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Catolicismo em Portugal. Crónicas de Susan Lowndes, correspondente britânica (1948-1992)

Matosinhos: Quidnovi, Londres: Geographia, Londres: Burns Oates, Londres: Frederich Muller, Eugene Fodor. Haia: s. Susan Lowndes. Lisboa: Inapa, Revista de Estudos Anglo-Portugueses. Nela refere um discurso do Cardeal Patriarca de Lisboa acerca de assuntos ultramarinos e de como a censura tinha cortado um telegrama que ela enviara.

One theory is that the people in the Colonies are very anxious to have considerably closer economic and even other ties with the Union of South Africa, which they think would at once make them much more prosperous, and all the Colonials are exceedingly pro-British. The Government with its extreme nationalistic policy is seriously alarmed at this, and the Patriarch being under the wing of the Government may well feel the same.

It has caused surprise, as up to now the Patriarch has made no secret of his pro-allied sympathies. Of course the Church and State are extremely afraid of Russia, and all the Catholic papers carry quantities about the fight and fall of Warsaw. The Cardinal is now having a rest, but if I get an interview with him I will find out his reaction to American Missionaries. As you will see he mentioned them in his interview with the two journalists who accompanied him. Perhaps you will let me know if you get this and when? Lisboa: A Esfera dos Livros, , p.

Entre os departamentos que criou estava o Department of Press, Publicity and Literature, encarregado da imprensa, entre outros assuntos, como o seu nome indica. Pediam aos correspondentes, entre os quais se encontravam Susan Lowndes Marques, para serem sucintos. Chama-se agora Catholic News Service. Patriarch of Lisbon. Foi nomeado cardeal em Spellmann era uma figura muito poderosa e um ultra-conservador. Em 30 de julho, , por exemplo, William H.

Fanning, Jr. Susan Lowndes acompanhou de perto as viagens papais a Portugal — que se iniciaram com a vinda do Papa Paulo VI em Eu teria acrescentado a Eucaristia. Gracias por ele breve cable. O jornal fora fundado, em , por Charles Diamond, um leigo. Pretendia um texto com cerca de palavras.

Susan continuava como correspondente. Foi fundada em Londres, em , por um leigo, Frederick Lucas. Editado em Washington, D. Susan Lowndes colaborou com um artigo que se pensa datar de Susan Lowndes publicou um artigo em 20 de julho de Londres: Bloomsbury, Recorde-se o comportamento do Cardeal Cerejeira face ao Pe. Lisboa: Multinova, e Artur Lemos coord. Mafra: Digital XXI, Santa Maria da Feira: e. Lisboa: Rei dos Livros, , p.

Ana Vicente 47 Para saber mais acerca de Susan Lowndes cf. Who was Susan Lowndes and what was she doing in Portugal? Susan Lowndes Marques or Susan Lowndes , the name with which she often signed her work, was the daughter of the writer Marie Belloc Lowndes and of the journalist Frederick Lowndes, of the British newspaper The Times.

The daughter of a Catholic mother and an Anglican father she went to English Catholic schools, some of which as a border, within the British public school tradition, which are totally private and are not in any way public. Among these was St. Living intensely the social and religious context of her times, Susan expressed great admiration for her uncle, the writer Hilaire Belloc, who is part of the British literary canon. He was very well known in intellectual circles owing to his outspoken Catholicism and also for his eccentric behaviour — for instance, he refused to have electricity in the house.

He was a friend of the writers George Bernard Shaw and G. Chesterton and the three are very often presented in association. It was expected and, indeed, that it turned out, that my future would be determined by my husband and its success or failure lay in my choice. I belonged to the last generation in which girls were unprepared and.


Instead, like so many of my contemporaries, I devoted myself to having a wonderful time, seeing people and attending parties. In her youth she did a lot of voluntary social work. And I did a lot of other work, generally in connection to the Catholic Church. Susan helped her a lot over her biography of the founder of the Order, which was only published when the author was 91 years old2. At these meetings the good things of life were enjoyed often among scenery of great scenic beauty. Although she liked to write, Susan only learned how to use a typewriter after her marriage, according to her, taught by her husband.

In , she opened an antique shop in London, Jericho Antiques, which she kept up until her marriage. Vatican II Council was far away. Catholics often had a spiritual director, who was always a priest and who also acted as confessor. He was Father R. Steuart , with whom she exchanged correspondence and had long talks, many of which focussed on what path to choose in life, in other words to correctly identify what or which vocation to follow. This was why Susan very seriously considered the possibility of entering religious life; she contacted and was accepted by various Orders, both contemplative and active.

This is to say, that the question of having or not a religious vocation or, in the case of boys for the priesthood, was a matter that was well thought out as from childhood. The norm was for all Catholics of whatever social class to go to Catholic schools. The sense of sin was underlined by the Church authorities, and all matters relating to sexual morals were clearly set out.

Mortal sin was often referred to — for to practise it impeded the salvation of the sinner. That is to say, after death the way would be hell and not heaven. Many Catholics feared that they were not sufficiently faithful and obedient to the rules. Susan once told me that at a dinner party the guest who was sitting next to her asked what interested her. In she was one of the contributors to a book titled Youth Looks at Religion where she explains her full conviction in the Catholic faith and in the existence of an all good and all powerful God as well as the perception of the interdependence of human beings3.

Her life took a new turn when in August she went to Portugal together with her father, for a holiday in Estoril. They stayed in the Inglaterra Hotel which still exists and they contacted a cousin, the British lawyer Guy Wainewright who lived in Portugal with his wife Joan and daughters. Guy and Joan remembered their friend the journalist Luiz Arthur de Oliveira Marques who spoke perfect English for he had lived for many years in the United Kingdom. He would be a good friend for Susan and Frederick. He was also a practising Catholic and very devout.

Love came easily and quickly. When Susan returned to London, a fortnight later, they started an almost daily correspondence and their letters contained numerous religious references. The wedding was arranged for 14th December of that year. London, Philip Allan, , p. Owing to the legislation of the time, by marrying a Portuguese man, Susan acquired this nationality, though she never gave up her British passport. In January , after spending their honeymoon in a house that was supposed to be haunted, they settled in Portugal where they were to remain until their deaths.

Deep attention to their spiritual life was constantly present in their lives — constant prayer, religious readings, frequent sacraments, making of retreats, accompanied by a spiritual director whom she consulted very regularly he was an English priest Msg James Sullivan who was superior of the British seminary in Lisbon. Susan Lowndes considered that Christianity should be lived on a daily basis in a very practical manner in solidarity with those who were more lonely or unprotected particularly non Portuguese people.

She was always ready to help in all sorts of ways. She did not only respond to appeals for support that might cross her way, but actively looked for those older people who might have a need for her. This outlook is reflected in a letter dated 8th July which she sent to the British Catholic weekly The Tablet of liberal leaning.

For it is these exceptions who become beggars, and who are considered undeserving. Yet our fellow human beings must be fed and sheltered whether they are deserving or not; and if we respect the liberty of man to choose his own vocation or way of life, how can we do other than support the comparatively few people who really do wish to be beggars? Begging cannot be called an easy life, it must be a most tedious way of making money.

When my husband lived in London, he fell one day into conversation with a man selling matches in the Westbourne Grove, whose one passion in life proved to be the study of scholastic philosophy. This man was perfectly happy, he sold matches until he had collected two shillings each day, that sufficed for his bed in a Salvation Army Shelter and for his meals, the rest of the day was spent reading philosophy in the public libraries. None I think, but that he should go on being supported by the public, to give him a chance of leading the kind of life he had chosen. If every Christian involved themselves with other human beings on a personal basis, not necessarily financial, but caring, which would lead to listening, possibly material, but certainly moral and psychic support, the misery which, as you so truly say, exists in England, could be largely overcome.

At Christmas I read appeals for money, but never have I seen a church appeal to Christians to invite a lonely person to their Christmas meal or to stay a few days when that is possible. You and I both know the appalling poverty of old-time Portugal, now largely a thing of the past, but it was made bearable because people cared and everyone did what they could.

Misery is surely not caused by lack of money, but by lack of human concern and contact. So may I hope that this new organisation will also encourage the personal basis without which Governmental involvement only leads to resentment and bitterness. These meetings took place all through the War. The preachers were always priests sometimes passing through Portugal or residents in the English seminary which had been founded in Lisbon in and which closed in The date of the last card found is but Susan Lowndes continued to be very active in the organisation of other forms of reflection and prayer.

She had allies in the British community among whom was an English woman named Ida Kingsbury, perhaps her best friend in Portugal. She was an Anglican who had become a Catholic when already grown up, married and a mother. They wrote to each other on religious matters and met frequently. She even got in touch with an English publisher proposing that she should write a short biography on him, but the idea was not accepted. Francisco Rodrigues da Cruz S. He was sensitive to all human misery, particularly the spiritual one and was devoured by the devotion to the glory of God and to the salvation of souls.

The life of this holy missionary was a constant pilgrimage all over Portugal — praying, preaching, blessing. But his favourite ministry was to be close to the humble, to prisoners, to the ill, to the poor and needy and to sinners. For instance, they had much difficulty in adapting to the new liturgy. In a letter sent to the British Catholic weekly The Tablet, Susan inquired which religious authority was imposing the liturgical changes for these did not seem to her to be based on careful study and reflections. Why, for example, do away with the genuflexion during the Creed?

In the same letter she states that the drop in the number of vocations could be attributed to the fact that less importance was being given to the personal relationship between God and the individual and more to the collective relationship with God. But gradually she became aware of the advantages of the vernacular and of the more open spirit of the Church. She actually wrote that considering that mass consisted in the renewal of the sacrifice of Christ on the Cross and of the Last Supper, it was indifferent to the participants, both lay and clergy, in whatever language mass was celebrated5.

For Susan Lowndes, small gestures had a very strong symbolic and practical effect. This is very clearly put in a letter she sent to a priest who was charged by Cardinal Hume of the London Diocese to renew the permanent formation of the clergy, in the post-Conciliar era.

She suggested that, after celebrating a funeral, the priest should stay and speak with those who had accompanied the body, showing mercy and suffering with their loss. She also underlined that it was rare to see a priest, to sit and pray before the Blessed Sacrament, inside his own parish or in another parish except during mass times something that on the contrary many lay people did, whenever they had the time. It was also rare to see a priest sitting among his faithful during mass in his own church.

They also gave support to the many refugees who passed through Portugal during the War in great numbers. They lived in Monte Estoril until the end of their lives Luiz de Oliveira Marques died in where their house, full of books, was always open to warmly welcome a great number of family, friends and acquaintances. Almost daily, at lunch or dinner, the most varied people gathered round the table at Palmeiral, the name of the house.

They were also very friendly with the poet Roy Campbell and his wife Mary, both devoted Catholics, who lived in Portugal. In the Anglo-Portuguese News Susan published hundreds of articles on the most varied subjects, many of which on religious matters. In , for instance, she published an article on the British Brigittines who had settled in Lisbon between and That was why a street came to be known as the Travessa das Inglesinhas.

Another article that reveals a great knowledge in matters of art focuses on the beautiful cribs that could be found in various churches in the country, with special reference to the work of the sculptor Machado de Castro. Together with Ann Bridge she wrote The Selective Traveller in Portugal8 which went through various editions and became a classic of a travel book on the country and which is frequently quoted by other travel books. It was only published in Portuguese in It was a place she knew well for she had gone there shortly after coming to live in Portugal.

The guide is presented as wanting to inform about facts and provide practical help to all those who were going, or hoped to go, to Fatima. It gives a brief history of the apparitions, a description of the place and of the most recent improvements done to the Shrine and furnishes a lot of information on transport, where to stay, installations and other equipment that was of great use.

She also edited a book with diaries and letters from her mother that got excellent reviews in the British press, Diaries and Letters of Marie Belloc Lowndes A great admirer of art and architecture together with her friend Alice Berkeley she wrote a book that came to be published after her death, English Art in Portugal When Susan was in her eighties she acted as a lecturer for groups of British tourists who were interested in Portuguese culture.

Between and up to her death, Susan actively took part in the life of the British community in Portugal and was always willing to help anyone of any nationality. She worked voluntarily in various institutions such as the British Hospital, St. London: Geographia, London: Burns Oates, In Spain and Portugal in London: Frederich Muller, Lisbon: Inapa, She much enjoyed having the privilege of a press card that gave her access to people and places.

It is not generally known that in spite of the great isolation in which the country was plunged and the tight press censorship, there worked in Portugal some foreign journalists who sent out national news to countries which enjoyed or not freedom of the press. In the case of Susan Lowndes, over nearly a fifty year period she sent out thousands of pieces of news, in the form of text, telegrams and articles, reporting on Catholic life in Portugal. It constitutes an interesting source not only for the history of Portuguese Catholicism during the second half of the 20th century but obviously also for the history of Portugal, in general.

It was from these documents that the anthological selection here presented was chosen. At times, the news that Susan Lowndes sent out did not only contain information on current matters. Namely the British weekly Catholic Herald liked to publish articles written by Susan on other matters such as the restoration of Portuguese manor houses and how these were opening up to tourists guests or about the landscape and the isolation of the islands of the Azores or yet the disorganised surge of tourist building in the Algarve.

A selection was made of these texts because the ecclesiastical authorities of the Portuguese Church acted there as if they were extensions of the European territory. An interesting letter dated 10th October signed by Susan Lowndes Marques was found. It is addressed to a Mr. Hall, not indicating for whom he worked. In it she refers to a speech about overseas matters given by the Cardinal Patriarch of Lisbon and how the censorship had cut the telegram she had sent. In Revista de Estudos Anglo-Portugueses. Lisbon: A Esfera dos Livros, , p. After the 25th of April Susan Lowndes continued to write on the political as well as the religious situation in the ex-Portuguese colonies including a lot of information on East Timor.

It was decided not to select excerpts on this period as these territories were by then already independent. At a time in which Episcopal Conferences did not exist and when meetings of Bishops at national level in whatever country, were highly discouraged by the Vatican, in the NCWC obtained with difficulty permission to occasionally meet and get organised in order to better function. Among the departments it set up was the Department of Press, Publicity and Literature in charge of the press, among other matters, as its name indicates.

Obviously the news was of Catholic interest or had a Catholic perspective about news of a general character. This department gradually widened its influence and outreach.

O sacramento do matrimônio e a união entre não batizados.

By the Catholic North-American news agency was supplying information to over publications in over 50 countries and in the US covered diocesan weeklies. They asked their correspondents, among whom was Susan Lowndes Marques, to be brief. Indeed, as from 16th May , headquarters would regularly send out Notes for Foreign Correspondents, that were in fact like proper manuals containing detailed instructions on the form and content of the type of information they were seeking, giving examples of good practices.

The information sent to Washington DC, the headquarters of the Agency, from various parts of the world, by regular or occasional correspondence, totalled about one million words a week. There the texts were analysed and cut short to about fifty thousand words. The news was then sent by post to their clients, unsigned. The texts were multiplied and printed on sheets, often of a yellow coloured paper, using the stencil method of duplication.

In , the NCWC presented itself as a supplier of Catholic news coming from all over the world to the North-American media in general and to Catholics in particular; it owned a radio station and was already working with television and cinema. The Vatican had in the meanwhile understood the interest of all these activities. In the Agency was sending news to over Catholic newspapers in the US but also to newspapers in other parts of the world.

The news service was modernising itself and its internet site now says that in spite of being under the dependence of the North-American Episcopal Conference, it maintains an independent editorial line, supplying the global world with Catholic news. It is now called Catholic News Service. Over those decades, Susan Lowndes Marques sent them an immense quantity of texts, often covering various subjects with each expedition. She would also occasionally send biographical notes on public figures, at the request of the Agency: this was the case with Cardinal Gouveia, Archbishop of Lourenzo Marques, capital of Mozambique.

The 20 Copies of these Notes were found dated and Teodosio Clemente de Gouveia was appointed Cardinal. Another subject that much interested the North Americans was the installation in the Sanctuary of Fatima of the international headquarters of a political-religious Catholic organisation which had as its main objective to combat communism. This was the Blue Army, at the time already present in 33 countries.

In Portugal, in spite of some guardedness on the part of the Bishop of Leiria, the Diocese that included the Shrine and of the other Bishops in general, it was given special status. However there could be individual members — and within two months Susan Lowndes had to send successive telegrams and news items explaining the situation, which the news service at once distributed amongst its clients At the beginning of , for instance, Susan sent an article detailing the life and work of Cardinal Cerejeira, in which she ends by stating that apparently he was distancing himself politically from his friend Dr Salazar, the Portuguese dictator Also in , Susan sent a telegram to the NCWC Press Service informing them that Cardinal Spellman was on a visit to the Fatima Sanctuary, where he preached in both Portuguese and English, exalting the fact that Portugal had been a pioneer of Christian civilization, by undertaking the overseas discoveries and having sent missionaries to spread the faith On his way to the ship he was travelling on in order to proceed on his voyage, he went to call on the Prime Minister who was staying in his summer lodgings at the Fort of Santo Antonio in Estoril In another text of only five pages, undated, Susan Lowndes gives a brief outline of the life and work of Antonio de Oliveira Salazar As it closes with a reference to the military uprising that took place in Beja, led by Captain Varela Gomes, it can be dated The most frequent subject that came up over the decades is everything that refers to the Marian Sanctuary at Fatima.

He was made cardinal in Spellman was a very powerful figure and an arch-conservative. It is very rare to find in the words spoken by these Church authorities any intention of putting into practice any measures that might translate the Gospel message into something concrete. The social problems that affected such a large proportion of the population were never approached.

It was therefore a matter that had to be reported to the various media for which Susan Lowndes Marques worked, but which was of particular interest to the Americans. From time to time, the Portuguese religious authorities would feel obliged to contradict or to clarify public opinion by means of press statements.

In , Cardinal Cerejeira publicly stated that he got letters from all over the world expressing expectancy and anxiety, but that he himself knew nothing about the content of the secret He refuted those alarming rumours which included the announcement of tremendous wars, saying that these were harmful to the true Message of Fatima, which should be put into practice Susan actually went to meet the Bishop of Leiria, on an unknown day, who informed her personally that nothing had as yet been decided with regard the announcement of the third part of the Fatima secret during On 30th July, , for instance, William H.

Fanning Jr. He also asks her to make enquiries on the matter and to send her news No answer was found. On this occasion, Susan Lowndes wrote an article on the visit for the British weekly The Tablet, of which she was not the correspondent but only a very occasional contributor. I would have added the Eucharist. But this ecumenical group has done a lot of good in making us understand what is good about other religions and helps us to understand better their respective beliefs. However, Susan accompanied him on his visit and even asked Bill Pritchard if she could go with the Pope to the Azores, on the papal aeroplane, but this was not achieved.

Excerpts can be read in the chronological placement 15th April, After the close of the 2nd Vatican Council , in many of the news items sent to the US by Susan, it is noticeable that its impact with regard the path towards a more collegial Church, was being experienced by the Portuguese ecclesiastical authorities with some vexation, considerable uncertainty and even fear. In November , Susan sent a long article to the News Service, to mark the five-year post-conciliar period There is an article dated 2nd April , signed by a so-called Santiago Raposo about the trial of 10 political prisoners who where, specifically, accused of belonging to or of giving support to the MPLA Popular Movement for the Liberation of Angola , a 31 According to the Bank of Portugal this would be abut Euros 85, at current value.

Among them the main defendant was Father Joaquim Pinto de Andrade, who was then 43 years old, and had been condemned to three years in prison. The news item describes in great detail the ordeals suffered by Father Pinto de Andrade over the 10 years that preceded his trial, including the torture he was subject to, and the very bad conditions in which he was held in prison, having been kept for long periods in the notorious Lisbon political prison known as the Aljube. Considering the style of the copy and the unexpected appearance of a so-far unknown name, it may be suggested that this piece of news was written by Susan Lowndes, using an alias.

In this way she would avoid any trouble with the PIDE Political Police , who would obviously not be keen on the idea that this piece of information would be sent round the world by a news agency with such a large-ranging clientele. As sources of her news, Susan Lowndes used Portuguese daily newspapers, namely the Catholic paper Novidades, which belonged to the Episcopal Conference and the Voz, a monarchist Catholic paper, that was edited by its proprietor, the journalist Pedro Correia Marques. She also used the mainstream papers and was well aware of the great limitations imposed by the censors, which, according to the opinion of some historians, was the main strategy by which the political regime was able to survive for so long.

As from , there was one paper Susan considered to be trustworthy, and that was the paper of the Oporto diocese, Voz Portucalense, founded in that year. I am now writing to you because of the many churches that are now being built all over the country. In your paper dated 3rd December, there is a photograph of the new church in Vale. The entrance of the church, which seems a common trait in many other churches I have seen, in no way considers aged people or the handicapped who may want to enter the church.

There is no ramp for wheel-chairs nor handrails for those who do not yet need a wheel-chair. In many cases the inside of these churches are not level and there are steps in unexpected places and, generally speaking, the mortuary chapels are real horrors, with empty walls and an insignificant altar. I do hope that in future church architects will consider the needs of the handicapped and their families who attend the wakes of their loved ones.

She would regularly send them a Letter from Fatima, between , although copies of all the articles dispatched could not be found. It was started in by the Dominicans and has, in the meantime, ceased publication. In her articles, Susan becomes somewhat detached from her journalistic status, and assumes herself as a devout Catholic, who was a deep believer in the Fatima apparitions, getting involved in all its mysticism.

The contents of the articles show that Catholic piety was very much present at Fatima. As already stated, important members of the Roman Curia and of foreign bishops were frequent visitors to the Shrine. Pilgrimages, penitential ceremonies, masses and rosaries were constant. Replicas of the statues of Our Lady of Fatima reached various parts of the world, where they attracted fervent crowds. The family of the three little shepherds continued to live in Aljustrel, a village near the Sanctuary, as the peasants they were.

Lucia, the Carmelite nun, proceeded on her contemplative religious vocation at the convent in Coimbra, protected from the curious and the intrusive. It is very much the picture of a pre-conciliar Church, largely centred on devotion, with deep respect for the markedly male hierarchy.

Amoris Laetitia: Sobre o amor na família

In the issue that came out on 16th January , Susan published an article on Politics and the Church in Portugal, using a pen-name. Susan Lowndes, married to a Portuguese and mother of children, did not want to entail that risk. The paper had been founded in by Charles Diamond, a layman. He would be wanting a piece of about words. He was interested in political, social or cultural matters and how these might affect people connected to the church, apart from specifically religious issues.

The editor informed Susan that the weekly had, at the time, an international circulation of 25, and was sold in Ireland under a different title The Standard — selling about 5, copies. In , Stanford resigned and was replaced by Christina Odone. Susan continued her work as the correspondent for Portugal. On 5th December , less than 2 months before her death, she sent one more Letter from Portugal.

This paper, which continues publication, presents itself as an international Catholic weekly. It was founded in by a layman, Frederick Lucas. It must be recalled that only in was the Catholic hierarchy re-established in Great-Britain, having been abolished with the Reformation. It had since been owned by various religious authorities, but returned to lay hands in , and there it remains. For the first time, the paper now has a female editor, Catherine Pepinster.

In an editorial dated , the then editor Tom Burns who often came to Portugal during the 2nd World War, at the service of the British secret service 37 openly opposed the tenets of the Humanae Vitae encyclical. It is read and respected internationally, although it is considered too liberal by the conservative leaning Church-members.

It aims at reaching the 9 million Catholics who now live in the UK. A paper that was a propaganda medium for the Portuguese government, edited in the US, during the dictatorship. London: Bloomsbury, A periodical that was published six times a year in the US. Published in Washington D. Contributions on the Catholic press in Portugal and Spain. The journal of the Boston diocese, US. It introduces itself as being the oldest Catholic publication in the country. Susan Lowndes contributed with an article believed to be dated A weekly founded in the US in Nowadays it is part of a large multi-media non-profit Catholic group.

Susan Lowndes published an article on 20th July, Susan Lowndes took part in a radio programme, Today, talking about a pilgrimage to Fatima. Numerous contributions on religious matters, writing not as a correspondent but as co-owner of the paper. It may also be concluded that, during the same period, the attitude of religious authorities and in particular the episcopacy, with regard the Estado Novo political regime, was nearly always one of support or abidance. There is absolutely no doubt in this regard when reading these journalistic narratives: political powers and authorities. Antonio Ferreira Gomes, Bishop of Oporto, was exiled from the country during ten years , after having sent Salazar an open letter in , criticising the social situation in the country.

Manuel Vieira Pinto, Bishop of Nampula , in Mozambique, was called to the metropolis in March , and only returned to his diocese after the overthrow of the regime. The Bishop of Beira, in Mozambique, D. These three men received absolutely no public gesture of solidarity and protest from their fellow bishops, one of the most depressing signs that clearly shows up the weakness of the Portuguese episcopacy during the dictatorship. It is enough to recall the stance taken by Cardinal Cerejeira with regard Father Felicidade Alves and the group known as belonging to the Olivais Seminary, which also appears in these writings Some of those names appear in the news items sent by Susan Lowndes.

They were nearly always punished, imprisoned, excluded, often also by their ecclesiastical superiors, or with their connivance or silence Lisbon: Multinova, and Artur Lemos coord. However, it may be stated, on the basis of the contents of these papers, that the new political powers that emerged did not make the same mistakes that had been done during the period of the 1st Portuguese Republic , and which also contributed to its downfall.

That is to say, after the overthrow of the regime, the Church, as an institution, was not persecuted either de facto nor legally. Well on the contrary, all Portuguese political leaders, including the communist Alvaro Cunhal and the socialist Mario Soares, on various occasions, publicly praised the role of the Church in the country.

A role that continues to be one of great importance in the educational and social sphere, just as it had been during the old regime. One important distinction has to be underlined — a very large part of the social protection tasks that are carried out by institutions connected in some way to the Catholic Church are now subsidized by the State budget.

Services on Demand

After 25th April, and up to December , Susan Lowndes sent news of the frequent occasions when the Episcopal Conference, as a whole, or various bishops, acting individually, felt obliged to publicly criticise decisions taken by successive governments, feeling that these conflicted with doctrines of the Church. Lisbon: Rei dos Livros, , p. The contents of the copy sent by Susan Lowndes Marques before and after the 25th April, , are, therefore, very different, because the political changes profoundly affected the way the ecclesiastical institution acted.

Susan Lowndes was made a member of the Order of the British Empire in for all the work she had done for the British Community in Portugal. In , her name was given to a street in Estoril. She was someone who always inspired love and friendship. A ortografia da autora foi respeitada, incluindo as gralhas, que quando identificadas se assinalaram com [sic]. Criteria for selection, transcription and editing The excerpts that are transcribed represent a very small but representative sample of the immense work produced by Susan Lowndes as foreign correspondent in Portugal for Catholic matters, which total thousands of pages as has already been referred to.

It is believed that only a very small part of this work was lost. No papers were found, for instance, for and for some other years, little was found. The aim was to select significant paragraphs — that is to say, in most cases, the articles or news items are not transcribed in full. As the good journalist she was, Susan tried not to give her own opinions on events but rather describe them, although obviously these reports are always marked by the person who wrote them, including her inherent subjectivity and circumstances.

The same might be said about the criteria used for the selection of the excerpts. The texts were ordered chronologically according to each calendar year in which they were published. The following elements are displayed at the beginning of each text: signature, date of production and title. The name with which the author signed each text is referenced at the beginning of the respective text. In the cases where the name is not in the text but can be inferred, it is referenced in square brackets. References to dates were standardised. When the text did not include a date but this could be inferred, the date is referenced in square brackets.

In the few cases where the text did not have its own title, a title was added in square brackets. When identified, these are followed by the indication [sic]. Interruptions in the text are marked with […]. In a few cases, a paragraph was divided into one or more paragraphs in order to make it easier to read the text. When considered useful, footnote explanations were added regarding text annotations and the context of their production, or regarding a subject or person mentioned. This time he was tending a boy of about his own age in the last stages of consumption; the faces of the two; the one who was cured, weeping to see the marvelous expression of faith and resignation on the face of the other, who humanly speaking was bound to die in a very short time, seemed far more impressive to at least one observer than any cure could be.

Though there was a most interesting cure of a Dorotea nun, the same congregation where Lucia was for so long a lay-sister. The slightest touch or movement of the spinal column caused acute pain and all the doctors who saw her stated that the case was incurable. After the Mass for the Sick, the nun was the second patient out of the four hundred who received individual blessings with the Monstrance. She had had a bad night and was in constant pain all the morning. However, at the moment of the blessing she felt an extraordinary interior sensation and suddenly all pain left her.

She then remained perfectly still in an attitude of intense recollection, which was noticeable to those who were near. After praying awhile she walked to the hostel for the sick and was seen by the doctors. As if the mantle of sanctity was to pass from one secular priest to another. He was essentially the pastor, not of any particular place or of any particular class of people but of everyone rich or poor who needed anything. He endlessly visited hospitals, prisons, lunatic asylums, lepers and the worst slums and brought material relief with him, for in the course of his long life Padre Cruz must have received enormous sums of money to give to his beloved poor.

Once a miserable specimen of humanity came up to him in the street, and begged telling of all his misfortunes. Padre Cruz pressed into his hand an envelope fastened down. A few minutes later the man ran back. In fact the envelope had two 1, escudo notes in it, about 80 dollars3. Keep it and go with God. This is particularly unfortunate in a country where the married woman has no rights either legal or by public opinion. She has no rights over her children once the boys have attained the age of ……. And all this does not worry the average Portuguese woman for the whole social structure is still very reminiscent of the times when the Moors dominated the country.

The church is in a difficult position financially as there is no tradition among the rich laity of giving substantial sums for Church work or the support of the priests. This is one of the reasons for the seemingly redundant number of semi-private chapels attached to private houses in Lisbon and its suburbs, for the shortage of priests is a perennial problem, but each of these chapels has to be served. However the Seminaries which are the favourite work of the Present Cardinal Patriarch, are mostly supported by these comparatively few rich and powerful families who in return are given the privilege of a private chapel.

Apart from Convent chapels, only two new churches have been built in Lisbon in the last hundred years, though there are plans for erecting two more shortly. The old part of the town is very rich in churches, indeed it is said that you could go to Mass in a different church or chapel in Lisbon every day for a year, but the new suburbs that surround the city are not provided with Mass facilities.

In the four watering places of Estoril, S. Pedro, Estoril and Monte Estoril there is one small parish church, a Salesian College and various chapels attached to convents or private houses, quite inadequate for the permanent population let alone the very large influx of summer visitors. But there are no plans to build any more churches in these growing sea side resorts. Though all the richest Portuguese have houses in them. The phenomenon of Fatima has undoubtedly had a very real effect on the general Catholic life of the country. The 17th and 18th centuries were the age of building; huge and lovely baroque convents and churches sprang up all over the country paid for with the millions that were pouring in from Brazil without work and without effort.

An enormous proportion of the population became monks and nuns to fill these vast edifices. So when persecution came it fell on an emasculated body of Catholics who were quite unable to stand up to even the comparatively mild persecution which was meted out to them.

The same thing happened again in when the present republic was proclaimed, the convents expropriated by the State, churches shut and priests exiled. The laity were not trained and were not ready to keep the Faith alive without the help of the clergy for a time. So it was natural that the Church welcomed the present regime for the stability which it gave and for the benign authoritarianism with which it has always treated the Church.

Only within the last three years has a chaplain been appointed for the three biggest Lisbon hospitals with over 2, beds between them. Before then if a person wanted the Last Sacraments he had to send for the parish priest who did not even visit the sick regularly. But with all this lack of ordinary common sense in the organization of the church in Portugal, there has been a real renaissance in the Catholic life of the country.

Groups of Catholic Militants are formed in the Universities, pilgrims walk to Fatima from all over the country on the 13th of every summer month, and make the scene there unforgettable in its Biblical simplicity. A hundred thousand people camping on the bare open moor in front of the great open air altar before the big new basilica, snatching a few hours sleep on the stony ground, for the hostels are all reserved for the sick and their helpers, and flocking in such numbers to Holy Communion that as many as forty priests, each with a ciborium, wind their way among the crowds communicating all who fall on their knees before them, and then have to return for more Hosts from the immense ciborium that is consecrated anew at each Mass.

But this problem and the allied one of mendicancy which so far has only been tackled theoretically by the Government, caught the imagination of a young priest in Coimbra, the oldest University town in Portugal, who. Pilgrims to the number of over , on the eve of May 13th each year, converge on foot, in donkey or mule carts, by bus or in private cars, carrying their food with them, to the arid moor on the top of the Serra do Aire, where Our Lady appeared to the three children thirty-two years ago.

The shrine is also increasingly entering into the Catholic life of the country as seldom a week passes without some retreat or Conference taking place there and the big hospices are used to lodge those attending. The Portuguese episcopacy always have their annual retreat at Fatima and in other retreats were held for the clergy of various dioceses. Maria de Jesus Holbeche de Beirao who started off on May 13th last year to walk to Rome, has at last returned to Lisbon, looking extremely well and none the worse for her adventures.

She pushed a little hand cart with a few necessities in it and took five months on the way, walking an average of 20 kilometres a day. She arrived in Rome on October 30th and went straight to kneel at the tomb of the Apostle in St Peters. All the expenses of transport and the stay in Fatima was paid for by the factory owners who co-operate wholeheartedly with the parish priest of Castelo Branco to whose initiative the whole plan is due.

The Conferences were preached by one of the most remarkable of the younger priests in Portugal, Dr Abel Varzim, who is well known for his courageous championship of the working man in a country were strikes are illegal. On entering the Cathedral he is preceded by the Canons in white mitres and followed by the ceremonial fans or flabella ordinarily only carried behind the Pope.

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One or two churches still run to a full orchestra eighteenth century customs die hard and you will find them on the second page of A Voz and Novidades under the heading of Outros actos de culto. With them march little children dressed as angels and carrying the emblems of the Passion. From time to time the procession halts and a woman typifying St Veronica unrolls a scroll with the Holy Face and breaks into a piercing chant, the nearest thing in these parts to the Spanish saeta.

After praying for a few minutes in the Chapel of the Apparitions, he inspected all the preparations that were being then made for the vast crowds expected on October 12th and 13th. They normally take their food and water with them and as for sanitation the moors are wide and the sun and rain are the best prophylactics. Fernando Augusto S. Bernardes, Pe. Denis Aparecido Crivelari e Pe. Paulo Henrique dos Santos. Jump to. Sections of this page. Accessibility Help.

X Assembleia Geral Ordinária, Lineamenta

Email or Phone Password Forgot account? Log In. Forgot account? Not Now. Information about Page Insights Data. Vacancies are limited. Confirmation of registration will be sent along with more details about the event through your email. Celia Mariana Franchi Fernandes Teacher of literature, translator and writer. On this same date also remember the figure of the Pope, today Francis, successor of Peter and vicar of Christ.

On the same day, the obol collection of Saint Peter is held, an economic aid that the faithful offer to the Holy Father, as a sign of accession to the request of Peter's successor regarding the multiple shortcomings of the universal church and the works of charity Needy.

Carlos Eduardo Alves. Do not miss the chance to deepen your knowledge of the holy scripture and our doctrine allowing, with this, to investigate the signs of times and interpret them in the light of the gospel; answer in language understandable for each generation, to the eternal questions of men Meaning of present life and future, and the relationship between them CF.

Charles Edward Alves Translated. See more at DOCS. Dom vilar talks about the apostles Peter and Paul in this Sunday's reflection " the apostles Peter and Paul are two columns of the primitive church. Peter, disciple that Jesus chooses as first pope. Paul, the first missionary, takes the church to the world. They are the disciple-Missionary Church. Different in mission, character and study, but united in love and faith for Christ and his church ", reflected dom vilar.

After the welcome of father lucas rici, priest, with breakfast, was celebrated the mass of the solemnity of the sacred heart of Jesus, presided by Dom Vilar and homily of Dom Dadeus. The meeting ended with the lunch of fraternization offered by the parish community of the district and the blessing of dom vilar. Confiram abaixo Priests will take office in the new parishes in July and August The dates of the future possessions of priests transferred on the last 04th of June, have been Check out below: July: PE.

Adilson donizeti pimenta will take office as priest and pe. Iran rodrigues das graces will take office as priest and the EP. Luciano Muterle Guidi will take office as a parish vicar in the parish santa teresinha PE. We celebrate today the day of prayer for the sanctification of Every year, in the solemnity of the sacred heart of Jesus, the day of prayer for the sanctification of priests, linked to the figure of Father Mario Venturini, who dedicated his life and apostolate to the sanctification of the clergy and founded, in The Congregation Jesus priest.

Today 28 , our priests and the diocesan bishop are gathered, praying for each other. And Pope Francis asks everyone to pray for the priests and for him, that every pastoral action is marked by the love that Christ has with each. Orlando appeared from souza pannacci, MPS, founder of the holy providence missionary community. He tells us about the life and faith of the apostles Peter and Paul, and soon after dom vilar leaves his reflection on this Sunday's Liturgy! However, the symbols will only be delivered to the organizers of the next international edition on April 5, , a Sunday of Ramos.

Lisboa JMJ Translated. The campaign will be held on June 29, from 09 am to 13 pm, in building c and nursing laboratory of unifeob - mantiqueira campus.