"Pai Nosso Que Estais No Céu,
Santificado Seja Vosso Nome,
Venha a Nosso Vosso Reino,
Seja Feita a Vossa Vontade,
Assim Na Terra Como no Céu,
Pão Nosso Cada Dia Nos Dai Hoje,
Perdoai-Nos as Nossas Ofensas,
Assim Como Nós Perdoamos Quem nos Tem Ofendido,
E Livrai-Nos da Tentação, Amén."
“This service ends now. You may go.”
The priest closed his Bible and went back to his private quarters. Father Amadeu was not in his usual mood. He could see in the eyes of some of his most devout faithful, the look of disdain, of disgust. And he knew very well the reason. In Southern Lusitania, in the communist-controlled area, religion had been denounced as “opium for the people.” However, the communist leader, Premier Vasques, soon understood that he could not destroy religion overnight. So, he selected a handful of priests which he deemed “loyal” and sent “reactionary” priests to reeducation camps. Father Amadeu was not the lead priest in the Serpa Parish before the Revolution. Father Abel, an old and conservative, though kind priest, had been taken away. Father Amadeu presumed him dead.
Since the communists took over, church attendance had dwindled to small numbers. But, as soon as Premier Vasques sanctioned and gave his support to Father Amadeu, considering him “a good friend of the people that does not abbey to the traditional church conservative and reactionary structure”. Since that day, the young priest had begun to question his own thinking. He read Marx, Engels and other left-wing authors. He did not agree with them, but after comparing some values with the Bible he understood how badly had Christian values like sharing, common good and sympathy for the poor and the weak , had not been practiced by self-called “Christian” politicians. And he also realized the horrors of Communism, especially its totalitarian leanings. Observing the actions of Luther 500 years before, he felt inspired.
He had been meeting with like-minded priests for some weeks, and they had drawn main principles which they would like to transmit to the people. A kind of Socialist Christianity. And he knew he would face prosecution. Within the Church. Surely. And also outside of it. Vasques’ goodness was not infinite. If Father Amadeu turned his Socialist Christianity into something real, into a movement, he would not survive. He leaned forward in his bed, hands in head, crawling through his thin hair. He looked to his crucifix and to Jesus’ suffering, as if looking for a sign. No sign. But as he looked deeply into His face, he thought.
“He too had to suffer, I too have to suffer. I’m taking this forward.”
Santificado Seja Vosso Nome,
Venha a Nosso Vosso Reino,
Seja Feita a Vossa Vontade,
Assim Na Terra Como no Céu,
Pão Nosso Cada Dia Nos Dai Hoje,
Perdoai-Nos as Nossas Ofensas,
Assim Como Nós Perdoamos Quem nos Tem Ofendido,
E Livrai-Nos da Tentação, Amén."
“This service ends now. You may go.”
The priest closed his Bible and went back to his private quarters. Father Amadeu was not in his usual mood. He could see in the eyes of some of his most devout faithful, the look of disdain, of disgust. And he knew very well the reason. In Southern Lusitania, in the communist-controlled area, religion had been denounced as “opium for the people.” However, the communist leader, Premier Vasques, soon understood that he could not destroy religion overnight. So, he selected a handful of priests which he deemed “loyal” and sent “reactionary” priests to reeducation camps. Father Amadeu was not the lead priest in the Serpa Parish before the Revolution. Father Abel, an old and conservative, though kind priest, had been taken away. Father Amadeu presumed him dead.
Since the communists took over, church attendance had dwindled to small numbers. But, as soon as Premier Vasques sanctioned and gave his support to Father Amadeu, considering him “a good friend of the people that does not abbey to the traditional church conservative and reactionary structure”. Since that day, the young priest had begun to question his own thinking. He read Marx, Engels and other left-wing authors. He did not agree with them, but after comparing some values with the Bible he understood how badly had Christian values like sharing, common good and sympathy for the poor and the weak , had not been practiced by self-called “Christian” politicians. And he also realized the horrors of Communism, especially its totalitarian leanings. Observing the actions of Luther 500 years before, he felt inspired.
He had been meeting with like-minded priests for some weeks, and they had drawn main principles which they would like to transmit to the people. A kind of Socialist Christianity. And he knew he would face prosecution. Within the Church. Surely. And also outside of it. Vasques’ goodness was not infinite. If Father Amadeu turned his Socialist Christianity into something real, into a movement, he would not survive. He leaned forward in his bed, hands in head, crawling through his thin hair. He looked to his crucifix and to Jesus’ suffering, as if looking for a sign. No sign. But as he looked deeply into His face, he thought.
“He too had to suffer, I too have to suffer. I’m taking this forward.”