Elements of a Sociology of Catholic Conformism in Portugal
Journal name: Archives De Sciences Sociales Des Religions
Original article title: Eléments pour une sociologie du conformisme catholique au Portugal
The journal “Archives of Social Sciences of Religions” publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales”)
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Augusto Querido.
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly”)
Full text available for: Eléments pour une sociologie du conformisme catholique au Portugal
Year: 1959
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
Introduction
This study explores the phenomenon of Catholic conformity in Portugal, leveraging Gabriel Le Bras's typology of religious behavior. Le Bras categorizes Christians into three groups based on their participation in religious rituals: seasonal conformists, observant individuals, and devoted followers. The text delves into the dynamics of these categories, particularly focusing on the statistical data of Catholic practices within different regions of Portugal, highlighting the cultural and sociological variances between the northern and southern parts of the country in relation to their Catholic adherence.
The Typology of Conformism
Le Bras's typology provides a framework to understand how different groups of Catholics in Portugal relate to their faith. Seasonal conformists engage in religious practices during key events or ceremonies, while observants routinely participate in weekly religious services. The devoted, however, are more challenging to quantify due to the deeply personal nature of their practices, which often manifest internally rather than through public rituals. The text reveals that while the northern regions of Portugal are characterized by traditional families that maintain robust ties to their Catholic faith, the southern regions exhibit a more fluid and less conformist approach to religious observance, leading to a nuanced understanding of conformity across different demographics.
Conformism in Marriage Practices
An essential observation in the study is the high rate of Catholic marriages as a marker of seasonal conformism. Under the 1940 Concordat between the Portuguese state and the Vatican, marriages celebrated according to ecclesiastical law receive civil recognition. This emphasis on canonical marriage also entails a renouncement of divorce, thereby reinforcing a societal ideal around Catholic marital practices. Statistical data reveal that, while adherence to Catholic marital norms remains significant, regional variations exist that reflect broader socio-economic patterns, contributing to differing levels of observance in various parts of Portugal.
Economic Influences on Religious Behavior
The text further investigates the link between economic conditions and religious adherence. In the northern regions, traditional family structures rooted in agriculture promote a stable form of conformity to Catholic values. Conversely, in the southern areas, the prevalence of a more fragmented and precarious labor force leads to a rejection of traditional religious practices. The economic dynamics—differentiated by property structure and agricultural productivity—directly impact the degree of religiosity, with higher observance noted in economically stable and cohesive communities, while challenges in economic stability lead to decreases in adherence to Catholic norms.
Conclusion
The study indicates that conformity or nonconformity to Catholic practices in Portugal cannot solely be attributed to individual choices but is heavily influenced by familial structures and broader socio-economic contexts. By analyzing regional differences and their historical underpinnings, the text underscores the complexity of Catholic identity in Portugal. This interplay between economic, cultural, and familial factors provides essential insights into the overall sociological landscape of religious behavior in the country, revealing a significant juxtaposition between the traditional conformism of the north and the evolving practices in the south.
FAQ section (important questions/answers):
What classification did Gabriel Le Bras use for traditional Catholic practices?
Gabriel Le Bras categorized Catholics into three groups: seasonal conformists, observant, and devout individuals based on their participation in solemn or periodic religious practices.
What was the observance rate of Sunday Mass in Lisbon?
The Sunday observance rate in Lisbon was around 17.2%, with women participating more at 20.3% compared to 9.4% of men. Children aged 7-14 had the highest participation at 30.4%.
How does the rate of Catholic marriages reflect religious conformity?
Catholics in Portugal often choose sacramental marriages due to legal restrictions on divorce, which is reinforced by the 1940 Concordat. This leads to high rates of Catholic marriages as a form of seasonal conformity.
What factors influence the differences in religious conformity between northern and southern Portugal?
Differences stem from family structures and economic conditions, with traditional, patriarchal families in the north exhibiting higher conformity and less mobility than the more fluid, proletarian families in the south.
How does the agricultural economy differ between northern and southern Portugal?
Northern agriculture is family-based and less mechanized, while southern agriculture is capital-intensive and industrialized. This affects economic output and social dynamics, contributing to differing levels of religious conformity.
How does social class impact adherence to Catholic values in Portugal?
Social mobility and class ascent lead some groups to reject established Catholic values, as they identify dominant social values with the elite. This rejection fosters non-conformity in regions with rising social classes.
Glossary definitions and references:
Theological and religious glossary list for “Elements of a Sociology of Catholic Conformism in Portugal”. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Family:
The concept of 'family' in this text highlights the distinct structures of family units in the north and south of Portugal, where the traditional patriarchal 'family' in the north maintains strong control over its members, preserving Catholic values, while the more fluid 'family' dynamics in the south contribute to a lack of adherence to traditional Catholic practices.
2) Marriage:
'Marriage' is central to the discussion of Catholic conformism, emphasizing the importance of canonical marriage as recognized by the Concordat. The choice of Catholic 'marriage' represents a commitment to Catholic values, impacting individual behaviors towards divorce and family structure.
3) Agriculture:
The role of 'agriculture' is significant in understanding the economic differences between the north and south of Portugal. The traditional, family-oriented agricultural practices of the north contrast with the capitalistic, mechanized agricultural methods in the south, reflecting broader societal values and levels of economic development.
4) Tagus:
The 'Tagus' River serves as a geographical divider between two regions in Portugal, affecting religious observance patterns. The differing rates of Catholic marriage and Sunday observance in areas north and south of the 'Tagus' illustrate the regional variations in Catholic conformism.
5) Observance:
The term 'observance' refers to the adherence to religious practices, such as attending Mass. Statistical data on the level of 'observance' of Sunday obligations indicates a emerging divide between the more conformist north and the less observant south.
6) Existence:
'Existence' pertains to the presence of Catholic conformism as a social phenomenon. The 'existence' of distinct forms of religious and social behavior in Portugal offers insights into how cultural context shapes individual identities within the Catholic framework.
7) Birth:
The 'birth' rate, especially concerning illegitimate births, indicates non-conformism to Catholic values. Disparities in 'birth' rates and the patterns of legitimate versus illegitimate births reflect the socio-cultural attitudes towards family structure and Catholic teachings.
8) Woman (Women):
The role of 'women' in maintaining family structures is significant. Discrepancies between men's and women's participation in religious observance highlight gender dynamics within Catholicism and reflect broader societal values about 'women' in the context of religious practices.
9) Child (Children):
The involvement of 'children' in religious practices shows the varying degrees of Catholic influence. The text indicates that the observance rate for 'children' in rural areas differs significantly from urban counterparts, suggesting a complex relationship between age, socialization, and religion.
10) Torment:
'Torment' characterizes the harsh working conditions faced by families in the south of Portugal. The 'torment' associated with agricultural labor in the south may contribute to a familial instability that distances individuals from Catholic practices.
11) Extreme:
'Extreme' factors refer to the pronounced differences between the regions of the north and south of Portugal. 'Extreme' agricultural conditions and social structures shape individual attitudes towards Catholic practices among the populace.
12) Union:
The concept of 'union,' specifically in terms of family structure, contrasts with traditional Catholic marriage values. The prevalence of free unions in the south signifies a departure from the ideal Catholic 'union' and indicates shifts in societal norms.
13) Vila:
'Vila' refers to a specific location in the northeastern north, exemplifying the strong Catholic conformism in such regions. This focus on 'Vila' demonstrates how geography influences religious beliefs and practices.
14) Pari:
[see source text or glossary: #Pari#]
15) City:
'City' life, particularly in Lisbon, displays a mixed observance of Catholic practices, showcasing how urban settings impact religious engagement. The contrast in observance rates emphasizes the role of the 'city' in shaping social behavior.
16) Consciousness:
The term 'consciousness' relates to the emerging class identity among the rural populations in the south. This collective 'consciousness' can lead to a rejection of traditionally accepted Catholic values in favor of new societal norms.
17) Revolution:
[see source text or glossary: #Revolution#]
18) Geography:
'Geography' is essential to understanding the distribution of religious practices across Portugal. The geographical divide created by natural and human-made features influences the 'geography' of Catholicism and societal behaviors.
19) Mountain:
'Mountain' regions in the northeast are integral to the discussion of conformity as they produce specific social dynamics. The isolation in 'mountain' areas affects the moral standards and adherence to Catholicism among residents.
20) Religion:
'Religion' serves as a fundamental aspect of collective identity in Portugal, shaping societal norms. The discussion of Catholic 'religion' and related practices reveals the intricate interplay of faith with social and economic factors.
21) Conquest:
'Conquest' characterizes the historical processes that shaped land ownership in Portugal. The 'conquest' of land has long-lasting implications on family structures, economic systems, and adherence to Catholic values in the surveyed regions.
22) Hygiene (Hygienic):
'Hygiene' practices in the north contribute to the mortality rates, affecting how populations engage with religious practices. Improved medical 'hygiene' can influence social dynamics and religious observance.
23) Greece:
[see source text or glossary: #Greece#]
24) Debate:
'Debate' regarding the standards of living between the north and south illustrates differing perspectives on economic development. This 'debate' throws light on the changing nature of adherence to Catholicism within these areas.
25) Priest:
'Priest' roles are pivotal in shaping and disseminating Catholic teachings, affecting observance rates. The influence of 'priests' in rural communities can significantly impact the level of conformity in various regions.
26) Death:
'Death' rates, particularly high in the north, affect societal behaviors and choices related to religion and family. The implications of 'death' on community norms can shape the observance of Catholic funerary practices.
27) Crown:
'Crown' land, affected by historical conquests, frames the discussion of property and family structures. The relationship between land ownership and 'crown' rights affects adherence to Catholic practices in rural areas.
28) River:
'River systems,' like the Tagus, help delineate cultural and religious boundaries in Portugal. The 'river' serves as an important symbol of the divide in Catholic observance between regions.
29) Image:
'Image' represents the societal perception of Catholicism and traditional values. The 'image' of family life can greatly influence how individuals conform to or deviate from Catholic practices.
30) Light:
[see source text or glossary: #Light#]
31) Court:
[see source text or glossary: #Court#]
32) Lead:
[see source text or glossary: #Lead#]
33) Club:
[see source text or glossary: #Club#]