La Luz del Mundo: Difference between revisions
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| founded_date = 1926<ref>{{cite web|author=Samuel Joaquín Flores |url=http://www.lldm.org/2007/historia.html |title=Historia |publisher=Lldm.org |date= |accessdate=2010-06-21}}</ref><ref>{{cite web|author=Samuel Joaquín Flores |url=http://www.lldm.org/2007/fundacion.html |title=Fundación |publisher=Lldm.org |date= |accessdate=2010-06-21}}</ref> |
| founded_date = 1926<ref>{{cite web|author=Samuel Joaquín Flores |url=http://www.lldm.org/2007/historia.html |title=Historia |publisher=Lldm.org |date= |accessdate=2010-06-21}}</ref><ref>{{cite web|author=Samuel Joaquín Flores |url=http://www.lldm.org/2007/fundacion.html |title=Fundación |publisher=Lldm.org |date= |accessdate=2010-06-21}}</ref> |
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| founded_place = [[Guadalajara]], [[Mexico]] |
| founded_place = [[Guadalajara]], [[Mexico]] |
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| area = |
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| area = >40 countries<ref name="Samuel Joaquín Flores">{{cite web|author=Samuel Joaquín Flores |url=http://www.lldm.org/2007/presencia.html |title=Presencia |publisher=Lldm.org |date= |accessdate=2010-06-21}}</ref> |
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| congregations = |
| congregations = |
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| members = 700,000 Mexico Census |
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| members = 7 Million<ref>{{cite journal|last=Fortuny|first=Patricia|coauthors=Philip J. Williams|title=IGLESIAS Y ESPACIOS PÚBLICOS Lugares de identidad de mexicanos en Metro Atlanta|journal=Trayectorias:Revista de Ciencias Sociales de La Universidad Autonoma de Nuevo Leon\|year=2008|month=February–June|volume=10|issue=26|pages=15|url=http://trayectorias.uanl.mx/26/iglesias_y_espacios_publicos.htm|accessdate=5 November 2012}}</ref> |
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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 [[Christian denomination]] with international headquarters in [[Guadalajara, Jalisco|Guadalajara]], [[Jalisco]], [[Mexico]]. |
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|Guadalajara]], [[Jalisco]], [[Mexico]]. |
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The church does not use crosses or images in its worship services and its members do not celebrate Christmas or Holy Week. According to some sources it is also [[Nontrinitarianism|nontrinitarian]]. Female members have a dress code which mandates long skirts and the use of head coverings during religious services. The church's hierarchy only allows men into leadership positions in the religious arena, and it is headed by Samuel Joaquín whom is believed to be the Apostle of Jesus Christ and the servant of God. As a result of its belief in living apostles, the church claims to be the only true Christian church in the world. La Luz del Mundo has experienced discrimination and its members have been victims of violence in Mexico where it is also a controversial denomination. La Luz del Mundo church has been the subject of various accusations since the days of its founder. |
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==History== |
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===Aarón Joaquín González, Servant of God and Apostle of Jesus Christ=== |
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The founder of La luz del Mundo was Eusebio Joaquín González. He was born in 1896 in [[Colotlán]], [[Jalisco]] to a family of small means.<ref name="Fortuny 1995"/> In the [[Mexican revolution]] he initially joined [[Pancho Villa]]'s [[División del Norte]] but deserted Villa's forces after being offended by their "injustices" around 1913. He then joined the [[Constitutional Army]] and fought the rebels from 1915 to the end of the war in 1921, and stayed in the army until 1926. In 1920 on a trip to Guadalajara he married his wife, Elisa Flores González.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=119|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> |
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In 1926, while serving in [[Coahuila]], his wife came into contact with members of a [[Oneness Pentecostalism|Oneness Pentecostal]] church, "La Iglesia Evangélica Cristana Espiritual". Joaquín González's military commander did not approve of his involvement with a religious group, in accordance with the government's anti religious stance, and transferred him to [[Torreón]]. Joaquín González and his wife eventually found other members of that church in the city and came into contact with two of its leaders, Saulo and Silas who wore long tunics and had long hair and beards. These two individuals, whose real names were Antonio Muñoz and Felipe Flores respectively, stressed [[asceticism]] and spiritual learning over reading the Bible.<ref>{{cite book |last1=González |first1=Odina E. |last2=González |first2=Justo L. |authorlink2=Justo Gonzalez |publisher=Cambridge University Press |year=2008 |title=Christianity in Latin America: a history |pages=289–290}}</ref> After refusing to give the [[coup de grâce]] in a firing squad, Joaquín González was imprisoned for three days. He eventually left the military to live with Saulo and Silas in [[Monterrey]]. According church biographers, his military connections, saved him on several occasions from being lynched by mobs while preaching in rural villages.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=120–124|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> |
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On the night of April 6, 1926, Joaquín González experienced a [[revelation]] in which God spoke to him and gave him the name Aarón. This event was followed, as the church biographer claims, by a "pact with God for humanity by the new dispensation in a man whose calling was confirmed that night," after that vision Joaquín González, now Aarón, left the Iglesia Evangélica Cristiana Espiritual. Aarón Joaquín, along with his wife Elisa and a small group of followers, traveled on foot through the countryside encountering harsh resistance from Catholics as he preached until he arrived to [[Guadalajara]], [[Jalisco]] on December 12, 1926. According to the church biographer, Aarón Joaquín was told by God to stay in Guadalajara because he had a "great people" who would serve him (God) as an example to the whole world.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=124–27|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> |
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Aarón Joaquín arrived in Guadalajara in the middle of the [[Cristero War]] where state Governor [[José Guadalupe Zuno]] was tasked with crushing the public expression of Catholicism in the state. Jalisco was the center of the Catholic movement involved in an armed conflict with the [[anti-catholic]] administration of [[Plutarco Elías Calles]]. During the 1930's several anti religious rallies were also held, causing a mixed environment that could be hostile to religion.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=128, 130–131|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> |
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At first, Aarón Joaquín began preaching as a vendor, and as a result, several of the first members of the Church were also street vendors. The first 10 members had their meetings in Elisa's apartment, and later in 1930 a member's house was used. At this moment Aarón Joaquín had not yet registered as a preacher and his small church wasn't listed as a neighborhood organization, which later led to the belief that the church was a creation of Calles to further his anti-Catholic stance (there is no evidence of such allegations). The group was subject to arrests and suspicions by the police of being subversive.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=130–132|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> In 1931 the first "Santa Cena" (Holy Supper) was held to commemorate the crucifixion of Jesus Christ with the eating of unleavened bread and wine where 23 members attended. Between 1931 and 1932 Jesus Cuevas left the church after Aarón Joaquín refused to have the group named "Iglesia Espiritualista" (Spiritual Church). Aarón Joaquín did not like how the name resembled "Espiritista" ([[Spiritism]]). Cuevas, who hosted the church's meetings, chased them away forcing the church to hold meetings in rural areas out of fear of complaints from Catholic neighbors. Immigrants from rural regions of the country added a significant amount of members to the church. In 1934 a temple was acquired and members were encouraged to buy homes in the same neighborhood thus establishing a community. The church was then registered as "Iglesia Cristiana Espiritual" (Spiritual Christian Church) but Aarón Joaquín claimed to have received word from God in the dedication of the church, saying that the church was "Light of the world" and that they were the "Iglesia del Dios Vivo, Columna y Apoyo de la Verdad" (Church of the Living God, Column and Ground of the Truth). Thus the church would have two names, the name under its registration and the name that they use to identify themselves.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=141–142, 144–145|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> |
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In 1938 Aarón Joaquín went to Monterrey to convert his former associates, there someone pointed out that he was baptized under the trinity. As a result, Aarón Joaquín had one of his pastors baptize him in the name of Jesus Christ. Anthropologist Renée de la Torre says that his rebaptism was in 1943 after losing several hundred members, but historian Jason H. Dormady believes that she may have been confused citing the 1938 incident as Aaran Joaquín's rebaptism by one of his pastors, Lino Figueroa.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=145–146|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> In 1939 the church moved to a new meeting place at the 12 de Octubre colony forming its second small community in an attempt to escape a hostile environment, not to create an egalitarian society.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=147, 151|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> |
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In the 1942 schism, mentioned earlier, several hundred members from [[Mexico City]] left the church as well as a small group in Guadalajara. Members say that this took place due to greedy pastors, the group that broke off made accusations of abuse perpetrated by some Aarón Joaquín's followers to justify their split. This was followed by a new baptism (due to Lino Figueroa leaving the church to join the other group) which church biographer says was an order from God himself to Aarón Joaquín.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=151–155|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> With the growth of the church and the city, issues of safety developed in the 12 de Octubre colony meeting place in the late 1940's and early 1950's. As a result Aarón Joaquín purchased a plot of land outside of the city and called it "La Hermosa Provincia" (The Beautiful Province) in 1952.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=159, 161|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref> |
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On this land he constructed the first temple of the colony and the sold the rest in parcels to church members, effectively building an entire neighborhood of devotees. Aarón Joaquín started missionary efforts in [[Central America]] and by the early sixties La Luz del Mundo had 64 congregations and 35 missions.<ref name="Fortuny 1995"/> By 1964, after his death, there were aproximatly 20,000 members of La Luz Del Mundo spread through five nations including Mexico.<ref>{{cite book|last=Joaquín|first=Benjamin|title=El Elegido de Dios|year=2004|publisher=Fundación Maestro Samuel Joaquín Flores|location=Guadalajara|pages=104}}</ref> |
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===Samuel Joaquín Flores, Servant of God and Apostle of Jesus Christ=== |
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Samuel Joaquín Flores was born on February 14, 1937. According to church teaching, he was born dead but resurrected by the power of prayer and God's hand.<ref name="DivineRetreat">{{cite news|first=Todd |last=Bensman |title=Divine Retreat |url=http://www.toddbensman.com/Bensman/Light_of_the_World_Church.html |newspaper=San Antonio Express-News |date=25 May 2008 |accessdate=2010-09-07}}</ref> He became part of the church's ministerial corps and held positions in [[Tepic]], [[Nayarit]] and in [[Veracruz]].{{Citation needed|date=October 2012}} |
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Joaquín Flores' leadership was even more focused on outward growth than his father's and he began opening up the boundaries between the church and the surrounding world, and carried out an aggressive missionary strategy. He first visited members of the church in the Mexican state of [[Michoacán]] in August 1964 and later that year he also traveled to [[Los Angeles]], [[California]] on a missionary trip. The Church expanded to include Costa Rica, Colombia, and Guatemala by the end of the decade. The first small temple in the Hermosa Provincia was deconstructed for the construction of a second much larger temple in 1967.<ref>{{cite book|last=Joaquín|first=Benjamin|title=El Elegido de Dios|year=2004|publisher=Fundación Maestro Samuel Joaquín Flores|location=Guadalajara|pages=44–47, 67}}</ref> In the following decade, the church expanded to Chile, Ecuador, Bolivia, Nicaragua and Spain and by the 1980's it was also expanded to Australia, Canada, and other Central and South American nations.<ref>{{cite book|last=Joaquín|first=Benjamin|title=El Elegido de Dios|year=2004|publisher=Fundación Maestro Samuel Joaquín Flores|location=Guadalajara|pages=61, 67}}</ref> With Joaquín Flores' work, the church became integrated into the urban community of Guadalajara and replicated the model of La Hermosa Provincia colonoy in many cities in Mexico and in other nations. Along with these developments, several professional platforms were established in Mexico. By 1972 there were an approximate 72,000 members of the church which increased to 1.5 million by 1986 and then to 4 million by 1993. Patricia Fortuny says that the church's growth can be attributed to multiple factors including it's social benefits which, "improves the living conditions of believers."<ref>{{cite journal|last=Fortuney|first=Patricia|title=La Luz del Mundo: una oferta múltiple de salvación|journal=Revista Estudios Jaliscienses|year=1996|volume=24|pages=33-37|publisher=Colegio de Jalisco|location=Mexico}}</ref> Joaquín Flores oversaw the construction of various schools, hospitals, and other social services produced by the church.<ref>{{citation | last=De La Torre| first=Renée. | year=2000 | title=Los hijos de la luz: Discurso, identidad y poder en La Luz del Mundo. | publisher=ITESO, CIESAS, Universida de Guadalajara | page=87 | cite web|url=http://books.google.com/books?hl=en&lr=&id=mzxw5UPpPNoC&oi=fnd&pg=PA9&dq=iglesia+la+luz+del+mundo&ots=EQ5k8ZI-Ii&sig=sdJiGMC6lRJf0hT7wIF6t6zZjXY#v=onepage&q&f=false }}</ref> |
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The church also expanded through the Eastern Hemisphere to include nations such as England, Holland, Switzerland, Ethiopia, Israel and others between 1990 and 2010.<ref>{{cite book|last=Joaquín|first=Benjamin|title=El Elegido de Dios|year=2004|publisher=Fundación Maestro Samuel Joaquín Flores|location=Guadalajara|pages=71}}</ref> |
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In 1993 the faith had reached 23 countries in Latin America and in 1991 there were 45 congregations in the southern United States{{Citation needed|date=October 2012}}. Joaquín Flores traveled extensively to the international congregations.{{Citation needed|date=October 2012}} |
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==Beliefs and Practices== |
==Beliefs and Practices== |
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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).<ref>{{citation | last=Wyatt| first=Timothy. | year=2001 | title=Iglesia La Luz Del Mundo. | publisher=Huston History, A Call To Worship Volume 8 Number 3 | page=29 | cite web|url=http://www.class.uh.edu/hist/public_history/houston_history_project/houston_review/pdfs/v8n3.pdf}}</ref> They do not use musical instruments during their religious services and use the biblical passage found in Amos 5:23 to justify this.<ref>{{citation | last=De La Torre| first=Renée. | year=2000 | title=Los hijos de la luz: Discurso, identidad y poder en La Luz del Mundo. | publisher=ITESO, CIESAS, Universida de Guadalajara | page=244 | cite web|url=http://books.google.com/books?hl=en&lr=&id=mzxw5UPpPNoC&oi=fnd&pg=PA9&dq=iglesia+la+luz+del+mundo&ots=EQ5k8ZI-Ii&sig=sdJiGMC6lRJf0hT7wIF6t6zZjXY#v=onepage&q&f=false }}</ref> 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 instrumental 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.<ref>{{cite web|last=Victoria Ochoa Bohórquez|first=Ana|title=Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006|url=http://www.bdigital.unal.edu.co/7030/1/43552161.2012.pdf|work=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|publisher=Universidad Nacional de Colombia|accessdate, Pg 121-123=9/4/2012}}</ref> |
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).<ref>{{citation | last=Wyatt| first=Timothy. | year=2001 | title=Iglesia La Luz Del Mundo. | publisher=Huston History, A Call To Worship Volume 8 Number 3 | page=29 | cite web|url=http://www.class.uh.edu/hist/public_history/houston_history_project/houston_review/pdfs/v8n3.pdf}}</ref> They do not use musical instruments during their religious services and use the biblical passage found in Amos 5:23 to justify this.<ref>{{citation | last=De La Torre| first=Renée. | year=2000 | title=Los hijos de la luz: Discurso, identidad y poder en La Luz del Mundo. | publisher=ITESO, CIESAS, Universida de Guadalajara | page=244 | cite web|url=http://books.google.com/books?hl=en&lr=&id=mzxw5UPpPNoC&oi=fnd&pg=PA9&dq=iglesia+la+luz+del+mundo&ots=EQ5k8ZI-Ii&sig=sdJiGMC6lRJf0hT7wIF6t6zZjXY#v=onepage&q&f=false }}</ref> 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 instrumental 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.<ref>{{cite web|last=Victoria Ochoa Bohórquez|first=Ana|title=Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006|url=http://www.bdigital.unal.edu.co/7030/1/43552161.2012.pdf|work=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|publisher=Universidad Nacional de Colombia|accessdate, Pg 121-123=9/4/2012}}</ref> |
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The church in Hermosa Provincia [[Guadalajara]], [[Jalisco]] and the Hermosa Provincia [[Bello, Antioquia]], [[Colombia]] Have three daily prayer meetings, two meetings on Sundays, and one regular consecration. On Sunday mornings at 10:00AM congregants meet at the temple for a "Sunday School". The Sunday School starts off with a series of prayers and songs song from the church's hymn book. After that, the preacher, usually a minister, presides over a talk where he reads from the bible and presents the material to be covered throughout the week. During the talk, it is not rare to see a male or female member get up to read a cited verse from the bible. At the end of the talk, a final set of songs and prayers are made along with voluntary offerings. the children of the church have their own special study with their own children's choir. During Sunday evenings a service is held which begins with songs and prayers and then members of the congregation (of both genders) take turns going up in groups or individually to recite a chapter from the bible or sing a religious song after which members offer once more voluntary offerings. A smaller talk is held with the aim to deepen the Sunday School's talk. At the end of the service presentations of 40 day old babies are presented where the congregation promises to look over the child's well being until it is 14 years old. This is not to be confused with a baptism since church considers baptisms voluntary acts to be done with proper understanding. The church does not baptize anyone under the age of 14.<ref>{{cite web|last=Victoria Ochoa Bohórquez|first=Ana|title=Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006|url=http://www.bdigital.unal.edu.co/7030/1/43552161.2012.pdf|work=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|publisher=Universidad Nacional de Colombia|accessdate, Pg 139-142=9/4/2012}}</ref> |
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The church has three different scheduled prayers each day. A minister of the central [[Houston]], [[Texas]] congregation has stated that about 60% of the congregation attends one prayer meeting each day of the week.<ref name="HC 07_23_2005">{{cite news |first=Richard |last=Vara |title=La Luz del Mundo prepares to dedicate new church facility |url=http://www.chron.com/default/article/La-Luz-del-Mundo-prepares-to-dedicate-new-church-1949467.php |newspaper=The Houston Chronicle |date=23 July 2005|accessdate=10 November 2012 }}</ref> The first of the three daily prayer meetings is the 5:00 AM prayer meeting which usually last one hour. In Hermosa Provincia Bello, due to the difference in a workday between Mexico and Colombia, the prayer meeting only lasts half an hour. Elsewhere, the prayer service includes a talk that is meant to "recoradar" or "remember" the material covered in the Sunday School. The next Prayer is the 9:00 AM prayer which was started by Aaron Joaquin's wife, Elisa Flores. Only a 5% of the attendees of this prayer are men. A female member of the Church presides over the prayer, which also includes a talk. The last daily prayer meeting is the 6:00 PM prayer. The church's founder said that this meeting is one where he who has truly given themselves to Christ can lift their burdens. In each prayer meetins, including Sundays, members are expected to be prepared with their bibles, hymn books, and notebooks and to be consecrated.<ref>{{cite web|last=Victoria Ochoa Bohórquez|first=Ana|title=Lo religioso como agente transformador de la cultura: Iglesia La Luz del Mundo: surgimiento, expansión, usos y ceremonias México-Colombia 1926–2006|url=http://www.bdigital.unal.edu.co/7030/1/43552161.2012.pdf|work=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|publisher=Universidad Nacional de Colombia|accessdate, Pg 142-148=9/4/2012}}</ref> |
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=== The Bible === |
=== The Bible === |
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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 [[rebozo]]s for indigenous members or specially designed veils for other female members.<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=148|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> |
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 [[rebozo]]s for indigenous members or specially designed veils for other female members.<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=148|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> |
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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".<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=149|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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)<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=142|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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".<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=146–147|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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.<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=156–157|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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.<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=155–157|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> |
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".<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=149|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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)<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=142|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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".<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=146–147|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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.<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=156–157|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> 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.<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=155–157|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> |
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=== Other Beliefs and Practices === |
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The church also teaches moral and civil principles such as community service and that science is a gift from God.<ref name="Principles"/> |
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The church also stresses the importance of community service via the Association of Professionals and Students founded by Samuel Joaquín Flores with the intent of helping high school students and others complete a college education and attain a professional career.<ref>{{cite web|url=http://www.lldmsandiego.org/feriadelasalud2008.html |title=Feria de la Salud en San Diego |publisher=lldmsandiego.com |date= |accessdate=2012-01-04}}</ref> |
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Members of La Luz del Mundo do not celebrate Christmas or [[Holy Week]]. The most important yearly rituals are the Holy Supper (''Santa Cena'' in Spanish), held yearly on August 14, and the anniversary of Joaquín Flores' birth (held on February 14).<ref>{{citation | last=Biglieri| first=Paula. | year=2000 | title=Ciudadanos de La Luz. Una mirada sobre el auge de la Iglesia La Luz del Mundo. | publisher=Estudios Sociológicos XVIII | page=409 }}</ref> |
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==Organization== |
==Organization== |
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Women are active and play key roles in organizing activities and administering them in the Church.<ref name="Wyatt">{{citation | last=Wyatt| first=Timothy. | year=2001 | title=Iglesia De La Luz Del Mundo. | publisher=Houston History, A Call To Worship Volume 8 Number 3 | pages=29 | cite web|url=http://houstonhistorymagazine.org/wp-content/uploads/2011/10/la-luz.pdf}}</ref> Women can serve as legal representatives of the church.<ref>{{cite web |url=http://www.asociacionesreligiosas.gob.mx/work/models/AsociacionesReligiosas/pdf/Numeralia/AR_por_SGAR.pdf |title=Directorio de Asociaciones Religiosas por Clave SGAR |pages=58–59 |publisher=Dirección General de Asociaciones Religiosas de la Secretaría de Gobernación|location=Mexico|accessdate=3 November 2012}}</ref> 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.<ref name="Fortuny 1995"/> |
Women are active and play key roles in organizing activities and administering them in the Church.<ref name="Wyatt">{{citation | last=Wyatt| first=Timothy. | year=2001 | title=Iglesia De La Luz Del Mundo. | publisher=Houston History, A Call To Worship Volume 8 Number 3 | pages=29 | cite web|url=http://houstonhistorymagazine.org/wp-content/uploads/2011/10/la-luz.pdf}}</ref> Women can serve as legal representatives of the church.<ref>{{cite web |url=http://www.asociacionesreligiosas.gob.mx/work/models/AsociacionesReligiosas/pdf/Numeralia/AR_por_SGAR.pdf |title=Directorio de Asociaciones Religiosas por Clave SGAR |pages=58–59 |publisher=Dirección General de Asociaciones Religiosas de la Secretaría de Gobernación|location=Mexico|accessdate=3 November 2012}}</ref> 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.<ref name="Fortuny 1995"/> |
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==Architecture== |
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=== Hermosa Provincia Temple === |
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[[File:Templolldm02.jpg|thumb|alt=Flagship temple of La Luz del Mundo church in Guadalajara|Flagship temple in Guadalajara]] |
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The flagship temple in Guadalajara is characterized by its [[pyramid]]al shape and innovative structure. Construction officially began on July 3, 1983 when Samuel Joaquín laid the [[cornerstone]]<ref>{{cite news |title=Luz del Mundo influencia en 33 países |first=Joel |last=Muñoz |page=8 |location=Guadalajara, Mexico |newspaper=Mural |date=April 6, 2001 |accessdate=October 11, 2012}}</ref> and lasted nine years until August 1, 1992. The temple was completed largely by members of the church. It is a notable architectural feature in Guadalajara despite being in a working-class district on the outskirts of the city. The project began in 1983, when the former temple built to accommodate eight thousand people was deemed insufficient for the spiritual and material needs of church members. There was a need for a larger temple to accommodate the growing number of people who attended various annual celebrations. Hence, an invitation was made to dozens of institutions, architects, and engineers to submit proposals for a new temple. Four of the proposals submitted were accepted for a final analysis to determine the winning entry. After reviewing the proposals according to the material and spiritual requirements imposed by the church, the pyramidal proposal submitted by Leopoldo Fernandez Font was chosen as the winner.<ref name="Templo de la Luz: Símbolo y orgullo">{{cite news |title=Templo de la Luz: Símbolo y orgullo |first=Ariel |last=Noriega |page=5 |location=Guadalajara, Mexico |newspaper=Mural |date=August 13, 2000 |accessdate=October 5, 2012}}</ref> Fernandez Font was later awarded an [[honorary degree]] for this and other structures. He would state that one of his favorite works is the Temple of the Resurection, but nevertheless, the temple of La Luz del Mundo seemed to him a work difficult to achieve.<ref>{{cite news |title=Honran colegas un estilo humano |first=Alejandro |last=Alvarado |page=6 |location=Guadalajara, Mexico |newspaper=Mural |date=September 10, 2009 |accessdate=October 11, 2012}}</ref> |
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Built to accommodate 12,000 worshipers, the temple is used for annual ceremonies. Members come from all over the world every August 14 to celebrate the ''Santa Cena'' (Holy Supper) as well as on February 14 to commemorate the birthday of Samuel Joaquín Flores (known to followers as ''El Apóstol de Jesucristo'', "The Apostle of Jesus Christ"). |
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In accordance with the movement's teachings, the building's design represents the infinite power and existence of God. The building consists of seven levels over a base (''[[Menorah (Temple)|menorah]]'') each of which symbolize the progressive steps toward the human spirit's perfection:<ref name="Templo de la Luz: Símbolo y orgullo" /> |
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# Peace |
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# Truth |
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# Duality |
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# Hope |
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# Perfection |
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# Divine Protection |
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# Eternity and Infinity |
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On July 1999 the temple displayed a new look. The pinnacle of the temple "La Flama" was replaced [[Aaron's rod]], a twenty ton bronze sculpture created by artist Jorge de la Peña. The installation of the 23 meter long structure required a special crane. Aaron's rod is now one of the main symbols of the church.<ref>{{cite news |title=Estrenan símbolo |page=1 |location=Guadalajara, Mexico |newspaper=Mural |date=July 14, 1999 |accessdate=October 5, 2012}}</ref><ref>{{cite news |title=Una escultura de peso |page=1 |location=Guadalajara, Mexico |newspaper=Mural |date=July 1, 1999 |accessdate=October 5, 2012}}</ref> |
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The area around the temple is known as ''La Hermosa Provincia'' (the beautiful province) and is inhabited almost exclusively by church members. In several other communities in Mexico the congregants strive to live close to each other and around the temple, leading to small neighborhoods of church members.<ref>Nutini, Hugo G., 2000, Native Evangelism in Central Mexico, Ethnology, Vol. 39, No. 1 pp. 39-54</ref> |
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=== Houston Texas Temple === |
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[[File:LuzDelMundoHoustonTX.jpg|thumb|alt=Large greco-roman style church sitting along a road within a residential area.|The Houston Texas Temple]] |
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The main [[Houston]], [[Texas]] temple is inspired by Greco-Roman architecture and sits along Texas highway 59 in Northeast Houston.<ref name="Wyatt"/> It is the largest temple constructed by La Luz del Mundo in the United States as of 2011. The temple's many pillars resemble the [[Parthenon]], according to Religious Historian Timothy Wyatt. The front of the building is decorated with individual stone carved scenes from the Bible. There are three panes of stained glass that also depict biblical scenes. The temple is able to hold 4,500 people. The interior has marble floors, glass chandeliers, and wood paneling.<ref name="Wyatt" /> |
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The whole structure has a value of $18 million and consists of the temple, classrooms, offices, and a [[rectory|parsonage]]. There is a sitting area next to the temple with fourteen free standing columns in a circle.<ref name="HC 07_23_2005">{{cite news |first=Richard |last=Vara |title=La Luz del Mundo prepares to dedicate new church facility |url=http://www.chron.com/default/article/La-Luz-del-Mundo-prepares-to-dedicate-new-church-1949467.php |location =Houston |work=The Houston Chronicle |date=23 July 2005 }}</ref> Each of the fourteen columns represents each of the Apostles (including Aarón and Samuel Joaquín).<ref name="Wyatt" /> Each column has the name of one of the 14 Apostles (The twelve Apostles from the Bible and the two Apostles from the church) on bronze plates.<ref name="Wyatt" /> A large golden dome rests on top of the temple right under the church symbol, Aaron's rod which represents God's power to "bring spiritual life" to believers.<ref name="Wyatt" /><ref name="HC 07_23_2005" /> The symbol is also a reference to the church's founder.<ref name="HC 07_23_2005" /> |
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Construction of the temple began in the year 2000 and was finished in 2005. Most of the construction was completed by church volunteers who provided funding and a skilled workforce.<ref name="Wyatt" /><ref name="HC 07_23_2005" /> The structure was designed by church members, and the design was revised by architects to ensure compliance with [[building code]]s.<ref name="HC 07_23_2005" /> The decorations and ornaments were also designed and installed by church members.<ref name="HC 07_23_2005" /> This particular congregation has many members who are skilled laborers in construction. The church serves as a central congregation for South East Texas.<ref name="Wyatt" /> Following the model of La Hermosa Provincia, members strive to live close to the temple. Along the street where building is located can be found many homes that belong to members of the church.<ref>{{cite book|title=Religion Across Borders: Transnational Immigrant Networks|year=2002|publisher=Rowman Altamira|isbn=0759102260, 9780759102262| page=24 | url=http://books.google.com/books?id=IAmdggo3hh4C&dq=la+luz+del+mundo+church+transnationalism&source=gbs_navlinks_s|author=Patricia Fortuny|authorlink=The Santa Cena of the Luz Del Mundo Church A Case of Contemporary Transnationalism}}</ref> |
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==Demography== |
==Demography== |
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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.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=115|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref><ref name="Ávila Meléndez pp 180">{{cite book|title=¿El reino de Dios es de este mundo?: el papel ambiguo de las religiones en la lucha contra la pobreza|year=2008|publisher=Siglo del Hombre Editores|location=Bogotá|isbn=978-958-665-126-4|url=http://biblioteca.clacso.edu.ar/ar/libros/clacso/crop/zalpa/11avila.pdf|author=Luis Arturo Ávila Meléndez|authorlink=Entre las cosas de Dios y las preocupaciones terrenales: el camino contradictorio hacia la santidad en la “Iglesia de la Luz del Mundo”|editor=Genaro Zalpa, Hans Egil|accessdate=21 September 2012|page=180}}</ref> In 2010 another Mexican census reports a total of 188,326 members.<ref>{{cite web|title=Población total por entidad federativa, sexo y religión según grupos de edad (INEGI 2010)|url=http://www3.inegi.org.mx/sistemas/TabuladosBasicos/Default.aspx?c=27302&s=est|publisher=Instituto Nacional de Estadística y Geografía|location=Mexico|accessdate=21 September 2012}}</ref> Anthropologist Hugo G. Nutini estimated the size of the church to be at around 1,125,000 members in the year 2000 in Mexico.<ref>{{citation | last=Nutini| first=Hugo. | year=2000| title=Native Evangelism in Central Mexico | publisher=Ethnology Volume 39 Number 1 | page=47}}</ref> The US State Department International Religious Freedom Report for 2011 states that, "Official statistics [in Mexico] sometimes differ from membership figures of religious groups."<ref>{{cite web|title=Mexico|url=http://www.state.gov/j/drl/rls/irf/religiousfreedom/index.htm?dlid=192987#wrapper|work=International Religious Freedom Report 2011|publisher=U.S. Department of State|accessdate=21 September 2012|author=Bureau of Democracy, Human Rights and Labor}}</ref> 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.<ref name="Ávila Meléndez pp 180" /> |
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.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=115|url=http://books.google.com/books?id=uO6rawFQbtgC&pg=PA115&lpg=PA115&dq=iglesia+la+luz+del+mundo&source=bl&ots=JcPVgavZgC&sig=3VYZb5qiCGyP_qQ2PS3Up_FOqhY&hl=en&sa=X&ei=Uy5bULiHMKi20AH__4DoCA&ved=0CD0Q6AEwAw#v=onepage&q&f=false}}</ref><ref name="Ávila Meléndez pp 180">{{cite book|title=¿El reino de Dios es de este mundo?: el papel ambiguo de las religiones en la lucha contra la pobreza|year=2008|publisher=Siglo del Hombre Editores|location=Bogotá|isbn=978-958-665-126-4|url=http://biblioteca.clacso.edu.ar/ar/libros/clacso/crop/zalpa/11avila.pdf|author=Luis Arturo Ávila Meléndez|authorlink=Entre las cosas de Dios y las preocupaciones terrenales: el camino contradictorio hacia la santidad en la “Iglesia de la Luz del Mundo”|editor=Genaro Zalpa, Hans Egil|accessdate=21 September 2012|page=180}}</ref> In 2010 another Mexican census reports a total of 188,326 members.<ref>{{cite web|title=Población total por entidad federativa, sexo y religión según grupos de edad (INEGI 2010)|url=http://www3.inegi.org.mx/sistemas/TabuladosBasicos/Default.aspx?c=27302&s=est|publisher=Instituto Nacional de Estadística y Geografía|location=Mexico|accessdate=21 September 2012}}</ref> Anthropologist Hugo G. Nutini estimated the size of the church to be at around 1,125,000 members in the year 2000 in Mexico.<ref>{{citation | last=Nutini| first=Hugo. | year=2000| title=Native Evangelism in Central Mexico | publisher=Ethnology Volume 39 Number 1 | page=47}}</ref> The US State Department International Religious Freedom Report for 2011 states that, "Official statistics [in Mexico] sometimes differ from membership figures of religious groups."<ref>{{cite web|title=Mexico|url=http://www.state.gov/j/drl/rls/irf/religiousfreedom/index.htm?dlid=192987#wrapper|work=International Religious Freedom Report 2011|publisher=U.S. Department of State|accessdate=21 September 2012|author=Bureau of Democracy, Human Rights and Labor}}</ref> 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.<ref name="Ávila Meléndez pp 180" /> |
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Countries with congregations of La Luz del Mundo include Australia, Israel, Russia, Cape Verde, Ghana, Equatorial Guinea, Cameroon, Ethiopia, Nigeria, Moldova, The Netherlands, Switzerland, Finland, Romania, Norway, United Kingdom, Italy, France, Portugal, Spain, Chile, Argentina, Paraguay, Brazil, Uruguay, Bolivia, Peru, Ecuador, Venezuela, Colombia, Cuba, Curaçao, Jamaica, Haiti, Puerto Rico, Dominican Republic, Panama, Costa Rica, Nicaragua, Honduras, El Salvador, Guatemala, Belize, Canada, United States, and Mexico. |
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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.<ref>{{cite news|last=Alfaro|first=William|title=La Iglesia Evangélica gana más terreno en El Salvador|url=http://www.elsalvador.com/mwedh/nota/nota_completa.asp?idCat=6358&idArt=4362857|newspaper=El Diario de Hoy|location=El Salvador|accessdate=21 September 2012|date=December 21, 2009}}</ref> As of 2008 there was an estimated 60,000 members of La Luz del Mundo in the United States.<ref>{{cite book|title=Living "Illegal": The Human Face of Unauthorized Immigration|year=2011|publisher=The New Press|isbn=1595586954, 9781595586957|pages=119|url=http://books.google.com/books?id=gGEW91yGlmkC&dq=la+luz+del+mundo+church&source=gbs_navlinks_s|author=Marie Marquardt|coauthors=Timothy Steigenga, Philip Williams|chapter=4 Picking Up The Cross}}</ref> |
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.<ref>{{cite news|last=Alfaro|first=William|title=La Iglesia Evangélica gana más terreno en El Salvador|url=http://www.elsalvador.com/mwedh/nota/nota_completa.asp?idCat=6358&idArt=4362857|newspaper=El Diario de Hoy|location=El Salvador|accessdate=21 September 2012|date=December 21, 2009}}</ref> As of 2008 there was an estimated 60,000 members of La Luz del Mundo in the United States.<ref>{{cite book|title=Living "Illegal": The Human Face of Unauthorized Immigration|year=2011|publisher=The New Press|isbn=1595586954, 9781595586957|pages=119|url=http://books.google.com/books?id=gGEW91yGlmkC&dq=la+luz+del+mundo+church&source=gbs_navlinks_s|author=Marie Marquardt|coauthors=Timothy Steigenga, Philip Williams|chapter=4 Picking Up The Cross}}</ref> |
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== Discrimination == |
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La Luz del Mundo is treated as a second class religion in Mexico and has a lower social status than the Catholic Church. As is the case with other Christian religions, according to Patricia Fortuny, members of the church are treated as "second class citizens".<ref>{{cite book|last=Ebaugh|first=Helen Rose|title=Religion Across Borders: Transnational Immigrant Networks|year=2002|publisher=Rowman Altamira|isbn=0759102260, 9780759102262|pages=25–26|url=http://books.google.com/books?id=IAmdggo3hh4C&dq=patricia+fortuny+la+luz+del+mundo&source=gbs_navlinks_s|author=Patricia Fortuny|edition=Illustrated|authorlink=Santa Cena of the Luz del Mundo Church: A Case of Contemporary Transnationalism}}</ref> The church is referred to as a "sect" in an offensive manner in Mexico.<ref>{{cite book|last=Ebaugh|first=Helen Rose|title=Religion Across Borders: Transnational Immigrant Networks|year=2002|publisher=Rowman Altamira|isbn=0759102260, 9780759102262|pages=33|url=http://books.google.com/books?id=IAmdggo3hh4C&dq=patricia+fortuny+la+luz+del+mundo&source=gbs_navlinks_s|author=Patricia Fortuny|edition=Illustrated|authorlink=Santa Cena of the Luz del Mundo Church: A Case of Contemporary Transnationalism}}</ref> In 1995 during the time that thousands of members of the church go to Guadalajara for their Holy Supper celebration several members of a neighboring community supported by Cardenal Juan Sandoval Iniguez protested the use of schools that provided temporary shelters for the Luz del Mundo pilgrims. Among their claims they stated that conditions that the schools were left in after the ceremony were worse than before, however church authorities presented photographic evidence to newspapers to rebuke accusations that the schools were left in worse shape.<ref>{{cite journal|last=Fortuny|first=Patricia|title=La Luz del Mundo: Estado Lacio y Gobierno Panista. Analysis de Una Coyuntura en Guadalajara|journal=Espiral: Estudios sobre Estado y Sociedad|publisher=Universidad de Guadalajara|date=December 2009|year=2000|volume=7|issue=19|pages=129–159|url=http://148.202.18.157/sitios/publicacionesite/pperiod/espiral/espiralpdf/Espiral19/140-161.pdf|accessdate=20 October 2012}}</ref> After the Heaven's gate suicide in 1997, the Church was accused in Mexico of having the potential to commit a similar act.<ref name="L.A. Times"> |
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{{cite news |title=A Growing Faith--and Outrage |first=Mary Beth |last=Sheridan |url=http://articles.latimes.com/1998/mar/10/news/mn-27361/6 |newspaper=Los Angeles Times |date=10 March 1998 |accessdate=23 September 2010}}</ref> Jorge Erdely accused the Church of having this potential for suicide in Mexican TV in March 27, 1997.<ref>{{cite book|last=Masferrer K.|first=Elio|title=Es Del Cesar o Es de Dios?: Un Modelo Antropológico Del Campo Religioso|year=2004|publisher=Plaza y Valdés, CEIICH-UNAM|isbn=9707223162, 9789707223165|pages=158|url=http://books.google.com/books?id=KawyNmfSh-gC&pg=PA158&lpg=PA158&dq=jorge+erdely&source=bl&ots=FiKuB85Gtb&sig=sRvLeJQBH2AYuD9-ns6ZRwDXZ30&hl=en&sa=X&ei=URVAUNXNG7K-0QGe9YDoDA&ved=0CFQQ6AEwBw#v=onepage&q=jorge%20erdely&f=false}}</ref> The Church was one of many groups that were victims to, according to Bromley and Melton, "ideological enemies" accused La Luz del Mundo church and other groups of having potential for mass suicides using "Fraudulent claims". Bromley and Melton also pointed another source of these accusations, unsupported claims of former members of the groups who were accused.<ref name="Cults, religion, and violence">{{citation | last1=Bromley | first1=David G. | year=2002 | title=Cults, religion, and violence | last2=Melton | first2=J. Gordon | publisher=Cambridge University Press | isbn=978-0-521-66898-9 | page=50 }}</ref> |
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According to Armando Maya Castro, many students who are members of the church have been discriminated against for refusing to partake in celebrations and customs dealing with the [[Day of the Dead]] in their schools and even have been punished for it.<ref>{{cite news|last=Castro|first=Armando Maya|title=La discriminación religiosa, una realidad en México|url=http://www.oem.com.mx/eloccidental/notas/n2047635.htm|accessdate=20 October 2012|newspaper=El Universal|date=April 18, 2011}}</ref> In one case reported by a Mexican newspaper, La Gaceta, a female member of the church was assaulted in a bus as a result of how she was dressed with a long skirt.<ref>{{cite news|last=Loera|first=Martha Eva|title=Las Variantes de La Fe|url=http://www.gaceta.udg.mx/Hemeroteca/paginas/449/449-4-5.pdf|accessdate=20 October 2012|newspaper=La Gaceta|publisher=Universidad de Guadalajara |date=August 28, 2006}}</ref> In July 25 of 2008 a public official sealed the entrance to a La Luz del Mundo temple in Puero Vallarta, Jalisco trapping the congregation inside until other officials were able to remove the seals. This was a result of complaints from individuals who did not like the presence of the church in the area. Reporter Rodolfo Chávez Calderón stated the the church was in compliance with local laws.<ref>{{cite news|last=Chávez Calderón|first=Rodolfo|title=Clausuraron templo de la Iglesia de La Luz del Mundo en Vallarta|url=http://www.oem.com.mx/esto/notas/n786471.htm|accessdate=5 November 2012|newspaper=El Occidental|date=July 25, 2008}}</ref> |
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Members of the church are treated badly in Guadalajara, Mexico especially when it comes to the women. Often times female members of the church are portrayed as oppressed and ignorant women regardless of the increasing number of women in the church who are obtaining and already have achieved professional carriers and higher education. Many women have faced discrimination and verbal abuse in busses, schools, and even hospitals.<ref>{{cite journal|last=Fortuny|first=Patricia|title=Religión y figura femenina : entre la norma y la práctica|journal=Revista de Estudios de Género. La ventana|publisher=Universidad de Guadalajara|year=2001|volume=II, Num 14|pages=150–154|url=http://148.202.18.157/sitios/publicacionesite/pperiod/laventan/Ventana14/14-4.pdf|accessdate=18 September 2012}}</ref> Church members who were patients in a Mexican hospital were denied access to their ministers in 2011. The hospital required permission to be granted by Catholic clergy so that LLDM ministers could visit patients that belonged to La Luz del Mundo.<ref>{{cite news|last=Rello|first=Maricarmen|title=Hospital Civil se disculpa con Luz del Mundo|url=http://www.milenio.com/cdb/doc/impreso/9025535|accessdate=20 October 2012|newspaper=El Milenio|date=August 13, 2009}}</ref> |
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Ministers of the church have reported that the site of a newly constructed temple in [[Silao]] has been subject to harassment of its members, vandalism, and physical threats as a result of religious intolerance which have caused them to request increased police protection.<ref>{{cite news|last=Álvarez|first=Xóchitl|title=Piden prevenir brote de intolerancia religiosa|url=http://www.eluniversal.com.mx/estados/84011.html|accessdate=20 October 2012|newspaper=El Universal|date=January 18, 2012}}</ref> In February 2012 seventy ministers of La Luz del Mundo from different nations jointly appeared before Mexican authorities of Guadalajara to denounce the lack of police protection the church's residents receive in the city of [[Guadalajara]] after a series of attacks have left several members of the church hospitalized and injured.<ref>{{cite news|title=Ministros de La Luz del Mundo exigen seguridad|url=http://www.informador.com.mx/jalisco/2012/358112/6/ministros-de-la-luz-del-mundo-exigen-seguridad.htm|accessdate=20 October 2012|newspaper=El Informador|date=February 18, 2012}}</ref> |
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==Controversy and Criticism== |
==Controversy and Criticism== |
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===Accusations of Rape and violence against Samuel Joaquín === |
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===Schism of 1942=== |
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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". <ref name="L.A. Times">{{cite web|url=http://articles.latimes.com/1998/mar/10/news/mn-27361/2 |title= A Growing Faith and Outrage |publisher=latimes.com |date=1998-03-10 |accessdate=2012-09-05}}</ref> |
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Historian Jason H. Dormady says that, "rumors that LDM abuses its young women sexually have abounded for years. Ibarra and Lancyner [sic] found no incidence of such in their 1972 research, though the church narrative does carry a story of abuse carried out by one of its members."<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=157|url=http://books.google.com/books?id=uO6rawFQbtgC&dq=jason+dormady+la+luz+del+mundo&q=abuse#v=snippet&q=abuse&f=false}}</ref> According to Dormady, these reports came during a time that various members were leaving the church to form their own religious group (The Buen Pastor Church). Dormady states that "The drama began, according to [[El Occidental]]...of November 30, 1942 when sympathizers of the schism in central Mexico challenged the authority of the LDM Gigantes congregation." The newspaper report stated that sympathizers made accusations of abuse perpetrated by Aaron Joaquin's followers. They attempted to have the congregation's meeting place shut down saying that it did not meet state safety requirements. However, the meeting place had been inspected and approved earlier that year. According to Dormady, the sympathizers were not successful in shutting down the congregation's meeting place. La Luz del Mundo representatives stated that the accusations were "only a pretext" used by this new religious group to authenticate its departure from the church.<ref>{{cite book|last=Dormady|first=Jason H.|title="Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964|year=2007|publisher=ProQuest|location=University of California, Santa Barbara|isbn=0549152474, 9780549152477|pages=151–154|url=http://books.google.com/books?id=uO6rawFQbtgC&dq=jason+dormady+la+luz+del+mundo&q=abuse#v=snippet&q=abuse&f=false}}</ref> |
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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.<ref name="L.A. Times" /> |
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===Mass suicide=== |
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According to [[Gordon Melton]] and [[David Bromley]] the church La Luz del Mundo became subject to fraudulent accusations of planning acts of violence or mass suicide against its members as a result of the [[Heaven's Gate (religious group)|Heaven's Gate]] mass suicide.<ref name="Cults, religion, and violence"/> On March 27 1997, one day after the bodies of the 39 members of the Heaven's Gate that had committed mass suicide were found, Jorge Erdely accused La Luz del Mundo of being a "destructive sect" with the potential for mass suicide. The accusation was made on [[TV Azteca]] a highly popular channel in Mexico. This accusation unleashed a controversy in the Mexican media. Involved in this controversy were members and supporters of LLDM who defended the integrity of the church, intellectuals and academics who demanded a climate of tolerance for religious minorities, and two [[non-governmental organization]]s (el Departamento de Investigaciones Sobre Abusos Religiosos and el Instituto Cristiano de México) whose leaders were Hugo Elizalde and Jorge Erdely, respectively, who sustained the accusations against the church. Former members also joined this struggle and made allegations of human rights violations against the leader of the church.<ref>{{citation | last=De La Torre| first=Renée. | year=2000 | title=Los hijos de la luz: Discurso, identidad y poder en La Luz del Mundo | publisher=ITESO, CIESAS, Universida de Guadalajara | page=19}}</ref><ref>{{cite book|last=Masferrer K.|first=Elio|title=Es Del Cesar o Es de Dios?: Un Modelo Antropológico Del Campo Religioso|year=2004|publisher=Plaza y Valdés, CEIICH-UNAM|isbn=9707223162, 9789707223165|pages=158|url=http://books.google.com/books?id=KawyNmfSh-gC&pg=PA158&lpg=PA158&dq=jorge+erdely&source=bl&ots=FiKuB85Gtb&sig=sRvLeJQBH2AYuD9-ns6ZRwDXZ30&hl=en&sa=X&ei=URVAUNXNG7K-0QGe9YDoDA&ved=0CFQQ6AEwBw#v=onepage&q=jorge%20erdely&f=false}}</ref> |
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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.<ref>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</ref> |
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===Rape accusations against the leader=== |
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=== Silver Wolf Ranch === |
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Four individuals presented accusations of being sexually abused by Samuel Joaquín. After initiating a formal investigation through the Religious Affairs Department of Mexico's Interior Ministry and a state prosecutor, Mexican authorities remarked that "because the alleged crimes occurred so long ago [approximately 20 years from the initial report], it's unlikely any trial will take place". <ref name="L.A. Times">{{cite web|url=http://articles.latimes.com/1998/mar/10/news/mn-27361/2 |title= A Growing Faith and Outrage |publisher=latimes.com |date=1998-03-10 |accessdate=2012-09-05}}</ref> |
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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". |
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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." |
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One such case is the case of Moises Padilla, a former member of La Luz del Mundo who accused Samuel Joaquín Flores of forcing him to have sex with him as a teenager. Days later, Padilla was kidnapped by gunmen and stabbed 57 times 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.<ref name="L.A. Times" /> |
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In 2004 the church was accused on Mexican television of sexual abuse against female members. The accusations were spearheaded by a Mexican Anti-Cult group "The Christian Institute of Mexico", which 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.<ref>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</ref> |
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A Church spokesperson, in response, remarked that, "not one of the alleged abuses disseminated by the media has been proven true by the authorities".<ref name="L.A. Times" /> Anthropologist Renée de la Torre pointed out that these issues are isolated to the Church in Guadalajara.<ref name="L.A. Times"/> Lino González, speaking on behalf of the state persecutor's office ([[Jalisco]]) has said that he feels that the accusations are unfounded.<ref name="DivineRetreat"/> |
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=== Silver Wolf Ranch === |
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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".<ref name="DivineRetreat"/> 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".<ref name="DivineRetreat"/> |
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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."<ref name="DivineRetreat"/> |
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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.<ref>{{cite news|last=Monette|first=Taylor|title=Variety of exotics ‘at home’ on Silver Wolf Ranch|url=http://www.countryworldnews.com/news-archives/2007/5-May/sc0524animals.php|accessdate=29 September 2012|newspaper=Country World News|date=May 5, 2007}}</ref> |
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.<ref>{{cite news|last=Monette|first=Taylor|title=Variety of exotics ‘at home’ on Silver Wolf Ranch|url=http://www.countryworldnews.com/news-archives/2007/5-May/sc0524animals.php|accessdate=29 September 2012|newspaper=Country World News|date=May 5, 2007}}</ref> |
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Revision as of 08:36, 13 November 2012
 | This article may require cleanup to meet Wikipedia's quality standards. The specific problem is: article does not conform to the Manual of Style for section headings. (November 2012) |
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| Iglesia del Dios Vivo Columna y Apoyo de la Verdad La Luz del Mundo | |
|---|---|
 La Luz del Mundo's temple in Guadalajara, México | |
| 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 instrumental 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}}: Unknown parameter|accessdate, Pg 170=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}}: Unknown parameter|accessdate, Pg 150=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}}: Check|isbn=value: invalid character (help); Unknown parameter|coauthors=ignored (|author=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.