part of the general relaxation of its policy on religion, the government softened its position on the sect and in March 1988 declared it a legal religion. The issue had in the meantime become less relevant, because religious communities — mostly Pentecostal (such as the Universal Church of the Kingdom of God) — had mushroomed throughout the country, mostly in Luanda and other important towns, often under Brazilian influence. The situation changed substantially when the MPLA abandoned Marxism–Leninism in 1991 and adopted a constitution that provided for multiparty democracy (albeit in a highly presidentialist version). Restrictions on the liberty of religion were all but abolished, as was the obligation to abide by the directives issued by the MPLA. However, the government − still dominated by the MPLA, especially after the parliamentary elections of 2008 − maintains a certain monitoring of the religious communities, through the Instituto Nacional das Religiões. This institute, at present headed by a former Catholic priest, holds a register of all religious communities − well over 1000 in 2011 − pronounces selectively an official recognitions which imply a certain measure of recognition and support, and maintains a permanent dialogue with the more important communities. Faiths Christianity Religious affiliation in Angola was difficult to define because many who claimed membership in a specific Christian denomination also shared perceptions of the natural and supernatural order characteristic of indigenous religious systems. Sometimes the Christian sphere of the life of a community was institutionally separate from the indigenous sphere. In other cases, the local meaning and practice of Christianity were modified by indigenous patterns of belief and practice. Although Roman Catholic missions were largely staffed by non-Portuguese during the colonial era, the relevant statutes and accords provided that foreign missionaries could be admitted only with the approval of the Portuguese government and the Vatican and on condition that they be integrated with the Portuguese missionary organization. Foreign Roman Catholic missionaries were required to renounce the laws of their own country, submit to Portuguese law, and furnish proof of their ability to speak and write the Portuguese language correctly. Missionary activity was placed under the authority of Portuguese priests. All of this was consistent with the Colonial Act of 1930, which advanced the view that Portuguese Catholic missions overseas were "instruments of civilization and national influence". In 1940 the education of Africans was declared the exclusive responsibility of missionary personnel. All church