Milagres no Brasil (séculos XVI-XVIII)
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Data
2020-05-12
Autores
Semeão, Lucas de Almeida
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Editor
Universidade Estadual Paulista (Unesp)
Resumo
A crença em eventos miraculosos foi muito comum entre as gentes do Brasil dos tempos da colônia. Um dos atores centrais dessa prática foram os intercessores, homens que atuavam como uma espécie de “ponte” entre Deus e os fiéis, interpelando o primeiro em nome dos segundos. A prova da expressividade desta crença é a quantidade de vezes em que acontecimentos milagrosos foram citados nos diversos escritos em língua portuguesa, produzidos durante o período colonial, indicando que o evento milagroso era parte corriqueira do cotidiano de diversos colonos. Muitos dos intermediadores de milagres eram santos e santas já conhecidos no mundo cristão, entretanto, a partir do século XVI, mas de maneira mais significativa, no início do XVII, os mártires e varões insignes do processo de colonização passaram a aparecer, nas narrativas, como realizadores de portentos miraculosos. Tal presença cresceu notadamente ao longo do século, todavia, na virada do Seiscentos para o Setecentos, houve uma nova alteração: a diminuição gradual das narrativas milagrosas com menções a mártires e varões insignes e a diversificação dos agentes do milagre. O objetivo desta pesquisa é compreender essas variações, por meio de algumas questões colocadas à documentação da época (séculos XVI, XVII e XVIII): o que a crença nos milagres representou no cotidiano das pessoas, em uma época marcadamente religiosa, como o período colonial do Brasil? O que era entendido como um milagre? Através de quem e por quais meios os saberes acerca do milagre foram difundidos na sociedade colonial? Quem realizava os milagres? Quem os recebia? Havia lugares e momentos privilegiados de ocorrências milagrosas? Quais foram os principais tipos de milagres? E, finalmente, quem intercedia - quando havia intercessores – esses feitos milagrosos?
The belief in miraculous events was very common among the people of colonial Brazil. One of the central actors of this practice was the intercessors, who acted as a kind of "bridge" between God and the faithful, questioning the first in the name of the second. The proof of the expressiveness of this belief is the number of times miraculous events were cited in the various Portuguese-language writings produced during the colonial period, indicating that the miraculous event was a common part of the daily life of various settlers. Many of the miracle middlemen were saints already known in the Christian world; however, from the the sixteenth century onwards, but more significantly in the early seventeenth century, the martyrs and distinguished men of the colonization process began to appear in the narratives as the performers of miraculous portents. Such a presence grew notably throughout the century, but at the turn of the Six Hundred to the Seven Hundred, there was a new change: the gradual diminution of miraculous narratives with mention of martyrs and men of distinction of miracle workers. The purpose of this research is to understand these variations, through some questions posed to the documentation of the time (16th, 17th and 18th centuries): what belief in miracles represented in the daily lives of people in a markedly religious era, such as the colonial period of the Brazil? What was the meaning of miracle? Through whom and by what means about the miracles disseminated in colonial society? Who performed the miracles? Who received them? Were there privileged places and moments of miraculous occurrences? What were the main types of miracles? And, finally, who interceded - when there were intercessors - these miraculous deeds?
The belief in miraculous events was very common among the people of colonial Brazil. One of the central actors of this practice was the intercessors, who acted as a kind of "bridge" between God and the faithful, questioning the first in the name of the second. The proof of the expressiveness of this belief is the number of times miraculous events were cited in the various Portuguese-language writings produced during the colonial period, indicating that the miraculous event was a common part of the daily life of various settlers. Many of the miracle middlemen were saints already known in the Christian world; however, from the the sixteenth century onwards, but more significantly in the early seventeenth century, the martyrs and distinguished men of the colonization process began to appear in the narratives as the performers of miraculous portents. Such a presence grew notably throughout the century, but at the turn of the Six Hundred to the Seven Hundred, there was a new change: the gradual diminution of miraculous narratives with mention of martyrs and men of distinction of miracle workers. The purpose of this research is to understand these variations, through some questions posed to the documentation of the time (16th, 17th and 18th centuries): what belief in miracles represented in the daily lives of people in a markedly religious era, such as the colonial period of the Brazil? What was the meaning of miracle? Through whom and by what means about the miracles disseminated in colonial society? Who performed the miracles? Who received them? Were there privileged places and moments of miraculous occurrences? What were the main types of miracles? And, finally, who interceded - when there were intercessors - these miraculous deeds?
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Palavras-chave
Catolicismo no Brasil, Religiosidade no Brasil colônia, Igreja no Brasil, Catholicism in Brazil, Religiosity in the colony Brazil, Church in Brazil