Winter

Patronage: “the church paid for its patronage by a small group of landowning families with the coin of complete subservience to the ruling class.”1

“Thus a sacral society was set up in the new world...God in his heaven, the King of Spain on his throne, the landlord in his 'Casa Grande', this prevailing world view was legitimized by a monolithic religion.”2


Protestants as iconoclastic towards the sacral society.3
Interview with Rubem Alves, focusing especially on Presbyterian swing to the right and expulsion of Shaull.4

D Winter, Hope in Captivity: The Prophetic Church in Latin America, (London: Epworth, 1977)

Mendonca

That is why the first reports about the newly conquered land always mention the duty, and at the same time the privilege, the king has to promote the conversion of the native population...religious mission and commercial interests intermingled.” (368)1

Catholicism established in Brazil according to a medieval hierarchichal order entered by God's grace dispensed by the Church. “the institution that considers itself the exclusive dispenser of the grace extends its power to all spheres of human existence. This constituted a significant trait in the configuration of Brazilian culture” (368-369 quote 369)2
Refers to Portuguese Messianism, later taking the form of Sebastianism [the belief in the return of King Sebastian esp 1580-1640 when Portugal came under Spanish control] popularised by Antonio Vieira. Part of this consisted in building the kingdom of God by Portugal3 (369)
“It can be said that the set of thoughts that predominated in the colonization of Brazil was that of an idyllic Christendom formed and founded under the powerful and sacred mantle of the Portuguese monarchy. The suffering and falls of this idyllic paradise would be endured because of the messianic belief in the return of King Sebastian and in the restoration of the kingdom of God.” (369)4
claims that Islamic fatalism may have influenced Portuguese catholicism and hence Brazilian culture. (369-370)5 suggests that this fatalism may also have come into Brazil through Islamic slaves brought into the country. (370)6

Patronage: emphasis on the faithfulness of Portuguese Kings to the Pope.7 (373)

claims that the official history of Christianity in Brazil begins in 1549 with the arrival of the Jesuits.(374)8

suggests that the introduction of Jansenist ideas in Brazil in the 18th century [Jansenism a form of Catholicism more Augustine and closer to reformation ideas] may have helped open the way for later protestant expansion [Note Figueredo translator of the first Portuguese Bible was a Jansenist] (375)9

“The Society of Jesus performed two important tasks in Brazil: the establishment of missions and the organizing of Indians in villages around them; and the founding of schools, with humanist orientation, that established the foundation of the colonial culture.” (375)10
Pombal's expulsion of the Jesuit's from Portugual and thus Brazil tilted balance of Power in favour of the state. (376)
“The reason why Brazilian unity has been established over a vast territory, compared to the fragmentation of the former Spanish colonies in Latin America, has always been a matter of discussion. Three prominent Brazilian historians have credited such a mysterious unity to Catholic colonizing work. In fact, the dissemination of a form of global thinking of a religious nature, the dissemination of a single language through preaching and education as well as the presence of religious in all parts of Portuguese dominion may have been the main reason for such a unity.15 Americo Jacobina Lacombe says that "There is no doubt that the religious factor represents a unique and valuable contribution for the understanding of the historical mystery of our unity."16 “ (377)11

Points to Catholic priests sympathetic to Protestant influence, suggests Janseist influence.12
Influence of positivism encouraged religious indifference amongst educated classes.13
Points to the fact that Pedro II was a Freemason and had a tense relationship with the Catholic clergy.14
José Manuel da Conceição, who is famous as the first Brazilian Presbyterian pastor, was probably a follower of Father Feijó, favouring an Anglican style reform in Brazil.15
suggests that Immigrant German Roman Catholics became assimilated into the Lutheran Church in Brazil.16
Kalley “was admitted to the inner circle of friends of Emperor Pedro II and convinced the emperor to introduce civil marriage and civil birth and death certificates as well as the establishment of special places in the cemeteries for non-Catholic burials (1863). These acts constituted privileges for the Roman Catholic Church and used to cause serious problems for the new converts to protestantism.”17
“the lower classes constituted by "free men and the poor." The latter, characterized by messianic-millenist ideals, absorbed from the Protestant preaching the ideal of life as a pilgrimage in this world and the hope for a life of blessing in the "celestial future." The congregations formed by the missionaries never overcame this understanding of Christian life.” (384)18
“Because of its weak and denominationally parochial theological education, which made it vulnerable to the theological oscillation and conflicts existing in other theological centres, Brazilian protestantism was never able to make any synthesis that was adequate to the Brazilian cultural environment.” (385)19

AG MENDONÇA,”A History of Christianity in Brazil : An Interpretive Essay ” International Review of Mission 85:338 (1996) 367-387

Various

Describes the first “evangelical” service in Brazil by French calvinists and its tragic outcome.¹

Unisinos, “Justiça manda recolher livro do Padre Jonas Abib” Unisinos Homepage available online at http://www.unisinos.br/ihu/index.php?option=com_noticias&Itemid= 17/05/08

describes how the Judiciary in Salvador ordered that copies of a book by a CCR priest, critical of ABRs be taken out of circulation.²

P Asay “Indigenous Indignation” Christianity Today Homepage available online at http://www.christianitytoday.com/ct/article_print.html?id=54144 14/03/2008

Outlines controversy over YWAM amongst indigenous groups, especially after rescuing a child condemned to death by a tribe.³

V Gonçalves, “Pobres e Solidários” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471 15/05/2008

evangelicals are those who make most donations to their groups.⁴ Most donations go from one Christian to another, not going to institutions.⁵ Higher amount of time and voluntary work.⁶

New poor: urban, became evangelical/ Old Poor: rural, remains catholic.⁷

V Gonçalves, “Grandes desafios de uma jovem Igreja” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33470 15/05/2008

Criticisms of evangelicals : authoritarian, lack of intellectual preparation, too mystical.⁸

Compares speed of Baptist Church in “punishing” Fanini with impunity in political parties.⁹

C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

refers to the way that followers of the Hernandes couple remain faithful to them, despite their arrest for smuggling $56,000 into the US. Couple alternate between prison and house arrest from where they make a videolink to the service.¹⁰

Arrest hustified as a tribulation and work of the enemy.¹¹

Future of the church uncertain, couple must remain until 2009 in the US, and if they were to return, under current conditions they would be arrested and prosecuted for money laundering, tax evasion and “estelionato.”¹²

Claims that approx 30% of members have left church after arrest.¹³

1R Schünemann, “450 Anos do Primeiro Culto Evangélico no Brasil”Café Teológico Homepage available online at http://www.cafeteologico.com.br/br/index2.php?option=com_content 23/04/2008

2Unisinos, “Justiça manda recolher livro do Padre Jonas Abib” Unisinos Homepage available online at http://www.unisinos.br/ihu/index.php?option=com_noticias&Itemid= 17/05/08

3P Asay “Indigenous Indignation” Christianity Today Homepage available online at http://www.christianitytoday.com/ct/article_print.html?id=54144 14/03/2008

4V Gonçalves, “Pobres e Solidários” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

5V Gonçalves, “Pobres e Solidários” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

6V Gonçalves, “Pobres e Solidários” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

7V Gonçalves, “Pobres e Solidários” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

8V Gonçalves, “Grandes desafios de uma jovem Igreja” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33470 15/05/2008

9V Gonçalves, “Grandes desafios de uma jovem Igreja” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33470 15/05/2008

10C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

11C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

12C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

13C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

Martin

o

prior to the 1950s "Brazil was something of an exception in having a staid Protestant Middle class"¹ (50)

"During roughly their first century in Latin America Protestants were regarded as alien invaders by conservatives...natural opponents of the alliance between church and state, and opponents of the teaching of the Catholic religion in state schools. Liberal governments and anti-clericals regarded them as allies of progress and friends of welfare." ²(50)

1985 Protestant Pastors> Catholic Priests in Brazil ³(50-51)

"two distinctive genealogies...conservative evangelicalism...correct grammar of belief ... Pentecostal ... gifts of the Spirit...two other genealogies propagating rapidly...the Adventists...closely related to the evangelical family...Mormons and Witnesses who belong to quite diffetrent genealogical trees."⁴ (52)

Shift towards autonomy and fragmentation⁵ (52)

Older protestants link with the Protestant Ethic..."had made their way into the lower middle class and professional classes."⁶ (53)

"Pentecostals....constitute a much more extensive engagement with the poor....the flexibility and variety brought about by fragmentation both enables them to stay popular...and to create offshoots which can be offered either to those who are ready for mobility or to those already in the middle class."⁷ (53)

Use of media...due to costs still area of significant North American involvement ⁸(53)

"an explosion of conservative evangelical religion, a shift towards Pentecostalism, a rejection of ecumenism, and the manifestation among many of those involved of the evangelical capacity to unite modern technology with political conservative." ⁹(54)

Breaks in Hispanic dominance: (1) British/ US influence creating Protestant enclaves¹⁰ (55)

(2) Migration to Latin America. Often migrants bring their religion; at times situation may make migrants more open to change. "Thus the Italian community in Brazil provided a fertile seedbed for the origins of a Pentecostal denomination, Brasil para Cristo." ¹¹(56) (3) Slave migration. Interesting not only because it brought African religions but because "Pentecostalism in part originated in black culture...and Pentecostalism today catches fire among the brushwood of spiritist cults with African roots." ¹²(56)

Influence of the Patronato system..."In some countries during the Enlightenment, notably Brazil, the church was neutered and barely recovered. It is true that the Brazilian church was eventually Romanized again in the twentieth century, but the years of attrition left it perilously weak....the Roman Catholic Church has suffered both from the way it was established and the manner in which it was disestablished. "¹³ (57)

Culture often resistant to Catholic teaching...celibacy inintelligible and actual attendance at church often regarded as "suitable only for the very young, the old and the women." ¹⁴(57)

significance of Catholicism not so much in doctrines but in "cultural and national identifications"¹⁵ (58)

divisions in the church over politics make it more vulnerable to Protestantism¹⁶ (58)

"Pentecostalism itself is a form of base community plus the therapeutic recourse to the Spirit found in Umbanda" ¹⁷(61)

Modern Brazilian History: (1) 1800s-1930s (2) 1930s until today with subdivision in 1964¹⁸ (61)

1850s-1930s (1) shift towards modernity whilst power and social structure remained the same (2) emergence of several middle classes, arrival of immigrants (3) shift from NE to SE; modern urban centres developing through industrialization, migration and dispersion of former slaves¹⁹ (61-62)

1891 separation of church and state, re-romanization of RCC ²⁰(62-63)

"Brazilians...were not well disposed towards the priesthood and celibacy, and rarely sought ordination...priests had to be brought in from abroad...the equation between Catholic faith and being a patriotic citizen has had less force and less success in Brazil than in many other parts of Latin America." ²¹(62)

Presbyterians: inital group to make impact. More conservative ones came to Brazil. Divided over nationalism; balance between education and evangelism; ministerial training and freemasonry ²²(63)

Baptists: greater stress on evangelism. More socially inclusive. Decentralized so could cope better with schism; ²³(63)

"The greater success of Baptists relative to Presbyterians presaged the future success of Pentecostals. The Pentecostals were in most respects like the Baptist, only more so."²⁴ (63)

Methodists contributed to education and welfare but not to the church.²⁵ (63)

"Protestants could find an opening either where there was movement as on the frontier, or where there was modest independence." ²⁶(64)

Protestantism: dislike of alcohol; promiscuity and dancing. Attachment to work and social mobility²⁷ (64)

Pastors: rural middle class; ascension of progeny; "were power brokers and patrons in prop²⁸er Brazilian style." (64)

authoritarian spirit in Protestantism paved way for division.²⁹ (64)

1930 Vargas coup--> industrialization + Urbanization. Emergence of working class as actors.³⁰ (64)

1930-1964 rapid expansion of Pentecostalism ³¹(65)

Pentecostalism...fully indigineous "cut people off from the wider society in order to raise them in a new religious framework."³² (65)

"Frase sums this up by saying that Pentecostalism offers the fruits of honesty and thrift and a surrogate family, as well as the chances of participation and a sense of work, meaning and empowerment."³³ (65)

Brasil para Cristo...use of modern communications...participation in secular politics...large central temple³⁴ (65)

expansion of Pentecostals into Middle class exemplified by R. McAlister's Church of New Life³⁵ (66)

1D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 50.

2D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 50.

3D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 50–51.

4D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 52.

5D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 52.

6D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 53.

7D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 53.

8D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 53.

9D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 54.

10D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 55.

11D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 56.

12D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 56.

13D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 57.

14D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 57.

15D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 58.

16D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 58.

17D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 61.

18D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 61.

19D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 61–62.

20D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 62–63.

21D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 62.

22D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

23D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

24D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

25D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

26D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

27D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

28D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

29D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

30D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

31D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

32D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

33D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

34D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

35D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 66.

SEPAL

Defines a small church in the Brazilian context as having 80-150 members.¹

Reasons for small growth of conservative churches (1) over-reaction against church growth philosophy (2) Use of the sovereignty of God as an excuse (3) contenment with small size (4) over concern with doctrine (5) closed to change.²

AN Lopes, “O não crescimento de igrejas neo-pentecostais” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=731.

Seeks to suggest reasons why neo-pentecostal pastors within conservative denominations rarely see their churches grow. Links this to them being neither fully conservative nor fully neo-pentecostal.³

AN Lopes, “Os Protestantes Históricos e a Mídia” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=446

Numbers re: Renascer em Cristo c. 1500 churches, 1 TV station and dozens of radio stations.⁴

Seeks to explain the lack of interest of Historical Protestants to use mass media (1) greater interest in discipleship (2) TV evangelist scandals (3) scruples regarding money raising, and renting TV space for non-religious purposes (4) lack of a central leader.⁵

AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

Key tensions (1) Issue of whether only ordained people can officiate (2) formality v simplicity/celebration (3) mind v heart.⁶

Claims that in some churches “A pregação acaba por ser relegada a plano secundário, sendo substituída por relatos de experiências pessoais;...é uma coleção de casos, exemplos e experiências...trechos bíblicos nunca expostos e explicados, mas citados como prova.”⁷

AN Lopes, “A Alma Católica dos Evangélicos no Brasil” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=437

Claims that Catholicism still shapes the worldview of many Brazilian Evangelicals in the following areas: (1) love of bishops and apostles (2) belief in Pastors as mediators between God and men (3) superstition regarding holy objects (4) separation between the holy and the profane (5) focus on sexual sins.⁸

Claims this is striking as Brazilian evangelicals are amongst the most anti-Catholic in the world. “O anti-Catolicismno brasileiro, todavia, se concentrou apenas na questão das imagens e de Maria, e em questões éticas como não fumar, não beber e não dançar.”⁹

suggests Neo-Pentecostalism as stemming from medieval Catholicism¹⁰

AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

Main problems of evangelical church in Brazil (1) spread of prosperity theology (2) lack of theological direction (3) lack of moral and spiritual leadership (4) theological liberalism in seminaries (5) commercial aspect of Brazilian churches (6) arrival of emerging churches¹¹

causes: (1) dialogue with non-evangelicals without establishing lines (2) abandoning confessionalism (3) pragmatism (which he associates with arminianism) (4) search for academic respectability¹²

Points to the way evangelical is used as a synonym for Non-Catholic theology¹³

E. Zillner, “O Islamismo no Brasil” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=234

2000 census 27.329 Muslims in Brazil= 0.02% of the population, in 316 municipalities, up to 3.03% in Chui (RS).¹⁴

A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

1980s Prosperity Theology arrived in Brazil¹⁵

Reasons for survival: (1) creativity of propagators (2) tradition of penitence in Brazilian Christianity. Offer as a sacrifice, as a proof of faith (3) justifies capitalism—refers to one church which denied social work in the community as this would benefit those without faith.¹⁶

Claims that prosperity theology results in disappointment, leading (1) many to abandon faith altogether (2) seek other churches for direction.¹⁷

1AN Lopes, “Pastores Conservadores com Igrejas Minusculas” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=710 23/04/2008

2AN Lopes, “Pastores Conservadores com Igrejas Minusculas” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=710 23/04/2008

3AN Lopes, “O não crescimento de igrejas neo-pentecostais” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=731.

4AN Lopes, “Os Protestantes Históricos e a Mídia” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=446

5AN Lopes, “Os Protestantes Históricos e a Mídia” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=446

6AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

7AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

8AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

9AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

10AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

11AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

12AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

13AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

14E. Zillner, “O Islamismo no Brasil” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=234

15A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

16A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

17A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

SOuza et al

claim that recent indicators point to a decline in the role of religion in Brazilian society, yet everywhere religious institutions seem to multiply.¹

AF Pierucci, “Secularização e declíni do catolicismo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 13–21.

Makes the point that any traditional majority religion in a society which is modernizing is bound to lose followers.²

Sociology of Religion in Brazil= Sociology of the decline of Catholicism.³ Consequence of Brazil becoming a freer more plural society.⁴

Despite all the changes still 125 million out of a 175 million Brazilians declare themselves to be Catholics.⁵

Is impressed by those who refuse to submit to any religious authority and do not link to any religious institution, considering it “a melhor parte da historia.”⁶

MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36.

1960s -1980s “A Igreja Católica parecia ... à época, afinada com a sociedade brasileira e seus anseios democráticos e de justiça social.”⁷

Points to the significance of civil society developing its own institutions and no longer needing the RCC as its spokesman.⁸

claims that with the re-emergence of more conservative bishops the church becomes non-aligned with society.⁹

claims that sexuality and the role of women are two serious issues faced by the RCC in the 21^st century.¹⁰

Since colonial period Brazilian catholicism popular, syncretic, distant from the European, Roman Church. “Aqui a mistura de elementos religiosos indígenas e africanas aos rituais , à simbologia e à doutrina católicas, associada à escassez de clero, à ausência de uma catequese e educação religiosa mais formalizadas... um catolicismo “tropical” ou “popular”.”¹¹

Brazilian history confuses itself with the implementation of Catholicism so that for a long time to be a Brazilian was to be a Catholic. This identification being challenged by religious pluralism.¹²

Catholic church now is open to criticism, with faithful less subject to authoritarian discourse. Church deals with this by distancing itself from modernity and assuming a “prophetic” role.¹³

EJ Brito, “A Agonia de um Modelo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 37–46.

claims that female liberation has yet to reach the RCC.¹⁴

claims that Catholic parishes are starting to recover the CEBs.¹⁵

1BM de Souza & LMS Martino, “Prefácio” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 7–10, 7.

2AF Pierucci, “Secularização e declíni do catolicismo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 13–21, 14.

3AF Pierucci, “Secularização e declíni do catolicismo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 13–21, 14.

4AF Pierucci, “Secularização e declíni do catolicismo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 13–21, 15.

5AF Pierucci, “Secularização e declíni do catolicismo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 13–21, 16.

6AF Pierucci, “Secularização e declíni do catolicismo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 13–21, 17.

7MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36, 23

8MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36, 23.

9MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36, 23–24.

10MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36, 27–28.

11MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36, 28.

12MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36, 29.

13MJ Rosado-Nunes, “O Catolicismo sob o escrutínio da modernidade” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 22–36, 33.

14EJ Brito, “A Agonia de um Modelo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 37–46, 42.

15EJ Brito, “A Agonia de um Modelo” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 37–46, 44.

Johnson

refers to Van Helde's kick--> iconoclast¹ (123)

CNBB--> images treated as a hermeneutic mnemonic device² (123)

Africaness--> awareness of the deep knowledge of the "double-faced pantheon."³ (125)

⁴Nossa Senhora Aparecida--> image of Virgin Mary as a National Face (125)

"In Brazil, Nossa Senhora Aparecida bears within her not only the issue of religion in the public space and the "problem"... of her public appearance in a country where religion is constitutionally disestablished in the public sphere, but also the issue of race and the ritualized face of Afro-Brazilians."⁵ (125)

NSA--> always dark brown until recently regarded as black. (points out in note 10 that in Brazil negro is preffered term to preto)⁶ (125)

"discovery" of Aparecida statue in 1717 ⁷(125-127)

1822 NSA made patron saint of Brazil. Provide a distinct identiy from Portuguese crown. Sanctioned by Vatican in 1930⁸ (127)

Vargas promotion of Catholicism and NSA iconic colour seen to promote the myth of 3 races...nationalised by construction of Basilica⁹ (127-128)

NSA made highest general of Brazilian Army---virgin face of "Catholic Brazil" rather than the church¹⁰ (129)

1980 October 12 made national holiday to coincide with JP II visit¹¹ (129)

claims SVH incident as "an attempt to redefine public space in the nation as a whole."¹² (129)

"neo-Pentecostal groups...have seen icons as symbolic sites to contest the notion of a Catholic Brazil."¹³ (130)

SVH sought to link image with Biblical injunction against idolatry--footnotes SVH claim that he touched rather than hit the icon; protest against NSA holiday; part of a conflict between Globo and Record Network¹⁴ (131)

Macedo's claim that Globo had previously desecrated the Bible¹⁵ (132)

Role of Globo in massifying the event, strategy to present Record/IURD as foreign¹⁶ (132)

SVH demoted ¹⁷(132)

IURD: criticised SVH but maintained principle: 1) icons evil 2) Catholics not real Christians 3) Brazil should not celebrate Catholic holidays¹⁸ (133)

violent backlash against IURD and fervour for the virgin¹⁹ (133)

refers to the surprising alliance between the RCC and ABR as part of a celebration of the anniversary of Zumbi around NSA who became black.²⁰ (135-138) surprising because the virgin "represented the face of the enslaving (the colony) and then the policing (the Monarchy, the Republic) state." ²¹(137)

1P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 123

2P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 123.

3P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

4P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

5P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

6P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

7P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125–127.

8P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 127.

9P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 127–128.

10P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 129.

11P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 129.

12P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 129.

13P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 130.

14P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 131.

15P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 132.

16P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 132.

17P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 132.

18P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 133.

19P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 133.

20P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 135–138.

21P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 137.

Padilla

building on A.T. van Leeuwen affirms that in Latin America "we are entering a period of history dominated by technocracy, especially by the mass media, and open to change in every dimension of life."¹ (105)

o

claims that rather than atheism, secularization in Latin America leads to a departure from the Roman Catholic Church towards other religious movements. ²(105-106)

"Latin America has become a shopping mall of religious options."³ (106)

o

"one especially important element that...has contributed to the growth of megachurches .... is their adoption of the culture of mass empire ... the use of mass media in charismatic churches...is part of a whole constellation of elements reflecting the spirit of the times: the business approach, the use of marketing techniques to achieve numerical goals, the offer of material prosperity, help so that people will "feel good" and the emphasis on entertainment. These factors are accompanied by a reduction of the content of the message to its minimum expression and an apathetic attitude toward the formation of disciples prepared to live out their faith in every dimension of life."⁴ (106)

o

claims that a Christendom mentality shapes Roman Catholic approaches in Latin America⁵ (106-107)

o

claims that the divided nature of protestantism make Catholic conspiracy theories highly improbable ⁶(108)

o

detects a dangerous model of Protestant Christendom as evangelicals, unprepared, enter the political sphere. Fears a conflict of Catholic v Protestant Christendoms ⁷(108)

o

fears that "In evangelical Protestantism... the obsession with numerical growth is leading many leaders to assimilate elements of the light culture that dominates society, to emphasise the individualism and subjectivism that mark the Christological and soteriological reductionism inherited from the past, and to minimize the ethical demands of the Gospel. ⁸"(109)

1CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 105.

2CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 105-106.

3CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 106.

4CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 106.

5CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 106–107.

6CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 108.

7CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 108.

8CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 109.

Orozco

conflict between the Roman Catholic Church and Brazilian modern state over sexuality, especially when dealing with individual freedom.¹ RCC seen to be in conflict with “consensual” values in Brazilian society, enshrined in the Constitution.²

Claims that Catholic Front in the Brazilian congress becomes a reference point for conservative forces in the country.³

claims there is a danger of the State seeking legitamcy from religions.⁴

points to the way that in Brazil many Catholics do not believe that they need to submit to church teaching.⁵

Catholic interference in Brazilian society legitimised through churches participation in the redemocraticization of the country⁶

1988 Constituinte, strong evangelical presence at a time of progressive Catholic decline led to a return of more conservative forces.⁷

Catholic discourse, and of other churches, the more the state seeks dialogue with institutions of civil society.⁸

Ibope research showing that Catholics reject their own Church's teaching on sexuality, and prefer a lay state.⁹

As an institution of civil society the Catholic church is able to show greater autonomy outside of state tutelage.¹⁰

Talks about a strategic secularism of the Catholic church seeking to base its intervention on legal and scientific basis.¹¹

CEBs linked to the empowerment of women.¹²

Catholic church and AIDS, focus on pastoral care for the sick; difficulty with theme of prevention.¹³

Describes the action of RCC in the Congress through the Grupo Pastoral Parlementar Catolico.¹⁴

points to the lack of success of the RCC in the stem cell debate.¹⁵

reflects on the attitude of the RCC to homosexuality in Brazil.¹⁶

1Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 16.

2Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 17.

3Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 45.

4Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 50.

5Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 61.

6Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 64.

7Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 66–67.

8Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 71.

9Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 72.

10Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 91.

11Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 93.

12Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 95.

13Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 129–134.

14Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 215–218.

15Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 228.

16Y Orozco, Nem Teocracia nem Exclusão- As Intervenções da Igreja Católica no Brasil 1995-2005, Doctroral Thesis (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 244–321.