Union Espiritista Cristiana de Filipinas, Incorporada (Union of Christian Spiritists in the Philippines) is a religious Association with more than a thousand affiliated local and foreign based centers (churches), and considered as the biggest Association of christian spiritists in the Philippines. Foreign based centers are located in California, Canada, Hong Kong, Macau, Taiwan, Singapore, Greece, Dubai, Abu Dhabi, Hawaii, Germany, Italy, and Russia, where there are large Filipino communities. Union members are called "Christian Spiritists" and are affiliated with the International Spiritualist Federation.
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Secular and anti-clerical forces grew steadily stronger in the 19th century. Spiritists emerged and forged a political identity. Bishops said their belief in direct communications with the dead was heresy. The spiritists had a middle class profile, were concerned with Spain's moral regeneration, and embraced rationalism and a demand for Catholic reform.
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In 1908, spiritist Camilo Chaigneau wrote an article named "Spiritism and Esperanto" in the periodic La Vie d'Outre-Tombe recommending the use of Esperanto in a "central magazine" for all spiritists and esperantists. Esperanto then became actively promoted by spiritists, at least in Brazil, initially by Ismael Gomes Braga and František Lorenz; the latter is known in Brazil as Francisco Valdomiro Lorenz, and was a pioneer of both spiritist and Esperantist movements in this country. O Espiritismo e o Esperanto (Spiritism and Esperanto) The Brazilian Spiritist Federation publishes Esperanto coursebooks, translations of Spiritism's basic books, and encourages Spiritists to become Esperantists.
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Both he and his wife were Spiritists. From a previous relationship with Nicole Mecatti the musician had another daughter, Luiza, aged 8 at the time of his death.
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There is a strong campaign against abortion, capital punishment and suicide. Spiritists believe abortion is murder and that suicide is an act of ignorance that leads to worsening of the conditions of a future life.
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In the 19th century, Spiritism was developed by the work of Allan Kardec, and the practice was seen as one of the self-evident manifestations of spirits. Spiritists argued that some cases were actually cases of xenoglossia.
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According to data from the Brazilian Institute of Geography and Statistics (IBGE), in 2010 the population of Lagoa da Prata was 37,627 Roman Catholics (81.83%), 7.165 Protestants (15.58%), 330 Jehovah's Witnesses ( 0.72%), 237 Spiritists (0.52%), 47 Indigenous Traditions (0.1%) and 1.258 no-religious (2.73%).
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A place of worship in Tuba, Benguet Spiritism had been practiced in the Philippines before the arrival of Ferdinand Magellan to the country in 1521. The Unión Espiritista Cristiana de Filipinas was founded on 19 February 1905, when a group of spiritists in Pangasinan joined another group in Manila intending to organize a congregation uniting all spiritists in the Philippines. On 19 February 1909, the founders executed the Escritura social (articles of incorporation) and named the religious association "Unión Espiritista Cristiana de Filipinas, Inc." And because of that, Belsie Grace Gerunda, Crystal Jean Lunzaga, Hyacinth Guillano and many of them was saved in the year 1999.
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Describes how life on Earth could have formed. This chapter is particularly sore for Spiritists because it actually accepts spontaneous generation as fact: a phenomenon that took place every day (which was according to mainstream scientific thinking of that time, only to be displaced decades later by the work of Louis Pasteur).
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2010 Census. Retrieved 7 August 2012. 64.63% of the population declared themselves as Catholic, 22.2% as Protestant, 8% as non religious, and 5.2% as followers of other religions (mostly Spiritists or Kardecists who follow the doctrines of Allan Kardec, Umbandists, Candomblers, Jehovah's Witnesses, Mormons, and minorities of Buddhists, Jews, Muslims, and other groups). Brazilian religions are very diversified and inclined to syncretism.
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Like the cultural variety verifiable in Goiânia, there are religious manifestations present in the city. According to the IBGE (Brazilian Institute of Geography and Statistics), the population of Goiânia is composed mostly of Catholics (50.8%), evangelicals (32.4%), and spiritists (4.2%). Approximately 10% of the population has no religion. It is also home to a number of practitioners of other religions (2.3%).
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Spiritists are prompted to read a lot. Spiritist Centres usually have libraries and many publishing houses distribute cheap paperback editions of a myriad books in all genres, including literature, science, philosophy, history, poetry, etc. Spiritist authors are often expected to donate their copyright to works of charity or charge low amounts for it (as the purpose of a book is to be read and many people can't afford to buy expensive books).
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The city was founded on February 9, 1929, when a group of 18 people founded a Spiritist center called Luz da Verdade. These people had converted to Spiritism after seeing the alleged cure of a medium, Dorcelino Damásio da Silva, who had suffered from a disease called fogo selvagem. In 1953 Palmelo became a municipality separating from Pires do Rio. It is probably the only town in Brazil and in the world where most of the inhabitants are Spiritists.
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According to the 2010 census its citizens are members of the Roman Catholic Church (54.73%), while Evangelical Christians comprise the second largest religious affiliation in the city (25.23%). There are also minorities of Spiritists (7.80%) and not religious (7.80%). There are smaller minorities adhering the Brazilian Catholic Apostolic Church, the Orthodox Church, Jehovah's Witnesses, The Church of Jesus Christ of Latter-day Saints, Islam, Buddhism, indigenous beliefs, Umbanda and Candomblé, (all below 1% of Uberlândia's population).
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Socialist ideas, especially in the Fourierist vein, exerted a decisive influence on Kardec and other Spiritists. The most popular trance lecturer prior to the American Civil War was Cora L. V. Scott (1840–1923). Young and beautiful, her appearance on stage fascinated men. Her audiences were struck by the contrast between her physical girlishness and the eloquence with which she spoke of spiritual matters, and found in that contrast support for the notion that spirits were speaking through her.
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Spiritism does not impose its principles. It invites all those who are interested in getting to know them to submit its teachings to the test of reason before accepting them. Spiritists believe salvation is achieved by work and that any formal (or informal) religion is valid if it follows the basic commandments of God and helps people endure the hardships of life. Affiliation to Spiritism is, therefore, regarded as an option for those who do not feel their religious needs fulfilled.
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A variety of religious sects emerged during the first few decades of American colonization, some of which were considered radical by many orthodox Puritans. Some of these groups included the Radical Spiritists (Antinomians and Familists), Anabaptists (General and Particular Baptists), and Quakers. Many of these had been expelled from Massachusetts and found a haven in Portsmouth, Newport, or Providence Plantation. Sir Richard Saltonstall rebuked Cotton and other ministers for their persecutions of those not in the mainstream of Puritan orthodoxy.
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Spiritist Codification (or Spiritist Pentateuch) is the customary name given by spiritists to the set of books codified by Allan Kardec. The books are a compilation of questions made by Allan Kardec and answers allegedly dictated by Spirits, between the years 1857 and 1868. The series contains the fundamental details of the Spiritism movement. The collection of the first five books, written and published by French teacher, educator and Spiritism codificator Allan Kardec, are called "The Five Fundamental Works of Spiritism".
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The phrase "I am the your God" appears a number of times in the Hebrew Bible outside of the Decalogue. Thus, Leviticus 18 gives a number of commands prohibiting sexual perversions and the sacrifice of children. It demands that God's people behave differently from the nations around them, lest they be destroyed in the same manner. In a similar manner, Leviticus 19 gives additional commands regarding separation from mediums and spiritists, the honoring of the aged, and kindness to foreigners.
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The book suggests a large amount of research effort on the part of Kardec and is generally considered the best written of his books, despite being dated in a number of places, especially where it accepts as final truth the established scientific knowledge of its time. Spiritists tend to regard The Genesis as the most complex of Kardec's works, and the one most demanding from the reader. Its popularity is a matter of dispute, as some publishers do not include it in their catalogs.
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220px Bahia is a very culturally diverse state and when it comes to religion it could not be different. Nevertheless, many who attend catholic cults also attend cults of religions of African matrices, such as umbanda and candomblé. In Brazil, all who are baptized in the Catholic Church are considered Catholic, even if they practice another religion. In Brumado, in 2012, according to data from the IBGE, 50 869 people professed Catholicism, 7 422 identified themselves as evangelicals and 994 people identified themselves as spiritists.
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Obsession, also known as spirit obsession, is a technical term within the Spiritist belief and practice defined by the author Allan Kardec as the interference of a subjugating spirit with a weaker spirit (cf. Latin obsidere, "besiege"). Although the term most commonly refers to the negative influence of the spirit of an evil deceased person on the mind or spirit of a living person, obsession can occur in either direction. Obsession is believed by many Spiritists to be a major danger to unprepared and untrained mediums.
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In 1906, Antoine discovered a spirituality he called a "new spiritualism", which led him to definitely give up Spiritism, to decide to heal by faith alone and to perform only collective healing in a temple, and thus started to lay the foundations of a structured religious movement.Dericquebourg, 1993, p. 20. That year, the followers of The Vine Growers of the Lord attended for the last time the national convention of Spiritists in Charleroi, which officially marked the end of their mutual support, and the following year, Antoine publicly abjured any practice of Spiritism.Debouxhtay, 1934, pp. 122–24.
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Kardec also argues that what makes the spiritist doctrine reliable is that it is not self-contradictory: the elevated spirits, channeled by mediums of goodwill all gave the same message and this message is logically consistent both internally and with what Christ taught. The third part is a rough guide to the Gospels, explaining the meaning of foreign concepts and new words only found there. The fourth part explains that even before Christ theories similar to Spiritism could be found in the Greek philosophy, notably in Socrates and Plato (Spiritists have both philosophers in high esteem and consider them as precursors of Christ).
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A United Nations report published in 2009 by Brazil's Committee Against Religious Intolerance (CCIR) stated that Pentecostal churches in general, and the UCKG in particular, were harassing and attacking, sometimes violently, members of other faiths and spreading religious intolerance. The UCKG was "demonizing" especially Afro-Brazilian syncretic religions such as Umbanda and Candomblé; "Jews are portrayed as 'the killers of Christ', Catholics as 'devil worshippers', traditional Protestants as 'false Christians' and Muslims as 'demonic'", the report said. Spiritists were also reported to have been the subject of attacks. The UN Committee is made up of the leaders of eighteen religious and human rights groups.
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Vilar was also interested in Espiritismo and wrote on the individual's "essence" and physical/spiritual components of Nature, which was part of a reciprocal relationship in which spiritists also supported turning their center into "schools that followed rationalist and lay principles", his main protect. Besides their disdain for organized religion, both groups overlap on some issues during the early 20th Century, opposing the death penalty and the consumption of alcohol, as well as pushing for the involvement of more women in their initiatives. This lasted until 1911, when Espiritistas began to distance themselves from class issues. Others, like Juan José López disregarded Espiritismo along the other religions.
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But even though Toward the Light had many followers among the common people, the church did not react, and the book did not lead to a public interest to any extent. Even though Michael and Johanne Agerskov had participated in spiritistic séances, they soon urged the spiritists to end their activities. In Toward the Light there is very clearly stated that the spirits of the dead human beings are not allowed to visit the earth, because they need to rest and to prepare for their next incarnation. Only if we are called upon by the spirits of the light, we should react to their calling.
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Toward the Light was sent to all the bishops of the Danish church and to 60 ministers. The Agerskovs had been told that the men to whom they sent the book had, before incarnating, promised to contribute to a reformation of the Danish church, based on the knowledge given in Toward the Light. But they all kept quiet, and even though Toward the Light had many followers among the common people, there was not much public interest in the book. Even though the story of Toward the Light had started with Johanne and Michael Agerskov's interest in spiritism, they appealed to all spiritists to stop their activities and not to call upon their dead ancestors' spirits any more.
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These views brought them in contact with other dissident groups and they all entered into the political arena when the Restoration-era Church refused to tolerate their "heresies". Debates over the secularization of cemeteries in particular granted spiritists a degree of public legitimacy and brought them into the circle of freethinkers who embraced republicanism.Lisa Abend, "Specters of the Secular: Spiritism in Nineteenth-century Spain," European History Quarterly (2004) 34#4 pp 507-534 The first instance of anti-clerical violence due to political conflict in the 19th century occurred during the First Spanish Civil War (1820–23). During riots in Catalunya, 20 clergymen were killed by members of the liberal movement in retaliation for the Church's siding with absolutist supporters of Ferdinand VII.
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In 2010, 78.94% of the municipality's population was Roman Catholic, 13.34% were evangelicals, 4.49% had no religion, 0.89% Jehovah's Witnesses, 0.85% were spiritists, 0.74% others Christian religiosities (which include the Brazilian Catholic Apostolic Church, the Orthodox Church, Mormons and others) and 0.75% of other religions.Teresina/Piauí: a capital mais católica do Brasil, artigo de José Eustáquio Diniz Alves Among the Protestant denominations in Teresina, the majority is Pentecostal, about 7.79%. Baptists constitute 2.62% of the population of the municipality, 0.86% Adventists, 0.12% are Presbyterians, 0.08% the other Protestant groups (Lutherans, Congregationals and Methodists) and 1.84% have no denomination. The Assemblies of God is the largest Pentecostal group, with 4.16% of the population, followed by the Universal Church of the Kingdom of God with 1.31% and the Christian Congregation in Brazil with 0.41%.
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Also considerable are Judaism, Mormonism and Afro-Brazilian religions. According to data from the Brazilian Institute of Geography and Statistics (IBGE), in 2010 the population of São Paulo was 6,549,775 Roman Catholics (58.2%), 2,887,810 Protestants (22.1%), 531,822 Spiritists (4.7 percent), 101,493 Jehovah's Witnesses (0.9 percent), 75,075 Buddhists (0.7 percent), 50,794 Umbandists (0.5 percent), 43,610 Jews (0.4 percent), 28,673 Catholic Apostolic Brazilians (0.3%), 25,583 eastern religious (0.2%), 18,058 candomblecists (0.2%), 17,321 Mormons (0.2%), 14,894 Orthodox Catholics (0.1%), 9,119 spiritualists (0.1%), 8,277 Muslims (0.1%), 7,139 esoteric (0.1%), 1,829 practiced Indian traditions (<0.1%) and 1,008 were Hindu (<0.1%). Others 1,056 008 had no religion (9.4%), 149,628 followed other Christian religiosities (1.3%), 55,978 had an undetermined religion or multiple belonging (0.5%), 14,127 did not know (0.1%) And 1,896 reported following other religiosities (<0.1%). The Roman Catholic Church divides the territory of the municipality of São Paulo into four ecclesiastical circumscriptions: the Archdiocese of São Paulo, and the adjacent Diocese of Santo Amaro, the Diocese of São Miguel Paulista and the Diocese of Campo Limpo, the last three suffragans of the first.
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Although the majority of Brazilian Americans are Roman Catholic, there also significant numbers of Protestants, Mormons, Brazilian Catholics not in communion with Rome, Orthodox, Irreligious people (including atheists and agnostics), followed by minorities such as Spiritists, Buddhists, Jews and Muslims. As with wider Brazilian culture, there is set of beliefs related through syncretism that might be described as part of a Spiritualism–Animism continuum, that includes: Spiritism (or Kardecism, a form of spiritualism that originated in France, often confused with other beliefs also called , distinguished from them by the term ), Umbanda (a syncretic religion mixing African animist beliefs and rituals with Catholicism, Spiritism, and indigenous lore), Candomblé (a syncretic religion that originated in the Brazilian state of Bahia and that combines African animist beliefs with elements of Catholicism), and Santo Daime (created in the state of Acre in the 1930s by Mestre Irineu (also known as Raimundo Irineu Serra) it is a syncretic mix of Folk Catholicism, Kardecist Spiritism, Afro-Brazilian religions and a more recent incorporation of Indigenous American practices and rites). People who profess Spiritism make up 1.3% of the country's population, and those professing Afro-Brazilian religions make up 0.3% of the country's population.
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