Winter

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

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


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

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

Mendonca

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

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

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

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

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

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

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

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

Siepierski

emphasises difficulties in quantifying Brazilian religious scene.¹

prior to the coming of the royal family in 1808 Priests would board ships in Brazilian ports to make sure no Protestants came in.²

D João VI wishing to occupy empty areas encouraged immigration. Many of the first German immigrants were of Protestant origin raising the religious question.³

First constitution limited freedom of religion with restriction regarding sites of worship, building temples and proselitism.⁴

end of slave trade increased even further the need for immigrants, encouraging the arrival of more protestants.⁵

influence of revivalism and Bible Societies on American Missionaries.⁶

Kalley—founded first Portuguese speaking church in Brazil “Igreja Evangelica” linked by author to the use of evangelical to designate all non-Catholic Christians in Brazil.⁷ contact between Kalley and D Pedro II, able to result in greater religious freedom.⁸

Presbyterians in Brazil, result of the coming together of missions from the Northern and Southern Synods in America. Suggests that this encouraged future schisms.⁹

Most American missionaries came from the South, which had a conversionist theology, than from the North where the Social Gospel was prevalent.¹⁰

Claims that by the end of the 19^th century all major existing protestant denominations were present in Brazil, although the Congregationalists had yet to organize themselves as a denomination. This would happen in 1913.¹¹

Initial pentecostal churches in Brazil came from historical churches fragmented by their contact with Pentecostalism.¹²

Presbyterian origins of Francescon¹³ Fast growth of Congr. Crista amongst Italian immigrants.¹⁴ No hired workers, led by elder. No formal liturgy, open prophecy rather than preacing. Francescon only foreigner involved in CC. Never lived in Brazil. Considered the most closed of all denominations, avoids cooperation, does not count members, has no literature, seminaries. Does not teach concerning tithes or raise offerings during the service.¹⁵

Notes the transient, rootless nature of initial Pentecostal leaders in Brazil.¹⁶

Swedish roots of Assemblies of God: 1) Vingren and Berg 2) Pastor of Baptist Church in Para, Erik Nillson was Swedish. 3) Supported by a Swedish missionary led by Pethrus 4) received many missionaries from Sweden 5) Move to Rio in 1930 marks the greater national identity of AoG.¹⁷

Independent Baptists, also of Swedish Pentecostal origin.¹⁸

1940s AoG > CC.¹⁹

initially both AoG and CC adopted the congregational model. After a while the AoG develops a hybrid model based on Ministeries (Mother Church+ daughter churches) under Pastor Presidents, the size of these ministries depending on the charisma and dynamism of this Pastor President.²⁰

1930 Pentecostals already 27% of Brazilian evangelicals.²¹

Link of the 4SQ church with the Cruzada Nacional de Evangelizacao (CNE). Use of healings and exorcisms. Use of circus tents for compaigns, use of radio and campaigns in public areas. Began in a Presbyterian church and affected many others who were forced to leave the denomination. Crusade became 4SQ. Increased fragmentation of Pentecostal scene.²²

Manoel de Melo (Brasil para Cristo): 1) Former AoG and 4SQ 2) emphasis on healing and exorcism, faced lawsuits accusing him of charlatanism. 3) rented cinemas 4) built a large temple 5) political involvement.²³

Sectarian nature of Deus e Amor refusing to collaborate with other denominations.²⁴

Pentecostal division within CBB, legal wrangles over property. Emergence of National Baptist Convention.²⁵ Division amongst Presbyterians and Methodists.²⁶

Hard to trace these dissident groups as they often are simply labelled as “other Pentecostals.” Nonetheless they tend to maintain a similar convention/council form of ecclesiology, unlike Pentecostal churches where power tends to be concentrated in the hands of a charismatic leader.²⁷ Informal networks created between the leaders of such groups.²⁸

Claims that both historical churches and pentecostal churches have neopentecostal congregations emerging without splits [note Siepierski writes before G-12 hitting Brazil big-time].²⁹ Exception is the split in the AoG through the emergence of the “Madureira” ministry, with a more liberal approach to “usos e costumes.”³⁰

Comunidade da Graca, emerging from 4SQ denomination, not so significant due to institutional growth but for the way it became a model for many “community” churches.³¹

1970s ff...Paraeclesiastical groups begin to emerge. Although top hierarchy are suspiscious of them in many denominations, receive acceptance from middle leadership and help facilitate communication amongst many denominations.³²

Renascer: emphasis on hereditary curses rather than on conflict with ABR religions.³³

Universal and Reascer: Function as holdings.³⁴

Describes Gospel companies run by REC. Points to the fact that church encourages members to do business with members affiliated to AREPE (businessmen association of REC) who will in turn contribute to church's social projects.³⁵

Origins of the REC in the Cristo Salva Church (Tio Cassio) where the Hernandes couple used to go and which pioneered the use of new music and less rigid uses and customs in engaging with youth.³⁶

Outlines history of REC, from its being founded in 1986. Key points 1) initial focus on young people through contemporary expression of music. 2) Brunt of its initial membership young people discontent in other churches who then were followed by their parents. 3) Gospel Records 4) Katsbarnea 5) Lately shift seems to be increasingly to focusing on middle-class businessmen.³⁷

Centrality of offerings in liturgy. Justified by appealing to social work of the church.³⁸

controversy over luxurious lifestyle of Hernandes.³⁹

aggressive appeal for offerings, and luxurious lifestyle, defended through Prosperity Theology.⁴⁰

Episcopal structure of the church, with Hernandes as Apostle.⁴¹

Describes the role of marketing in the church. Shows how Hernandes explicitly uses market language to describe the church's ministry and the intensive marketing of the couple's image.⁴²

Church adminstered through the Fundacao Renascer, which centralizes all funding and resources.⁴³

Gospel Records, March for Jesus and SOS da Vida Renascer projects.⁴⁴

Involvement in church 1) going to services 2) offering 3) buying Gospel products 4) participating in musical groups 5) Working as volunteers on the various social projects 6) Training in the Escola de Profetas 7) Participating in megaevents.⁴⁵

AoG participation in 1988 Constituinte intensified due to the rumour-without any evidence- that Catholic Church was lobbying to be made official religion.⁴⁶

outlines l scandals of evangelical politicians post 1988⁴⁷

outlines evangelical participation in politics in the 1990s especially by the IURD.⁴⁸

Describes political involvement of the REC and defection from supporting Francisco Rossi to supporting Maluf and his candidates (suggest links with recognition of Fundacao Renascer as Philanthropic agency)⁴⁹

Despite overall failure of American tele-evangelism on Brazilian TV, opened the doors for the use of that kind of media by Brazilian evangelicals.⁵⁰

explores evangelical penetration of TV. Temptation for corruption engendered by the monopoly of the concession of stations by the Brazilian government.⁵¹

REC, music, “show” greater centrality than sermon.⁵²

Describes REC entry into the Radio industry, and TV up to the purchase of Gospel TV (UHF) and the failed purchase of Manchete.⁵³

Describes Renascer services as spectacles.⁵⁴

David Miranda, exorcism, live on radio.⁵⁵

SOS da Vida as a means for publicising Gospel Records products.⁵⁶

Marcha para Jesus allows REC to punch above its institutional level. Sipierski explores the emphasis on music [unaware of Kendrick's influence in the UK March?] and link with exodus [but does not explore issue of territorial spirits].⁵⁷ Provides a sense of belonging and international community.⁵⁸

Sees a relationship between neo-pentecostal growth and the failure of traditional institutions to provide meaning when faced with the dramatic social changes of the late 20^th century.⁵⁹

Links neo-pentecostalism with Protestantism 1) appeal to Scriptures 2) appeal to the illumination of the Holy Spirit 3) Appropriates mystical reader-response hermeneutics of Pentecostalism to produce dynamic contemporary readings⁶⁰

institutional fragility of Pentecostalism seen to encourage emergence of charismatic leaders such as E. Hernandes.⁶¹ Power of these leaders to mobilize faithful.⁶²

Challenge for neopentecostal churches: 1) retain faithfulness of followers 2) attract their resources.⁶³

Suggests their power lies in bringing symbolic answers to the key questions of human existence, and applying them to everyday issues.⁶⁴

Claims that in relation to businessmen, REC attracts as it allows them to celebrate their relative success, in a society where other expressions (e.g. Catholicism) lead to guilt.⁶⁵

Claims that teaching on spiritual warfare (in explaining why some have not been blessed) and prosperity theology (in explaining why others have been blessed) are mutually complementary.⁶⁶

1CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 15

2CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 17.

3CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 21.

4CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 21.

5CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 23.

6CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 23–26.

7CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 27.

8CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 27.

9CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 29.

10CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 30.

11CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 32.

12CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 37.

13CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 38.

14CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 39.

15CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 40.

16CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 40–41.

17CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 42.

18CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 43.

19CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 44.

20CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 44–45.

21CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 45.

22CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 46–48.

23CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 49–50.

24CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 50–51.

25CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 51–52.

26CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 52–53.

27CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 54–55.

28CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 55.

29CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 56.

30CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 56–57.

31CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 58–59.

32CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 59–60.

33CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 63.

34CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 65.

35CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 77–79.

36CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 79–82.

37CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 83–92.

38CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 92.

39CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 92–93.

40CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 93–95.

41CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 95.

42CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 96–101.

43CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 101–102.

44CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 104–105.

45CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 109–116.

46CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 118.

47CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 120–122.

48CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 123–129.

49CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 129–144.

50CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 148–149.

51CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 150–164.

52CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 164–168.

53CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 168–172.

54 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 173–174.

55 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 175.

56 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 175–177.

57 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001)178–181.

58 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 182–183.

59 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 186–189.

60 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 194–196.

61 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 200–201.

62 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 203–204.

63 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001)206.

64 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 210–211.

65 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 214–215.

66 CT Siepierski, “De Bem com a Vida”: O Sagrado num Mundo em Transformação. Um estudo sobre a Igreja Renascer em Cristo e a Presença Evangélica na Sociedade Brasileira Contemporânea, Doctoral Dissertation, (São Paulo: Universidade de São Paulo, 2001) 220–221.

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.

Silva

emphasis on the role of the 500 years, and the state's ideology and narratives, as a form of nation-building seeking to determine what Brasil is ¹(141-142)

o

emphasis on the activities of the Rede Globo and of the state in creating the 500 years celebration² (142-145)

o

500 years construção de "um vínculo de identidade nacional" com Portugal ³(146)

3 source origin of nation, white, black and Indian ⁴(146)

analysing a speech by FHC "o Brasil é apresentado como o lugar da tolerância, da solidariedade, da paz, do amor e do respeito aos diferentes" conflict in the formation of the nation ignored ⁵(147)

emphasis on the central role played by the Catholic church in the 500 years celebration⁶ (148)

Brazilian flag, rather than three colours representing political events (following French flag) four colours referring to natural resources, seen to provide national identity ⁷(149)

emphasises the rhetoric of "discovery" rather than that of conquest or foundation ⁸(150)

o

focuses on the protest against the 500 years commemorations seeking to emphasise the conflict and violence. Sees how this is included in FHC's speech who sees the solution in terms of a peculiar Brazilian ethos⁹ (150-152) :

"o respeito às diferenças, a unidade linguística e cultural existente, a ausência de conflitos étnicos e religiosos e a capacidade de negociação e tolerância." ¹⁰(152)

o

recognises that similar discourse existed in European nation building ¹¹(153) o

"O Brasil, ao celebrar uma " data de nascimento" exclusiva, distinta dos demais países da América, que tomaram a data de 12 de outubro de 1992...declara, inidretamente, que se vê como portador de uma identidade nacional bastante distinta da de seus vizinhos norte e latino-americanos." ¹²(154)

1K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 141–142.

2K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 142–145.

3K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 146.

4K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 146.

5K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 147.

6K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 148.

7K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 149.

8K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 150.

9K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 150–152.

10K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 152.

11K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 153,

12K Silva, ' A Nação Cordial: Uma análise dos Rituais e das Ideologias Oficiais da "Comemoração dos 500 Anos do Brasil"', Revista Brasileira de Ciências Sociais 18:51 (2003), 141–160, 154.

Rega

eference to American interference in the 1950s-1970s in Latin America creating a situation of dependency.¹

criticises Dussel for explaining Latin American Colonialization without exploring the peculiarities of the Brazilian case.²

Tension between a missionary approach in Latin America and the Christendom project of colonial powers.³

Dussel: Latin American colonialization a process which occurred from a eurocentric perspective.⁴ Process of covering the other up, to make him a victim of violence.⁵

First poor and oppressed in Brazil, native indigineous peoples.⁶

Other poor black-->urban worker-->Rural worker-->women-->children⁷

links the rise of prosperity theology with the decline of Liberation theology.⁸

suggests that Baptist individualist conversionism may result in neglecting others who are not Christian.⁹

Refers to a Baptist tendency to focus on salvation, and then eschatology, ignoring wider cosmological aspects.¹⁰

North American influence on Baptists means that a pragmatic ecclesiology results in service being restricted to what is done in the church.¹¹

Points to the way that indigineous culture, and hispanic culture, is distant from that of metropolitan Brazilians.¹²

1LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007), 37-38.

2LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 125.

3LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 162.

4LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 180.

5LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 181.

6LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 228.

7LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 258.

8LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 302.

9LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 325–326.

10LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 327.

11LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 327–328.

12LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 331-332.

Rouanet

"The European view of the Brazilians was distorted by two myths, both of European origin: that of the noble savage and that of the bad savage." ¹(3)

o

claims that European views of native Brazilians were shaped by these two myths² (3-4)

o

"Returning to the relationship between Europe and Brazil, we see that the figures of the noble savage and the bad savage have now spread even wider and include Brazilians in general and not just the indigenous people.

What the Europeans had been saying about the noble Indian...is now said about Brazilians: they are a warm-hearted people, full of imagination and human warmth, in contrast to the narrow rationalism of the Europeans.

But from another point of view, the Brazilians are also the bad savages: lazy and corrupt, they murder street children and set fire to forests." ³(6)

o

positive and negative attitudes also characterise Brazilian views of Europeans and North Americans; myth of the noble civilized person and myth of the "bad civilized person."⁴ (6)

o

bad savage function to justify European expansion and colonialism; good savage function to critique European institutions ⁵(8)

o

Brazilian myth of the noble civilized person occurs where the myth of the bad savage is internalised; myth of the bad civilized person occurs where the myth of the good savage is internalised. ⁶(8-9)

1SP Rouanet, 'The European Vision of the Brazilian', Diogenes 49/1:193 (2002), 3–11, 3.

2SP Rouanet, 'The European Vision of the Brazilian', Diogenes 49/1:193 (2002), 3–11, 3–4.

3SP Rouanet, 'The European Vision of the Brazilian', Diogenes 49/1:193 (2002), 3–11, 6.

4SP Rouanet, 'The European Vision of the Brazilian', Diogenes 49/1:193 (2002), 3–11, 6.

5SP Rouanet, 'The European Vision of the Brazilian', Diogenes 49/1:193 (2002), 3–11, 8.

6SP Rouanet, 'The European Vision of the Brazilian', Diogenes 49/1:193 (2002), 3–11, 8–9.

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.