
{{citation}}
: Text "cite web" ignored (help) - ^ González, Odina E.; González, Justo L. (2008). Christianity in Latin America: a history. Cambridge University Press. pp. 290–291.
- ^ Nutini, Hugo. (2000), Native Evangelism in Central Mexico, Ethnology Volume 39 Number 1, p. 48
- ^ a b Wyatt, Timothy. (2001), Iglesia De La Luz Del Mundo. (PDF), Houston History, A Call To Worship Volume 8 Number 3, pp. 26–29
{{citation}}
: Text "cite web" ignored (help) Cite error: The named reference "Wyatt" was defined multiple times with different content (see the help page). - ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 126, 149–150. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 125. Retrieved 18 September 2012.
- ^ a b Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. p. 139. ISBN 0549152474, 9780549152477.
{{cite book}}
: Check|isbn=
value: invalid character (help) - ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 139. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 144. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 140. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 148. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 149. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 142. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 146–147. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 156–157. Retrieved 18 September 2012.
- ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 155–157. Retrieved 18 September 2012.
- ^ "Structure of The Light of the World". The Light of the World Church USA. Retrieved 23 October 2012.
- ^ a b Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). Revista de Estudios de Género. La ventana. II, Num 14. Universidad de Guadalajara: 135–155. Retrieved 26 September 2012.
- ^ "Directorio de Asociaciones Religiosas por Clave SGAR" (PDF). Mexico: Dirección General de Asociaciones Religiosas de la Secretaría de Gobernación. pp. 58–59. Retrieved 3 November 2012.
- ^ Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. p. 115. ISBN 0549152474, 9780549152477.
{{cite book}}
: Check|isbn=
value: invalid character (help) - ^ a b Luis Arturo Ávila Meléndez (2008). Genaro Zalpa, Hans Egil (ed.). ¿El reino de Dios es de este mundo?: el papel ambiguo de las religiones en la lucha contra la pobreza (PDF). Bogotá: Siglo del Hombre Editores. p. 180. ISBN 978-958-665-126-4. Retrieved 21 September 2012.
- ^ "Población total por entidad federativa, sexo y religión según grupos de edad (INEGI 2010)". Mexico: Instituto Nacional de Estadística y Geografía. Retrieved 21 September 2012.
- ^ Nutini, Hugo. (2000), Native Evangelism in Central Mexico, Ethnology Volume 39 Number 1, p. 47
- ^ Bureau of Democracy, Human Rights and Labor. "Mexico". International Religious Freedom Report 2011. U.S. Department of State. Retrieved 21 September 2012.
- ^ Alfaro, William (December 21, 2009). "La Iglesia Evangélica gana más terreno en El Salvador". El Diario de Hoy. El Salvador. Retrieved 21 September 2012.
- ^ Marie Marquardt (2011). "4 Picking Up The Cross". Living "Illegal": The Human Face of Unauthorized Immigration. The New Press. p. 119. ISBN 1595586954, 9781595586957.
{{cite book}}
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suggested) (help) - ^ a b "A Growing Faith and Outrage". latimes.com. 1998-03-10. Retrieved 2012-09-05.
- ^ Garma Navarro, Carlos. 2004. "The Legal Situation of Religious Minorities in Mexico:The Current situation, Problems, and Conflicts." In James T. Richardson (ed) Regulating religion: case studies from around the globe. Springer, 2004
- ^ Monette, Taylor (May 5, 2007). "Variety of exotics 'at home' on Silver Wolf Ranch". Country World News. Retrieved 29 September 2012.