The Popular Catholicism in Brazil
The Popular Catholicism in Brazil
Is a kind of Catholicism, brought by Portuguese poor and started to penetrate into Brazil from colonization. It is commonly called traditional popular Catholicism.
Had significant presence in the countryside, in rural land. At that time, there were few cities and small population.
Had no ties to political power nor benefited from economic aid.
Besides Portuguese, some poor smallholders, destribalizados Indians, slaves and, above all, practiced this Catholicism.
Analyzing the model of colonization of Brazil, we realized that, popular Catholicism, may have had great influence of ill-formed European religious who were sent here and catequizarem created somewhat different means of European Catholicism at the time.
Features of Popular Capitalism:
- The layman occupies central role; the expert, supporting role.
- There is a loss on the sacramental importance facing the devotional.
- There is a manipulation of the sacred with pragmatic purposes; as a result, is a difference between religion and magic. The religion imports a transcendence; the magic connotes immanence.
- Anyway, is to note the character protector of popular religiosity. She aims at the practical solution of the problems of everyday life. Offers additional security outside the material effort.
Some elements of Catholicism Popular
The Holy
The Saint is one of the fundamental elements of this Catholicism. Everything seems to revolve around him. Is the subject of personal devotion of the little family (oratory), small villages (Chapel) or of large masses (shrine).
The life of every person has its Center and its reference in this devotion.
The faithful relates all the time and all my life with the Holy. Talk to him, ask him for protection, thanks for the welcome. You can even get angry and turn the image on his back when not attended.
The Saint is in the picture, but not to be confused with her, not you. Even so, the image is loaded with sacred power.
The image cannot be bought nor sold, but only replaced.It's a sign of great respect.
If, in fact, the Holy is present in the daily life of the faithful, he inspires, too, the Group of people events.
The family oratory
The House, a place of tranquility and peace, is protected by the Saint.
The oratory is a small altar, which occupies a prominent position and animate the devotion of the members of the family. It is at this altar that the family gathers to pray.The father and the mother organize prayers, but it is up to the child to pull the third "or the devotions.
The oratory on the street
The street, even with his profane character and dangerous, tam holy protection of devotion. Is the Oratory of the street which becomes reference for the neighbors.The staff raises the look before going to the farm, if cross and there is someone who always offers flowers.
This daily audience is permeated by the figure of the Holy and the faithful in their relations.
There are also public oratories, souls and dead sufferers.Souls are neutralized by the presence of small images of Saints of devotion, which can react when they are admoestadas and are not remembered. Some people say: "your Sebastian (for example) was killed by wandering ghosts, because they have been challenged by him".
The oratory on wheels
Many hermits and blessed they carry an oratory (oratory on wheels), asking for handouts and aid to erect some Chapel.
The Chapel
A larger settlement, the local community has its sacred space. Is the chapel. Built, almost always, in summer, is owned and common object of devotion. That's where people do their prayers, novenas, decorate prayers and hopes the father, when he comes to say mass and giving the sacraments. In this Chapel, there is the image of the Patron Saint, the Holy one of utmost devotion.
The sanctuaries
In a broader context, there are large centers devotions: are the shrines. There is guarded the Holy image stronger that requires the annual pilgrimage of crowds. Is an unforgettable experience. Is the encounter with the Holy, with lots of strangers, but hiking Companion.
View of human being
God, infinitely perfect and well-loved in himself, in a design of sheer goodness freely created man to make him join their life blessed. That is why, since always and everywhere, is close to the man. Call him and helps to find him, to know him and to love him with all his strength. Calls upon all men, dispersed by sin, for the unity of his family, the Church. Does this through the son, who sent him as Redeemer and Savior when times when they meet. Him and he calls men to become, in the Holy Spirit, his adopted children, and therefore heirs of his blessed life.
Vision of God
In popular Catholicism didn't find a special worship to God, unless he is represented as the divine eternal father, the Holy Spirit, the good Lord etc. God is almighty and all there is is your doing. The Saints, whose presence is so frequent in popular Catholicism, have power because they're together of God. God looms, and his sovereign design is unreachable for the men. The Saints only have access to it because if you are close to God and can influence it. So, are the celestial allies of the man.
For the popular Catholicism, "Jesus is the prototype of the Saints: good and fair, he suffers without sin, and by the suffering he wins the divine mercy to the men. His popular representation is therefore the representation of suffering: the cross, the Lord killed, the Jesus passion.Just from the ' romanization ' introduced the representation of Jesus glorious, Cristo-Rei, the mild and gentle Jesus, like Jesus and sacred Heart of Jesus. Just remember that the great celebration of Catholicism popular isn't Easter or Christmas, but good Friday, the Friday of passion. As Jesus suffered, accepting the evidence s resignation that as God sent you, also the Saints suffered each their trials, thus having proven before God their conformity with what they charge. Men must also conform with the luck that God gave you, living in fidelity to the commandments of God never curse your life "[1]
The relationship with the Different
In Popular Catholicism
Not always the popular Catholicism if it respects the diversity, especially with regard to religion. Though, here in Brazil, the popular devotions have strong influence of African religions, there is still a lot of prejudice about the practices. However, it is very common to traditional Catholics attend, though secretly, spiritualists, and rituals of umbanda and candomblé.
Social Justice
As already mentioned, popular Catholicism came to Brazil by the Portuguese. At the time, due to the royal patronage, the Church was submissive to the State in the person of the King, namely, the State was responsible for Catechesis of the Brazilians. Logically, the way King would allow their religious catequizadores teach something relating to social justice, because it would be "creating snakes, for after being bitten. The Jesuit missionaries until they tried, but this attempt resulted in his expulsion from the colony.
The time of colonization here, not much has changed.The liberation theology movement was gradually awakening to political and religious consciousness of the people; but, when it began to disturb the State and the Church, immediately tried to suppress it.
Future of mankind
Due to catechesis, yet of colonization, have been created several Fables, especially with regard to the future of mankind. For the people of Catholicism popular follower, humanity will have an end. Because, as they say the older, "the world is over once with water and now will end up with fire".
Life after death
- All who die must, before entering forever in Paradise cleanse itself of any stain of sin in purgatory;
- The soul can do nothing by themselves, but only we, the living, we can help them with our prayers and sacrifices;
- Already in purgatory can intercede souls to God for us;and, with more reason, after their entry into paradise, through the intercession of our prayers and sacrifices.
Forms of Manifestation
Sanctuaries
From the beginning of colonization until the mid-17TH century the religious cult in Brazil was celebrated mainly in oratorios. It was in those small temples, built by the devotion that the people expressed their faith. But the golden period of the shrines that have become major centers of devotion and pilgrimages, from the mid-18th century.
Early appeared in Brazil that has always attracted large number of shrines to pilgrims. Each in his own way had big role in conservation of faith and religiosity of our people, never properly assisted by the ordinary pastoral of the parishes, when more were it not for the reduced number of priests and the distances.
Brazil and other parts of America, the most varied manifestations and expressions of popular devotion if you preserve and grow: pilgrimages, promises, parties, masses, altars, Holy pictures, national and regional consecrations.
These devotions are resorting to new forms of expression and attract their shrines or places of worship across the country or people from different social conditions.
The miracle is the main piece of the so-called popular Brazilian Catholicism, which translates both in the religious cult, dead or not, and with a reputation for performing miracles, as in pilgrimage to shrines and places considered sacred. Some of these religious and spaces are ignored by the Vatican and underestimated by the dioceses, although assemble thousands of faithful Catholics.
The main Shrines in Brazil
Shrine of our Lady of Aparecida
An image of the Virgin of the conception was found in the waters of the river Paraiba in 1717, and gradually growing around her the popular devotion. With the help of the people, built a Chapel and later the old church still exists in Aparecida. When no Mr. was proclaimed patroness of Brazil, Aparecida do Norte built a new and broad Sanctuary.
Shrine of our Lady of Penha
Located in the Holy Spirit this shrine was one of the most important centre of pilgrimages in colonial Brazil.
Shrine of our Lady of Nazareth
The devotion to our of Nazareth began in the mid-18TH century in Pará. The worship celebrated in a small chapel that little by little is torneou became Centre of devotion and pilgrimages of the faithful. In 1793, the governed of Pará decided to give official character to the cult, by a solemn procession that became known under the name of Cirio
Sanctuary of the divine eternal father
In Goiás in the city of Trindade is located this sanctuary, the fame of this Sanctuary surpasses the limits of the State of Goiás. For a party that is celebrated on the first of July welcome pilgrims of 80 and more leagues away more or less 10 to 20000 people. And most of the pilgrims going to the horse or Bullock carts to some walk.After seeing the need of the people built another sanctuary.
Sanctuary Bom Jesus da Lapa
The cult of Bom Jesus da Lapa, Bahia, was started in the late 17TH century. BOM Jesus da Lapa is one of the most important centres of pilgrimages in the interior of Bahia.
Sanctuary of San Francisco das Chagas do Canindé
Located in the interior of Ceará, the world's second-largest Franciscan sanctuary, at first was administered by Capuchins. It is currently directed by the Conventual Franciscans.
Feasts and Devotions
The main parties
- Sami
- São Sebastião
- São José
- Holy Week
- Divino Espírito Santo
- Christmas
- Our Lady of Mount Carmel
- Nossa Senhora da Conceição
- Our Lady of the Rosary
- St. Francis of Assisi
- Saint Benedict
- June Saints: Saint Anthony, Saint John and Saint Peter.
Ex-votes
The term "ex-voto" which means "for a vote achieved".The practice of deposit ex-votos in sanctuaries is as old as the history of mankind and is observed in different cultures. The ex-votos are paraffin and wood sculptures from the body healed. In Brazil, were the Portuguese who introduced the practice to deposit ex-votos in churches.
The promises related to the health of the body are the most frequent. They generally do not involve only the individual and the Saint, but also their families, which act as helpers or escorts in payment of pledges.
Pilgrimage
Is a religious activity of pilgrimage. So that we can understand more easily the emotional state of the pilgrimages, we must note the fact that this popular manifestation is independent of social class. It is linked to the level and relationship between devotees and the Saint of devotion.
The pilgrims mostly are poor people, humble, sick and unemployed. It's pretty clear in the pilgrimages that there is a socio-economic and cultural difference among the pilgrims.
The first quote of pilgrims in Brazil are dated from 1743 to 1750. Only from 1900 began the great pilgrimages. Since the beginning of the 20th century the pilgrimages have become usual, and thus, the pilgrimages by the major shrines in the country, recovery and stimulus of the bishops.
There are deep changes and types of pilgrimages since the 19th century to the present day. Among the various factors of this transformation include the pastoral Redemptorist missionaries in Aparecida do Norte, Goiás and Bom Jesus da Lapa; the Salesian Fathers in Juazeiro do Norte; Conventual Franciscans in Canindé. Made the transition to the cycle and changes of some models of the Church, the modernization of transport routes and the mass media.
Conclusion
Analyzing this research, we found that the popular Catholicism is independent of the Roman Catholic Church. The Holy Apostolic See, so as not to lose even more control over this manifestation, supported the presence of European religious congregations to act in large sanctuaries of Brazil.
The popular religion, in a sense, can be regarded as one that didn't hit a level of update in its expression, or it's not scholarly in the etymological sense of the word. It should be pointed out, however, that it is not absolute. There are popular religious practices that are followed even for intellectuals.
Finally, we emphasize that the popular Catholicism is a reality very rich and that this job has not exhausted the subject. We hope that this work might have motivated colleagues to undertake new research around the issue that is, in our view, inexhaustible.
Bibliographical References
Queiroz, José j. (org). The religiosity of the people.Pauline Editions. São Paulo, 1984.
WILGES, Irenaeus. Religious culture: religions in the world, 9a. editing. Ed. Voices. Petrópolis, 1989.
PALEÁRI. Religions of the people: a study on inculturation, 2a. Editing. Ed. Hail Mary. São Paulo, 1990.
ESPIN, Orlando. The faith of the people: theological reflections on popular Catholicism. Pauline Editions. São Paulo, 2002.
OLIVEIRA, Pedro a. Rajkumar; VALLE, J. Edênio;ANTONIAZZI, Alberto. Evangelization and Popular Religious Behavior. Ed. Voices. Petrópolis, 1978.
JORGE, pe. J. Simões. Religious culture: the man and the religious phenomenon, 2a. Editing. Edições Loyola. São Paulo, 1994.
CATECHISM Of The CATHOLIC CHURCH, Voices.Petrópolis, 1993.
OLIVEIRA, Pedro a. Rajkumar, Religion and class domination, Petrópolis, Vozes, 1985, p. 112.
Category: Religion History
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