Everything about Religion In Portugal totally explained
The most predominant
religion in Portugal is
Roman Catholicism. Approximately 84% of the population are nominally Roman Catholic, but only about 19% attend mass and take the sacraments regularly. Yet a larger number wish to be baptized, married in the church, and receive last rites.
Although church and state were formally separated during the
Portuguese First Republic (1910-26), a separation reiterated in the constitution of 1976, Catholic precepts continue to have a relative weight in the Portuguese society and
culture. Many Portuguese holidays, festivals and traditions have a religious origin or connotation. The educational and health care systems were for a long time the church's preserve, and many times when a building, bridge, or highway was opened, it received the blessing of the clergy. Hence, although church and state were formally separated, the Catholic Church still receives a privileged treatment (despite strong opposition by left-wing political parties). Statistically, religious life decrises according to age, being old people regularly devout, while a major part of urban middle aged people and young people don't care about religion.
History
As in most provinces of the
Roman Empire, the religious beliefs and deities of the
Pre-Roman populations mingled and coexisted with
Roman mythology. In the Portuguese case those Pre-Roman religions where basically
Proto-Celtic or
Celtic, chief amongst them that of the
Lusitanians' (see
Lusitanian mythology).
The
Provinces of
Lusitania (comprehending most of Portugal south of the
Douro river) and of
Gallaecia (north of the Douro river) were first Christianized while part of the
Roman Empire. During this period
Bracara Augusta (the modern city of
Braga) became one of the most important
episcopal centres, alongside with
Santiago de Compostela.
Christianity was solidified when the
Suevi and the
Visigoths,
Germanic tribes already Christianized, came into the
Iberian Peninsula in the fifth century. Early Visigoths followed the
Arian heresy but they joined Roman mainstream after the 8th century. The city of Braga played an important role in the religious history of the period, namely when of the renunciation of the Arian and
Priscillianist heresies, at two synods held there in the 6th century, marking the origin of its ecclesiastical greatness. The
Archbishops of Braga retains the title of
Primate of Portugal, and long claimed supremacy over the whole of the churches of
Hispania.
Braga had an important role in the Christianisation of the whole
Iberian Peninsula. The first known bishop of Braga,
Paternus, lived in the end of the
4th century, although
Saint Ovidius (d. 135 AD) is sometimes considered one of the first bishops of this city. In the early 5th century,
Paulus Orosius, a friend of
Saint Augustine born in Braga, wrote several theological and historical works of great importance. In the 6th century a great figure was
Saint Martin of Braga, a bishop of Braga who converted the Suevi from
Arianism to
Catholicism. He also founded an important monastery near Braga, in
Dumio (
Dume), now an archaeological site. Several
Ecumenical Councils were held in Braga during this period, a sign of the religious importance of the city.
Christianity saw its importance diminish in Southern Portugal during
Moorish rule in the
Al-Andalus period, beginning in
711 with the
Umayyad conquest of Hispania, even if most of the population still followed Christianity according to the
Mozarabic Rite. In the North, however, Christianity provided the cultural and religious cement that helped hold Portugal together as a distinctive entity, at least since the
reconquest of
Porto in
868 by
Vímara Peres, the founder of the
First County of Portugal. By the same token, Christianity was the rallying cry of those who rose up against the Moors and sought to drive them out. Hence, Christianity and the Roman Catholic Church pre-dated the establishment of the Portuguese nation, a point that shaped relations between the two.
Under
Afonso Henriques (r. 1139-85), the first
king of Portugal and the founder of the
Portuguese Kingdom, church and state were unified into a lasting and mutually beneficial partnership. To secure papal recognition of his country, Afonso declared Portugal a vassal state of the
Pope, and was as such recognized in
1179 through the
papal bull Manifestis Probatum. The king found the church to be a useful ally as he drove the Moors towards South. For its support of his policies, Afonso richly rewarded the church by granting it vast lands and privileges in the conquered territories. The church became the country's largest landowner, and its power came to be equal to that of the
nobility, the
military orders, and even, for a time, the crown. But Afonso also asserted his supremacy over the church, a supremacy that - with various ups and downs - was maintained.
Although relations between the Portuguese state and the
Roman Catholic Church were generally amiable and stable, their relative power fluctuated. In the
thirteenth century and fourteenth century, the church enjoyed both riches and power stemming from its role in the reconquest and its close identification with early Portuguese nationalism. For a time the church's position vis-à-vis the state diminished until the growth of the
Portuguese overseas empire made its
missionaries important agents of
colonization (see, for example,
Kingdom of Kongo).
In 1497, reflecting events that had occurred five years earlier in Spain, Portugal
expelled the Jews and the few remaining Moors - or forced them to convert. In 1536 the pope gave King
João III (r.1521-57) permission to establish the
Portuguese Inquisition to enforce the purity of the faith. Earlier the country had been rather tolerant, but now orthodoxy and intolerance reigned. The
Jesuit order was placed in charge of all education.
In the eighteenth century, anti-church sentiment became strong. The
Marquês de Pombal (r.1750-77)
expelled the Jesuits in
1759, broke relations with the
Holy See in
Rome, and brought education under the state's control. Pombal was eventually removed from his office, and many of his reforms were undone, but
anti-clericalism remained a force in Portuguese society. In 1821 the Inquisition was abolished,
religious orders were banned, and the church lost much of its property. Relations between church and state improved in the second half of the nineteenth century, but a new wave of anti-clericalism emerged with the establishment of the
Portuguese First Republic in 1910. Not only were church properties seized and education secularized, but the republic went so far as to ban the ringing of church bells, the wearing of clerical garb on the streets, and the holding of many popular religious festivals. These radical steps antagonized many deeply religious Portuguese, cost the republic popular support, and paved the way for its overthrow and the establishment of a conservative right-wing regime, the
Estado Novo.
Salazar Regime
Under the chris Novo dictatorship of
António de Oliveira Salazar (r. 1928-68), the church experienced a revival. Salazar was himself deeply religious and infused with Roman Catholic precepts. Before studying law he'd been a
seminarian; his room-mate at the
University of Coimbra,
Manuel Gonçalves Cerejeira, later became
Cardinal Patriarch of Lisbon. In addition, Salazar's
corporatist principles and his
constitution and labour statute of 1933 were infused with Roman Catholic precepts from the papal encyclicals
Rerum Novarum (1891) and
Quadragesimo Anno (1931).
Salazar's state was established on the principles of traditional Roman Catholicism, with an emphasis on order, discipline, and authority. Class relations were supposed to be based on harmony rather than the
Marxist concept of conflict. The family, the parish, and Christianity were said to be the foundations of the state. Salazar went considerably beyond these principles, however, and established a full-fledged dictatorship. His corporative state continued about equal blends of Roman Catholic principles and
Mussolini-like
fascism.
In 1940 a
Concordat governing church-state relations was signed between Portugal and the
Vatican. The church was to be "separate" from the state but to enjoy a special position. The Concordat of 1940 reversed many of the anticlerical policies undertaken during the first republic, and the Roman Catholic Church was given exclusive control over religious instruction in the public schools. Only Catholic clergy could serve as chaplains in the armed forces. Divorce, which had been legalized by the republic, was again made illegal for those married in a church service. The church was given formal "juridical personality," enabling it to incorporate and hold property.
Under Salazar, church and state in Portugal maintained a comfortable and mutually reinforcing relationship. While assisting the church in many ways, however, Salazar insisted that it stay out of politics - unless it praised his regime. Dissent and criticism were forbidden; those clergy who stepped out of line - an occasional parish priest and once the
Bishop of Porto - were silenced or forced to leave the country. The Catholic Church hierarchy, leaded by cardinal
Manuel Gonçalves Cerejeira, a great friend and supporter of Salazar, remained silent on the issue.
Changes After the Revolution of 1974
In the
Portuguese Constitution of 1976, after the
Carnation Revolution of 1974 and the
transition to democracy, church and state were again formally separated. The church continues to have a special place in Portugal, but for the most part it has been disestablished. Other religions are now free to organize and practice their beliefs.
In addition to constitutional changes, Portugal became a more secular society. Traditional Roman Catholicism flourished while Portugal was overwhelmingly poor, rural, and illiterate, but as the country became more urban, literate, and secular, the practice of religion declined. The number of men becoming priests fell, as did charitable offerings and attendance at mass. By the early 1990s, most Portuguese still considered themselves Roman Catholic in a vaguely cultural and religious sense, but only about one-third of them attended mass regularly. Indifference to religion was most likely among men and young people. Regular churchgoers were most often women and young children.
The church no longer had its former social influence. During the nineteenth century and on into the Salazar regime, the church was one of the most powerful institutions in the country - along with the army and the social and economic elite. In fact, military, economic, governmental, and religious influences in Portugal were closely intertwined and interrelated, often literally so. Traditionally, the first son of elite families inherited land, the second went into the army, and the third became a bishop. By the early 1990s, however, the Roman Catholic Church no longer enjoyed this pre-eminence but had fallen to seventh or eighth place in power among Portuguese interest groups.
By the 1980s, the church seldom tried to influence how Portuguese voted, knowing such attempts would probably backfire. During the height of the revolutionary turmoil in the mid-1970s, the church urged its communicants to vote for centrist and conservative candidates and to repudiate communists, especially in northern Portugal, but after that the church refrained from such an overt political role.
The church wasn't able to prevent the enactment of the constitution of 1976, which separated church and state, nor could it block legislation liberalizing
divorce or
abortion, issues it regarded as moral and within the realm of its responsibility.
Religious Practices
The practice of religion in Portugal showed striking regional differences. Even in the early 1990s, 60 to 70 percent of the population in the traditionally Roman Catholic north regularly attended religious services, compared with 10 to 15 percent in the historically anticlerical south. In the greater
Lisbon area, about 30 percent were regular churchgoers.
The traditional importance of Roman Catholicism in the lives of the Portuguese was evident in the physical organization of almost every village in Portugal. The village churches were usually in prominent locations, either on the main square or on a hilltop overlooking the villages. Many of the churches and chapels were built in the sixteenth century at the height of Portugal's colonial expansion and might and were often decorated with wood and gold leaf from the conquests. In recent decades, however, they were often in disrepair, for there were not enough priests to tend them. Many were used only rarely to honor the patron saints of the villages.
Much of the country's religious life had traditionally taken place outside the formal structure and official domain of the Roman Catholic Church. This was especially true in rural areas where the celebration of saints' days and religious festivals were popular. The most famous of Portuguese religious events was the supposed apparition of the
Virgin Mary to three children in 1917 in the village of
Fátima in the province of
Santarém. Hundreds of thousands of pilgrims have visited the shrine at Fátima in the belief that the pilgrimage could bring about healing.
Rural Portuguese often sought to establish a close and personal relationship with their
saints. Believing
God to be a remote and inaccessible figure, they petitioned patron saints to act as intermediaries. This system of patronage resembled that operating in the secular realm. To win their saint's goodwill, believers presented the saint with gifts, showed that they gave alms to the poor, and demonstrated upright behaviour, hoping that the saint might intercede on their behalf with God.
Women tended to practice their religion more than men did, as evidenced by church attendance. In addition, the Virgin Mary, who was the most popular of the spiritual mediators, was often revered more than Jesus and served as the patron of religious processions. The image of the Virgin, as well as that of Christ, were commonly displayed, even in
labour union offices or on signs in demonstrations.
The Roman Catholic Church sometimes criticized religious folk practices for dividing people from their God. The church couldn't monitor all folk customs, however, and such practices continued even in the 1990s. Moreover, the church recognized that many Portuguese felt at least as much loyalty to their saints and customary religious practices as they did to the more formal church. For these reasons, it wasn't unusual that the church tolerated and sometimes even encouraged these practices as a way of maintaining popular adherence to Roman Catholicism.
Other aspects of Portuguese folk religion were not approved by the official church, including
witchcraft,
magic, and
sorcery. Formal religion, folk beliefs, and superstition were frequently jumbled together, and in the popular mind all were part of being Roman Catholic. Particularly in the isolated villages of northern Portugal, belief in witches, witchcraft, and evil spirits was widespread. Some persons believed in the concept of the "
evil eye" and feared those who supposedly possessed it. Again, women were the main practitioners. Almost every village had its "seers," practitioners of magic, and "healers." Evil spirits and even werewolves were thought to inhabit the mountains and byways, and it was believed that people must be protected from them. Children and young women were thought to be particularly vulnerable to the "evil eye."
As people became better educated and moved to the city, they lost some of these folk beliefs. But in the city and among educated persons alike, superstition could still be found, even in the early 1990s. Sorcerers, palm readers, and readers of cards had shops, particularly in poorer neighbourhoods, but not exclusively so. In short, a strong undercurrent of superstition still remained in Portugal. The formal church disapproved of superstitious practices but was powerless to do much about them.
In contrast to that of
Spain, Portuguese Catholicism was softer and less intense. The widespread use of folk practices and the humanization of religion made for a loving though remote God, in contrast to the harshness of the Spanish vision. In Portugal, unlike Spain, God and his saints were imagined as forgiving and serene. In Spain the expressions depicted on the faces of saints and martyrs were painful and anguished; in Portugal they were complacent, calm, and pleasant.
Non-Catholic Religious Groups
For most of Portugal's history, few non-Catholics lived in the country; those who did couldn't practice their religion freely. Until the constitution of 1976 was enacted, laws restricted the activities of non-Catholics. By the early 1990s, only some 50,000 to 60,000
Protestants lived in Portugal, less than 1 percent of the total population. They had been kept out of the country for three centuries by the Inquisition. However, the
British who began settling in Portugal in the nineteenth century brought their religions with them. Most belonged to the
Church of England, but others were
Methodists,
Congregationalists,
Baptists, and
Presbyterians. Protestantism remained largely confined to the foreign communities. The 1950s and 1960s saw the arrival of
Pentecostals,
Mormons, and
Jehovah's Witnesses, all of whom increased in numbers more rapidly than the earlier arrivals did. All groups, however, were hampered by prohibitions and restrictions against the free exercise of their religions, especially missionary activities.
These restrictions were lifted after the Revolution of 1974. The constitution of 1976 guarantees all religions the right to practice their faith. Protestant groups came to be recognized as legal entities with the right to assemble. Portuguese who were both Protestant and conscientious objectors had the right to apply for alternative military service. The Roman Catholic Church, however, still sought to place barriers in the way of Protestant missionary activities.
The
Jewish community in Portugal numbered between 500 and 1,000 as of the early 1990s. The community was concentrated in Lisbon, and many of its members were foreigners. The persecution of Portuguese Jewry had been so intense that until recent decades Portugal had no synagogue or even regular Jewish religious services. The few Jewish Portuguese were hence isolated from the main currents of Judaism. Their community began to revive when larger numbers of foreign Jews (embassy personnel, business people, and technicians) began coming to Portugal in the 1960s and 1970s. In northern Portugal, there were a few villages where
Marranos, descendants of Jews who converted to Christianity to avoid persecution and whose religion was a mixture of Judaism and Christianity, still exist (see
Belmonte Jews). Portugal's
Muslim community consisted of a small number of immigrants from Portugal's former colonies in
Africa, namely
Mozambique and
Guinea-Bissau, and small numbers of recent immigrant workers from
Northern Africa, mainly
Morocco.
Atheism and agnosticism
There are between 420,960 to 947,160 (4 to 9% of total population)
atheists and
agnostics, according to other sources 6,5% of the population.
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