Drogus

CA Drogus, “Religious Change and Women's Status in Latin America: A Comparison of Catholic Base Communities and Pentecostal Churches” Kellogg Institute of International Studies Working Paper 205, University of Notre Dame Homepage available online at http://www.nd.edu/~kellogg/publications/workingpapers/WP201_210.shtml [Accessed July 23 2008]

Husbands only support wife's activities in LA outside the home if they are religious, hence religojn allows women to “expand their extra-domestic duties.”1
Pentecostal churches provide women with a higher arbitrer to whom they can appeal in case of domestic disputes.2
Disagrees with Burdick claiming that domestic issues are discussed in CEBs, however recognises that some issues, such as adultery and alcoholism, are not raised in public.3 Nonetheless, dominant ethos in CEBs focuses on liberation theology rather than personal and family morality.4
“the class emphasis of liberation theology often leads to a neglect of specific problems suffered by women.”5
Female Leadership in Pentecostal churches, through becoming faith healers, and power over the finances of the women's group.6
Pentecostal churches: women try to capture a high share of male income for family sustenance; greater private role for men.7
CEBs may lead to greater domestic conflict as it emphasises public role of women.8
C. Mariz “Pentecostals... bring men into the private sphere, while CEBs politicise women and bring them into the public sphere.”9

Martin

Power to become involved in politics but pessimism about efficacy of political action¹ (66)

"In general, it can be said that such interest as Pentecostals show in Politics is of a piece with Brazilian political life as a whole: votes given by clients to patrons for services rendered"² (67)

"more black people among Pentecostals than other denominations."³ (67)

Umbanda as main rival of Pentecostalism⁴ (68)

Initial recruits of Umbanda similar to initial recruits of historical Protestantism⁵ (69)

initial "whitening" of Umbanda later to be reversed. "The ambibalence of Umbanda towards blackness both masks and perpetuates, racial prejudices....its whole cosmology was a reflection of patronage, mediation and decentralization."⁶ (69)

Both Umbanda and Pentecostalism benefit from acceptance of alternative medicine in Brazil⁷ (69)

Surprising fact that CEB members and Pentecostals have similar voting patterns⁸ (70)

In contrast to Argentina where the was a large Italian Catholic community which allowed a diaspora Catholicism..." So, many Brazilain Italians felt sufficiently alien to reform themselves both socially and religiously, and convert to Protestantism."⁹ (75)

"Those churches who foster a dry concern with dogma at the expense of spiritual dynamic and freedom remain relatively ineffective."¹⁰ (76)

1D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 66.

2D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 67.

3D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 67.

4D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 68.

5D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 69.

6D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 69.

7D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 69.

8D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 70.

9D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 75.

10D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 76.

Martin

Pentecostal anticatholicism: dislike of papism, Marianism and syncretism; experience of persecution¹ (236)

unlike historical denominations, Pentecostals are unwilling to work with Catholics² (236-237)

"Christian Lalive D'Epinay sees Pentecostalism as a refuge for the masses which reproduces much of the closeness and the patronal relations of the hacienda...allows a man to be alienated from society...offers him a free space wherein he may retain at least some dignity."³ (243)

"Brazil was a second "frontier" for many US missionaries because some Southern colonists sought refuge in Brazil after the Civil War."⁴ (255-256)--> encouraged quietism in politics (256)

"any social change connected with Protestantism is restricted to the level of culture rather than structure."⁵ (256)

Presbyterian church--> struggle for national independence; conflict between youth and central bureacracies; after 1964 latter preferred authoritarian solutions⁶ (256-257)

"Pentecostalism went native precisely in the way that many missiological theorists prescribe but in doing so it reproduced some of the features of Brazilian society that one would expect Protestantism to challenge" such as issues of patronage and honour and shame⁷ (257)

defines favelas as rural subcultures looking at an alien urban world."⁸ (258)

Pentecostalism: mutual support; emotional release; sense of ID+dignity; substitute society caring for its own⁹ (258)

Points to Brasil para Cristo's resistance to the military regime¹⁰ (258-259)

discussion of issue of patronage+authority: Pastors instructing members how to vote¹¹ (259)

Politically Baptists--> Moral Majority; Pentecostalism--> central; Historical Protestants--> strongly left or right¹² (259)

"The Latin American heirs of the Iberian empire have suffered cumulative political and economic defeat at the hands of the North American heirs of the British Empire"¹³ (271) sees this as the context in which the arrival of Protestantism in Latin America is to be interpreted¹⁴ (272)

Voluntarism; revivalism and participatory enthusiasm of Evangelical Protestantism in England intensified in North American¹⁵ (273-275)

in America "the prototypes of Pentecostal and evangelical religion now went into full cultural reproduction ready for eventual transportation across the Rio Grande"¹⁶ (274)

In Latin America after 300 years in which religion and social fabric were held together as one process of differentiation is occurring¹⁷ (278) similar process occurred in Britain and then in America. These countries influenced Latin America but nonetheless process is independent.¹⁸ (278)

" As the sacred canopy in Latin America is rent and the all-encompassing system cracks, evangelical Christianity pours in and by its own autonomous native power creates free social space"¹⁹ (280)

Religious influence part of a wider American influence in Latin America²⁰ (280-281)

points to American influence on Catholicism: 1) Charismatic catholicism begun in North America 2) priesthood comes from N. America 3) many partisans of Lib Theology educated/come from North America²¹ (281)

Latin American Pentecostalism as the Latin Americanization of American religion²² (282-283)

influence of urbanization: "Evangelical Christianity is a dramatic migration of the spirit matching and accompanying a dramatic migration of bodies."²³ (284) loss of all ties that bind, familial, communal or ecclesial²⁴ (284) "new cell taking over from scarred and broken tissue"²⁵ (284)

Catholicism--> ecclesiastical functionaries tended to be more concerned with their careers than Catholic devotion, concern with entering political and social elites.²⁶ (288)

Pentecostalism--> first encounter for many with biblical based, personal faith²⁷ (289)Catholic responses in Catholic action and Liberation Theology²⁸ (289)

"Liberation theology has a decided middle class and radical intellectual alien to the localized needs of the 'poor'"²⁹ (296)

re: Secularization tends tentatively to European exceptionalism as in Latin America unlike Europe Protestantism/Pentecostalism came with the rupture of the sacred canopy, not being part of the sacred canopy itself ³⁰(296-298)

1D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 236.

2D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 236–237.

3D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 243.

4D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 255–256.

5D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 256.

6D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 256–257.

7D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 257.

8D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 258.

9D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 258.

10D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 258–259.

11D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 259.

12D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 259.

13D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 271.

14D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 272.

15D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 273–275.

16D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 274.

17D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 278.

18D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 278.

19D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 280.

20D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 280–281.

21D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 281.

22D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 282–283.

23D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 284.

24D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 284.

25D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 284.

26D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 288.

27D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 289.

28D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 289.

29D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 296.

30D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 296–298.

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.

Steunargel

points to the initial foreign influenced approach to studying theology in Brazil and how this has collapsed, often due to financial restraints ¹(203-205)

Latin American critique of Western theology necessary, but too often "narrow tools of interpretation" e.g. oppressor vs. oppressed were used ²(205)

Western presuppositions brought to Latin American theological study:

(1) Christian faith understood in Cartesian terms in an academic environment

(2) use of scientific methods focusing on evidence, consistency.

(3) possibility of objective study

(4) separation study of theology exercise of ministry yet to study theology led to becoming part of the professional clergy³(206)

multiplication of seminaries without contextual experimentation ⁴(206)

celebrates growth of Latin American church, and its missionary passion especially the way it is "moving fast into the worldwide missionary community." ⁵(206) yet "this church has not done well in terms of doing theology or shaping theological education." ⁶(206)

Liberation theology as a sign of despair, offering an illusory solution ⁷(207)

Theological advance, questioning the package which came from the North⁸ (207)

Ideological, excluding those who did not "embrace the package" creating "a pedagogy of conflict that made it quite difficult to work in a democratic environment and according tot he democratic rules...did not form people for belonging to an open society or for building Christian communities" ⁹(208)

claims that Lib. The "disappeared quite quickly from the horizon of theological education. While continuing here and there the excitement was gone and its captivating effect had vanished."¹⁰ (208)

in a footnote suggest that the impetus has moved to (1) macro-ecumenism (2) some ecological concerns (3) aim at conquering political power within institutional churches. ¹¹(207 n.1)

o

Brazilian evangelical growth:

dynamism, creativity, initiative, pragmatism, experimentation, mixture and syncretism¹² (209)

despite prosperity theology and excesses in spiritual warfare, celebrates the number of people coming to know Christ ¹³(210)

4 concerns raised:

1. excessive experimentation and promises brings "big shadows over the credibility of the gospel and are producing too many victims in the name of the Lord...Some early data seem to show that in those same areas where the church is growing most, the number of people who declare themselves non-believers is growing."¹⁴ (210)

2. lack of concern for the consequences in the next generation¹⁵ (210)

3. loss of capital of credibility through ethical problems¹⁶ (210-211)

4. lack of impact on poverty and social inequality ¹⁷(211)

1V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 203–205.

2V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 205.

3V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

4V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

5V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

6V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

7V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 207.

8V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 207.

9V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 208.

10V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 208.

11V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 207 footnote 1.

12V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 209.

13V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210.

14V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210.

15V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210.

16V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210–211.

17V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 211.

von Sinner

points to patronage as an obstacle towards cidadania

"the churches have a special contribution to make because they, at least ideally, foster a strong notion of equality whilst maintaining personal relationships, in that they stress individual freedom and belief as well as the believer's belonging to the catholicity of the church of Christ which transcends all boundaries." ¹(240-241)

claims that "the churchs mobilize far more people than any social movement in Brazil."² (241)

o

sees the CEBs as being set up to stand against communist Rural leagues and Pentecostal churches, but acquired a progressive political stance when faced with the reality of poverty and military dictatorship (³242)

o

protestant and pentecostals on the whole compliant with the military regime ⁴(243)

o

Pentecostals/ Neo-Pentecostals "In Congress, they hold high the banner of religious liberty "

reflects on the fostering of cidadania by the Assemblies of God through the restoration of lives and families⁵ (243-248)

claims there is a tension between the power of patronage held by the pastor and the democratic claims of the outpouring of the spirit⁶ (247)

" crentes find support for feeling and acting like citizens; they are part of cidadania, even if they do not take part in social movements that seek to transform society."⁷ (248)

o

critiques Pentecostal participation in politics for its concern in resisting Roman Catholicism and seeking benefits for churches, and the lack of a wider vision for society (⁸250)

claims that evidence for this lack of vision is present in the way pentecostal politicians can be found across the spectrum ⁹(250

1 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 240—241.

2 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 241.

3 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 242.

4 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 243.

5 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 243–248.

6 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 247.

7 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 248.

8 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 250.

9 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 250.

Martin

"In Brazil, the Church opened up a discreet dialogue with the military regime to ameliorate the most severe outbreaks of conflict over human rights (Serbin; Bruneau and Hewitt). With the return of democracy and the achievement of some stability under Cardoso, Lula and what is now (2005) the governing Workers Party adopted more conciliatory approaches to both Catholicism and Pentecostalism. The traditional divides became less significant and the Evangelical Presidential candidate, with 18% of the vote in 2002, actually threw his weight behind the election of Lula. The overarching role of the Catholic Church remained, in spite of the massive rise in Evangelicalism and Pentecostalism and the increasingly independent influence of Spiritism. " ¹(150)

"Liberation theology and the base communities both raised popular consciousness and made a serious contribution along with important sectors of the episcopate, to human rights and resistance to dictatorship. They also pre-empted the Marxist threat until it receded .... In a similar way, charismatic Catholicism, for example in Brazil, or New Evangelisation and the neo-catechumenate, may to some extent have pre-empted Pentecostalism (Clarke). Competition is good for monopolies, because it motivates them to find out need and meet it."² (151)

"The fundamentalist label is misleading, partly because Pentecostalism focuses as much on spiritual gifts as on the text, but also because fundamentalism in the developing world arises with the formation of the nation state...The fissiparous pluralism of Pentecostalism has little in common with this, even in places like Brazil and Ghana where Pentecostals harbour serious political ambitions"³ (155)

1D Martin ' Secularisation and the Future of Christianity', Journal of Contemporary Religion, 20:2 145–160, 150.

2D Martin ' Secularisation and the Future of Christianity', Journal of Contemporary Religion, 20:2 145–160, 151.

3D Martin ' Secularisation and the Future of Christianity', Journal of Contemporary Religion, 20:2 145–160, 155.

Domezi

seeks to understand devotion to Nossa Senhora and Saints within CEBs.¹

into the second generation of CEBs, possibility that for some this is their only experience of Catholicism.²

reasons for weakening or closure of some CEBS: co-opted into the Parish system; lack of support or opposition from priests and bishops; loss/migration of key members; control by political parties.³

nonetheless some CEBs still growing and new ones emerging.⁴

current issues (i) neoconservative response in RCC (ii)gulf between CEBs and most Catholics (iii) leadership issues (iv) relation between politicization and spirituality.⁵

research indicating that at its best CEBs reached 15% of Brazilian Catholics.⁶

Main reasons for optimism are the popular base, integrated lay leadership and linking of religious and social questions.⁷

diminishing of importance of CEBs for Catholic hierarchy, so that CEB vocabulary disappears from official documents, and a tendency to implement other small group mechanisms.⁸

conflict within the CEB movement over degrees of institutionalisation within Catholicism.⁹

difficulty in determining who is in fact a member of a CEB.¹⁰

in urban areas more women than men in CEBs.¹¹

CEBs characterised as a conscious minority; poor people who look poverty and the poor surrounding them with other eyes.¹²

resistance to CEB leaders within RCC encouraged some to convert to evangelicalism where they become pastors or leaders.¹³

1960s-1980s Popular Catholicism linked to the backward nature of Brazil, by many social scientists.¹⁴

Post Vatican II Popular Catholicism suffers pressures from (i) iconoclasm (ii)influence of liberal theology with its emphasis on modern values (iii) some forms of liberation theology that emphasise the alienating nature of popular religion.¹⁵

RCC in Brazil, diversity allowed to preserve unity.¹⁶

Catholicism brought to Brazil, Iberian, pre-tridentine/counter-reformation.¹⁷ Influenced by the Devotio Moderna and Kempis' Imitation of Christ.¹⁸ Emphasis on the cult of the saints, and lay leadership.¹⁹ 1840-1920 campaign by bishops to romanize Brazilian Catholicism.²⁰

States that CEBs represent a “Liberation Catholicism”. Contrary to traditional catholicism reject a “natural” community for an “active” community, made conscious of social, political and economic injustices, and engaged in transformation.²¹

Suggests that many CEBs were born in popular Catholicism, in lay groups of piety; which were then led by pastoral agents committed to CEBs.²²

Notes the use of police to repress popular Catholicism.²³

10% of CEB members studied had involvement/participation in CCR.²⁴

Use of rosaries providing link between CEBs and popular catholicism.²⁵

Cult of saints, especially Virgin Mary, pilgramages to places linked to saints (e.g. Aparecida Cathedral) and images in home still significant for most/many CEB members.²⁶

tension in CEBs re: popular Catholicism. First generation self understanding of conversion from popular Catholicism to liberationist Catholicism, the former often seen as alienating. Current tendency to accept some aspects of popular Catholicism but from the outside, seeking to appropriate what has liberationist potential.²⁷

Division between CEBs and RCC conflict between liberationist and privatist forms of faith.²⁸

CEBs have little influence over most Catholics due to high demands and rationalistic approach, rather than a rejection of its basic premises.²⁹

Price of the Bible only came down in the 19^th century with the arrival of the Protestant Bible Society.³⁰

Popular catholicism oral nature of Bible knowledge, thematic, often juxtaposed with elements of popular culture.³¹

communal reading of the Bible seen to predate CEBs³²

describes reading of the Bible in CEBs, especially Carlos Mesters, notes how many within CEBs still retain a fragmented approach to Bible texts weaving them with other sources and origins.³³

1MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 1.

2MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 11–12.

3MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 12.

4MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 12.

5MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 14.

6MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 15.

7MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 16–17.

8MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 18.

9MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 18–22.

10MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 26.

11MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 29.

12MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 32. Term conscious minority comes from Carmen Macedo.

13MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 33. Note 78.

14MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 34.

15MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 38–42.

16MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 43–44.

17MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 47.

18MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 48.

19MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 51.

20MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 54–57.

21MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 59–69.

22MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 70–71.

23MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006)74.

24MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 74.

25MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 75.

26MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 75–79.

27MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 80–85.

28MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 88.

29MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 91.

30MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006)195–196.

31MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 198–200.

32MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 202.

33MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 203–209.

Andrade, Lowy and Souza

PC Andrade, ' Desenvolvimento da Teologia Católica no Brasil' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

“Observe-se ainda que em grandes regiões metropolitanas, como São Paulo, onde nas décadas de 70 e 80 houve um forte investimento na Pastoral Popular e na Pastoral das Comunidades Eclesiais de Base o decréscimo relativo dos Católicos foi menor.”¹

Vatican II linked to a greater interest in contextual theologies and encouraged the emergence of Lib theology.²

Liberation theology, division between marxist social analysis and dependency theory.³

1984& 1986 critical, but still positive reception of liberation theology by Vatican.⁴

claims that despite changes the two main principles of LT (i) critical reflection theory and (ii) preferential but not exclusive option for the poor still remain⁵

denies any abandoment of LT by its proponents, instead “uma evolução nos seus temas e preocupações: uma maior atenção à espiritualidade e à religião popular, uma ampliação do conceito de pobre para incluir não apenas as vítimas do sistema econômico, mas também os atingidos por outras formas de opressão, como índios, negros ou mulheres. Enquanto alguns têm a tendência a relativizar o marxismo - por exemplo, apresentando-o simplesmente como uma das formas da ciência social -, outros desenvolveram uma nova relação com o pensamento de Marx, referindo-se à sua teoria do fetichismo na sua crítica ao capitalismo como falsa religião, idolatria do mercado e culto do deus Mamon”⁶

“Poderíamos citar outros exemplos, como o Brasil, onde as comunidades de base reuniram em 1992 sua maior assembléia até aqui, do ponto de vista da participação de delegados e de bispos favoráveis ao movimento. Nas eleiçõespresidenciais de 1994, Lula, o candidato do Partido dos Trabalhadores, apoiado pela Igreja progressista, teve 27% dosvotos no primeiro turno (em comparação com os 16% do primeiro turno de 1989).”⁷

Exclusion of LT from the Santo Domingos Conference in 1992.⁸

LAG de Souza, 'As CEBs vão bem, obrigado' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

Seeks to reject a narrative of decline of the CEBs affirming that (1) the past is often idealized and simplified, forgetting the minority nature of the CEBs within Catholicism (2) in the present although some areas are in crises the CEBs have spread geographically (3) Narratives of decline concentrate on what is happening institutionally, not at a grassroots level⁹

Laments the fact that “há mais compreensão com os cultos afros ou as experiências orientais do que com os

pentecostais evangélicos ou com os carismáticos católicos.” suggests CEBs and CCR are not mutually incompatible.¹⁰

1PC Andrade, ' Desenvolvimento da Teologia Católica no Brasil' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

2PC Andrade, ' Desenvolvimento da Teologia Católica no Brasil' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

3PC Andrade, ' Desenvolvimento da Teologia Católica no Brasil' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

4PC Andrade, ' Desenvolvimento da Teologia Católica no Brasil' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

5PC Andrade, ' Desenvolvimento da Teologia Católica no Brasil' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

6M Löwy, 'A teologia da libertação acabou?' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

7M Löwy, 'A teologia da libertação acabou?' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

8M Löwy, 'A teologia da libertação acabou?' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

9LAG de Souza, 'As CEBs vão bem, obrigado' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

10LAG de Souza, 'As CEBs vão bem, obrigado' Ejesus Homepage available online at www.ejesus.com.br 21/03/2008

Levine

Catholics and Protestants have both set up networks of "small, socially homogeneous groups"¹ (11)

"informed, literate, and active participation that embraces person, family and community"² (11)

increased role of Bible and Christ relative to the saints and shrines³ (12)

CEBS both a Protestantization of Catholicism; as giving Protestantism greater legitimacy in certain Catholic circles⁴ (15-16)

"military leaders who saw themselves defending Christian civilization against godless communism felt betrayed by criticism from their own church" many turned to Protestants...⁵ (17)

advantages of Protestantism: 1) structural flexibility⁶ (18-19)

criticises claims that conversion to Protestantism is a "simple" solution emphasising both the difficulty of the experience and its empowering nature⁷ (20-21)

"Religious innovation in Latin America has been centred on a common agenda built around literacy, small and intense groups, flexible organization and emphasis on personal as well as communal responsibility."⁸ (23)

Liberation theology--> structural causes of poverty , Protestantism--> evil⁹ (23)

Protestantism---paradox between freedom to set up a new church, and the authority of the main leader¹⁰ (24)

Challenges the theory that conversion to Protestantism comes as a result of people looking for solace for the crises caused by transition from rural to urban society: Reasons: 1) both in rural and in urban areas it is the stable poor who are converting¹¹ (27) rural communities were never as harmonious as the theory suggests¹² (27) individuals arrive in cities with prior experience of urban areas and family and other connections¹³ (27) model is to static ignoring that not only do conditions change but churches change to ¹⁴(28) patronizing¹⁵(28-29) prefers to suggest that in the face of crises conversion is "a consciously chosen and highly prized avenue for change and self-fulfillment"¹⁶ (29-30)

critiques the idea that conversion is a loss of culture to foreign influence for viewing culture as static rather than as a human artifact¹⁷ (31)

points to cultural change being "promoted by hitherto marginal and powerless groups"¹⁸ (32)

Against non-political, solely cultural intepretations of Pentecostal growth in L. America (e.g. David Martin) points to the long-term political implications of Pentecostal growth and development¹⁹ (34-36)

L. America "the creation of new cultural understandings and social movements through religion is best understood not as a defense against change, but rather as a creative effort to reunderstand the world and reorganize person, family, and community to deal more effectively with it."²⁰ (37)

1DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 11.

2DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 11.

3DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 12.

4DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 15–16.

5DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 17.

6DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 18–19.

7DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 20–21.

8DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 23.

9DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 23.

10DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 24.

11DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 27.

12DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 27.

13DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 27.

14DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 28.

15DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 28–29.

16DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 29–30.

17DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 31.

18DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 32.

19DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 34–36.

20DH Levine, “Protestants and Catholics in Latin America: A Family Portrait,” Bulletin of the American Academy of Arts and Sciences 50:4 (1997) 10–42, 37.