Chesnut Born Again

RA Chesnut, Born Again in Brazil: The Pentecostal Boom and the Pathogens of Poverty, (London: Rutgers University Press, 1997)

The Preconversion World of Illness
“Crentes divide their life history into three moments: preconversion, conversion and postconversion.”1 51
points to the fact that neither Catholicism, through its association with Carnival and feasts, and Umbanda with the consumption of liquor in terreiros offer much spiritual aid for the alcoholic.258
Refers to a “male prestige complex” expressed for example in sexual conquests.3 60
widespread nature of violence in Brazilian society “it is the violence of the street reproduced inside the walls of the house that sends shantytown dwellers, mainly women, in search of the peace of sanctuary.”4 62
note use of “postmodern Pentecostal churches” preferred to “neo-Pentecostal”.5 65
“Beyond the walls of the academy, atheism is a foreign concept in Brazil.”6 67
Utilitarian approach to religion in Brazil, “poor clients attach themselves to a divine patrão who provides protection and occasional miracles in exchange for ritual acts of sacrifice.”7 67 Pagar promessa: “supplicants promise to “pay” for the aid performing a ritual act of sacrifice, normally a procession or pilgrimage.”8 68
Pentecostal women who had previously gone to a terreiro usually went their searching for healing, men often also went searching for employment.9 70
“Umbanda provides no definite moral code by which followers should live. Similarly, the Catholic church, as a civil religion, fails to create a world apart, where believers can stand in opposition to a pathogenic society that robs them of their human potential and dignity.”10 71

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

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.

Scalon

"Brazil, with a population in excess of 180 million, occupies almost half the South American continent. As an industrial nation it ranks eighth in the world, yet it has its own internal third world. It is the largest Catholic country in the world, though our data suggest that religious affiliation is also somewhat unstable. Seventy-one percent of Braziliansare Catholic; 11 percent are Protestants (mostly Evangelical, Baptist, Adventists and members of the Assemblies of God); 11 percent have no religious affiliation but believe in God (a choice that the standard Brazilian questionnaire permits); 6 percent belong to cults (a collection of some25 groups, most of which have less than 1 percent of the population);and less than 1 percent say that that they do not have a religious affiliation and do not believe in God." ¹(13)

*

pagan religious beliefs which Orthodox Catholics in Brazil do not find inconsistent with their beliefs.² (14)

*

"However, Catholicism has a higher rate of retention than do any of the other religious groups. More than two-fifths of those who were raised Protestant are no longer Protestant, which is what one would expect of sect like groups. The Catholic Church picks up 16 percent of those who were raised Protestants. Obviously religious change in Brazil is frequent."³ (14)

claims that on issues of doctrine and moral practice, Protestant converts are "in many respects...better Catholics than are Brazilian Catholics."⁴ (14)

"The appeal of Protestantism to those who were raised Catholics in Brazil certainly cannot be attributed to a relaxed sexual ethic." ⁵(14)

suggests that the reason why converts might be attracted to protestantism is the higher demand/ intensity, the same factors might put off those raised in protestantism.⁶ (14)

*

"Brazil, then, is a country where the Catholic imagination and its unfortunate links to superstition and syncretism are very strong. The converts to Protestantism tend to reject these elements of Catholicism either as a cause or a consequence (or a possible combination) of their conversion. In their intense and devout fundamentalist Protestantism,"⁷ (15)

*

"Nonetheless Protestantism is making some progress, a growth that is threatened by the inability to hold two-fifths of the children of converts." ⁸(15)

1M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 13.

2M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

3M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

4M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

5M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

6M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

7M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 15.

8M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 15.

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.

Escobar

P. Freire importance of paying attention to the culture of silence of the poorer classes¹

De Soto focus on the entrepreneurial skills of the poor² (84)

D. Martin and C. Mariz critique of Marxist analysis for being antipathetic to the religion of the poor and ignoring their role as agents³ (85-86)

Colonial period, conversionist impulse limited with a feudal order being established. RCC role based more on its dependence of the coercive power of the secular order, than on a close relationship between clergy and people.⁴ (87)

Dominant classes; understanding of Catholic orthodoxy, participated in colonial project of protecting it from Jewish or Protestant influences. Poorer classes, popular Catholicism, transplant of medieval folk Catholicism⁵ (87)

Syncretism, subversion of Catholic church, after violent repression failed, more accomodationist measures needed⁶ (88)

Subversive role of Jesuit reductions within colonial project ; seeking autonomy from feudal order⁷ (88-89)

Canudos interpreted as a rural folk Catholic revolt against the emerging modernizing trends⁸ (90-91)

Biblical translation as essential for Protestant mission, offshoot in literacy and education⁹ (97)

Ambiguos status of Adventists in terms of Protestantism and evangelicalism¹⁰ (97)

Pentecostal churches in Latin America entering into political alliances detrimental to their own development¹¹ (102)

1J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 83.

2J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 84.

3J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 85–86.

4J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 87.

5J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 87.

6J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 88.

7J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 88–89.

8J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 90–91.

9J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 97.

10J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 97.

11J. Samuel Escobar, “Religion and Social Change at the Grass Roots in Latin America”Annals of the American Academy of Political and Social Science 554 (1997), 81-103, 102.

Moraes

points to decline and syncretism in the Roman Catholic Church ¹(22)

argues that growth of Pentecostalism marks

(1) the religious pluralism emerging in Brazil (2) an increase in the fundamentalism of Brazilian Christianity ²(22)

remarks also on the growth of Charismatic catholicism, Umbanda and New Age spirituality³ (22)

links this with the "decentralised and nominal religiosity of postmodernism"⁴ (22)

claims that the Brazilian religious heritage leads people to cultural/nominal Christianity; fundamentalism or atheism⁵ (22-23)

postmodernity "ignite both a quest for the spiritual and a highly individualised culture." (22)

o

claims that the majority of his new members come either from secularism, nominal Catholicism or from African Cults⁶ (2

1M Moraes, 'The Church of the Good Samaritan, Boa Viagem' Transformation 21:1 ( 2004), 22–24, 22.

2M Moraes, 'The Church of the Good Samaritan, Boa Viagem' Transformation 21:1 ( 2004), 22–24, 22.

3M Moraes, 'The Church of the Good Samaritan, Boa Viagem' Transformation 21:1 ( 2004), 22–24, 22.

4M Moraes, 'The Church of the Good Samaritan, Boa Viagem' Transformation 21:1 ( 2004), 22–24, 22.

5M Moraes, 'The Church of the Good Samaritan, Boa Viagem' Transformation 21:1 ( 2004), 22–24, 22–23.

6M Moraes, 'The Church of the Good Samaritan, Boa Viagem' Transformation 21:1 ( 2004), 22–24, 23.

Kliewer ctd

refers to the difficulties of the Catholic church in adapting to urbanisation.¹ (319)

"It is the mother who first makes a conscious decision to be baptized, followed, after much prayer and agonizing, by the other members of the family." ²

1GU Kliewer 'Effervescent Diversity', The Ecumenical Review 57:3 (2005), 314–321, 319.

2GU Kliewer 'Effervescent Diversity', The Ecumenical Review 57:3 (2005), 314–321, 319.

de Souza

"Na verdade, nunca foi grande a quantidade de católicos que têm a religião como algo internalizado, participando de grupos pastorais e movimentos dentro da igreja"¹ (46)

Um levantamento feito a serviço da igreja pelo CERIS (Centro de Estatística Religiosa e Investigações Sociais) na Arquidiocese de São Paulo, a maior do país, mostrou que entre 1989 e 1996 o número de matrimônios caiu pela metade e o de adolescentes que obtiveram o sacramento da crisma (confirmação) foi inferior a um terço da quantidade de crianças batizadas, o que evidencia a evasão religiosa" ²(46)

influence of visits to the IURD "concluiu que a igreja deveria recuperar alguns rituais de sua tradição para satisfazer o mesmo público que procura a Igreja Universal, referindo-se às antigas bênçãos das velas, das mulheres grávidas e de São Brás, para a dor de garganta, por exemplo" ³(47)

religious war with IURD, mobilized a previously passive laity⁴ (46-49)

Charismatic renewal: importance of priestly leaders (49) mainly middle class movement (49) promise of healing important ⁵(49)

o

describes the history of the emergence of Padre Marcelo⁶ (52-56)

based on interviews with churchgoers claim that although many young, nominal catholics are coming to his services, Pe. Marcelo cannot yet be said to have achieved a significant turnaround in the fortunes of Catholicism ⁷

1A de Souza, 'A renovação Popularizadora Católica', Revista de Estudos da Religião 4 (2001), 46–60, 46.

2A de Souza, 'A renovação Popularizadora Católica', Revista de Estudos da Religião 4 (2001), 46–60, 46.

3A de Souza, 'A renovação Popularizadora Católica', Revista de Estudos da Religião 4 (2001), 46–60, 47.

4A de Souza, 'A renovação Popularizadora Católica', Revista de Estudos da Religião 4 (2001), 46–60, 46–49.

5A de Souza, 'A renovação Popularizadora Católica', Revista de Estudos da Religião 4 (2001), 46–60, 49.

6A de Souza, 'A renovação Popularizadora Católica', Revista de Estudos da Religião 4 (2001), 46–60, 52–56.

7A de Souza, 'A renovação Popularizadora Católica', Revista de Estudos da Religião 4 (2001), 46–60, 57–59.

Cavalcanti ctd

claims that Presbyterian church model was closer to the EPiscopalism of Latin American Catholicism whilst congregational nature of Baptist brought "a brand new way of being a church."¹ (426)

dates of mission churches arrival Lutherans 1826; Methodists 1836; Presbyterians, EPiscopalians and COngr. mid century Baptists 1881² (426)

second half of 19th century: Early Modernization. Initial industrialization and urbanization. improved communications and contact with Northern Hemisphere countries. Openness to innovation³ (426-427)

"political patronage in Brazil proved deadly for the Catholic church."⁴ (428)

Southern Baptists came when Catholic church reached its lowest point. RCC better able to resist Presbyterians earlier.⁵ (428)

North Atlantic Immigration--> needed to maintain economic growth especially after abolition; pressed for religious freedom; use of technology conveyed sense of cultural superiority, including religion⁶ (429)

Southern Baptists benefited from experience and structures of previous settlers⁷ (429)

Presb: 1859 Simonton arrives 1863 first church founded 1890 20 missionaries 12 Brazilian ministers, 59 congregations; 3,199 adult members and 1,461 children⁸ (430) doctrinal intellectual approach attracted elites.⁹ (430) 1879 clash between rationalism and mysticism. Group leave IPB to form Igreja Evangelica Brasileira ¹⁰(430) 1903 conflict over nationalism and free masonry. IPI formed¹¹ (430) Internal divisions and external pressures stunted growth¹² (430-431)

emphasises associative, congregational nature of Baptist co-operation¹³ (431) advantage of simpler theological approach for mission¹⁴ (432) Baptist emphasis on superstition and anti-democratic nature of Catholicism¹⁵ (432) critical move to RJ from which middle class recruits for leadership would come¹⁶ (432) divisions mainly at a congregational level ¹⁷(432) comparative table of growth¹⁸ (433)

"in the case of Brazil, a late arrival, a decentralized form of central governance, and a simpler faith made all the difference.¹⁹" (433)

cites Mendoncas four reasons for greater Baptist success 1) aggressive evangelism 2) direct recruitment 3) simpler church planting 4) rigorous ethical standards²⁰

1H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 426.

2H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 426.

3H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 426–427.

4H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 428.

5H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 428.

6H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 429.

7H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 429.

8H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

9H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

10H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

11H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

12H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430–431.

13H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 431.

14H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

15H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

16H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

17H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

18H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 433.

19H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 433.

20H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 434.

Burdick ctd..

"the vast majority of people who ask for prayer are Catholic women...Many Catholics observe that pentecostals appear to have more faith...which means that their prayers are stronger. The readily visiblie life-change...dedication to prayer...Many Catholics accept the /crentes/ critique of Catholicism as lacking conviction and discipline" contaminated by contact with ABR religions¹ (157)

Celibate priests seen not to understand about family life² (157)

CEBs--> people rarely talk about their domestic problems, if they do it is of other people and gossip causes discomfort³ (158) CEBs-->local cult....neighbourhood tensions means that "the fear of being judged by neighbours inhibits revealing domestic tensions within the local cult."⁴ (159)

Virgin Mary as a source of strength for many Catholic women to face domestic problems⁵ (160)

"But in the context of competition by cults of affliction that promise a change of life and social support through adversity, Marian devotion may begin to appear a weak alternative, especially for younger women who have had little experience of it."⁶ (161)

Ritual elements of nonliterate Catholicism where secret consultations were made, were suited to deal with domestic conflict. Yet these are in decline 1) Approach of Catholic hierarchy 2) loss of legitimacy in the face of evangelical criticism; 3) pressures of migration and urbanization⁷ (161)

"the most effective means Catholic women have for coping with domestic conflict in religious terms is to throw themselves into church work, either with or without their husbands."⁸

1J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 157.

2J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 157.

3J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 158.

4J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 159.

5J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 160.

6J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 161.

7J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 161.

8J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 161.

Burdick ctd

countless numbers of "Catholics" seek spiritual help in Pentecostalism and in Afro-Brazilian religions, some leaving the faith altogether¹

1J Burdick, “Gossip and Secrecy: Women's Articulation of Domestic Conflict in Three Religions of Urban Brazil,” Sociological Analysis51:2153–170, 153–154

Bastide ctd

19th century foreign Catholic priests; rejection of Catholic heritage¹ (341-345)

20th century concern to re-engage with Black population² (345)

lack of priests led to degeneration into popular Catholicism (esp. in rural areas) so that Whites--> Medieval prayers Black--> Orixas; in both cases emergence of the cult of the saints³ (348-351)

importance of healing, mysticism for status of priests⁴

1R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 341–345.

2R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 345.

3R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 348–351.

4R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 351–352.

Bastide ctd

Brazilian Catholicism: plantation chapel; domestic patriarchal religion / Portuguese Catholicism--> cathedral, provincial church, village religion¹ (109)

separation between White and ABR Catholicism under white control². (109) lack of black clergy³ (111) Black Catholicism "class subculture"⁴ (113)

role of Black fraternities: means for slave to gain freedom; guarantee proper funeral⁵ (113-118) street centre of black catholic devotion⁶ (118)

infusion of African elements into Black Catholicism accepted by RCC⁷ (124-125)

limited cathechesis so that "During the official period Catholicism superimposed itself on African religion rather than replacing it"⁸ (126) Many slave owners against conversion of slaves⁹ (127)

Focus of clergy on profession rather tan mission. MG--> priests duties limited to Sundays; owned mines, sugar mills. involved in contraband--> went to church with concubines and children¹⁰

1R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 109.

2R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 109.

3R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 111.

4R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 113.

5R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 113–118.

6R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 118.

7R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 124–125.

8R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 126.

9R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 127.

10R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 127.

Antoniazi ctd...

as a priest, criticises the Catholic church for being too dependent on priests ¹

1A Antoniazi ' As Religiões no Brasil Segundo o Censo de 2000', Revista de Estudos da Religião 2 (2003), 75–80, 79.

Almeida ctd

notes that many Catholics may have evangelicalism as a second option turning to them for prayer and blessing ¹(

1R Almeida, “ Religião na Metrópole Paulista,” Revista Brasileira de Ciências Sociais 19:56 (2004) 15–27, 19.

Almeida 3

Some Catholics difference between public faith; Catholic; and private faith ¹(95)

states that certain people in Brazil can consider themselves both "non-practicing" Catholics or without religion. 30% of without religion go to religious service once a year; 20% once a month²

1Ronaldo Almeida and Paula Monteiro, “Trânsito Religioso no Brasil,” São Paulo em Perspectiva 15, no. 3 (2001), 92–101, 95.

2Ronaldo Almeida and Paula Monteiro, “Trânsito Religioso no Brasil,” São Paulo em Perspectiva 15, no. 3 (2001), 92–101, 95.

Allen 3

"Brazil, officially the largest Catholic country in the world with 149 million faithful, loses half a million Catholics every year. Some 83 percent of Brazilians called themselves Catholic in 1991,while today the number is 67 percent."¹

1J. Allen Jr., 'Evangelical Strength in Latin America is Homegrown', National Catholic Reporter August 25, 2006, 12–13, 12.

Allen Jr 1

quotes Samuel Escobar in attributing the pastoral failures of the Catholic Church, especially in educating people in the faith, for the explosive growth of Pentecostalism.¹

1J. Allen Jr., 'Evangelical Strength in Latin America is Homegrown', National Catholic Reporter August 25, 2006, 12–13, 12.