Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition)

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Revitalizing a Shuar Church in Ecuador.

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Divine Encounter in Guayaquil. Where Would You Begin? Hunger for God's Word in Ecuador. Evangelism Team in Lepaterique, Honduras. John Howell.

Church that Meets in Pablo's House. Two New Missions Completed in Honduras. Expect great things from God! Anything He has ever done anywhere, He can do here!

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Anything God has ever done for anyone He can do for us" - A. Tozer Non-profit faith based Short-term Volunteer Mission Projects designed with a clear focus on church planting in rural areas of the world. The seminary began with 13 students and now has over students in Riobamba and extensions in Guayaquil, Quito, Pallatanga and Guaranda. New centers are planned this year for Cuenca and another in Quito. Wil serves as International Coordinator and a Bible and theology professor at the extensions.

Each participant received a copy of Wil's manual on personal witnessing, Evangelismo en Profundidad.

Debby Roth Evangelism training English Spanish

This manual is used in the three-day and five-day evangelism conferences in Latin America. The pastor is the key to world missions. Lenin and Nellie served as missionaries for 33 years in the Spanish language broadcast at H. Lenin's radio programs were heard around the world. Lenin also served as the Spanish voice and producer of Adrian Roger's radio program El Amor que Vale for another 20 years. Nellie spoke to pastors' wives on the ministry of the a pastor's wife. Lenin preached on the call of God, the infiltration of false doctrines in the churches, and family foundations.

You can now order the exact quantity you need. The more you buy, the more you save. It focuses on four spiritual principles rather than "laws" for establishing a relationship with God through faith in Jesus Christ that is personal. Here is a transferable tool to introduce others to Christ in a non-confronting, conversational format. More Information. Spanish Nickname. Submit Review. Related Products. Yet identification with Catholicism has declined throughout the region, according to a major new Pew Research Center survey that examines religious affiliations, beliefs and practices in 18 countries and one U.

In nearly every country surveyed, the Catholic Church has experienced net losses from religious switching, as many Latin Americans have joined evangelical Protestant churches or rejected organized religion altogether. For example, roughly one-in-four Nicaraguans, one-in-five Brazilians and one-in-seven Venezuelans are former Catholics.

The pattern is reversed among Protestants and people who do not identify with any religion: While the Catholic Church has lost adherents through religious switching, both Protestant churches and the religiously unaffiliated population in the region have gained members. Much of the movement away from Catholicism and toward Protestantism in Latin America has occurred in the span of a single lifetime. Indeed, in most of the countries surveyed, at least a third of current Protestants were raised in the Catholic Church, and half or more say they were baptized as Catholics.

The survey asked former Catholics who have converted to Protestantism about the reasons they did so. Of the eight possible explanations offered on the survey, the most frequently cited was that they were seeking a more personal connection with God. Many former Catholics also said they became Protestants because they wanted a different style of worship or a church that helps its members more. Most tables and charts in this report cite country-level findings.

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But on some questions, regional medians are reported to help readers see cross-national patterns. The median is the middle number in a list of numbers sorted in ascending or descending order. In a survey of 18 countries and Puerto Rico, the median result is 10th on a list of country-level findings ranked from highest to lowest. And the survey finds that Protestants in the region are much more likely than Catholics to report sharing their faith with people outside their own religious group.

While the movement from Catholicism to Protestantism has occurred among people of all ages and socio-economic levels, the survey reveals some broad demographic patterns among converts. In most countries surveyed, pluralities of Catholic-to-Protestant converts say they left Catholicism before the age of Geographic mobility may also be associated with conversion. In a few countries — Brazil, the Dominican Republic and Nicaragua — Catholic-to-Protestant converts are significantly more likely than current Catholics to have changed their place of residence, rather than to have always lived in one place.

But former Catholics are more skeptical about Pope Francis.


Only in Argentina and Uruguay do majorities of ex-Catholics express a favorable view of the pope. In every other country in the survey, no more than roughly half of ex-Catholics view Francis favorably, and relatively few see his papacy as a major change for the Catholic Church. Many say it is too soon to have an opinion about the pope.

For details, see Chapter 9. Protestants in Latin America, like Protestants elsewhere, belong to a diverse group of denominations and independent churches.

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Fewer than a quarter of Protestants in most countries surveyed say they belong to a historical Protestant church. Roughly half say they belong to a Pentecostal church. And, in most countries, at least a quarter say they belong to another Protestant church or that they do not know their denomination. Among those who belong to Pentecostal churches, Assemblies of God is one of the most commonly cited affiliations.

See topline for full results. Religious Observance The new survey finds that Protestants in Latin America tend to be more religiously observant than Catholics. Protestants also are more likely than Catholics to read scripture outside of religious services, to approach the Bible literally and to believe that Jesus will return during their lifetime. For more details, see Chapter 2. Some Protestants identify as Pentecostal in both ways.

Although many Catholics in Latin America also say they have witnessed divine healing or other gifts of the Holy Spirit, these experiences are much less common in Catholic churches than in Protestant congregations. For more details, see Chapter 4. Many Latin Americans — including substantial percentages of both Catholics and Protestants — say they subscribe to beliefs and practices often associated with Afro-Caribbean, Afro-Brazilian or indigenous religions.

Other beliefs and practices vary widely from country to country. Even though the Catholic Church opposes abortion and same-sex marriage, Catholics in Latin America tend to be less conservative than Protestants on these kinds of social issues. On average, Catholics are less morally opposed to abortion, homosexuality, artificial means of birth control, sex outside of marriage, divorce and drinking alcohol than are Protestants. The differences between Catholics and Protestants on most of these issues hold true even when accounting for levels of religious observance.

For example, Protestants who participate in religious services at least once a week are somewhat more likely to oppose abortion and divorce — and considerably more likely to oppose homosexuality, sex outside of marriage and drinking alcohol — than are Catholics who attend Mass at least weekly. Across the region, both Catholics and Protestants generally say it is incumbent on Christians to help the poor in their societies, but they give somewhat different answers on how best to achieve this goal. When asked what is the most important way Christians can help the poor and needy, Protestants are more likely than Catholics to point toward bringing the poor to Christ, while Catholics are more inclined to say that performing charity work for the poor is most important.

Yet across the countries surveyed, a considerably higher share of Protestants than Catholics say that they themselves or the church they attend engage in charity work — helping people find jobs, providing food and clothing for those in need or organizing other community initiatives to help the poor. For more details, see Chapter 6. These are among the key findings of more than 30, face-to-face interviews conducted across 18 countries and Puerto Rico by the Pew Research Center between October and February

Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition) Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition)
Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition) Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition)
Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition) Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition)
Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition) Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition)
Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition) Personal Evangelism - Evangelismo Personal (Spanish version) (Spanish Edition)

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