BRAZIL-POLAND. FOCUS ON RELIGION (2024)

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Inserted in the processes of economic, political and cultural globalization, there is a crisis within traditional meaning-producing and identity-creating institutions, such as the state, family, school and traditional religions, going on in Brazil and in other Latin American countries. If in the 1930s being Brazilian and Catholic were considered two sides of the same national religious identity coin, which could be applied, mutatis mutandis, to other countries in the region, today Brazil is rapidly becoming a multi-cultural and multi-religious country. It remains the largest Catholic country, but is also already the largest Pentecostal and the largest Spiritualist country in the world. In addition, other religious minorities, such as African-Brazilian religions, Buddhists, Muslims and Jews increasingly occupy the public sphere. Parallel to this shift, there is a significant effort being put forth by many Brazilian and South American religious communities to expand on a global level, such as the Pentecostals, charismatic Catholics, Spiritualists and Afro-Brazilian communities. This presentation analyzes the causes and the data related to this religious and identity change and highlights some trends for the future.

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The Roman Catholic Church in Poland as both Dominant and Minority Group

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The Roman Catholic Church is the biggest religious organization in Poland that has been closely connected both with state and culture for over one thousand years. A very significant fact is that some 93-94% Poles declare their affiliation to the Catholic Church. At the turn of the 1980s, the public opinion surveys showed that positive estimation of the Church's activity on the public arena of Polish society was at its zenith. Positive response reached the level of more than 90% with only several per cent of opposite opinion. In the beginning of 1996 only about 50% of respondents the surveyed Poles positively evaluated the Church's public activities, and the group of people with the reverse opinion was nearly as numerous as the first one. It is not enough, I think, to interpret this situation within the scope proposed by the perspective of the 'secularizational paradigm:' the surveys show increase of the percentage of people declaring themselves as believers. What is, I think, more interesting, are the changes observed within the relations between the RCC in Poland and the state institutions. [The Roman Catholic Church in Poland as both Dominant and Minority Group, /in:/, Janusz Mucha (ed.), Dominant Culture as a Foreign Culture. Dominant Groups in The Eyes of Minorities, East European Monographs and Columbia University Press, New York 1999, pp. 227-242.]

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Paula Montero

The way in which various societies deal with religion is connected primarily to the historical process through which the corresponding nation-states have been created. This paper intends to demonstrate that to understand the peculiarities of the religious field in the Brazilian society as well as how religious differences co-exist, it is necessary to take into account the historical developments that led to the hegemony of the existing, pervasive Christian culture. From a historical perspective, it is important to underline that the Brazilian territory was controlled, under the rule of the Royal Patronage, as a Portuguese colony, for over three centuries. The Royal Patronage was a combination of privileges and obligations established by the Vatican which, from the 16 th century to the 19 th century, granted the Portuguese and Spanish Crowns the monopoly and control of territories in South America and parts of Africa and Asia. The colonial State was allowed to build cathedrals, churches, and monasteries, to appoint bishops and archbishops, to administrate ecclesiastical jurisdiction, and to veto any papal bull that might oppose its interests. In this sense, the Royal Patronage was a legal agreement in which the Catholic church was rooted in the State structure (Ecclesia est in statu). This historical fact is not without important consequences to the role of Catholicism in the Brazilian society. We can point out at least three major features resulting from this long-term process: First of all, it is possible to posit that, in Brazil, Catholicism was the political language of the colony, as well as that of the imperial regime. It was quite common for Christian officials to take over political and bureaucratic functions in the structure of the state. In this sense, the bureaucratic organization of the Church was entangled with the bureaucracy of the state; the territory and its subjects/ Christians were controlled based on a very similar administrative apparatus and conception of space. Secondly, the vastness of the territory awaiting to be controlled and the scarcity of ecclesiastical and political administrators led to the flourishing of a very popular and autonomous form of Christian faith in everyday experience. In many local situations, these practices were mingled with the sortileges of African slaves and the practices and rituals of native Indians. Thirdly, Christian religion became the paradigm which evaluated, controlled, and educated all sorts of popular practices, both in the realm of religion and in the public space of the cities. Catechesis and civilization were perceived as interchangeable public policies.

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Religion and Religiosity in Contemporary Poland

Dariusz Wadowski

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New Religions in Brazil

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How Does Religion Matter Today in Poland? Secularization in Europe and the ‘Causa Polonia Semper Fidelis’

Maik Arnold

In M. Arnold & P. Łukasik (Eds.), Europe and America in the Mirror: Culture, Economy, and History (pp. 199-238). Kraków: NOMOS., 2012

"Secularization in Europe has become, on the one hand, an undeniable socio-cultural and historical matter of fact. On the other hand, it is dangerous to talk of a universal development, although studies can show empirical evidence and validity for some regions and countries in Europe. In various theories of secularization it is assumed that irreligious social developments can be attributed to processes of modernization, transformation and functional differentiation as well as to the rationalization and individualization of cultural life-worlds. This (often ideologically disguised) hypothesis is associated with the critical wing of the European Enlightenment. As José Casanova emphasized, however, the hypothesis of a secularized Europe needs to be confronted with various special cases of ‘over secularization’ (e.g., East Germany, Czech Republic and Scandinavian countries) and ‘sub-secularization’ (such as Ireland and Poland). Nevertheless, the ‘causa Polonia semper fidelis’ is exposed as an exception amongst the so-called Eastern European transition countries. In Casanova’s opinion, the secularization in Europe could be regarded as a ‘self-fulfilling prophecy’ that serves both as cause and a consequence of the process of (religious) profanation. This means that religion becomes redundant not in itself or by losing its explicatory power, but by the conversion to the new belief of a decline of religion in human daily life and the whole of society. Since the normative theory of secularization cannot ultimately provide a general or a viable explanation for the special historical and religious developments in Poland, other approaches may be imperative. Therefore, this paper aims at focusing on the question of how and what socio-cultural, historical, and religious changes have resulted in today’s high percentage of committed Roman Catholic believers. It will also be necessary to undertake a re-reading (discussed in Casanova) of the argument adduced by Bishop Tadeusz Pieronek (former secretary-general of the Polish Bishops’ Conference and rector of the Pontifical Academy in Krakow) – namely that the European integration of the ‘Catholic Poland’ is an essential missionary assignment for the church."

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BRAZIL-POLAND. FOCUS ON RELIGION (2024)

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