593:
335:, during the 16th century. In a letter sent to Italy from Goa (India), the Jesuit missionary Fulvio Gregori reports: "The Portuguese used to elect an Emperor by the Feast of Pentecost and it was so also in this ship St. Francisco. Indeed, they chose a boy as Emperor on the eve of Pentecost, in the midst of great pomp. They dressed him very richly and then put on his head the imperial crown. They also chose for him lords and officers at orders, so that the captain was appointed overseer over his house, another gentleman was appointed cupbearer, each with his office at the disposal of the Emperor. Even the officers of the ship joined in, the master, the pilot, etc. Then, on the day of Pentecost (Easter or Holy Spirit), all dressed to perfection, at an altar on the bow of the ship, where there was more space, with beautiful cloths and silverware, they led the Emperor to Mass, with music, drums and courtiers. There he was seated on a chair with velvet cushions, with a crown on his head and a sceptre in his hand, surrounded by his court, to the accompaniment of artillery salvos. The courtiers of the Emperor feasted and then, finally, served everyone here on board, around three hundred people."
585:
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638:— the pennant, of brilliant red color, is a double-side quadrangular dimension (five palms on the side), knitted with a relief of the white dove of the Holy Spirit and rays of gold and white radiating from its center. The flagstaff, made of wood, is two meters in height (although some are smaller or taller) surmounted with the dove of the Holy Spirit in tin or silver. The flag will accompany the crown and is always present in the liturgical ceremonies and crowning; it is an honor to be selected to carry the flag during the ceremonial cortege. A smaller flag is usually raised near the location of the crown, wherever it stays, and it is common to see white flags line the squares during the ceremonies.
169:; their religious manifestations, rituals and symbols began to permeate the islands and, consequently, persist until today. These acts of faith were heavily influenced by Franciscan spiritualists, who were members of the first religious order that colonized the Azores, and brought with them traditions that were being extinguished on the mainland by Catholic Church orthodoxy. Here, in isolated communities under environmental pressures and the uncertainties of life, the millenarian rites of the Holy Spirit were accepted and fostered. The Azores, and those communities that had their origins in the archipelago, became the last outposts of
468:
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761:. Upon arriving at the emperor's home, the crowns are placed on an altar of honour of wood and adorned with white paper and flowers, to remain throughout the week. Every evening the neighbours and faith community gather at the home where traditionally some food and dancing may have occurred, but usually ends with the recitation of the rosary and benedictions to the Holy Spirit. On the following Sunday, the crowns depart once again with the cortège for the church, where they are received by the local parish priest, who recites the
627:, and assumes a central place during the celebrations. The crown is an imperial design, in silver, normally with four arms that meet at a golden orb (also in silver) surmounted by the dove of the Holy Spirit. Each crown comes with a silver scepter, again, surmounted with the dove of the Holy Spirit. In addition, the crown and scepters are decorated with ribbons of white, and mounted on a silver plate with a tall rest. The size of the crown varies, and in general, each
883:, a meat broth that is applied to buttered bread and tempered with mint leaves, either accompanied with the cooked meat used in its preparation, Portuguese sweet bread and sweet rice puree sprinkled with cinnamon. There are many variations on the meat broth recipe that includes the methods of preparing the soup, the availability of side dishes or the consistency of the soup. On the island of Terceira, for example, the Holy Spirit Soup is accompanied by an
424:; the cult of the Holy Spirit is not dependent on the formal organization of the Church, nor are the clergy needed to participate in the practices; there are no intermediaries between the devotees and the Divine. Over time, in practice, this tenet of Joachimite spirituality has become more obscure, as the Church plays a role in blessing the events (through processions to the local church and masses held auspiciously for the feast)
20:
803:, or persons destined to hold it in the ceremony, by the parish priest. Similarly, after ritually kissing the dove on the silver sceptre, the faithful are empowered to rise with the crowns while benedictions are made in the name of the Holy Spirit, while the hymn is played. Immediately following this ceremony, the cortege is reformed and proceeds to exit the church, with the priest singing the
272:) were first noted in the 16th century. The first hospital constructed in the Azores (1498), under the Santa Casa da MisericĂłrdia of Angra, received its current name, the Hospital do Santo EspĂrito. The distribution of food (meats, bread, milk) was already an important part of the charity common in the middle of the 16th century.
673:(but usually 12). The wooded maces, usually 1.5 meters in length, sometimes include a base for a candle, or surmounted with a tin or silver dove. During the cortège the mace-bearers surround the crown-bearer, in some cases the maces are joined together to form a rectangle, and the crown-bearer walks within the space. In some
691:— a small group of about five musicians that sing hymns, accompanied by drum, cymbal, and tambourine, who visit the homes of the brotherhood. They are also included in the transference of the crown, at the collection of donations, during the procession, the rituals and the distribution of offerings. On the island of
576:) to the Holy Spirit, necessitating an act of benevolence and charity. The mordomo is responsible for coordinating the collection of funds for the feast, the organization of the event, the peoples invited, the purchase of meat, bread, wine, etc. and generally seen as the supreme authority of the brothers during the event.
835:(traditional Portuguese sweet bread) are offered to the participants, organized by the mordomo. At the end of the Bodo, the crowns are collected and the cortege ferries them to the home of the mordomo. The Monday following this seventh Sunday of Easter, is Azores Day, or as it is traditionally known, the
510:, voluntarily registered (and accepted) and who are all equal in rights and responsibilities. Although they have historically been exclusively masculine, both women and men are accepted, as are members of different origins or titles. This rule was rarely violated, although on some islands there did exist
275:
From then on, and in particular after the beginning of the 18th century, the cult of the Holy Spirit assumed a position of importance in
Azorean culture, becoming a unifier of the population in the various islands. With Azorean emigration, the cult was transplanted to Brazil, where by the end of the
631:
may have one large and two smaller crowns, used to represent the Império of the Holy Spirit. In addition to being used in crowning ceremonies, it is considered an honor to transport the crown or let it remain in your home, which occurs with the brotherhood routinely. Throughout the years, the crown
543:
varies from island to island; from simple tile-roofed buildings (such as in Santa Maria) to grande chapels with ornate facades and crowned with an imperial crown (in
Terceira). It is used as a place to store the reliquaries, penants, symbols; to cook and/or distribute the offerings; and to perform
108:
898:
Today, these functions are also held outside the normal religious context, on the Day of the Azores, during protocol receptions or more recently as tourist inspired events to promote the culture of the Azores (and uncommonly open to the public). The largest function recorded, occurred on 10 June
522:
is a territorial unit, constituted as local associations of neighbours, grouping families and residents from within a particular parish or locality. These groups have defined compromises, based on consensual rules that are not written, but recognized by the members. In cases where the diocese or
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will circulate, remaining in a place of honor in the household, where nightly prayers would occur. Although, traditionally, the process of moving the crowns from household to household involved a cortege, escorted by the brotherhood, in modern times, the movement is not as ornamented.
243:, which were overseen by the Order of Christ, who nominated new clerics, oriented the faithful and supervised the religious development. In this context, references to the proliferation of the cult of the Holy Spirit appeared early, and in a general way, throughout the archipelago.
553:, structures constructed principally for the events, that were later torn down. The Azorean diaspora, particularly those from New England and Canada, in addition to small structures, would construct larger enclosed salons owing to the conditions in these environments.
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777:). The modern tradition, influenced by religious immigrants, is shortened to include a brief cortège procession (usually on the same day of the coronation), and ceremonial transfers of the crown to the home of the emperor, all performed throughout the summer.
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of history would begin. The Third Age would be governed by the Holy Spirit and would represent a spiritual governance, in which
Orthodox Christians and the Jews would re-unite with the Catholics in one faith. These theories became associated with the
903:, in the presence of the President of the Portuguese Republic, the Prime Minister and President of the Regional Government, as well as the accredited members of the Portuguese diplomatic corps and other invited dignitaries.
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As part of the rituals leading-up to the function, a cortege will also proceed through the community with a cow (which will later be slaughtered for the feast), decorated with colourful paper flowers and accompanied by the
418:— in the distribution of alms (meat, soup and milk traditionally), the poor are privileged recipients who equally take part in the celebrations, while all offenses are pardoned in order to receive the Holy Spirit.
247:, writing 150 years after the beginning of the island's settlement, indicated that this devotion existed in all the islands; its expansion was tolerated, if not promoted, by the Order of Christ. References in the
72:(where it was established three centuries ago) and pockets of Portuguese settlers in North America. The Cult of the Holy Spirit involves traditional rituals and religious celebrations of these faith communities.
757:, the crowns surrounded by the poles (in a rectangular form) and trailed by the faithful. Normally, a band will follow the cortège with cheerful processional music, although they may be accompanied alone by the
685:), likely a reference to a time when animals roamed the streets, and had to be forced to the side of the road. The organization would normally select people who needed a position of honor: mostly young people.
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began in the last half of the 19th century, probably resulting from money remitted from emigrants in the
Brazilian and/or Californian diaspora. Until this point, the cult would realize their services in
360:) — the faithful seek the fulfillment of religious dogma that assumes a period of human spiritual development and brotherhood, and in which the Holy Spirit is the fountain of knowledge and order;
565:, which was normally made by drawing straws or name selection from a hat, usually by a young child. Many irmandades admit that voluntarism is common, when one of the brothers will make an offering or
655:), composed at the end of the 19th century, is used by the bands and sung during the crowning ceremonies. Although primarily used in these ceremonies, some of its chords have been inserted into the
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an extra mace (sometimes painted in white) will be provided to an individual who will be responsible for maintaining the procession in good order. It is occasionally, referred colloquially as the
376:) — that the Holy Spirit is present in all places, it knows all and sees all, and the faithful recognize that there are no secrets from the Holy Spirit. Offenses are severely punitive;
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The shortened timeline was likely influenced by many immigrants who were limited to shorter vacations, most likely in the summer, but whom wished to follow the spirit of their traditions.
879:, is the gathering of neighbors, family and friends for a ritualized meal that includes invited guests of the principal who took on a promise to the Holy Spirit. The meal consists of the
916:. This secondary cortege, proceeding the events of the coronation and bodo, stops at the door of each family who contributes money, while hymns and chants are made, and the traditional
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that, after being blessed, are distributed to the gathered. The brotherhood receive the people and invite them to freely partake of bread and wine, while meat, sugar pastries and
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authorities have attempted to impose or intervene in the businesses of these groups, there has generally been passive resistance and indignation from its members.
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745:); on Easter day, the crowns are transported to the church, where they are placed on the altar, until the end, when they ceremonially crown the recipient (
64:, consisting of iconography, architecture, and religious practices that have continued in many communities of the archipelago as well as the broader
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1047:, whose membership was composed of local nobility. Today, the responsibility of the Império is conferred in the local Câmara Municipal of Horta.
867:(a high alcohol content wine derived from the Isabel caste grapes). It is distributed to the brotherhood, as well as the families in most need.
765:(a traditional pastoral benediction). The process, traditionally, repeats itself until the seventh Sunday following Easter (referred to as the
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symbolizes community sharing, and occurs in the presence of the crowns and flag, accompanied by hymns to the Holy Spirit, normally led by the
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The
Influence of Joaquim de Fiore in Portugal and in Europe. Writings of Natália Correia on the Utopia of the Feminist Age of the Holy Spirit
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and its rituals are not definitively understood. The dominant theory postulates that the celebrations were introduced into
Portugal by Queen
827:, where the Holy Spirit's standard and the crowns are placed in exhibition. In front of the império, on long bunks, are placed offerings or
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it serves as a moment to raise funds for the events; those invited traditionally include illustrious social figures and local politicians.
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The organization of the cult, with some variation between the islands, and between the
Azorean diaspora includes the following structures:
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A InfluĂŞncia de
Joaquim de Flora em Portugal e na Europa. Escritos de Natália Correia sobre a utopia da Idade Feminina do EspĂrito Santo
412:, receiving equal respect and obedience when invested with this authority: it is the practical application of the Joachimite principles.
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spiritualists, who there founded the first
Franciscan Convent in Portugal. From there the cult first spread in Portugal (Aldeia Galega,
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539:, normally a small structure, with a distinct architectural style where the faithful conduct their rituals. The architecture of the
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Generally, there are several prescribed tenets that organize this religious movement, that were derived from
Joachimite dogma:
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The rituals of the cult include various symbolic objects that are typically incorporated during the ceremonies; they include:
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will then depart for his home, accompanied by his cortège and the brotherhood, and led by the Holy Spirit's standard, the
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guide the brotherhood of the faithful: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.
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carried traditionally by municipal judges or officials, the ceremony and cortège is accompanied by a variable number of
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799:) concludes the principal religious ceremonies and involves the placement of the silver crown on the head of the
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A symbol of the faith: the dove of the Holy Spirit, as seen on one of the standards carried in ritual processions
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79:" referred to an accepted religious practice, in sharp contrast to the term's modern, negative connotation.
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192:, charged with the spirituality of newly discovered lands (including the Azores). Another centre was
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Falbel, Nachman (June–August 1996). "São Bento e a ordo monachorum de Joaquim de Fiore (1136-1202)".
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Jorge de Santiago show that some attention was given to the cults by the episcopal authorities.
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Carta do Secretário de Estado do Vaticano celebrando o VIII centenário da morte de Fiore.
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are part of more complex rituals that have disappeared from other islands, involving the
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Two hundred years later, there was a rebirth of the popularity of these doctrines in the
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An altar in honor of the Holy Spirit with Crown, an example from the island of SĂŁo Jorge
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The new colonies were, in the beginning, subordinate to the priory in Tomar, later the
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During each celebration, one member of the irmandade would receive the designation of
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some of the religious services associated with the event. The appearance of permanent
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The Feast of the Empire of the Divine Holy Spirit was also celebrated on board of the
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1173:"The Imperio in the Azores: The Five Senses in Rituals to the Holy Spirit"
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99:, but what is considered here has peculiar characteristics of its own.
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in 1256, after the so-called scandal of the Eternal Evangel caused by
68:. Beyond the Azores, the Cult of the Holy Spirit is alive in parts of
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is a dinner organized in honor of the farmers who have contributed
823:. On this day, the cortège, after leaving the church travel to the
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2000, when 8000 participants gathered on the Rua de SĂŁo Pedro, in
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962:"John I. Murphy, "Religious Congregations of the Holy Ghost", in
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408:), and all may be crowned in their ritualized functions as the
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506:) is the organizational nucleus of the cult, comprising the
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of the Cult of the Holy Spirit, found throughout the Azores.
284:, and other zones where Azorean immigrants settled, such as
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Rossatto, Noeli Dutra; Lupi, Carlos Eduardo Bastos (2003).
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A coronation ceremony in the first half of the 20th century
1153:] (in Portuguese). Porto Alegre, Portugal: Edipucrs.
1166:] (in Portuguese). Santa Maria, Azores: FACOS-UFSM.
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Traditionally, on the seventh Sunday following Easter (
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prophet who, on the basis on his interpretation of the
1131:] (in Portuguese). Lisbon, Portugal: Roma Editora.
47:), is a religious sub-culture, inspired by Christian
1123:Franco, José Eduardo; Mourão, José Augusto (2005).
188:, which was also the location of the priory of the
1140:(in Portuguese) (30). São Paulo, Brazil: 273–276.
387:), and holy vows/promises to God should be kept.
184:. The cult's principal centre of devotion was in
128:(†1202), a medieval monk who was considered as a
1230:(in Portuguese), Impresna Nacional/Casa da Moeda
623:— these are most important symbols of the
296:. In the 19th century, the traditions spread to
111:The dove: iconographic symbol of the Holy Spirit
1226:Oliveira Martins, Francisco Ernesto de (1985),
397:— all brothers are equal, and all can be
1015:"O culto do EspĂrito Santo nas naus da ĂŤndia"
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1242:Cult of the Lord Holy Christ of the Miracles
1178:(36/1). Traditiones: 169–176. Archived from
91:and is the inspiration of several Catholic
249:Constituições Sinodais da Diocese de Angra
1164:The Symbolism of the Feasts of the Divine
1151:Joaquim de Fiore: Trinity and the New Age
596:Crown, scepter and orb of the Holy Spirit
276:18th century there existed feast days in
45:Culto do ImpĂ©rio do Divino EspĂrito Santo
1101:Maria Santos Montez (2007), pp. 169, 174
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136:, postulated that around the year 1260
1211:Hackmann, Geraldo Luiz Borges (1998).
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995:Maria Santos Montez (2007), pp.169–170
270:Brotherhoods of the Divine Holy Spirit
1147:Joaquim de Fiore: Trindade e Nova Era
41:Cult of the Empire of the Holy Spirit
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312:in the United States, as well as to
1221:] (in Portuguese). Teologia 12.
1219:The Holy Spirit and Modern Theology
378:O Divino EspĂrito Santo Ă© vingativo
265:Irmandades do Divino EspĂrito Santo
1214:O espĂrito santo e a teologia hoje
1110:Maria Santos Montez (2007), p. 174
1092:Maria Santos Montez (2007), p. 175
1074:Maria Santos Montez (2007), p. 174
1065:Maria Santos Montez (2007), p. 172
1004:Maria Santos Montez (2007), p. 169
986:Maria Santos Montez (2007), p. 170
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1056:Maria Santos Montez (2007), p.170
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659:(the regional national anthem).
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1145:Rossatto, Noeli Dutra (2004).
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1171:Montez, Maria Santos (2007).
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1017:. Portaldodivino.com
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1279:Holy Spirit
693:Santa Maria
503:Brotherhood
324:in Canada.
173:doctrines.
138:a Third Age
130:millenarian
122:Holy Spirit
116:Joachimites
85:Holy Spirit
49:millenarian
1263:Categories
1021:18 October
972:18 October
944:References
859:(English:
839:(English:
805:Magnificat
793:Portuguese
788:coronation
781:Coronation
763:Magnificat
747:coronation
741:(English:
725:Procession
681:(English:
675:irmandades
600:See also:
369:Portuguese
353:Portuguese
310:California
294:Pernambuco
268:(English:
229:archbishop
206:Franciscan
200:(English:
171:Joachimite
143:Fraticelli
33:Portuguese
817:Pentecost
697:SĂŁo Jorge
650:English:
629:irmandade
571:English:
533:irmandade
520:irmandade
501:English:
497:Irmandade
491:Irmandade
403:English:
382:English:
357:esperança
237:bishopric
97:Spiritans
1236:See also
889:function
877:function
797:coroação
743:the move
567:promessa
551:treatros
546:impérios
541:Impérios
516:brothers
508:brothers
478:Impérios
429:Impérios
399:mordomos
210:Alenquer
194:Alenquer
81:Devotion
62:identity
59:Catholic
1138:Revista
1117:Sources
938:briança
918:briança
914:foliões
907:Briança
893:Foliões
885:alcatra
829:esmolas
825:império
801:emperor
755:foliões
751:emperor
749:). The
739:mudança
735:império
731:cortège
712:Rituals
705:liturgy
701:foliões
625:Império
616:scepter
580:Symbols
573:promise
563:mordomo
557:Mordomo
527:Império
410:emperor
314:Ontario
233:Funchal
103:History
83:to the
56:Azorean
52:mystics
871:Função
857:pensĂŁo
853:esmola
847:Esmola
699:, the
320:, and
318:Quebec
306:Hawaii
222:Lisbon
214:Sintra
167:Azores
70:Brazil
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1045:Faial
1041:Horta
949:Notes
612:Crown
531:Each
333:India
282:Bahia
280:, in
257:Friar
218:Tomar
186:Tomar
1204:help
1023:2014
974:2014
928:The
924:Ceia
875:The
851:The
821:bodo
811:Bodo
785:The
642:Hymn
636:Flag
618:and
495:The
348:Hope
329:naus
292:and
178:cult
161:Cult
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