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La Luz del Mundo
La Luz del Mundo's temple in Guadalajara, México
Classification	Millenarian, Restorationist (Christian primitivism)
Orientation	Charismatic
Region	>40 countries
Founder	Eusebio Joaquín Gonzalez
Origin	1926 Guadalajara, Mexico
Congregations	11,000
Members	More than 5 million, according to the church, Less than 1 million per outside sources

La Luz del Mundo (The Light of the World) is a Christian denomination with international headquarters in Guadalajara, Jalisco, Mexico. The church is based on a Christian doctrine centered around two charismatic leaders, Aarón Joaquín Gonzalez who was originally known as Eusebio Joaquín, and his son Samuel Joaquín Flores. These two are seen as living apostles of God by the church. The church was founded in Guadalajara, Jalisco in 1926 and its members claim to be the restoration of primitive Christianity. Throughout the mid 1900's the church expanded throughout Mexico and entered other nations late in Aarón's ministry. After Aarón 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 requires the use of 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 is headed by Samuel Joaquín whom they believe to be the Apostle of Jesus Christ and the servant of God. As a result of their 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 to violence in Mexico where it is also a controversial denomination. The LDM church has been the subject of various accusations since the days of its founder.

History

Aarón Joaquín Gonzalez, Servant of God and Apostle of Jesus Christ

The founder of La luz del Mundo was Eusebio Joaquín Gonzalez. He was born in 1896 in Colotlan, Jalisco to a family of small means. 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 Gonzalez.

In 1926, while serving in Coahuila, his wife came into contact with members of a Pentecostal church, "La Iglesia Cristana Espiritual." Gonzalez'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 Torreon. Gonzalez 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. According to a church (La Luz del Mundo) biographer((who)) they stressed spiritual learning over reading the Bible and asceticism. After refusing to give the kill shot in a firing squad, Gonzalez 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.

On the night of April 6, 1926, Gonzalez experienced a revelation in which God spoke to him and gave him the name Aarón. This was later 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 Gonzalez, now Aarón, left Saulo and Silas' church. Aarón traveled 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 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.

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.

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 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. 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 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.

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. 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.

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. 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 purchased a plot of land outside of the city and called it "La Hermosa Provincia" (The Beautiful Province) in 1952.

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 started missionary efforts in Central America and by the early sixties La Luz del Mundo had 64 congregations and 35 missions. By 1964, after his death, there were aproximatly 20,000 members of La Luz Del Mundo spread through five nations including Mexico.

Samuel Joaquín Flores, Servant of God and Apostle of Jesus Christ

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. Samuel was baptized into his father's church at 14. He became part of the church's ministerial corps and held positions in Tepic, Nayarit and in Veracruz. He was married at 25 and took control of the church at 27.

Samuel's 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 of 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.. 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. The church also expanded through the Eastern Hemisphere to include nations such as England, Holland, Switzerland, Ethiopia, Israel and others between 1990 and 2010.

In 1993 the faith had reached 23 countries in Latin America and in 1991 there were 45 congregations in the southern United States. Samuel traveled extensively to the international congregations. He was awarded an honorary doctorate degree by El Consejo Iberoamericano en Honor a la Calidad Educativa (CIHCE) in 2010, although the organization's academic credibility is questionable and has been referred to as "fraudulent" by the President of the National Assessment and Accreditation.

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). They do not use musical instruments during their religious services and use the biblical passage found in Amos 5:23 to justify this. 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.

The Bible

Members of La Luz del Mundo believe that the bible is the only source of Christian Doctrine In light of the letters and talks made by the Apostle of God. The rationalization is that biblical truths are discovered with the aid of the Apostle of God since he receives direct word from God himself. 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. It is also seen as the only and "sufficient rule of faith for salvation."

Restorationism

The Church teaches that from the death of the last Apostle (Apostle John) circa 96 AD, until the calling of Aarón 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. 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.

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. 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 Apostle Aarón's ministry is seen as the restoration of the original Christian Church.

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..." 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. 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.

Christology

The church denies the historic Christian doctrine of the Trinity and teaches Nestorianism, dividing Jesus into two persons: Jesus (man) and Christ (God). However, other sources state that the church denies the eternal divinity of Jesus Christ all together, similar to denominations of Oneness Pentecostalism. As a result, they baptize in the name of Jesus Christ instead of the Trinity. Hugo G. Nutini from the University of Pittsburg describes La Luz del Mundo as trinitarian.

Women in La Luz del Mundo

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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.". Women can half their cut as short as there shoulder blades, according to Dr. Fortuny. These ristrictions do not apply when members are involved in recreational activities where wearing things such as baithing suits is permitted. Women also use a head covering throughout religious meetings. 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.

Aaron established the 9 AM prayer early in the churches history after hearing about one of his followers who was being abused by her Catholic husband. This prayer became a prayer led by women. These prayers are seen as a religious activity equal to all other activities. 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. Patricia Fortuny remarks that "the church explicitly denies such roles exist for women for fear that either women may be seen as equals to males, or that it may appear as an "absence of subordination" in women.".

Women of the church personalize their attire via a variety of available fashions to express a separate form of beauty, according to Dr. Patricia Fortuny. The veils are either rebozos for indigenous members or specially designed veils for other female members. 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 say that it does not make them feel like inferior human beings." 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) 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." 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 in, at times, can be more autonomous than the general population of women in Mexico. Dr. 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. In the field of education, many young female members have expressed their goals of obtaining post secondary education, many that spoke 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.

Other Beliefs and Practices

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

The church is also millenarian and teaches that the end of days is imminent and that only members of La Luz del Mundo will achieve salvation. 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.

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 Samuel's birth (held on February 14).

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. 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.

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". Furthermore, she states that "the rank of deaconess is not a position which common women could aspire to". The only two deaconesses have been Samuel Joaquin's mother Elisa Flores and his wife Eva Garcia de Joaquin. 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 Dr. Dormady.

Women are active and play key roles in organizing activities and administering them in the Church. 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.

Architecture

Hermosa Provincia Temple

The flagship temple in Guadalajara is characterized by its pyramidal shape and innovative structure. Construction officially began on July 3, 1983 when Samuel Joaquín laid the cornerstone 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. 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.

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").

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:

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, 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.

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.

Houston Texas Temple

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

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. Each of the fourteen columns represents each of the Apostles (including Aarón and Samuel Joaquín). 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. 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. The symbol is also a reference to the church's founder.

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

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. In 2011 another Mexican census reports a total of 188,326 members. Anthropologist Dr. Hugo G. Nutini estimated the size of the church to be at around 1,125,000 members in the year 2000 in Mexico. The US State Department International Religious Freedom Report for 2011 states that, "Official statistics sometimes differ from membership figures of religious groups." Anthropologist Dr. 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.

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.

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

Discrimination

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 Dr. Patricia Fortuny, members of the church are treated as "second class citizens." The church is referred to as a "sect" in an offensive manner in Mexico. 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 this as well as other claims were not true.

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. 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. 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. 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 LDM ministers could visit patients that belonged to La Luz del Mundo.

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. 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.

Controversy

La Luz del Mundo has been the subject of various accusations, including the accumulation of private wealth, rape accusations, exploitation of underage women by the group's founder, and mass suicide.

Silver Wolf Ranch

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 "real restored vintage automobiles are kept." According to Todd Bensman, Samuel Joaquin Flores "has been taking his vacations at lavish ranch... built in part on the labor and tithings of his fanatically devoted minions."

The church has pointed out 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.

Rape accusations

In 1997 and 1998 Moisés Padilla, a young dissident member of LLDM, was interviewed by several Latin American anthropologists and psychologists. Among other data, he provided a detailed account of having been drugged and sexually abused as a minor by Samuel Joaquín. According to the L.A. Times, days after his interview, Padilla was kidnapped and stabbed 57 times with a dagger. Researchers Dr. Jorge Erdely and Dr. Lourdes Arguelles assert that "the wealth and publicly known political connections of the sect with Mexico’s most powerful political party help explain the impunity with which this and other alleged human rights violations have occurred for decades." Church officials responded that Padilla orchestrated the attack on himself to validate his claims.

Additionally in 1998, a handful of women went public with similar accusations of being raped 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 , it's unlikely any trial will take place." In one woman's case who claims she was raped and abused, authorities were suspiciously reluctant to investigate, and the file of the case eventually went missing.

In 2004 the church was accused on Mexican television of several counts of rape against female members. The accusations were spearheaded by the Mexican Anti-Cult group "The Christian Institute of Mexico", who demanded that La Luz del Mundo should be stripped of its legal recognition as a religion. The Mexican government was reluctant to take action in fear that this would open the door for sanctions against the Catholic clergy.

A Church spokesperson, in response, remarked that, "Not one of the alleged abuses disseminated by the media has been proven true by the authorities," Anthropologist Dr. Renée de la Torre pointed out that these issues are isolated to the Church in Guadalajara. Lino Gonzalez, speaking on behalf of the state persecutor's office (Jalisco) has said that he feels that the accusations are unfounded.

Allegations of founder's exploitation of underage women

In 1942 El Occidental reported that the founder of La Luz Del Mundo, Eusebio Joaquin Gonzalez, was accused of exploiting underage women. Eusebio was later sued by the mother of Guadalupe Avelar, a minor who claimed to have been impregnated by Eusebio. To settle the discord, Eusebio registered himself as the father of Abel Joaquín Avelar, the child of Guadalupe Avelar. Historian Dr. Jason H. Dormady says that, "Rumors that LDM abuses its young women sexually have abounded for years. Ibarra and Lancyner 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."

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). Sympathizers of this new group, reported by El Occidental in 1942, made multiple accusations against the church and its leader. The LDM church claimed that the accusations were "only a pretext" used by this new religious group to authenticate their departure from the church.

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.

References

1. ^ Fortuny Loret de Mola, Patricia, 1995, "Origins, Development and Perspectives of La Luz del Mundo Church", Religion, Volume 25, Issue 2
2. ^ Biglieri, Paula. (2000), Ciudadanos de La Luz. Una mirada sobre el auge de la Iglesia La Luz del Mundo., Estudios Sociológicos XVIII, p. 407
3. ^ Samuel Joaquín Flores. "Presencia". Lldm.org. Retrieved 2010-06-21.
4. Samuel Joaquín Flores. "Historia". Lldm.org. Retrieved 2010-06-21.
5. Samuel Joaquín Flores. "Fundación". Lldm.org. Retrieved 2010-06-21.
6. 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
7. 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. 119. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
8. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 120–124. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
9. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 124–27. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
10. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 128, 130–131. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
11. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 130–132. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
12. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 141–142, 144–145. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
13. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 145–146. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
14. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 147, 151. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
15. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 151–155. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
16. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 159, 161. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
17. Fortuny Loret de Mola, Patricia, 1995, "Origins, Development and Perspectives of La Luz del Mundo Church", Religion, Volume 25, Issue 2, p 150
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27. 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 122= ignored (help)
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33. 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.
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46. Fortuny, Patricia (2001). "Religión y figura femenina : entre la norma y la práctica" (PDF). La Ventana. II, Num 14: 139. Retrieved 18 September 2012.
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62. Fortuny Loret de Mola, Patricia, 1995, "Origins, Development and Perspectives of La Luz del Mundo Church", Religion, Volume 25, Issue 2, p 157
63. Muñoz, Joel (April 6, 2001). "Luz del Mundo influencia en 33 países". Mural. Guadalajara, Mexico. p. 8. {{cite news}}: |access-date= requires |url= (help)
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65. Alvarado, Alejandro (September 10, 2009). "Honran colegas un estilo humano". Mural. Guadalajara, Mexico. p. 6. {{cite news}}: |access-date= requires |url= (help)
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67. "Una escultura de peso". Mural. Guadalajara, Mexico. July 1, 1999. p. 1. {{cite news}}: |access-date= requires |url= (help)
68. Nutini, Hugo G., 2000, Native Evangelism in Central Mexico, Ethnology, Vol. 39, No. 1 pp. 39-54
69. ^ Vara, Richard (23 July 2005). "La Luz del Mundo prepares to dedicate new church facility". The Houston Chronicle. Houston.
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72. ^ 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.
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79. Ebaugh, Helen Rose (2002). Religion Across Borders: Transnational Immigrant Networks (Illustrated ed.). Rowman Altamira. p. 33. ISBN 0759102260, 9780759102262. {{cite book}}: Check |isbn= value: invalid character (help); More than one of |author= and |last= specified (help)
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93. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 152–154. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
94. Dormady, Jason H. (2007). "Not Just a Better Mexico": Intentional Religious Community and the Mexican State, 1940--1964. University of California, Santa Barbara: ProQuest. pp. 152–154. ISBN 0549152474, 9780549152477. {{cite book}}: Check |isbn= value: invalid character (help)
95. Bromley, David G.; Melton, J. Gordon (2002), Cults, religion, and violence, Cambridge University Press, p. 50, ISBN 978-0-521-66898-9

External links

• Official site
• Official affiliate site
• Official site in U.S.A. Short bibliography of LLDM books and articles

• Articles with close paraphrasing of public domain sources from October 2012
• Christianity in Mexico