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Para Morrer, o Mundo

Padre António Vieira

english

was a Portuguese Jesuit philosopher and writer, the « prince » of Catholic pulpit-orators of his time.

Life

Vieira was born in Lisbon to Cristóvão Vieira Ravasco, the son of a mulatto woman, and Maria de Azevedo. Accompanying his parents to the colony of Brazil in 1614, he received his education at the Jesuit college at Bahia. He entered the Jesuit novitiate in 1625, under Father Fernão Cardim, and two years later pronounced his first vows. At the age of eighteen he was teaching rhetoric, and a little later dogmatic theology, at the college of Olinda, besides writing the « annual letters » of the province.

In 1635 he received the priesthood. He soon began to distinguish himself as an orator, and the three patriotic sermons he delivered at Bahia (1638–40) are remarkable for their imaginative power and dignity of language. The sermon for the success of the arms of Portugal against Holland was considered by the Abbé Raynal to be « perhaps the most extraordinary discourse ever heard from a Christian pulpit. »

When the revolution of 1640 placed John IV on the throne of Portugal, Brazil gave him its allegiance, and Vieira was chosen to accompany the viceroy’s son to Lisbon to congratulate the new king. His talents and aptitude for affairs impressed John IV so favorably that he appointed him royal preacher, gave him free access to the palace and constantly consulted him on the business of the state.

Possessed of great political sagacity and knowledge of the lessons of history, Vieira used the pulpit as a tribune from which he propounded measures for improving the general and particularly the economic condition of Portugal. His pen was as busy as his voice, and in four notable pamphlets he advocated the creation of companies of commerce, the abolition of the distinction between Old and New Christians, the reform of the procedure of the Inquisition and the admission of Jewish and foreign traders, with guarantees for their security from religious persecution. Moreover, he did not spare his own estate, for in his Sexagesima sermon he boldly attacked the current style of preaching, its subtleties, affectation, obscurity and abuse of metaphor, and declared the ideal of a sermon to be one which sent men away  » not contented with the preacher, but discontented with themselves. »

In 1647 Vieira began his career as a diplomat, in the course of which he visited England, France, the Netherlands and Italy. In his Papel Forte he urged the cession of Pernambuco to the Dutch as the price of peace, while his mission to Rome in 1650 was undertaken in the hope of arranging a marriage between the heir to the throne of Portugal and the only daughter of King Philip IV of Spain. His success, freedom of speech and reforming zeal had made him enemies on all sides, and only the intervention of the king prevented his expulsion from the Society of Jesus, so that prudence counselled his return to Brazil.

In his youth he had vowed to consecrate his life to the conversion of the African slaves and native Indians of his adopted country, and arriving in Maranhão early in 1653 he recommenced his apostolic labors, which had been interrupted during his stay of fourteen years in the Old World. Starting from Pará, he penetrated to the banks of the Tocantins, making numerous converts to Christianity and European civilization among the most violent tribes; but after two years of unceasing labour, during which every difficulty was placed in his way by the colonial authorities, he saw that the Indians must be withdrawn from the jurisdiction of the governors, to prevent their exploitation, and placed under the control of the members of a single religious society.

Accordingly in June 1654 he set sail for Lisbon to plead the cause of the Indians, and in April 1655 he obtained from the king a series of decrees which placed the missions under the Society of Jesus, with himself as their superior, and prohibited the enslavement of the natives, except in certain specified cases. Returning with this charter of freedom, he organized the missions over a territory having a coast-line of 400 leagues, and a population of 200,000 souls, and in the next six years (1655–61) the indefatigable missionary set the crown on his work. After a time, however, the colonists, attributing the shortage of slaves and the consequent diminution in their profits to the Jesuits, began actively to oppose Vieira, and they were joined by members of the secular clergy and the other Orders who were jealous of the monopoly enjoyed by the Company in the government of the Indians.

Vieira was accused of want of patriotism and usurpation of jurisdiction, and in 1661, after a popular revolt, the authorities sent him with thirty-one other Jesuit missionaries back to Portugal. He found his friend King John IV dead and the court a prey to faction, but, dauntless as ever in the pursuit of his ambition, he resorted to his favorite arm of preaching, and on Epiphany Day, 1662, in the royal chapel, he replied to his persecutors in a famous rhetorical effort, and called for the execution of the royal decrees in favor of the Indians.

Circumstances were against him, however, and the count of Castelmelhor, fearing his influence at court, had him exiled first to Porto and then to Coimbra; but in both these places he continued his work of preaching, and the reform of the Inquisition also occupied his attention. To silence him his enemies then denounced him to that tribunal, and he was cited to appear before the Holy Office at Coimbra to answer points smacking of heresy in his sermons, conversations and writings. He had believed in the prophecies of a 16th-century shoemaker poet, Bandarra, dealing with the coming of a ruler who would inaugurate an epoch of unparalleled prosperity for the church and for Portugal, these new prosperous times were to be called the Quinto Império or « Fifth Empire » (also called « Sebastianism »). In Vieira’s famous opus, Clavis Prophetarum he had endeavoured to prove the truth of his dreams from passages of Scripture. As he refused to submit, the Inquisitors kept him in prison from October 1665 to December 1667, and finally imposed a sentence which prohibited him from teaching, writing or preaching.

It was a heavy blow for the Society, and though Vieira recovered his freedom and much of his prestige shortly afterwards on the accession of King Pedro II, it was determined that he should go to Rome to procure the revision of the sentence, which still hung over him though the penalties had been removed. During a six years’ residence in the Eternal City, Vieira won his greatest triumphs. Pope Clement X invited him to preach before the College of Cardinals, and he became confessor to Queen Christina of Sweden and a member of her literary academy.

At the request of the pope he drew up a report of two hundred pages on the Inquisition in Portugal, with the result that after a judicial inquiry Pope Innocent XI suspended it in Portugal for seven years (1674–81). Ultimately Vieira returned to Portugal with a papal bull exempting him from the jurisdiction of the grand inquisitor, and in January 1681 he embarked for Brazil. He resided in Bahia and occupied himself in revising his sermons for publication, and in 1687 he became superior of the province. A false accusation of complicity in an assassination, and the intrigues of members of his own Company, clouded his last months, and on July 18, 1697 he died in Salvador, Bahia.
His works form perhaps the greatest monument of Portuguese prose. Two hundred discourses exist to prove his fecundity, while his versatility is shown by the fact that he could treat the same subject differently on half a dozen occasions. His letters, simple and conversational in style, have a deep historical and political interest, and form documents of the first value for the history of the period.

Works

His principal works are:
Sermões (Sermons) (15 vols., Lisbon, 1679–1748); there are many subsequent editions, but none complete; translations exist in Spanish, Italian, German and French, which have gone through several editions
História do Futuro (History of the Future) (Lisbon, 1718; 2nd ed., ibid., 1755); this and the Quinto Império and this Clavis Prophetarum seem to be in essence one and the same book in different redactions
Cartas (Letters) (3 vols., Lisbon, 1735–46)
Notícias recônditas do modo de proceder a Inquisição de Portugal com os seus presos (News on how the Portuguese Inquisition proceeds with its prisoners) (Lisbon, 1821)
Arte de Furtar (The Art of Stealing) published under Vieira’s name in many editions is now known not to be his

A badly edited edition of the works of Vieira in 27 volumes appeared in Lisbon, 1854–58. There are unpublished manuscripts of his in the British Museum in London, and in the Bibliothèque Nationale in Paris. A bibliography of Vieira will be found in Sommervogel, Bibliothèque de la compagnie de Jesus, viii. 653–85.

Publications
Luiz Cabral, Vieira, biographie, caractère, éloquence, (Paris, 1900)
Luiz Cabral, Vieira pregador (two volumes, Porto, 1901)

Recognition

Portugal issued a stamp in 2008, celebrating the 400th anniversary of Vieira’s birth (1608). Brasil has issued already two Vieira stamps, in 1941 and 1997. This is an indication of the high esteem in which the man is held on both side of the Atlantic ocean, and possibly for quite different reasons.

Português

(Lisboa, 6 de fevereiro de 1608 — Salvador (Bahia), 18 de julho de 1697) foi um religioso, filósofo, escritor e orador português da Companhia de Jesus.

Uma das mais influentes personagens do século XVII em termos de política e oratória, destacou-se como missionário em terras brasileiras. Nesta qualidade, defendeu infatigavelmente os direitos dos povos indígenas combatendo a sua exploração e escravização e fazendo a sua evangelização. Era por eles chamado de « Paiaçu » (Grande Padre/Pai, em tupi).

António Vieira defendeu também os judeus, a abolição da distinção entre cristãos-novos (judeus convertidos, perseguidos à época pela Inquisição) e cristãos-velhos (os católicos tradicionais), e a abolição da escravatura. Criticou ainda severamente os sacerdotes da sua época e a própria Inquisição.

Na literatura, seus sermões possuem considerável importância no barroco brasileiro e português. As universidades frequentemente exigem sua leitura.

Biografia

Nascido em lar humilde, na Rua do Cónego, perto da Sé, em Lisboa, foi o primogénito de quatro filhos de Cristóvão Vieira Ravasco, de origem alentejana cuja mãe era filha de uma mulata ou africana, e de Maria de Azevedo, lisboeta. .(1)

Cristóvão serviu na Marinha Portuguesa e foi, por dois anos, escrivão da Inquisição. Mudou-se para o Brasil em 1614, para assumir cargo de escrivão em Salvador, na Bahia, mandando vir a família em 1618.

No Brasil

António Vieira chegou à Bahia, onde em 1609 seu pai passou a trabalhar como escrivão no Tribunal da Relação da Bahia, o que motivou a vinda de toda a família. Em 1614, iniciou os primeiros estudos no Colégio dos Jesuítas de Salvador,(2) onde, principiando com dificuldades, veio a tornar-se um brilhante aluno. Ingressou na Companhia de Jesus como noviço em maio de 1623.

Em 1624, quando na invasão holandesa de Salvador, refugiou-se no interior da capitania, onde se iniciou a sua vocação missionária. Um ano depois tomou os votos de castidade, pobreza e obediência, abandonando o noviciado. Prosseguiu os seus estudos em Teologia, tendo estudado ainda Lógica, Metafísica e Matemática, obtendo o mestrado em Artes. Foi professor de Retórica em Olinda, ordenando-se sacerdote em 1634. Nesta época já era conhecido pelos seus primeiros sermões, tendo fama de notável pregador.

Quando a segunda invasão holandesa ao Nordeste do Brasil (1630-1654), defendeu que Portugal entregasse a região aos Países Baixos, pois gastava dez vezes mais com sua manutenção e defesa do que o que obtinha em contrapartida, além do fato de que os Países Baixos eram um inimigo militarmente muito superior à época. Quando eclodiu uma disputa entre Dominicanos (membros da Inquisição) e Jesuítas (catequistas), Vieira, defensor dos judeus, caiu em desgraça, enfraquecido pela derrota de sua posição quanto à questão da guerra.

Em Portugal

Após a Restauração da Independência (1640), em 1641 regressou a Lisboa iniciando uma carreira diplomática, pois integrava a missão que ia ao Reino prestar obediência ao novo monarca. Sobressaindo pela vivacidade de espírito e como orador, conquistou a amizade e a confiança de João IV de Portugal, sendo por ele nomeado embaixador e posteriormente pregador régio. Ainda como diplomata, foi enviado em 1646 aos Países Baixos para negociar a devolução do Nordeste do Brasil, e, no ano seguinte, à França. Caloroso adepto de obter para a Coroa a ajuda financeira dos cristãos-novos, entrou em conflito com o Santo Ofício, mas viu fundada a Companhia Geral do Comércio do Brasil.

No Brasil, outra vez

Em Portugal, havia quem não gostasse de suas pregações em favor dos judeus. Após tempos conturbados acabou voltando ao Brasil, de 1652 a 1661, missionário no Maranhão e no Grão-Pará, sempre defendendo a liberdade dos índios.

Diz o Padre Serafim Leite em Novas Cartas Jesuíticas, Companhia Editora Nacional, São Paulo, 1940, página 12, que Vieira tem « para o norte do Brasil, de formação tardia, só no século XVII, papel idêntico ao dos primeiros jesuítas no centro e no sul», na «defesa dos índios e crítica de costumes ». « Manuel da Nóbrega e António Vieira são, efectivamente, os mais altos representantes, no Brasil, do criticismo colonial. Viam justo – e clamavam! »………. ».

Comment une cage de chasteté fonctionne-t-elle ?

Le principe de fonctionnement d’une cage de chasteté est relativement simple et basé sur une méthode de confinement sécurisée. Les étapes pour installer une cage de chasteté : L’anneau de base est placé autour de la base du pénis et derrière les testicules en premier. Ensuite, le tube (plus ou moins long) est positionné sur le pénis, qui est inséré à l’intérieur de la cage. Procédure de sécurisation : Une fois le tube installé, les tiges de connexion sont utilisées pour joindre l’anneau de base à la cage. On utilise ensuite le verrou pour verrouiller le dispositif. Le verrou assure que la cage remplit sa fonction de confinement et empêche toute tentative de retrait sauf si le détenteur de la clé l’ouvre.

Quels effets la pratique de la chasteté peut-elle avoir sur la relation entre partenaires ?

La pratique de la chasteté peut avoir un impact significatif sur la relation de couple. En favorisant l’exploration de nouvelles formes d’intimité, elle peut accroître la confiance et améliorer la communication entre les partenaires. La chasteté peut introduire un niveau supplémentaire de complicité et d’excitation pour certains couples, transformant leur sexualité en un espace plus vaste et inventif. Bien gérée, la chasteté peut être un moyen efficace de renforcer les liens et d’explorer des aspects nouveaux de la relation.

Quels sont les éléments qui composent une cage de chasteté ?

Une cage de chasteté est un mécanisme destiné à limiter l’accès au pénis, souvent utilisé dans des pratiques de contrôle du plaisir sexuel ou pour augmenter la discipline personnelle. Voici les éléments principaux d’une cage de chasteté : Le tube, également connu sous le nom de cage, constitue la partie principale de l’appareil. C’est dans cette section que le pénis est enfermé. Le tube est typiquement façonné pour s’adapter à la forme du pénis au repos, offrant un maintien à la fois confortable et limité. Les tubes peuvent être constitués d’acier, de plastique ou de silicone, chaque matériau ayant des avantages spécifiques en qualité, confort, sécurité et hygiène. L’anneau de base forme une partie essentielle de l’appareil. Il se fixe autour de la base du pénis et se place en arrière des testicules. Il se fixe au tube et assure que la cage reste bien positionnée, empêchant ainsi tout retrait non autorisé. Les anneaux sont proposés en tailles diverses pour s’ajuster confortablement à l’utilisateur, évitant tout serrage excessif. Le verrou est utilisé pour fixer la cage à l’anneau de base. Les verrous disponibles incluent des modèles métalliques classiques ainsi que des options en plastique plus discrètes. Lorsque le verrou est en place, le dispositif ne peut être retiré sans la clé, garantissant que l’utilisateur reste en état de chasteté. Les espaçeurs, également connus sous le nom de tiges de connexion, joignent l’anneau de base au tube. Elles ajustent la distance entre l’anneau et la cage, permettant un ajustement sur mesure pour plus de confort. Ces espaçeurs se déclinent en plusieurs longueurs pour un ajustement optimal selon la morphologie de l’utilisateur. Pour garantir un ajustement adéquat, il est nécessaire de mesurer la longueur de la verge et les diamètres de la base du pénis. Certaines cages de chasteté sont munies d’ailettes anti-recul, qui empêchent le pénis de se déplacer vers l’arrière grâce à des extensions internes. Cela augmente la sécurité du dispositif en compliquant encore davantage toute tentative de retrait.

En quoi la chasteté est-elle bénéfique?

La chasteté, lorsqu’elle est soutenue par des dispositifs comme les cages de chasteté, procure des avantages personnels et relationnels. La chasteté aide à améliorer la maîtrise de soi, facilitant ainsi une meilleure concentration dans d’autres domaines de la vie. Pratiquer la chasteté peut intensifier l’anticipation et le désir, ce qui rend les moments d’intimité plus profonds. Le couple peut voir sa communication et sa complicité renforcées grâce à la chasteté. En redécouvrant des formes d’affection non sexuelles, les partenaires peuvent enrichir leur relation en créant des liens émotionnels plus forts.

L’homme et la chasteté : un chemin à suivre.

La pratique de la chasteté chez l’homme est largement répandue. À notre époque, cette pratique est généralement cachée.Cette pagesous divers angles. Cette discrétion cache que beaucoup d’hommes utilisent une cage de chasteté. Son sexe est enfermé sous ses habits. Cette contrainte lui interdit toute masturbation. Ses instincts ne le guident plus, c’est désormais un coach qui régit ses actes sexuels. L’homme se masturbe sans difficulté quand son sexe n’est pas retenu par un accessoire de chasteté. C’est une conduite tout à fait naturelle. L’homme est perpétuellement stimulé dans notre société moderne. Bien qu’il se concentre, l’homme est constamment exposé aux sollicitations publicitaires, cinématographiques, musicales et autres. La solution qu’il trouve est de se soumettre à une autorité qui régit son sexe et la rétention de sa semence. La chasteté est un levier pour augmenter la réussite et la performance chez les hommes. Que ce soit pour un athlète, un étudiant ou un cadre, la contrainte des organes génitaux via un accessoire produit un état mental distinct de celui associé à la masturbation libre ou à la sexualité anarchique.

Comment déterminer la taille appropriée pour une cage de chasteté ?

Lors de l’utilisation d’une ceinture de chasteté, plusieurs précautions doivent être prises. Pour prévenir les infections, il est essentiel de garder une hygiène rigoureuse. Pour un nettoyage complet et une inspection de la peau, il est nécessaire de retirer la cage de manière régulière. Un dialogue constant avec le coach est crucial pour garantir que la pratique se passe dans de bonnes conditions, grâce à son expérience qui permet de prévoir les évolutions.

Qu’est-ce qui pousse à porter une ceinture ou une cage de chasteté ?

Plusieurs raisons expliquent l’usage de la ceinture de chasteté. La ceinture de chasteté peut, pour certains, être un outil de discipline et de contrôle de la sexualité masculine (érection, masturbation, etc.). Elle a également un usage excitant dans le cadre de jeux sexuels de domination. Cet outil est parfois vu comme un garant de la fidélité conjugale en rendant l’infidélité physique impossible. Elle peut être vue comme un jeu ou un défi, la restriction et l’attente augmentant l’excitation et le désir.

Mode d’emploi et port de la cage de chasteté :

Quand la cage de chasteté est installée, elle bloque les érections complètes et limite l’accès au pénis. Ce dispositif aide à gérer l’activité sexuelle, que ce soit en solo ou avec la surveillance d’un partenaire. Maintenir une hygiène rigoureuse est essentiel pendant le port de la cage. La plupart des cages permettent de uriner sans enlever le dispositif, mais un nettoyage régulier est nécessaire pour prévenir irritations et infections. Le retrait de la cage ne peut se faire qu’avec la clé, en déverrouillant le dispositif et en retirant l’anneau de base ainsi que le tube. Il est recommandé de vérifier l’état de la peau et de la circulation sanguine après chaque période prolongée de port. La cage de chasteté est un dispositif complexe mais fonctionnel pour ceux qui veulent pratiquer la chasteté. En connaissant les divers composants et en l’utilisant correctement, on peut intégrer cette pratique en toute sécurité et avec confort dans sa vie personnelle ou de couple.

#Father #Padre #António #Vieira