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Religion, Marketing and Market: An Adjustment in the Language of Faith

José Rubens L. Jardilino*

Recibido: marzo de 2006 - Aprobado: abril de 2006

RESUMO O presente trabalho se propõe fazer uma análise de categorias sociais que a primeira vista não tem proximidade, na verdade, podem, inclusive, parecer antagônicas. Trata-se das relações entre Religião, Marketing e Mercado. O trabalho se apóia num referencial teórico mais próximo das ciências sociais, todavia, considera a Religião, em sua expressão institu- cional –a igreja– como um empreendimento social, uma empresa dos tempos modernos. Procura demonstrar que, para aderir ao mundo moderno, plasmado pela idéia de competição e consumo da sociedade capitalista, a religião reorganizou sua linguagem para atender as exigências desses tempos, já considerados Pós-modernos. A análise é feita a partir do caso brasileiro que, como muitos paises da América Latina, acomodam no seu tecido social, as mais recentes expressões da religião cristã, em especial, os grupos evangélicos que pululam as periferias das grandes cidades desse continente americano.

Palavras Chaves: Marketing, Religião, Mercado, Modernidade e Pós-Modernidade

* The author is PhD in Social Sciences (PUC, SP) and researcher on the religious theme in the Brazilian society. He has published papers about Sociology of Religion in periodicals and also the following books: As Religiões do Espírito: Visão Histórico-Teológica do Pentecostalismo na Década de 30 (The Religions of the Spirit: an Historic-Theological Vision of the Pentecostalism in the 1930s). Rio de Janeiro: ISER – Instituto de Estudos da Religião (Institute of the Religion Studies), 1995; Sindicato dos Mágicos: Um Estudo de Caso Na Eclesiologia Neopentecostal (Magician’s Union: a Study of Case in the Neopentecostal Eclesiology). São Paulo: CEPE - Centro Ecumênico de Publicações (Ecumenical Center of Publishings), 1994. The author has also organized the following publications: Ensaios de Psicologia e Religião (Psychology and Religious Essays). São Paulo, Plêiade, 2001; Sociologia da Religião No Brasil: Revisitando Metodologias, Classificações e Técnicas de Pesquisa (Sociology of Religion in Brazil: Revisiting Methodologies, Classifications and Techniques of Research). São Paulo: PUC-SP/ UMESP, 1998 and Religión y Post-modernidad: las recientes alteraciones del campo religioso (Religion and Post-Modernity: the Recent Changes in the Religious Field). Quito-Ecuador: Ediciones Abya Yala, 2002. He is professor in the Post Graduation Program (MA in Education) at Universidade Nove de Julho – in which he develops researches on History and Theory of the Teaching Work, with recent publications in this field. E-mail: [email protected]

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ABSTRACT The present work if considers to make an analysis of social categories that the first sight does not have proximity, in the truth, can, also, seem antagonistic. One is about the relations between Religion, Marketing and Market. The theoretical reference it is a Social Sciences, however, considers the Religion, in its institutional expression –the church– as a social enterprise, a company of the modern times. Search to demonstrate that, to adhere to the modern world, shaped for the idea of competition and consumption of the capitalist society, the religion reorganized its language to take care of the requirements of these times, already considered post-modernity. This is analysis is made from the Brazilian case, that, as many country of the Latin America, accommodates in its social groups the most recent expressions of the Christian religion, in special, the evangelicals groups, that proliferates the peripheries of the greats cities of this American continent.

Keys words: Marketing, Religion, Market, Modernity and Post-Modernity

The fast acceleration, the supposing between Theology and Economy.1 ascesis of the global capitalism, the Weber’s thesis, which demonstrates ephemerality of goods and services the close relationship between reli- as consumable items and an appar- gion and economic rationality, has ent end of History are a prelude to raised constant challenges to the new the arrival in Paradise. However, the generation of scholars concerning the miracle that makes a capitalist more comprehension of the existing rela- and more rich, with a simple touch tions between religion and market. in a computer keyboard, dealing with incalculable sums of money in the When speaking about religious stock exchange of the financial mar- groups of Protestant orientation kets (the virtual ones), could not give (popularly called “evangelic”2 ) and answers to the daily questions and to the most basic galls in humanity’s life. Masses of miserable people 1 The Theology and Economy’s theme we are lodge around the planet. Everything referring to in this paper must be understood differently from the theological criticism to seems ephemeral and without solu- the political economy developed nowadays tion. This appearance has opened a in some research circles of the Sciences of large path to new ways of thinking, Religion and Theology. This approach has acting and feeling, and among them achieved projection in some author’s thoughts, among these we mention Franz a new way of expressing faith. Hinkelammert, Hugo Assmann, Júlio de Santa Ana and Jung Mo Sung. Most of the elements in the current 2 The term evangelical, although originally religiosity work as a catalyst for the meant something related to the Gospel – a Greek word Euangelion that was notably needs and the daily context of its enriched by new meanings – to the ancient followers, currently shaped as cli- Greeks it meant the “tip” that was given to ents, and try to make a synthesis whoever brought good news. Afterward it

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their economic relations, one should raised in the academic world, none not forget the Weberian arguments of the refutations underestimated its about the Protestantism3 influence importance to the Social Sciences to the appearance of a modern type and, in particular, to the religion and of capitalism, in other words, of the the modernity theme comprehension. relation Theology and Economy –Religion and Market. Although we The Calvinist and Puritan Protes- cannot fail to consider the controver- tant’s belief in Europe lead the faith- sies4 that the Weberian thesis has ful to demonstrate its “election” through economic activities. The economic prosperity signaled the started to mean a “good new”, following quality of the chosen ones and as- exactly the etymology of the term. In Bra- sured them about the certainty of zil, it acquired predominantly the meaning of protestant, in a reference to the Chris- being chosen by God. Prosperity was tians that adopt the Protestant Reforma- a clear sign of predestination.5 tion heritage, Sola Scriptura (Only the Bible), Sola Gratia et Sola Fide (Only Grace The relation Theology-Economy, Through Faith). 3 In the strict sense of the word, Protestant- whichever the model of production, ism designates the group of princes and im- was always present in the religious perial cities that, at the Diet of Speyer, in practice. Protestantism was not 1529, have signed a protest against the Edict apart from it; on the contrary, it of Worms which forbade the Lutheran teach- ings in the Sacred Roman Empire. From that centered its vocation in this relation. point on, the word “protestant” in areas of It is possible that current groups of German language refers to Lutheran churches, Protestant orientation carry vestiges while the common designation for all the of this heritage. Nowadays, one can churches originated from the Reform is Evangelic. In a extensive sense, the word see an adjustment of the religious designates all the Western-European origi- discourse by the economic approach, nated Christian religious groups which broke with the Roman Catholic Church as a conse- quence of the reformers’ influences, such as Martin Luther, the Lutheran Churches has stimulated a controversial debate. Some founder, and John Calvin, the Reformed debaters even denied its validation com- Churches founder that compose the group of pletely (Robertson/1933; Fanfani/1934; Calvinists in the Western Tradition. It is con- Samuelson/1961). However, despite the crit- venient to clarify the distinction we make ics, it has been attributed a fundamental between Protestantism and Evangelic. Some importance to it in the study of Protestant- non-Catholics Western Christian groups are ism by Social Sciences, and more specifi- nicknamed Protestants, even though the re- cally to the comprehension concerning the spective groups don´t recognize any links debate “religion and modernity”. See with Luther and Calvin. ROBERTSON, Roland. Sociología de la 4 Weber’s thesis in “The Protestant Ethics and Religión, op. cit. the Spirit of Capitalism” which considers 5 Calvinist doctrine that explains the human the influence of a certain type of Protes- being’s salvation through a God´s sovereign tantism, specially the Calvinism, in the gen- election from which the blessed one can eration of modern capitalism, along the years never be apart from.

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permeated by the reigning ideology companionship spirit between broth- of Neoliberalism. The consumption ers to express the individuality of the ideal, the great motivation for obtain- modern religion – everyone for him- ing goods and of private property, all self, and God for all. They sacralize this linked to the wish of humaniza- the market as the only fulfiller of all tion occurred through the subject’s wishes. Such as the neoliberal dis- entry into the market, transforms course, they accept and spread faith in a safe investment. around, sometimes naïvely, the ascesis of the market as a sacred The Church, as a centralizing space entity. It reacts freely for the good of the religious life, assumes a me- of the chosen ones. diator role of the pact that the faithful establishes with the divinity, in the plain of his financial life. The eco- MARKETING, nomic success and the prosperity STRATEGY OF are evident signs that God is with SURVIVAL the faithful and vice versa. Prosper- ity is a sign of the divinity blessing, The discussion about the thematic an election. Religion and Marketing is developed into a daily context invaded by This adjustment of the religious dis- technologization of life in the so course went beyond the frontiers of widely called “mass society”. the disinheriteds’ religion (classic Pentecostalism), in which the salva- In this “communication age”, char- tion with apocalyptic and millenarist acterized by a micro processed and emphasis assured the faithful of “sa- technical-scientific world, in which cred goods” promises, unreachable the knowledge and the computerized to the powerful classes. Its follow- information hyperbuild the world ers have abandoned the aspirations transforming it into a great show; 6 of a community with solidarity and where the image has an heuristic value and the reality turns into sign,7

6 Other studies, although recognizing in this Church the logic and the mercadological ganização e marketing de um empreendi- instrumental reason, consider that within mento neopentecostal. (Theatre, Temple and all its neoliberal economic approach inside Market: organization and marketing of a it there are people that, after refinding [in Neopentecostal enterprise). São Paulo: Edi- it] a sense for life, develop partly commu- tora Vozes, 1997. nity active groups, that, if are not church in 7 In the Post-Modern environment, we pre- the traditional sense of the term, are, in the fer the image instead of the object, the copy least, elective communities that cultivate instead of the original, the simulacrum in- forms of emotive share. See CAMPOS, stead of the real, as it was well described by Leonildo S. Teatro, Templo e Mercado: or- Jair Ferreira when he tells the post-modern

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the religion understood that it didn´t in the Iberian-American Christian have any chances at all of surviving mystic. It is believed that it will al- if it persisted with its foots firmly ways be possible to recover the lost planted in the Middle Ages. paradise and to return to it some day. As beings in a decomposition proc- Thus, nowadays would it be possible ess, because of the paradigm shifts to attribute an invasion of the religious and the fragmentation of their world, field in the communication area (ad- they naturally don´t desire that this vertisement and marketing) only to the single legacy inherited from tradition, businessmen of religion experts’ and untouched until the moment, also insights? Or the marketing translates disappears in the post-modern nihil- itself into a survival strategy elabo- ism. We shall change the world, but rated from a self-comprehension of keeping the religion as a “regained the religion itself, concerning its place Eden”. in a society in fast transformation? For this reason, it is defended, in the From this perspective, we intend to common sense (sometimes also in discuss some “myths” impregnated the Academy), that the place of the in the debate of this theme, specially Church is the sacristy and the con- the ones that launch the religious fessional, dealing with specifically actions of these religious movements religious issues. in an opportunistic and charlatanistic morass. In the analysis of the religious marketing, within the multiplication and In a so-called “Post-Modern” soci- rearrangement of religious tenden- ety, the individual, taken to accept the cies, that currently make difficult to breaks and changes proposed in it, establish a more rigorous classifica- no matter how abruptly they are, is tion, one tends to use the theoretical consequently ordered to reengineer instrument of analysis as a laser,8 his cosmovision. However, this post- imagining getting a globalizing vision modern wanderer vehemently refuses all and any alteration in the religious field. This fact leads us to anecdote mostly commented: “What a beau- search explanations in our religious tiful child”, a friend told to the mother - tradition. Being resistant to changes “Just wait till you see her colored photo”, answered the proud mother. See SANTOS, in the religious field is part of the Jair Ferreira, O que é Pós-Moderno (What is Brazilian “religious matrix”. Thus, this Post-Modern), São Paulo: Brasiliense, 1986. difficulty in accepting the changes in 8 MAFFESOLI, Michel. O tempo das Tribos: the religious field may have explana- o declínio do individualismo nas sociedades de massa (In the tribes’ age: the decline tions in the recognized feeling of be- of individualism in the mass societies), Rio longing to a paradise, very common de Janeiro: Ed. Forense 1987, p.116.

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of the phenomenon. However, we other domains different from the consider that a more rigorous analy- economic. A social and political di- sis of this subject and a wider com- mension of marketing was just start- prehension of the history of religion ing to emerge. in Brazil will provide safer data which will allow comprehending the inser- Other social life fields have quickly tion of the religious field into the started using marketing strategies10 market economy. to divulge and/or “to sell” its products. In these terms we speak about a religious marketing. Particularly about it, MARKETING AND the best known studies in Brazil are RELIGION the ones developed by Philip Kotler.11 His publications animated the discus- As it is known, the term marketing, sion of this theme in our country con- of American origin, derives from the cerning the relations between the word “market” which means, liter- marketing and the non-profit institu- ally, the set of necessary actions to make a product (goods or services) being wished and bought in a certain 10 When Superior Education starts to be market. It is a selling strategy. There- mercadologically considered as a product in fore, in its origin, the term refers, first the search of potential “clients” or, in the of all, to an essentially pragmatic best hyphotesis, “as a service” as it’s being management instrument, looking for defined, the question of the university marketing becomes a business that moves great a concrete result in terms of selling. sums of capital. About this subject, see Almeida, C.R.S. O Brasão e o Logotipo: um Besides the mercadological conno- estudo das novas universidades na cidade tation, the term has also migrated to de São Paulo (The Coat of Arms and the 9 Logo: A Study of the Universities in the City other areas. Jean-Paul Flipo indi- of São Paulo). PhD thesis, FE USP, São cates that, since the end of 1960s, Paulo, 1997; Jardilino, J.R.L e Santos, American scholars started to reflect Eduardo. Universidade e Marketing: um on and to publish studies about this estudo sobre a rede particular de Educação Superior da Cidade de São Paulo (University theme, showing its redirection to and Marketing: A Study about the Particular Web of Superior Education in the City of São Paulo) – researching report published in Eccos Rev. Cient. v.1., n.1. p. 129-144, São 9 Flipo has established the relations between Paulo, Dez, 1999. religion and marketing. His study presents 11 See KOTLER, P. “Marketing para as an analysis about the taboos involving both organizações que não visam lucro” (Mar- terms. He tries to point out the specificity keting for Non-Profits Organizations) op. of the religion and the market institutions, cit.; and KOTLER, P & SHAWCHUCK, and afterward presents market as a strategy Normam et. al, Marketing for Congrega- of religion. See FLIPO, Jean-Paul. Le mar- tions- Choosing to Serve People More Ef- keting et l’église. Paris: CERF, 1984. fectively, Nasheville: Abingdon Press, 1992.

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tions, specially the religious and the Brazil has used, in many opportuni- non-governmental ones. The Social ties, some variables of the society’s Sciences were mostly interested in this religious imaginary in order to attract theme approach12 to the so-called potential consumers and break some mass religions – Neopentecostal com- consuming taboos related to certain munities. products. Considering that the Bra- zilian people have sharpen religious On the other hand, marketing pro- mentality, in which moral behavior fessionals do reject these analyses, patterns are sustained, advertisement considering them as opportunistic and marketing didn’t have “ethical ones, marked by charlatanism. Some doubt” in putting it into the mark of analyses do not know the use that their proposals. The advertisement the marketing, in its brief history, has campaigns, in a first moment, tried made of the culture in order to de- to explore this people’s religious velop its selling strategies. Roberto mentality approach, aiming to demys- Simões13 declares that marketing in tify the usage of some products:

“The institutional campaign of mineral water (1974) tried to emphasize exactly 12 The debate has been very useful and the dis- the ‘God’s created soft drink factor. The cussion is in the topics of the events involv- ‘Pope’s brandy’ campaign proposed an ing this area. The marketing and religion analysis of the restricted environment theme has been object for researches in uni- that the religion establishes towards versities and there are already a considerable number of theses and dissertations in the most alcoholic drinks consumption: the Pope important Brazilian universities. Among the (that nowadays appears in a Coca-Cola published ones we mention: JARDILINO, J. advertisement) should bless the mark in Rubens. Sindicato dos Mágicos: estudo de the consumer’s subconscious, thus caso sobre a Eclesiologia Neopentecostal amortizing the restriction imposed by (Magician’s Union: A Study of Case in the the religious code. It was used in 1975 in Neopentecostal Eclesiology), CEPE, 2004; the ‘São Francisco’s cachaça,14 launch MARIANO, Ricardo. Neopentecostalismo: os (the mark was an origin indication). The pentecostais estão mudando (Neopentecos- talism: The Pentecostal are Changing), São label shows a monk figure, in an obvious Paulo Loyola; CAMPOS, Leonildo S. Teatro, religious allusion towards amortizing the Templo e Mercado... (Theatre, Temple and restriction (and the taboo) imposed by Market...) op. cit., (translated into Spanish the Church”15 (our italics) by ediciones Abya Yala Quto-Ecuador; FONSECA; Alexandre Brasil. Evangélicos e These and other more updated ref- Mídia no Brasil (Evangelics and Media in Brazil). Bragança Paulista, SP: Editora da USF, erences in advertisement campaigns 2003. 13 SIMÕES, Roberto. Marketing Básico (Ba- sic Marketing), São Paulo, Saraiva, 1983. – One of the first national Marketing texts 14 Cachaça: a strong alcoholic drink, similar that try to offer a didactic vision of the to white rum, produced in Brazil. mercadological relations functions. 15 SIMÕES, Roberto, Op. cit. p.57-58.

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try to work with the consumer’s re- tributions (volunteered or not) of its ligious variable and influences. faithful, captive clients. These consumers sometimes find themselves prohibited from consum- Social scientists have a tendency to ing certain products (clothes, foods, investigate, sometimes in a rushed leisure activities etc.) because of way, the results of the religious eco- restrictions and religious taboos. nomic relations. They easily elaborate severe criticism to this segment, for Thus we can notice that this theme exposing the selling of its products into –Religion and Marketing– isn’t so the symbolic market of goods. It is new in the media; it only moves to possible that this kind of attitude is the other pole of the binomial, in other involved by the common sense ap- words, nowadays it is the religion that proach that restricts religion to the sin- uses the marketing variables and gle action of what is religious. techniques for attracting potential faithful and consumers. Some of the scholars in sciences of religion have deepened, amid very If we may consider truthful the dec- intense criticism, the studies about laration that the marketing’s aim is the relations between the religion to promote the satisfaction of wishes and the market,16 specifically, a and needs in a consumer society, theological criticism of the political through the image seduction pro- economy. These analyses show that moted by the product, it’s natural that economy, specially the neoliberal marketing uses, in order to put its aim modeled one, is charged of produc- into practice, the religious and cul- ing the symbolic goods that have tural tendencies of a certain society. been seducing the new religion’s consumers – the market. The religion, in its turn, has noticed that a society massed by the Mass Media’s empire and extremely se- RELIGION AND duced by the simulacrum, wouldn’t MARKETING have any chance to compete with its different market partners, when of- It was thanks to the accelerated de- fering its products –the religious velopment of the mass communica- goods– if not by launching itself, body tion media in Brazil and around the and soul, into this enterprise. Thus, to religion, advertisement and mar- 16 About the topic “Theology and Economy”, keting were considered as a work the reader may find a reasonable bibliogra- tool for dealing with the competition phy in Portuguese, signed by the authors for selling products, as any other in mentioned in note 1, who have developed important reflections on religion e its rela- the market, besides assuring the con- tions with the market.

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world, its domain into the society’s At first, the religion investment and imaginary production from the sec- adherence to the mass communica- ond half of the 20th century on, that tion media took place through the we can see, more openly, the visibil- radio. Marketing was incipient and ity of this religious mentality that per- simulated.18 The churches weren’t meates the Brazilian culture. technically equipped for the use of modern artifacts. They had only the Nowadays it’s possible to admit that verbal discourse resource. The ra- the religion, making a self-analysis diophonic19 programs were nothing of its discourse and praxis in the face else than the reproduction of its reli- of the current times challenges, com- gious services, extremely boring and prehended that it was being launched directed to a public composed by ini- into emptiness. It wouldn’t take too tiates. The second moment is the one long for it being considered on the that may be considered as a more periphery of life, as the “God’s death” formal entry into the advertisement theologians have proclaimed. Its dis- and marketing world. Seduced by the course was becoming anachronis- possibility of the image, of becoming tic each minute, and it wasn’t visible, they strongly adhere to the answering the post-industrial man’s television – a phenomenon known as needs anymore, to whom even the Electronic Church.20 The pioneers of notion of time and space17 had completely changed. guese by Adail U. Sobral and Maria Stela Gonçalves. São Paulo: Loyola, 1992, p. 199. 18 Despite of being incipient, the Evangelical 17 Jameson attributes the post-modern changes marketing at the beginning of 1980s was al- to a crisis of our space and time experience, ready trying to make the religious practice crisis in which spatial categories dominate the of Neopentecostalism visible. When a build- time ones, at the same time they suffer such a ing was bought by the church “Deus é Amor” mutation that we are not capable to follow. (God is Love), in the baixada do Glicério, in JAMESON, Fredric.“Pós-Modernismo, a the city of São Paulo, the newspaper “A Folha lógica cultural do Capitalismo Tardio” de São Paulo” prepared a reporting named (Postmodernism, or the Cultural Logic of Late “God is love and also profit”, in which it was Capitalism). Translated into Portuguese by showed the financial interest of the “reli- Maria Elisa Cevasco. São Paulo: Ática, 1996. gious enterprise” and its insertion into the About this subject, Harvey adds: “Moderniza- radiophonic communication media. tion entails, after all, the perpetual disruption 19 See CAMPOS, Leonildo Silveira, O Milagre of temporal and spatial rhythms, and mod- no Ar. Persuasão a serviço de quem? (The ernism takes as one of its missions the pro- Miracle on the Air. Persuasion Submitted to duction of new meanings for space and time Whom?) SIMPÓSIO, ASTE, vol.5 (2) ano, in a world of ephemerality and fragmenta- XV, dez 1982, pp.92-115. tion.” HARVEY, David, Condição Pós- 20 Upon this subject see ASSMANN, Hugo. A Moderna - uma pesquisa sobre as origens da Igreja Eletrônica e seu impacto na América mudança cultural (The Condition of Latina (The Electronic Church and its Im- Postmodernity – An Enquiry into the Origins pact on Latin América). Petrópolis, RJ: of Cultural Change). Translated into Portu- Vozes 1986.

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this missionary enterprise were the “products” have been made with Americans, which built great finan- some competence and, conse- cial empires translating the “Ameri- quently, it has being successful in can Way of Life” for the television. introducing religion in the market. When the phenomenon is trans- It’s possible to notice this insertion planted to the Great Homeland of the religious “product” into the (Latin America), for not having the market by observing the large same technological resources re- number of private television chan- quired by the media, “natives”, in a nels with religious programs in Bra- first moment of this phase, reproduce zil and Latin America. The most in their programs, such as it was in notorious example of this fact is the the radio age, only its live and colored marketing developed by the Igreja religious services. However, one Renascer (Reborn Church).23 must point up that these are the first When we speak about the market- attempts of applying marketing re- ing usage by religion, many times sources. Nowadays the picture we are impregnated by preconcep- seems to be changing. With the in- tions that see these groups only as troduction of the offensive Neopen- opportunistic ones, leading us to tecostal, it is aimed at a technical believe that all their actions are improvement in the general media21 based on charlatanism. Sometimes usage, in order to make public its we inadvertently fall into the rushed religious products. discourse transmitted by the press, or we are even persuaded by the Currently, one can see, in some common sense that religion must cases, that the media usage and the remain in the space reserved to it in marketing application to religious22 society – the sacristy and the con- fessional. What we may infer from the analysis developed about the 21 About this theme, we mention Alexandre religion incursion into the market- Fonseca’s impeccable work: Evangélicos e ing, or in any other area named Mídia no Brasil (Evangelics and Media in “aged”, is that they reflect a ten- Brazil). UFRJ, 1997 [MA dissertation]. Pub- lished by Universidade São Francisco in 2003. 22 In the Catholic Church we have a marketing reference in a Catholic Carismatic Insti- 23 About this Church, Mariano elaborated an tution – The Associação do Senhor Jesus ethnographic synthesis pointing out some (Lord Jesus Association), that applied very elements of the marketing usage, as well as well the marketing techniques in order to its insertion and the command of a small attract clients (partnerships) specially the part of the media. MARIANO, Ricardo. “three Ps theory”. See Antonio Miguel Neopentecostalismo: os pentecostais estão KATER Filho, O marketing aplicado à mudando (Neopentecostalism: Pentecostals Igreja Católica (Marketing Applied to the are Changing). São Paulo: Loyola, 1999, Catholic Church). Edições Loyola, 1995. p.81-88.

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dency of misunderstanding the posi- his personal interests against the interests tive elements that the phenomenon of others (the selfishness) to the perfect shows in the game of social rela- functioning of the system (...) the path tions, or even in judging it simply as to a solution for our social problems would be in fomenting selfishness. The a manipulation factor of the misfit market is presented as a superhuman individuals in this mutant society. entity capable of performing this miracle We don’t understand that these sin- - transforming selfishness in a “common gle aspects are enough to turn Neo- good” (love for the next one). The Neoli- pentecostalism into an attractive beral economists talk about the necessity religion to the urban masses. The of having “faith” in the market (...) Loving marketing usage is only another el- the next one is to defend one’s personal ement that enables us to understand interests against the other integrated in the market and, mostly, against the the religious adjustment of the New ‘violence’ of the excluded from the Religious Movements and link it to market.24 – A new spirituality.” others, sufficiently interesting and that the Neoliberal economy does Not even the volatility and ephem- not take into account the dream eraliity of fashion and products have maintenance of integrating the ex- led us to a capacity of taking into cluded ones into the market; the account that we are possibly under sharing relations existing between the environment of the new times. the religious and the economic dis- Even the sensation that “all that is course among others. solid melts into air”, didn’t completely convince us yet that we are It is possible to notice in the Theol- beginning a new age. ogy/Economy relation a discursive reciprocity: religion with economic In terms of religion, it seems to us that discourse and economy with religious these new ideas are already being discourse. absorbed, especially in Brazil. How- “Now the bourgeoisie speaks only in an ever, one must ask if what the new economic adjustment that requires Christian-Protestant orientantion sacrifices of the poor population, no more groups present are plausible elements in terms of development for all... We to a new cosmovision, or just a Post- arrived at the ‘end of history’ (Fukuyama), Modernity “gloss” that determines an in other words, we discovered the secret adequacy of its discourse to some of of the human history: only the Capitalist market, without the State and the society intervention, may solve our economic and social problems. Its the Neoliberal 24 Jung mo SUNG, “Estranhas inversões do proposal (...) The fundamental principle mercado” (Strange Inversions of the Market) that moves such a market is the free in: Tempo & Presença n 268, Abril, Cedi, competitiveness; each one must defend R.J, 1993.

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its practices, giving an impression of and rationalist) and the classic having received this new times envi- Pentecostalism (based on the ronment. mythical conception and on the moral of a rural cosmovision) and If one may conclude that, in many if they become the religion of aspects, the discourse and practices Post-Modernity? of Neopentecostalism indicate signs of a “Church for a Post-Modern The following items stress the ques- time” with characteristics of real tion of the new languages used by exporter companies of symbolic religion, allowing us to comprehend goods, competent agencies of the the roots of its practices. religious marketing and of client/company business relations, at first one It’s important to investigate if these cannot conclude that these signs be- groups only took the elements of the come just a “gloss” for covering a market ideology in order to become very old religious practice and cir- attractive to the unpersonalized cumscribed to the magic-religious masses of the current context, or if universe. this discardable religion dynamics, capable of throwing out moral val- These brief considerations lead us to ues, life styles based on the solidarity some variables in a hypothesis pro- ethics in exchange of daily immedi- posed in our work: ate impulses, show that they consti- tuted themselves as churches for a 1. To what extent the changes new time representatives of an ad- occasioned by the crisis of Mo- justment religiosity. dernity and the Post-Modernity advent alter the “religious specific” of the discourse and of NEW RITUALS, NEW the new religious expressions LANGUAGES practices in Brazil? 2. Do these religious expressions The experience of this religious prac- intend to adjust themselves into tice stops to be limited by the solely these new parameters or do they religious time-space. It conquers a only use them (marketing) as a place in the civil society scenery and survival strategy to attract the becomes subject for discussion in the faithful and then domesticate academy and in the mass media. It them according to the religious is the Neopentecostal offensive that dogma? quickly collects the sleeping religious 3. Will these new churches be able world of the Brazilian society in a to make a synthesis between the wave of seduction and reenchant- historical Protestantism (modern ment for the sacred. The religion

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seems to have in its practices and ance church – a new modern space actions a “fascinating Eros” of the of convenience. sacred. The seduction of the sacred in the The first element that we recognize Neopentecostalism do not confine as innovating is the non-domestica- itself to the promise of paradise af- tion of faith to a given space and ter death as a premium for a life time,25 establishing, based in this el- based on moral, but enlarges itself ement, a striking modern mark, or if in a total freedom from the demonic you prefer, post-modern, in the reli- forces that oppresses the contem- gious field. Its religious proposal poraneous man and woman and takes into account the time and turn them into someone incapable space availability of the people who of being completely happy. Free- transit in the urban centers. Its reli- dom regains, here and now, the lost gious product is offered before a paradise. consumption line determined by marketing, as any other product of the Another element for being pointed out modern market. is the movement option for openly becoming a religion based on the new. The temples become store windows/ It’s possible that this option isn’t based, altars where each day immolation in the theoretical form, in the post- answers to the daily anguishes are modernity debate. However, its sen- offered. Each individual programs his sitivity toward daily events and the religious activities according to his/ accurate observation of what the so- her time and space availability. Thus cial masses are asking for lead it to it is daily offered an always updated adequate various Post-Modernity el- and attractive product for all dimen- ements into its religious discourse, in sions of life. It’s a 24-hour-attend- order to attend the anxieties demand of the contemporaneous society.

The two considered elements bring 25 Time and Space are two categories which singular characteristics to this religious received multiple meanings and have been modified by the historical process itself. discourse, which were not observed With modernity, the space-time rhythms, until then in other practices of the especially organized by the Capitalism ra- Brazilian religious field: the first of tionality, have determined that there is a them is related to communication and proper time and place to all human actions. Post-Modernity goes beyond this non-dy- language. In the past, religion was namic concept, putting it out of the mo- kept in the transcendent discourse dern strictness. Upon this subject see last approach, and consequently, out of the chapter, in which we deepen the notion of mass culture reality. It expressed, time and space in the alterations of the religious field. through its dogmas and mythical/sym-

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bolical representations, a transcend- appear with a simple hand move- ent cosmovision. This method not al- ment26 ”. ways reached the human rationality aims, so religion arrived to modernity This foreseeing of the technical-sci- trying to give a rational meaning to ence advancement concerning the faith. This was well succeeding dur- capacity of reproducing the image,27 ing the first centuries of the Enlight- changing the concepts of time and enment, but with the science and space and its importance on the technology advent, the modern man popular imaginary of the mass cul- has launched religion into anonymity; ture was, in a certain way, assumed its god was exiled. It arrived to the by the religious groups as a strat- 21rst century as an outsider in a egy of seduction of the sacred. The strange land. Evangelic marketing is nowadays a considerable part of the advertise- With the fast transformations in the ment market. It is not limited to the world, religion lost its enchantment oral communication of the frag- and the power of seduction of the mented discourse. It bets on the im- sacred has limited itself to small eth- age, on the video clip and on the nic ghettos. Its meaning and lan- esthetics. This may be a “new inef- guage production was not already ficient remedy for an old disease”, answering to men’s questionings. because concerning its adaptation to The new movements of Christian the mass communication techniques, orientation, as we see them, are the central contents of these beliefs nowadays, among many repre- still seem to be domesticated by the sentatives in the Brazilian religious religious tradition dogmas. The most field, the only ones that reached a amazing detail is that this pendulous synthesis in this socio-religious synthesis has risen the fascination vacuum: they adapted the thought towards the sacred and contempo- and the practice of the old concep- raneous men have being voluntarily tions of the religious tradition to the new communication and language techniques. They were appreciative 26 Quoted by HARVEY, David. A Condição to what the poet Paul Valéry fore- Pós-Moderna - uma pesquisa sobre as saw: “The same way the water, the origens da mudança cultural (The Condi- gas and the electricity arrive at tion of Postmodernity – An enquiry into the Origins of Cultural Change). op. cit., p. 311. our homes, coming from far 27 See BENJAMIM, W. A obra de arte na away, in order to satisfy our ne- época da reprodutibilidade técnica (The cessities of following the minimal Work of Art in the Age of Mechanical Re- effort principle, we will also be production) in, LIMA, Luiz Costa (org). Teoria da Comunicação de Massa (Mass supplied of visual images or ac- Communication Theory). Rio de Janeiro: tivities that will appear and dis- Saga, 1997.

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seduced, such as prophet Jeremiah where the religious goods are put declares: “Thou hast seduced me, inside the glasses to attract consum- and I am seduced”. ers. It’s not performed in a disguised way, but openly, assuming faith as The second characteristic establishes an investment, as a characteristic a relation between the binomial reli- brand mark of the movement. gion/economy, observing into these groups practice, although this was al- These elements, quickly exposed, ways present, in a masked way, in the added to others not discussed in this religious experience, the Neopente- work, remove religion from the emi- costalism assumes, in a veiled way, nently transcendental mark and ma- its classification as market religion, terialize the faith of millions of through what some scholars name individuals that were previously bar- currently as theology of prosperity. gained with divinity looking through Thus, the groups that compose it do mirrors (saints, promises, pilgrim- not limit themselves to preach the sal- ages, votes etc.), and nowadays es- vation only in a scatological sense, but tablish a reenchantment of the impregnated with the certainty of hav- sacred in a desacralized world. ing, as a mission, to free those impris- Nowadays, this symbolic exchange oned by the armaments of this century. can be openly done as an ordinary They openly use the financial ques- investment, in which the game rules tion as an essential element of faith, are all known and determined. These both in the marketing and in the reli- characteristics launch religion into gious services – the present man must the market in order to compete with take possession of the financial bless other social institutions in the produc- offered by God, in the theologians’ lan- tion of consumer goods that give guage, these communities fabricate a sense to the life of masses, turning theology of prosperity allied to the faith into a safe investment. market and its demands.

BIBLIOGRAPHICAL INCONCLUSIVE REFERENCES CONSIDERATIONS Almeida, C.R. Silverio. O Brasão e The market religion epithet coined o Logotipo: um estudo das no- by opponents and/or researchers of vas universidades na cidade de this new religious experience, con- São Paulo (The Coat of Arms cerning jocosity is full of meaning and the Logo: A Study of the because the temples of the move- Universities in the City of São ment are turned into great supermar- Paulo). Ph.D’s thesis. FE USP, kets of faith or convenience stores, São Paulo, 1997.

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Assmann, Hugo. A igreja eletrônica Flipo, Jean-Paul. Le Marketing et e seu impacto na América Lati- l’Église (The Marketing and the na (The Electronic Church and Church). Paris: CERF, 1984. its Impact in Latin América), Fonseca, Alexandre Brasil. Evangé- Petrópolis, R.J.: Vozes, 1986. licos e Mídia no Brasil (Evan- Benjamín, Walter. A obra de arte na gelics and Media in Brazil), época da reprodutibilidade técni- M.A. dissertation, UFRJ, Rio de ca (The Work of Art in the Age Janeiro: 1997. of Mechanical Reproduction). in, Harvey, David. Condição pós-mo- LIMA, Luiz C. Teoria da Co- derna: uma pesquisa sobre a municação de Massa (Mass origem da mudança cultural Communication Theory), Rio de (The Condition of Postmoder- Janeiro, Saga,1977. nity – An Enquiry into the Campos, Leonildo Silveira. O mila- Origins of Cultural Change), gre no ar: persuasão a serviço de São Paulo: Loyola, 1992. quem? (The Miracle on the Air. Jameson, Fredric. Pós-modernismo: Persuasion Submitted to Whom?) a lógica cultural do capitalis- Revista Simpósio, ASTE, São mo tardio (Postmodernism, or, Paulo, p. 93-114, Dez, 1982. the cultural logic of late ____“Teatro” “Templo” e “Mer- Capitalism), São Paulo: Ática, cado”: uma análise da organi- 1996. (série Temas/41). zação, rituais, marketing e Jardilino, José Rubens. Sindicato eficácia comunicativa de um dos mágicos - um estudo de empreendimento neopentecostal caso na eclesiologia neopen- - Igreja Universal do Reino de tecostal (Magician’s Union: A Deus (Theatre, Temple and Mar- Study of Case in the Neopente- ket: An Analysis of Organiza- costal Eclesiology), São Paulo: tion, Rituals, Marketing and CEPE, 1993. Efficiency of a Neopentecostal ____Para um debate sobre o Enterprise – Universal Church marketing religioso (For a Debate of the Reign of God), PhD the- about the Religious Marketing). In: sis, Instituto Metodista de Ensino Revés do Avesso - Revista do Superior, São Bernardo do Campo, Cepe, São Paulo: 12:43-48, 1996. S.P: 1996. ____Marketing religioso, estratégia ____Hostias Edir contêm mais de sobrevivência ou charlatanis- Deus: religião e marketing mo? (Religious Marketing, (Hosts Edir Have More God: Strategy of Survival or Charlata- Religion and Marketing). In: Rev. nism?) In Episteme, Rev.da Uni- RAE light, FGV, São Paulo, v.3/ versidade Bandeirante de São 2:5-11, 1996. Paulo UNIBAN, v.3, 1997.

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