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The story of how Brazilian Catholics and Protestants confronted one of the greatest shocks to the Latin American religious system in its 500-year history This innovative study explores the transition in Brazil from a hegemonically Catholic society to a religiously pluralistic society. With sensitivity, Erika Helgen shows that the rise of religious pluralism was fraught with conflict and violence, as Catholic bishops, priests, and friars organized intense campaigns against Protestantism. These episodes of religious violence were not isolated outbursts of reactionary rage, but rather formed part of a longer process through which religious groups articulated their vision for Brazil’s national future.
The story of how Brazilian Catholics and Protestants confronted one of the greatest shocks to the Latin American religious system in its 500-year history This innovative study explores the transition in Brazil from a hegemonically Catholic society to a religiously pluralistic society. With sensitivity and nuance, Erika Helgen shows that the rise of religious pluralism was fraught with conflict and violence, as Catholic bishops, priests, and friars organized intense campaigns against Protestantism. These episodes of religious violence were not isolated outbursts of reactionary rage, but rather formed part of a longer process through which religious groups articulated their vision for Brazil's national future.
Evangelical and Catholic groups are transforming Brazilian politics. This book asks why, and what the consequences are for democracy.
For a generation, the Catholic Church in Brazil has enjoyed international renown as one of the most progressive social forces in Latin America. The Church's creation of Christian Base Communities (CEBs), groups of Catholics who learn to read the Bible as a call for social justice, has been widely hailed. Still, in recent years it has become increasingly clear that the CEBs are lagging far behind the explosive growth of Brazil's two other major national religious movements—Pentacostalism and Afro-Brazilian Umbanda. On the basis of his extensive fieldwork in Rio di Janeiro, including detailed life histories of women, blacks, youths, and the marginal poor, John Burdick offers the first in-depth explanation of why the radical Catholic Church is losing, and Pentecostalism and Umbanda winning, the battle for souls in urban Brazil.
The Brill Handbook of Contemporary Religions in Brazil provides an unprecedented overview of Brazil’s religious landscape. It offers a full, balanced and contextualized portrait of contemporary religions in Brazil, bringing together leading scholars from both Brazil and abroad, drawing on both fieldwork and detailed reviews of the literatures. For the first time a single volume offers overviews by leading scholars of the full range of Brazilian religions, alongside more theoretically oriented discussions of relevant religious and culture themes. This Handbook’s three sections present specific religions and groups of traditions, Brazilian religions in the diaspora, and issues in Brazilian religions (e.g., women, possession, politics, race and material culture).
The authors examine popular religion as a vital source of new values and experiences as well as a source of pressure for change in the church, political life, and the social order as a whole and deal with the issues of poverty and the role of the poor within the church and political structures. Exploring areas from Nicaragua, El Salvador, Brazil, Bolivia, Colombia, and Chile, the authors analyze the transformation in popular religion and reevaluate the growth of grassroots organizations.
This book represents a unique contribution to understanding the interactions between law and religion in contemporary Brazil. It analyzes how the regulation of religions according to the classical notion of secularism has become a source of tensions since the 1990s. Against this background, the respective chapters demonstrate, on the basis of various case studies, how the constitutional principle of pluralism, introduced by the 1988 federal constitution after a military dictatorship, has been addressed by new political actors, such as religious leaders, parliamentarians, influencers, state representatives, and activists. In particular, the chapters demonstrate how the mobilization of legal language, notably the language of human rights, has become fundamental to developing and consolidating new political agendas concerning secularism, tolerance, freedom of expression, gender and sexuality, family, and cultural heritage. In the authors’ approach, human rights assume a central role in social disputes as a language in which actors constitute themselves as rights subjects, form activist networks, and pursue their goals by expressing themselves in public. Given its focus and scope, the book will be of interest to all scholars seeking to understand the relationships between diversity and the regulation of religious practices in plural societies, where the classical notion of secularism continues to show its limitations.
This book offers a novel approach to considering Brazilian Christianity's interplay with global processes from its inception to the present day. It adopts a multi-scalar approach to Brazilian Christianity, linking local grassroots practices and beliefs with processes at the various spatio-temporal levels. These include regional (rural-urban diversification), national (secularization, the radical pluralization of the Christian field, and intensified detraditionalization and retraditionalization) and transnational. Sílvia Fernandes also identifies longue durée dynamics that connect colonial Christianity with current events, including the rise, crisis, and resurgence of Progressive Catholicism, and the election of right-wing populist Jair Bolsonaro with support from a sizable number of Evangelical Protestants and Charismatic Catholics, as well as “traditionalist” Catholics. This book demonstrates that as Christianity enters its third millennium, it is increasingly shaped by churches and movements based in the “Global South” that have transnational and diasporic reach through the circulation of migrants, religious entrepreneurs, pilgrims, and tourists, as well as by the expert use of electronic media.
Over the last twenty years, incredible changes have taken place in the Presbyterian Church of Brazil. In 1959, on the occasion of its centennial celebrations, this church was acclaimed as the outstanding success story of Protestantism in Latin America; it was hailed for its vitality and for the role it seemed destined to play in the life of that nation. Today, after fifteen years of domination by a small group of reactionary leaders, it has been decimated. The word 'Presbyterian' now calls to mind the destructiveness of religious fanaticism and repression. In 'Protestantism and Repression' Rubem Alves wrestles with the questions, Why did all this happen? What is there in the structure and logic of what he calls 'Right-Doctrine Protestantism, ' that leads to repression under certain historical conditions? His analysis is thorough; his insights, profound; his conclusions, astonishing. I urge you to read this book: whether you fear that our religious institutions are moving toward repression, or are convinced that it can't happen here. --Richard Shaull, from the Foreword An outstanding and internationally recognized Third World theologian, Rubem Alves has in 'Protestantism and Repression' moved from the devastating analysis of the consumer society articulated in 'A Theology of Human Hope' and 'Tomorrow's Child' to a partly autobiographical critique of the Presbyterian Church of Brazil, a church in which his roots are deeply imbedded. Alves rigorously documents the transformation of Presbyterianism in Brazil from a liberating force to a bulwark of oppression and repression; and he convincingly establishes as the cause of this deterioration what he calls 'the spirit of the Right-Doctrine Protestantism, ' a socially conditioned neofundamentalism that arrogates to itself absolute knowledge and absolute power. As Richard Shaull stresses in an excellent and most informative Foreword, what has happened in Brazil could happen to North American Protestantism. But the lesson is not only for Protestants. The basic issues as defined by Alves are equally pertinent for Roman Catholics both in Latin America and in the Unites States. --Gary MacEoin Rubem Alves was educated at the Campinas Presbyterian Seminary in Brazil, Union Theological Seminary, New York, and Princeton Theological Seminary. A Presbyterian minister and professor at the University of Campinas in Brazil, Alves is the author of What is Religion?
The Diaspora of Brazilian Religions explores the global spread of religions originating in Brazil, a country that has emerged as a major pole of religious innovation and production. Through ethnographically-rich case studies throughout the world, ranging from the Americas (Canada, the U.S., Peru, and Argentina) and Europe (the U.K., Portugal, and the Netherlands) to Asia (Japan) and Oceania (Australia), the book examines the conditions, actors, and media that have made possible the worldwide construction, circulation, and consumption of Brazilian religious identities, practices, and lifestyles, including those connected with indigenized forms of Pentecostalism and Catholicism, African-based religions such as Candomblé and Umbanda, as well as diverse expressions of New Age Spiritism and Ayahuasca-centered neo-shamanism like Vale do Amanhecer and Santo Daime. Contributors include Ushi Arakaki, Dario Paulo Barrera Rivera, Brenda Carranza, Anthony D'Andrea, Sara Delamont, Alejandro Frigerio, Alberto Groisman, Annick Hernandez, Clara Mafra, Cecília Mariz, Deirdre Meintel, Carmen Rial, Cristina Rocha, Camila Sampaio, Clara Saraiva, Olivia Sheringham, Neil Stephens, José Claúdio Souza Alves, Claudia Swatowiski, and Manuel A. Vásquez.