by Francesco Giappichini –
The Tax Reform (Reforma tributária), which is under discussion in the Brazilian Congress, will not only be remembered for the introduction of VAT (Imposto sobre valor agregado) in the country’s tax system, but will go down in history above all for the aggression against principle of secularism. And if the trend continues, we may be forced to define the green-gold nation as a sectarian state. The Frente parlamentar evangélica (Fpe), the powerful and transversal lobby of evangelicals in Congress, has in fact won the tug of war with the more secular sectors, and imposed a controversial amendment. The Fpe brings together 220 deputies, 42% of the Chamber, and 26 senators, almost a third of the body.
The law guarantees exemptions not only for “churches of all religions”, as provided for by the Constitution, but for all “charitable and welfare associations” linked to churches: such as nursing homes or educational institutions. The story once again showed the growing political and social relevance of the Evangelicals. Which are increasingly present both in mass events that bring together multitudes (such as the annual Marcha para Jesus), and in popular culture. And Tv Globo itself, once a bulwark in defense of civil rights, has given in: the novella “Vai na fé” does nothing but exalt the religiosity of the “crente” protagonist, Solange “Sol” Da Silva Carvalho.
An advance that appears even more overwhelming when observing the world of the media: not only because of the influencer pastors who impose themselves on the web, but also because of the control that the Pentecostal and neo-Pentecostal churches exercise over radio and television. The results of the 1922 census have not yet been published, but according to press reports, Protestants make up 30% of the population. While according to the projections of the various research institutes, the overtaking of the Catholics will materialize in ’32. According to the “Global religion 2023” study, prepared by the Ipsos institute, the overtaking has already occurred among the under 30s: the “crentes” are 30%, compared to 26% of Catholics.
A growth in line with the proliferation of places of worship: in ’10 there were 54 thousand, and in ’19 they reached 100 thousand. There is no doubt that evangelicals use their political weight to obtain economic benefits; however their main commitment is to impose a conservative agenda, adopted in the past by former president Jair Bolsonaro, which opposes more libertarian proposals (such as the legalization of gambling, soft drugs, or abortion). Observers point to three main reasons behind the advance. The first is urbanization, the exodus towards the suburbs of the metropolis, where the Evangelicals have made up for the absence of the Roman-apostolic Church. Reference is then made to the absence of the State in small and isolated rural centres: here (especially the Pentecostals) they have filled the void with basic social assistance. Finally, we note the great agility of the evangelical modus operandi; new places of worship are erected, without subjecting oneself to rigid procedures or centralized authorities. A decision-making freedom that also concerns the message to the faithful, which can range from the Theology of Prosperity to support for those suffering from some form of addiction. Autonomy is also essential for the liturgical aspects, or for the appointment of pastors, who are often trained in the communities themselves, and therefore prove to be very capable of attracting the local faithful.
