Religion in Portugal

Today, we delve into the intricate tapestry of Portugal's religious landscape, exploring the diverse beliefs and practices that have shaped the spiritual identity of this captivating country.

The majority of Portuguese citizens identify as Roman Catholics; nevertheless, the practice of this religion exhibits significant regional variations across the country. Notably, a higher proportion of individuals in the northern regions attend mass and engage in religious services compared to their southern counterparts.

Despite the official separation of church and state during the First Republic (1910-1926), the enduring influence of Roman Catholicism persists in Portuguese society and culture. Numerous festivals, holidays, and traditions in Portugal trace their roots to religious origins, and in nearly every village, the church holds a prominent position on the main square.

Catholicism is the predominant religious affiliation in Portugal, with approximately 80.20% of the population adhering to this faith. Protestantism, Jehovah's Witnesses, Orthodoxy, and other Christian denominations collectively make up around 4.08% of the religious landscape. Islam, Hinduism, Buddhism, and Judaism have smaller followings, constituting 1.36% of the population. Additionally, 0.28% of the populace identifies with other religions, while 14.09% claim no religious affiliation.

In 1914, the Portuguese Republic, established on October 5, 1910, struggled to solidify its rule. The implementation of strongly anti-clerical policies fueled resentment among Catholics. Ideological Republicans, driven by a vision of creating a "new man," aimed not only at the secularization of institutions but also sought internal secularization of personal awareness and consciousness. They believed that modernizing the country required diminishing the power of the Catholic Church, leading to an anti-religious evangelism that contradicted their professed rationalism.

It is important to note that within republicanism, some reconciled their ideological objectives with a non-dogmatic spiritualism, disapproving of the materialism advocated by those demanding the abolition of existing religions based on divine revelation. Despite these ideological discussions, a majority of the population, particularly in rural communities in northern Portugal, resisted interference with their beliefs or acts of worship by those advocating for liberty.

The outbreak of war appeared as an opportunity for both Republicans and militant Catholics. Republicans saw it as a chance to break international isolation, legitimize their policies, and unify the country against a common external enemy. Militant Catholics sought to regain lost influence. However, their efforts raised suspicions among interventionists, who portrayed leading Catholic figures as pro-German.

France, known for its anti-clerical republicanism, also provided influences of a Catholic and conservative nature. In 1916, Catholic journalist José Fernando de Sousa drew parallels between Joan d’Arc and Nuno Álvares Pereira, emphasizing their roles in preserving national independence. Belgium, portrayed as a martyr, became a model of Catholicity due to its longstanding Catholic government party.

Despite interventionist propaganda and broad sympathy for the Allied cause, the majority of the population preferred their family members not to be directly affected by the war. As the possibility of sending Portuguese youth to the battlefields loomed and was encouraged by the ecclesiastic hierarchy, worship of Rainha Santa Isabel increased. However, some critics opposed prayers for peace, emphasizing the need for war and victory.

A minority of Protestants, including influential British leaders in Portugal, raised early awareness of the conflict's suffering. They were offended by accusations linking Protestant Reform to the conflict, as some Protestants had family members serving in the British army.

The constitution guarantees freedom of religion, encompassing the right to worship, and explicitly prohibits any infringement on this right, even in the event of a government-declared state of emergency. It asserts that individuals shall not face privileges, discrimination, persecution, or the deprivation of rights based on their religious beliefs or practices. Authorities are barred from questioning individuals about their religious convictions, except for collecting anonymous statistical information, and individuals are protected from prejudice for refusing to respond.

The constitution emphasizes the autonomy of churches and religious communities from the state, allowing them to determine their own organization, conduct activities, and perform worship independently. Each religious community is granted the freedom to teach its religion and utilize its own media for publicizing information about its activities. The constitution explicitly prohibits political parties from adopting names or symbols directly associated with, or easily confused with, those of religious groups.

Furthermore, both the constitution and the law recognize the right to conscientious objection to military service, including on religious grounds. Conscientious objectors are mandated to fulfill an equivalent alternative civilian service, reflecting the commitment to respecting individuals' religious convictions in the context of military service requirements.