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===Silver Wolf Ranch===
===Silver Wolf Ranch===
{{Undue-section}}


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"/>
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"/>

Revision as of 15:06, 9 January 2013

20°40′19.02″N 103°17′2.76″W / 20.6719500°N 103.2841000°W / 20.6719500; -103.2841000

Iglesia del Dios Vivo Columna y Apoyo de la Verdad La Luz del Mundo
La Luz del Mundo's temple in Guadalajara, México
ClassificationRestorationist
(Christian primitivism)[1][2]
OrientationCharismatic[1]
StructureHierarchical
LeaderSamuel Joaquín Flores
Region>40 countries[3]
FounderAarón Joaquín González (born Eusebio Joaquín González)
Origin1926[4][5]
Guadalajara, Mexico
Congregations11,000[citation needed]
Members7 Million[6]

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, Mexico. La Luz del Mundo (abbreviated LLDM, or sometimes The LDM) is based on a Christian doctrine and is centered around two charismatic leaders, founder Aarón Joaquín González (originally known as Eusebio Joaquín) and his son Samuel Joaquín Flores. These two are regarded by the church as living apostles of God. The church was founded in Guadalajara, Jalisco in 1926. Its members claim to be the restoration of primitive Christianity. Throughout the mid-1900s the church expanded throughout Mexico and entered other nations late in Joaquín González's ministry. After Joaquín González died, his son became the church's new leader and worked to expand the church internationally.

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 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 Joaquín Flores, referred to by believers as the Apostle of Jesus Christ and the Servant of God. La Luz del Mundo has experienced discrimination and its members have been victims of violence in Mexico.

History

Background

The founder of the Church, Eusebio Joaquín González, was born in August 14, 1896 in Colotlán, Jalisco. At a young age, he joined the Constitutional Army during the Mexican Revolution.[7] While he was on leave in 1920, he met Elisa Flores whom he married in Guadalajara.[8] While stationed in the state of Coahuila, he came into contact with two preachers known as Saulo and Silas in 1926. Their teachings were extreme in which they forbid their followers to keep good hygiene and wear regular clothes.[7] Joaquín González and Flores worked as servants for the two men after Joaquín González resigned from the army.[9] During the 1920s Mexico was undergoing a period of instability under the Plutarco Elías Calles administration was seeking to limit the influence of the Catholic Church to realize the goals of modernizing and centralizing the state within the religious sphere of Mexican society. To protest Elías Calles' policies, the Catholic Church suspended all services which brought about an uprising in Mexico. This uprising, or Cristero War, lasted from 1926-1929 and appeared again in the 1930s.[10] During this time in April 6, 1926 the Church claims that God changed Joaquín González's name from Eusebio to Aarón via a vision and was later told to leave Monterrey (where he and his wife served Saulo and Silas).[11] Joaquín González was tasked by God with restoring Primitive Christianity and thus reestablish God's "chosen people."[citation needed] On his way journey, he preached near the entrances of Catholic churches which contributed the persecution he faced until arriving at Guadalajara in December 12, 1926.[9] During these early years the Cristero Wars impacted both Catholic and non-Catholic congregations and preachers, especially evangelical movements. Small movements were subject of attacks by both the government and the Cristeros which provided for a hostile environment for Joaquín González's work.[12]

Aarón Joaquín González's early ministry

Working as a shoe vendor, Joaquín González managed to form a small group of ten who met at his wife's apartment.[13] By 1930 their meetings were held in various areas around the city.[14] It was also the year that he began constructing the Church's hierarchy by instituting the first two deacons, who were the deaconesses Elisa Flores and Francisca Cuevas.[15] Later he charged the first minister to take care of 14 congregations in Ameca, Jalisco.[16] During these early years, he also traveled to the states of Michoacán, Nayarit, and Sinaloa to preach.[17] 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.[18] The church held meetings in rural areas out of fear of complaints from Catholic neighbors during this time.[19] Immigrants from rural regions of the country added a significant amount of members to the church.[20] In 1934 a temple was acquired and members were encouraged to buy homes in the same neighborhood thus establishing a community.[21] The church was then registered as Iglesia Cristiana Espiritual (Spiritual Christian Church) but Joaquín González 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).[22] Thus the church would have two names, the name under its registration and the name that they use to identify themselves.[23] In 1939 the church moved to a new meeting place at the 12 de Octubre colony forming its second small community which was populated mainly by members of the church.[24] This was an attempt to escape the hostile environment,[25] not to create an egalitarian society.[26]

Schism of 1942

In 1942, the church would experience the most significant schism in its history in which 250 members deserted the church. Anthropologist Renée de la Torre would describe this schism as a power struggle in which Joaquín González was accused of having enriched himself at the expense of the faithful.[27] Church dissidents took to El Occidental to accuse members of the Luz del Mundo of committing immoralities with young women.[28] Joaquín González himself was accused of sexually abusing and impregnating a minor named Guadalupe Avelar.[28] Some of the accusation were geared towards attempting to close down a temple that LLDM used with government permission.[29] Members of La Luz del Mundo attribute this rupture to the envy and ambition of the dissidents. The dissidents would form their own group called El Buen Pastor (The Good Shepherd) under the leadership of José María González,[30] with doctrines and practices similar to those of La Luz del Mundo,[27] and the leader is considered a prophet of God.[30] Abel Joaquín Avelar, the son of Guadalupe Avelar, was raised in El Buen Pastor church, later joined La Luz del Mundo (supposedly after Joaquín González sent for him), and ultimately founded his own group called Iglesia de Jesucristo.[31] Joaquín Avelar serves as Apostle of the Church and is aided by a 12 member Apostolic Council.[31] Later he also founded a religious group called Camino al Cielo[32]

This schism was followed by a new baptism (due to Lino Figueroa leaving the church to join the other group), which the church biographer says was an order from God himself to Joaquín González.[33] With the growth of the church and the city, issues of safety developed in the 12 de Octubre colony meeting place in the late 1940s and early 1950s. As a result Joaquín González purchased a plot of land outside of the city and called it La Hermosa Provincia (The Beautiful Province) in 1952.[34]

Hermosa Provincia

In 1952, Jouaquin Gonzalez purchased land in the outskirts of Guadalajara with the intent of forming a small community made up exclusively by members of LLDM.[35] The land was then sold to members at relatively cheap prices. The community included most necessities for such a community. Services provided in La Hermosa Provincia included health, educational, and other urban services.[36] These services were provided in full after six years due in part to help that the church received from both municipal and non-municipal authorities. This dependency for outside assistance to obtain public services ended by 1959 when residents formed the Association of Colonists of Hermosa Provincia which was used to directly petition the government.[37] Roger S. Greenway says that Hermosa Provincia received a white flag from the city for being the only colony in the city that has eliminated illiteracy by the early 1970s.[38] Joaquín González started missionary efforts in Central America and by the early sixties La Luz del Mundo had 64 congregations and 35 missions.[39] By 1964, after his death, there were between 20,000-30,000 members of La Luz Del Mundo spread through five nations including Mexico.[40][41] The colony also became a standard model for the Church which has replicated it in many cities in Mexico and other countries.

Samuel Joaquín Flores' ministry

Samuel Joaquín Flores was born on February 14, 1937 and became the leader of the church by the age of 27 after the death of Joaquín González. He continued his father's desire for international expansion by travelling outside of Mexico extensively.[42] 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.[43] With Joaquín Flores' work, the church became integrated into the urban community of Guadalajara and replicated the model of La Hermosa Provincia colony 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 its social benefits which, "improves the living conditions of believers."[44] Joaquín Flores oversaw the construction of various schools, hospitals, and other social services produced by the church.[45] The church also expanded through the Eastern Hemisphere to include nations such as England, Holland, Switzerland, Ethiopia, Israel and others between 1990 and 2010.[46]

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).[47] They do not use musical instruments during their religious services since they believe that Amos 5:23 contains grounds to forbid it.[48] 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 plain walls and wide clear windows. Since they do not use instrumental music in their meetings, they sing hymns a cappella. Despite this, they do listen to instrumental music and members even have composed what is known today as Christian Music. When singing all congregants sing at the same time. Congregations practice the songs to maintain proper melody and uniformity during their religious meetings.[49]

The church has three daily prayer meetings throughout the world, two meetings on Sundays, and one regular consecration. On Sunday mornings congregants meet at the temple for 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. 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. A smaller talk is held with the aim to deepen the Sunday School's talk.[50]

The church has three different scheduled prayers each day. The first of the three daily prayer meetings is the 5:00 AM prayer meeting which usually lasts one hour. 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 Joaquín González's wife, Elisa Flores. A female member of the Church presides over the prayer, which also includes a talk. The last daily prayer meeting is the evening prayer which has the same setup as the 5:00AM prayer. In each prayer meetings, including Sundays, members are expected to be prepared with their Bibles, hymn books, and notebooks and to be consecrated.[51]

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 deviate from set doctrine based Paul's letters that usually include reproaches aimed at the primitive Christian church.[52] In light of the letters and talks made by the Apostle of God.[53] 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.[54] It is also seen as the only and "sufficient rule of faith for salvation".[55]

Restorationism

The Church teaches that from the death of the last Apostle (Apostle John) circa 96 AD, until the calling of Joaquín González 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.[56] 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.[57][58]

The Church claims that, via Joaquín González, 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.[59]

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..."[60] The Church teaches that Joaquín Flores was elected by God as Apostle and the new leader of the church after Joaquín González died in 1964. La Luz del Mundo teaches that it is the only true Christian church founded by Jesus Christ as a result of being led by Joaquín Flores, who is considered the only true Servant of God and Apostle of Jesus Christ, .[58] Members feel that this Apostolic Authority allows them to find peace, feel close to God, and help them attain meaning in their lives from the hopes of joining with Christ to reign with him for all eternity.[61]

Christology

The church is nontrinitarian and therefore baptizes in the name of Jesus Christ instead of the Trinity.[62][63] Hugo G. Nutini from the University of Pittsburgh describes La Luz del Mundo as trinitarian.[64]

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."[65] 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.[66] Women also use a head covering throughout religious meetings.[67] 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.

Joaquín González 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.[68] This prayer became a prayer led by women.[69] These prayers are seen as a religious activity equal to all other activities.[70] 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.[71] 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."[72] She claims that women of the church may be "playing" with their subordinate roles in the Church in order to acquire certain benefits.[73]

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.[74] 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".[75] 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)[76] 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".[77] 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.[78] 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.[79]

Other beliefs and practices

The church also teaches moral and civil principles such as community service and that science is a gift from God.[60]

The church also stresses the importance of community service via the Association of Professionals and Students founded by Joaquín Flores with the intent of helping high school students and others complete a college education and attain a professional career.[80]

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).[81]

Organization

Ecclesiastical organization

The organization of La Luz del Mundo is highly hierarchical. The supreme head of the church is 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.[82]

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"[83] Furthermore, she states that "the rank of deaconess is not a position which common women could aspire to".[84] The only two deaconesses have been Joaquín Flores' mother Elisa Flores and his wife Eva Garcia de Joaquín. Dormady states that the first two deaconesses were Elisa Flores and Francisca Cuevas.[85] Since then, women who are wives of important members of the church usually get the rank, according to Dormady.[86]

Women are active and play key roles in organizing activities and administering them in the Church.[65] Women can serve as legal representatives of the church.[87] 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]

Architecture

La Luz del Mundo uses the architecture of its temples to express its faith through symbolism[88] and to attract potential converts.[89] The church counts among its buildings a replica of a Mayan pyramid in Honduras, a mock Taj Mahal in Chiapas, Mexico, and a Greco-Roman inspired temple in Texas. Its flagship church is located in its headquarters in Hermosa Provincia. There are two smaller replicas of this temple being built: one in Anchorage, Alaska, and one in Chile, meant to symbolize "the northern and southern-most reach of the church's missionary efforts."[89]

Hermosa Provincia Temple

Flagship temple of La Luz del Mundo church in Guadalajara
Flagship temple in Guadalajara

The flagship temple in Guadalajara is characterized by its pyramidal shape and innovative structure. Construction officially began on July 3, 1983 when Joaquín Flores laid the cornerstone[90] 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.[91] 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 Resurrection, but nevertheless, the temple of La Luz del Mundo seemed to him a work difficult to achieve.[92]

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 Joaquín Flores (known to followers as El Apóstol de Jesucristo, "The Apostle of Jesus Christ").

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) each of which symbolize the progressive steps toward the human spirit's perfection:[91]

  1. Peace
  2. Truth
  3. Duality
  4. Hope
  5. Perfection
  6. Divine Protection
  7. Eternity and Infinity

On July 1999 the temple displayed a new look. The pinnacle of the temple "La Flama" was replaced Aaron's rod by 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.[93][94]

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.[95]

Houston Texas Temple

Large greco-roman style church sitting along a road within a residential area.
The Houston Texas Temple

The main Houston, Texas temple is inspired by Greco-Roman architecture and sits along Texas highway 59 in Northeast Houston.[65] 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.[65]

The whole structure has a value of $18 million and consists of the temple, classrooms, offices, and a parsonage. There is a sitting area next to the temple with fourteen free standing columns in a circle.[96] Each of the fourteen columns represents each of the Apostles (including Aarón and Samuel Joaquín).[65] 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.[65] 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.[65][96] The symbol is also a reference to the church's founder.[96]

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.[65][96] The structure was designed by church members, and the design was revised by architects to ensure compliance with building codes.[96] The decorations and ornaments were also designed and installed by church members.[96] This particular congregation has many members who are skilled laborers in construction. The church serves as a central congregation for South East Texas.[65] 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.[97]

Demography

The Church has reported having over five million members worldwide in the year 2000 with 1.5 million in Mexico. The Mexican census, however, reported about 70,000 members nationwide in 2001.[98][99] In light of the letters and talks made by the Apostle of God.[100] In 2010 another Mexican census reported a total of 188,326 members.[101] Anthropologist Hugo G. Nutini estimated the size of the church to be at around 1,125,000 members in the year 2000 in Mexico.[102] The US State Department International Religious Freedom Report for 2011 states that, "Official statistics [in Mexico] sometimes differ from membership figures of religious groups."[103] 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.[99]

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.[104] As of 2008 there was an estimated 60,000 members of La Luz del Mundo in the United States.[105]

Discrimination

According to Patricia Fortuny, members of the church, as well as members of other non-catholic denominations, are treated as "second class citizens".[106] The church is referred to as a "sect" in an offensive manner in Mexico.[107] 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 Íñiguez 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.[108] After the Heaven's Gate suicide in 1997, the Church was accused in Mexico of having the potential to commit a similar act.[109] Jorge Erdely accused the Church of having this potential for suicide in Mexican TV in March 27, 1997.[110] The Church was one of many groups that were victims of, according to Bromley and Melton, "ideological enemies" accusing La Luz del Mundo church and other groups of having potential for mass suicides using "fraudulent claims".

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.[111] In one case reported by a Mexican newspaper, La Gaceta, a female member of the church was pushed by a fellow bus passenger who then crossed herself as a result of how she was dressed with a long skirt.[112] 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 church was in compliance with local laws.[113]

Members of the church are treated badly in Guadalajara, Mexico especially when it comes to the women. Oftentimes 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.[114] 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.[115]

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.[116] 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 left several members of the church hospitalized and injured.[117]

Controversy

La Luz del Mundo has been the subject of various accusations and criticism. This includes allegations that the church may have potential for a mass suicide of its members, accusations of rape and sexual harrassment against the leader. Others have criticized the accumulation of private wealth by the church leadership.

Allegations of potential for mass suicide

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 mass suicide.[118] 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 organizations (the Departamento de Investigaciones Sobre Abusos Religiosos and the Instituto Cristiano de México) whose leaders were Hugo Elizalde and Jorge Erdely, respectively, who sustained the accusations against the church.

Sexual abuse accusations against leader

Former members have made allegations of human rights violations against the leader of the church.[110][119] These accusations were spearheaded by Erdely's anti-cult group, which demanded that La Luz del Mundo be stripped of its legal recognition as a religion.[120][121] After four individuals initiated 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".[109]

In one case Moisés Padilla Íñiguez, a former member of La Luz del Mundo, accused Joaquín Flores of forcing him to have sex when he was a teenager.[109][122][123] According to the L.A. Times, days after his accusations, Padilla was kidnapped by two gunmen and stabbed 57 times with a dagger.[109][124] According to Mexican newspaper El Norte, the shallow wounds did not put his life in danger,although he could have died from blood loss.[125][109] 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".[109] A church spokesperson denied that the church or Joaquín Flores had any involvement in the attack and accused Padilla of orchestrating the attack in order authenticate his previous charges against the church.[109][126] Dissidents and critics Jorge Erdely and Lourdes Argüelles were suspicious of the Mexican legal system, arguing that it favored the church.[109][127]

A Church spokesperson, in response, remarked that, "not one of the alleged abuses disseminated by the media has been proven true by the authorities".[109] Anthropologist Renée de la Torre pointed out that these issues are isolated to the Church in Guadalajara.[109] Lino González, speaking on behalf of the state prosecutor's office in Guadalajara has said that he feels that the accusations are unfounded.[128]

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.[120] However, Garma Navarro criticized the fact that the accusations were brought before the mass media instead of a judicial court, "because they [the media] cannot operate as an alternative judicial court, and their aim is to maintain and increase their audience."[129] According to Garma Navarro, it is very likely that the researchers involved were being manipulated by groups opposed to the church that sought to give the church a bad image.[129] He also reported that members of the church were harassed due to their religious affiliation during what they perceived to be a lynching campaign against their leader.[129]

Controversy in the United States

In 1995, La Luz del Mundo acquired a vacant nursery building in a commercial zone in Ontario, California. The church planned to use for religious activities, and was assured that it could as long as building requirements were met. However, the city then passed a law requiring all new religious organizations to obtain a conditional use permit to operate a church in the commercial zone.[130] The controversy spilled into the US in 1998, when the church petitioned for such a permit, but concerned residents raised objections.[128] María de Lourdes Argüelles, a professor at Claremont Graduate University, led opposition against the church, which she considered a “destructive sect.”[109] She claimed she had seen children and teens, working over night in the site, under precarious conditions.[131] Argüelles claimed her concerns did not stem from religious intolerance but from fear of the church's “totalitarian control of powerless people.”

Ontario officials met with concerned residents and began researching the church and checking with other cities that had Luz del Mundo temples in them, but were unable to “find any problems at all.”[109] After considering zoning questions and citing traffic, parking and disruption of economic plans for that area, the city denied the permit to the church. La Luz del Mundo then sued the city for denying it use of its own building for services and for allegedly violating its civil rights. The case was settled out of court in 2004, with the church being allowed to construct the temple[128] and the city agreeing to pay about $150,000 in cash and fee credits to the church.[130] The case was not taken to the courts, as city officials and attorneys concluded the city would most likely lose the case and would spend far more money than what was settled for.[130]

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".[128] 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".[128] 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."[128] 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.[132] When the family bought the ranch, Guadalupe County Sheriff Melvin Harborth called in a criminal intelligence unit after receiving reports of armed guards in the premises. The sheriff declared that a thorough investigation was carried out but nothing illegal was found.[128] Ten years later, the new sheriff stated that local authorities continued to watch the place, but so far there has no evidence of criminal activity.[128]

Notes

Citations
  1. ^ a b c d Fortuny Loret de Mola, Patricia (1995). "Origins, Development and Perspectives of La Luz del Mundo Church". Religion. 25 (2). Academic Press: 147–162. ISSN 0048-721X. OCLC 1763658. {{cite journal}}: |access-date= requires |url= (help)
  2. ^ a b Biglieri, Paula (2000). "Ciudadanos de La Luz. Una mirada sobre el auge de la Iglesia La Luz del Mundo". Estudios Sociológicos. XVIII (002). El Colegio de México: 407. ISSN 0185-4186. OCLC 47166994. Retrieved 25 December 2012.
  3. ^ "Presencia". Iglesia del Dios Vivo Columna y Apoyo de la Verdad, La Luz del Mundo. Retrieved 25 December 2012.
  4. ^ "Historia". Iglesia del Dios Vivo Columna y Apoyo de la Verdad, La Luz del Mundo. Retrieved 25 December 2012.
  5. ^ "Fundación". Iglesia del Dios Vivo Columna y Apoyo de la Verdad, La Luz del Mundo. Retrieved 25 December 2012.
  6. ^ Fortuny, Patricia; Williams, Philip J. (2008). "Iglesias y espacios públicos : Lugares de identidad de mexicanos en Metro Atlanta". Trayectorias. 10 (26). Universidad Autónoma de Nuevo León: 15. ISSN 2007-1205. OCLC 44417986. Retrieved 5 November 2012.
  7. ^ a b de la Torre 2000, Page 71
  8. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 22. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  9. ^ a b Fortuny 1995, Page 149
  10. ^ Fortuny 1995, Page 148
  11. ^ de la Torre 2000, Page 73
  12. ^ de la Torre 2000, Page 73-74
  13. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 28. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  14. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 28. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  15. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 35. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  16. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. pp. 36–37. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  17. ^ de la Toree 1993, Page 73
  18. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 34. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  19. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 37. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  20. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 37. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  21. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 38. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  22. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 38. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  23. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 38. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  24. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. pp. 39–40. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  25. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 41. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  26. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. p. 42. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  27. ^ a b de la Torre 2000, Pages 80
  28. ^ a b El Occidental, Guadalajara. November 20, 1942. Primera sección, p. 8.
  29. ^ Dormady 2011, Page 42-45
  30. ^ a b Kenneth D., Gill (1994). Toward a contextualized theology for the Third World : the emergence and development of Jesus' name pentecostalism in Mexico. Studies in the intercultural history of Christianity. Vol. 90. Peter Lang. p. 277. ISBN 978-3-631-47096-1. {{cite book}}: |access-date= requires |url= (help)
  31. ^ a b Gaxiola, Manuel J. "Las Cuatro Vertientes del Pentecostalismo Mexicano". Nuestra Historia. Centro para el Estudio de la Religión en Latinoamérica, AC. Retrieved 27 December 2012.
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  34. ^ Dormady, Jason (2011). Primitive Revolution: Restorationist Religion and the Idea of the Mexican Revolution, 1940-1968. Albuquerque: University of New Mexico Press. pp. 46–47. ISBN 978-0-8263-4951-4. {{cite book}}: |access-date= requires |url= (help)
  35. ^ de la Torre 2000, p. 81
  36. ^ Fortuny 1995, p. 149
  37. ^ Dormady 2011, pp. 50-51
  38. ^ Greenway 1973, p. 118
  39. ^ Fortuny 1995
  40. ^ Joaquin 2004, p. 104
  41. ^ Greenway 1973, p. 121
  42. ^ Fortuny 1995, Pages 151
  43. ^ Joaquín 2004, Pages 61, 67}}
  44. ^ Fortuny 1996, Pages 33–37
  45. ^ de la Torre, Pages 87
  46. ^ Joaquín 2004, Pages 71
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  49. ^ 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)
  50. ^ 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 139-142= ignored (help)
  51. ^ 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 142-148= ignored (help)
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  53. ^ Ávila Meléndez, Luis Arturo (2008). "Entre las cosas de Dios y las preocupaciones terrenales: el camino contradictorio hacia la santidad en la "Iglesia de la Luz del Mundo"". In Zalpa, Hans Egil; Offerdal, Genaro (eds.). ¿El reino de Dios es en este mundo? El papel ambiguo de las religiones en la lucha contra la pobreza (PDF). Bogotá, Colombia: CLACSO-Siglo del Hombre. p. 179. ISBN 978-958-665-126-4. Retrieved 30 December 2012.
  54. ^ 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)
  55. ^ "Doctrina". Iglesia del Dios Vivo Columna y Apoyo de la Verdad, La Luz del Mundo. Retrieved 28 December 2012. CREEMOS en la Santa Biblia como única y suficiente regla de fe para la salvación del ser humano...
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  57. ^ Ávila Meléndez, Luis Arturo (2008). "Entre las cosas de Dios y las preocupaciones terrenales: el camino contradictorio hacia la santidad en la "Iglesia de la Luz del Mundo"". In Zalpa, Hans Egil; Offerdal, Genaro (eds.). ¿El reino de Dios es en este mundo? El papel ambiguo de las religiones en la lucha contra la pobreza (PDF). Bogotá, Colombia: CLACSO-Siglo del Hombre. p. 177. ISBN 978-958-665-126-4. Retrieved 30 December 2012.
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  67. ^ Fortuny, pps. 125
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  71. ^ Fortuny, pps. 144
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  76. ^ Fortuny, pps. 142
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  78. ^ Fortuny, pps. 156–157
  79. ^ Fortuny, pps. 155–157
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  84. ^ Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). La Ventana : Revista de estudios de género. II (14): 138. ISSN 1405-9436. OCLC 34612965. Retrieved 18 September 2012. el rango de diaconisa no es una posición a la que puedan aspirar las mujeres comunes de la comunidad religiosa...
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  106. ^ Fortuny, Patricia (2002). "Chapter 2: The Santa Cena of the Luz del Mundo Church: A Case of Contemporary Transnationalism". In Ebaugh, Helen Rose; Saltzman Chafetz, Janet (eds.). Religion Across Borders: Transnational Immigrant Networks. Rowman Altamira. pp. 25–26. ISBN 978-0-7591-0226-2. Retrieved 31 December 2012.
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  125. ^ Salas, Irma (11 February 1998). "Atacan a denunciante de la Luz del Mundo". El Norte. Monterrey, Mexico. {{cite news}}: |access-date= requires |url= (help)
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  131. ^ Masferrer K., Elio (2004). Es Del Cesar o Es de Dios?: Un Modelo Antropológico Del Campo Religioso. Plaza y Valdés, CEIICH-UNAM. p. 153. ISBN 9707223162, 9789707223165. {{cite book}}: Check |isbn= value: invalid character (help)
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References

Further reading

  • Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. ISBN 978-0-549-15247-7.
  • Morán Quiroz, Luis Rodolfo (1990). Alternativa religiosa en Guadalajara: una aproximación al estudio de las iglesias evangélicas. Colección Estudios Latinoamericanos. Vol. 3. Guadalajara, Mexico: Universidad de Guadalajara. p. 151. ISBN 978-968-895-220-7. {{cite book}}: |access-date= requires |url= (help)

External links

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