Hostname: page-component-cd9895bd7-q99xh Total loading time: 0 Render date: 2024-12-26T09:19:52.206Z Has data issue: false hasContentIssue false
  • English
  • Français

Churches, Sects, and Agencies: Aspects of Popular Ecumenism

Published online by Cambridge University Press:  02 April 2024

Duglas Teixeira Monteiro

Extract

Core share and HTML view are not available for this content. However, as you have access to this content, a full PDF is available via the ‘Save PDF’ action button.

In the final pages of Chapter V of Afro-Brazilian Religions Roger Bastide sees, at a given moment in the socio-religious evolution of Brazil, a process of social disorganization which in its extent affects not only blacks but also poor white nationals and stranded immigrants.* As generator of a “ social marginalization,” this process could only be the passage through “a moment of transition” characterized by “the exaggerated speed of change in the country.” According to Bastide, an “organic period” follows: with the “proletarization of the blacks, the assimilation of the immigrants, the general rise in the standard of living of the masses, other phenomena of cultural and social reintegration will appear.” On the religious level the “spiritism of umbanda“ is the expression of this new phase.

Type
Research Article
Information
Diogenes , Volume 25 , Issue 100 , March 1977 , pp. 48 - 78
Copyright
Copyright © 1977 Fédération Internationale des Sociétés de Philosophie / International Federation of Philosophical Societies (FISP)

Footnotes

*

This article represents a paper presented at the Symposium of Popular Culture at the Pontifical Catholic University of São Paulo, May 23-25, 1977.

References

1 Roger Bastide, Les Religions Afro-Brésiliennes, Paris, P.U.F., 1960, p. 421. Or in the Brazilian edition, As Religioes Africanas no Brasil, São Paulo, Livraria Pioneira Editore, 1971, p. 417.

2 Ibid.

* See Glossary at the end of this article.

3 Ibid., pp. 397-418 (French text) or pp. 395-418 (Brazilian text).

4 Beatriz Muniz de Souza, A Experiencia da Salvação, Pentecostais em São Paulo, São Paulo, Livraria Duas Cidades, 1969.

5 Ibid., pp. 100 and 108.

6 Ibid., p. 84.

7 Ibid., pp. 111 and 118.

8 Ibid., pp. 113-120.

9 Ibid., pp. 126-127.

10 Ibid., pp. 124-125.

11 Ibid., p. 145.

12 Ibid., p. 171.

13 Ibid., p. 50. Cf. also p. 140.

14 Frequent during the meeting. At the entrance the public could buy mime ographed copies of the words.

"Miracles, healing and salvation through the power of God. The chosen town: Osasco. The day: August 7, at 6 p.m. Place: Inde pendence Gymnasium (President Altino). And who is going to pray for revelation? The missionary V.R. And this festival of hymns of praise will be brightened by the presence of the singers Josué Barbosa Lira, Osvaldo Nascimento, the Oliveira sisters and also the duo, "The Messengers of Christ." The past, present and future through the proph ecies of the prophet Geraldo. And at the end of the evening God

15 It should be noted that V. R. addressed himself to his "Catholic brothers, spiritist brothers, Evangelical brothers." We believe the reference to spiritists was a euphemism for umbandists.

16 Also noted in part of the public present at Curitiba.

17 Cf. Beatriz Muniz de Souza, op. cit., p. 111.

18 Text of a publicity poster put out by V. R.

19 In strong contrast to the divine healing programs described above, in which secular rhythms are frequently used alongside sertaneja melodies.

20 It should be noted that the belief in baptism by the Holy Spirit, central to Pentecostal doctrine, is transformed into a sort of influence without religious connotation.

21 In certain contexts, Portoguese versions of the Gospels are translated by dinamis (from the Greek word for power) and by vertu (from the Latin virtus.)- It is in this acceptation that the term entered into the missionaiy's vocabulary.

22 In a deposition made to a different missionary appears the expression "firmar o pensimento," associated with the concentration required during the time of blessing.

23 This water was designated as "prayed water" in the testimonial of one client. Another missionary who speaks over a different station recommended on one occasion the use of oil consecrated by radio to fry steaks, which when eaten by the husband of the listener would cure him of drunkenness.

** A term deriving from the name of Allan Kardec, the pseudonym of Hyppolyte Léon Denizard-Rivail (1804-1869), founder of spiritism, whose first work, Le livre des esprits, published in Paris in 1857 and introduced in Brazil the following year, caused a considerable stir. Umbanda derives from Kardecism, but it adopted numerous rites from other religions already existing in Brazil.

24 The "blessing rooms are commonly referred to as "Jesus' emergency rooms."

25 Along with a large number of crutches, certain blessing rooms have showcases containing this type of object.

26 Duglas Teixeira Monteira, "Cura por correspondencia,", in Religião e Sociedade, ano I, 1977.

27 Cf. Christian Lalive D'Epinay, O Refúgio das Massas, Estude Sociololico Sobre o Protestantismo Chileno, Rio de Janeiro, Pas e Terra, 1970.

28 Cf. Beatriz Muniz da Souza, op. cit.

29 Francisco Cartaxo Rolim, Pentecostalismo: Gênese, Estrutura e Função, Departamento de Cuencias Socias, FELCHUSP, 1976 (Ms.)

30 Peter Berger, Para una Teoria Sociológica de la Religión, Barcelona, Ed. Kairós, 1971.

31 Ibid., pp. 238-240.

32 The expression is used in its meaning employed by J. Caseneuve, in Sociolo gia del Rito, Buenos Aires, Amorrottu Editores, 1972.

33 Peter Berger, op. cit., p. 202.

34 Rubem F. Alves, "Verdade e Dogmatismo", Ms. 1975, apropos of salvation and the idea of original sin in Protestant tradition, pp. 67-69.

35 Ibid., pp. 77-78.

36 Beatriz Muniz de Souza, op. cit., p. 166 et seq.