All had the look of people who had tried “ everything” and now in des peration were willing to try even this. I was suddenly ashamed and bur dened, ashamed that somehow we who are entrusted with the Good News had not reached these spirit ually despondent ones and were not burdened with the desire to un shackle all these deluded spiritists from this depressing bondage. No one knows how many people in Brazil today engage in spiritist ac tivities, but many Brazilians refer to spiritism as “ the religion of Bra zil.” Evangelicals there are growing at an exciting rate, especially the Pentecostal church. Roman Catholics seem to be stimulating new interest as Vatican Council reforms, such as saying the mass in Portuguese, are implemented. But neither group can claim to be gaining adherents at the pace set by the spiritists. Spiritism has two main divisions. The better educated usually follow the teachings of the French spiritist, Kardec, and emphasize the philo sophical aspects of the movement. A stamp, honoring Kardec, was is sued in Brazil, which included the wording D Evangelho, meaning “ the Gospel.” But by far the larger num ber of spiritists include the middle and upper classes caught up in the emotional expression known as Um- banda. It was Umbanda in action which I witnessed and will be a long time forgetting. After the spirits were “ released” and a closing song was sung, I shuf fled out with the rest, as though un der a heavy weight, and headed home to contemplate how and why in 1965 people just like me could give them selves to anything so primitive, so degrading and so demonic. The very next night friends and I walked through the outer gate of a stadium over which a gay banner read C h r i s t o , Nossa Es p e r an c a (Christ, Our Hope). From the inside we could hear music sounding forth with joyful lilt. As we sat in the midst of this united evangelistic cru sade, the fantastic contrast between this night and the last bore down upon me! Here was an atmosphere of HOPE, a message of REALITY and songs of ASSURANCE. When the invita tion was extended, I watched the faces of the inquirers — expectant, open, convinced! In my heart I affirmed anew: “ Lord God, Thou art Victor! No bondage, no oppression, no supersti tion, and no spirit of this world can long endure.” On every hand there is evidence
This mother, with burdens too heavy to carry, has come to a “possessed one” seeking deliverance. She brings her child hoping that he may be “miraculously” healed.
nondescript altar over which were representations of various saints and spirits, including St. George on his white charger who, I learned, is one of the favorites. Presiding over the service was a solemn, very rotund, green taffeta- gowned matriarch called the chefe do terreiro, meaning “ chief of the grounds.” As the song ended she led in a chanted prayer, and I was star tled to recognize part of it as “ The Lord’s prayer” . . . a sacred thing out of place in these clandestine rites. Then it began! Starting around the circle, the chefe pressed on the forehead of each participant, whirled him once around, and then let him fall in a trance to the floor. Jolted back to reality by the sudden crash ing to the floor of a rigid body, for the next 45 minutes I sat appalled while men and women took turns screaming, falling, shaking, flailing in convulsions, and at times making sounds like animals. This was the night to receive the spirits of the old Indians from the primitive tribes of Brazil. Other oc casions call for spirits of old Afri cans who are thought to return to occupy each worshipper. This visitation from the “ Indian spirits” and “ African spirits” has its objective in offering to its believers special consultations with a spirit for healing. Special effects were achieved by the “ possesseds’ ” don ning straw hats and smoking crude black cigars. People in the audience would parade to the front for help . .. some of whom were well groomed. Others led or carried small children.
minutes around the clock. Fifty-six thousand factories in this city help to create an economic growth rate that is one of the highest in the world. Brazil has been called “ the sleeping giant,” but the giant is now awake. Spiritually Brazil is a giant vacu um. The church of Rome no longer influences the country as before. Many new sects, such as spiritism, are making great inroads into the spiritual life of the country. Many Brazilians claim spiritism as the re ligion of Brazil. When I was in Sao Paulo recently I asked Jack Stowell, our Overseas Crusades Field Direc tor, to take me to one of the spiritist meetings. From the street the s p i r i t i s t church looked like any other church building. But when I stepped inside, the difference became immediately apparent. An indefinable air of anticipation hovered over the place. Through a side door, my eye caught the move ments of women dressed in long well-starched white gowns and men in white shirts and slacks. Half the room was closed off from view by a faded green curtain. Though it was almost filled, I managed to find a seat on the front row. I was alerted by a sudden sound like the warning buzzer at a basket ball game. Singing began . . . an un familiar type of invoking hymn, re peatedly inviting the spirits to come upon the willing, waiting disciples. As they sang, the drapes parted, dis closing 40 or 50 white-clad marchers moving in a circle before a strange,
THE KING 'S BUSINESS
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