Williamson

although overall humanitarian record of RCC in Latin America prior to 1960s is largely negative, what social consciousness did emerge, emerged through the RCC ¹(163)

"Perhaps because of the ritual surrounding death in preliterate civilizations, the mystique of death in Cahtolicism has special significance to Latin Americans" ²(164)

"Closely on the heels of the conquistadores came the clergy"³ (165)

clergy-> zeal for conquest and conversion; some were devoted to the Indians; failed attempt to incorporate natives in emerging European culture ⁴(166-167)

outlines RCC opposition to independence of Spanish colonies but does not explore the case of Brasil ⁵(167-168)

"Brazil was spared the worst of the inquisition and the church was not as large a landholder as in Hispanic America"⁶ (171)

intimate link of RCC with government reducing autonomy and disconnecting from the people⁷ (171)

3rd largest Clerical hierarchy in the world yet a lack of priests "The individual and the community are left to their own resources" ⁸(171)

"Umbanda...represents a mélange of seances, healing and ingredients from African and indigenous sources." ⁹(172)

Candomble plays a role of identity and personal meaning for many Afro-Brazilians ¹⁰(172)

"although most Latin Americans are baptized, confirmation and marriage fall far below the Catholic norm." ¹¹(178)

Although Protestantism is a minority religion the number of active protestants and active Catholics is equivalent ¹²(183-184)

Protestantism a means of expressing anticlericalism ¹³(184)

"Methodists at least in Brazil, may feel theologically closer to Catholics than they do to certain Protestant variants." ¹⁴(186)

Latin American Protestants presented as a cross between 18th century British Methodism and 20th century North American Pentecostalism¹⁵ (186)

emphasises Protestant contribution in education, medicine and sanitation¹⁶ (187)

1RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 163.

2RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 164.

3RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 165.

4RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 166–167.

5RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 167–168.

6RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

7RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

8RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

9RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 172.

10RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 172.

11RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 178.

12RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 183–184.

13RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 184.

14RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 186.

15RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 186.

16RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 187.

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.

Guerra

"No caso da Igreja Católica no Brasil, cujas recentes transformações pretendemos enfatizar neste artigo, o que temos observado é a convivência de múltiplas maneiras de conceber a identidade católica. Embora exista na instituição um alto grau de hierarquização, o que ocorre é uma luta ideológica entre diferentes concepções de Igreja, que acontece no espaço de autonomia dos bispos e padres locais."¹

1L Guerra, ' As Influências da Lógica Mercadológica sobre as Recentes Transformações na Igreja Católica', Revista de Estudos da Religião 2 (2003), 1–23, 3.

Bastide ctd

"black reinterpreted Christianity in terms of his own utilitarian collective religion"¹ (141) i) worship of saints in terms of privileges to be granted--> payment, promise " a barter economy of gift and countergifts of exchange without celestial involvement."² (141)

"African values were transplanted to a new world, to a two class society consisting of masters and slaves" claims that ethnic civilizations became class civilizations³ (155-156)

African community and kingdom left in Africa, but myths and Gods taken to Brazil⁴ (155)

black living in two circles--> social group; --> Brazilian one⁵ (157)

In Brazil Catholicism conceived by blacks as a social activity rather than a mystique⁶ (158)Blacks saw Catholicism in terms of a transcendental God to be reached through intermediaries like African religion⁷ (161-162)

1R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 141.

2R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 141,

3R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 155–156.

4R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 155.

5R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 157.

6R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 158.

7R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 161–162.

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.

Bastide 2

religion bond of "godparenthood" reinforced bonds of economic or social dependence¹ (40)

chapel-->next to casa-grande; counter-reformation; revived Middle-Ages superstition; chaplain more dependent on the white patriarch who supported him than on church hierarchy² (40)

formation of a "household Catholicism centred on the worship of the patriarch's guardian saints and of the family dead."³ (41)

Jesuits: channel of communication between America and Europe with a strong hold over women and children. Avoided the disintegration of society and support for Portuguese values⁴

1R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 40.

2R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 40.

3R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 41.

4R Bastide, The African Religions of Brazil: Towards a Sociology of the Interpenetration of Civilizations (London: John Hopkins University Press, 1978) 41–42.

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.

Abumanssur: Catholicism

Plurality of Catholicism in Brazil (1) hierarchichal institutional catholicism (2) lay, popular catholicism, focused on celebration of the saints; flourished in the colonial period when priests were rare (3) charismatic catholicism, fast growing, strong lay presence. ¹

1ES Abumanssur, 'Crisis as Opportunity: Church Structure in Times of Global Transformations Religion within a context of globalisation: the case of Brazil', Revista de Estudos da Religião 3 (2002), 76–85, 78.