With the apparent sacrifice-offering ceremony to Pachamama/Mother Earth at the Vatican gardens before the Amazon synod, we were reminded of all the syncretism we saw in rural Guatemala at Catholic churches. Shocking!,,
We looked today into Pago a la tierra in South America and only found one bishop opposing it. Too many bishops and priests have bought into this worship.
Two years ago, the bishop of Puno, Jorge Carrión Pavlich, called the ceremony of payment to the earth a “diabolical act”, which has provoked the opposite reaction of several authorities, leaders and population, since for the majority he considers the words of the religious as an attack against the Andea culture.
Sad examples below.
Monseñor Óscar Blanco también destacó que previo a la celebración de la Eucaristía la comunidad realizó el “Pago a la Tierra”, dos ritos que resaltó son muy importantes para reconocer la obra de Dios, la tierra como obra sagrada que hay que custodiar y no maltratar “A la tierra se le pide permiso, se le agradece, porque es capaz de dar frutos, de entregar el agua, por eso tenemos que cuidar la tierra, sobre todo cuando la vemos amenazada y explotada”.
Monsignor Óscar Blanco also stressed that prior to the celebration of the Eucharist the community made the “Payment to the Earth”, two rites that stood out are very important to recognize the work of God, the earth as a sacred work that must be guarded and not mistreated “The earth is asked for permission, it is thanked, because it is capable of bearing fruit, of delivering water, so we have to take care of the land, especially when we see it threatened and exploited.”
I add that the payment to the land has a lot to do with the Eucharist which is the sacrament of bread and wine, fruits of the work of men and women who sow, cultivate and harvest the land. The Eucharist is to renew the work of man who is presented as an offering to God, to become sacred food.
Agrego que el pago a la tierra tiene mucho que ver con la Eucaristía que es el sacramento del pan y el vino, frutos del trabajo de hombres y mujeres que siembran, cultivan y cosechan la tierra. La Eucaristía es renovar el trabajo del hombre que es presentado como ofrenda a Dios, para convertirse en alimento sagrado.
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The Inauguration of the studies began with the Payment to the Earth, a tradition in the Andean communities and to which the Church adheres, promoting these as a fundamental value in the life of its inhabitants and of all those who integrate their work in the different towns and ayllus that are part of the commune.
Bishop Óscar Blanco said: “The Church’s mission is to favor the culture of the meeting. Radio and the media have that noble mission, because radio reaches all places, families to work, everyone listens to radio. But how important it would be for the radio to listen to us, that’s why I believe that these studies have to become a place of listening to people in the community, in order to communicate what is really needed. ”
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th celebration of the Eucharist presided by the Bishop of Calama, Mons. Oscar Blanco and then procession through the streets of the town in which different stops were made in front of the houses that had prepared a small altar. On Calvary, at the entrance of the town, It was asked who wanted to be ensign of the party next year and with much joy and applause from the audience, a family was offered. Then he went to Chacras Viejas to make the payment to the land and later returned to the town for the “wedding” or community lunch, ending on 5 with the kacharpalla.
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Here is a Catholic priest kneeling and praying to the sacrifice payment to the Earth/Pachamama at the opening of a Catholic radio station.
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What has been the best of your bishopric?
What we did for vocational training and homes for victims of terrorism. And I remember the endearing contact with my parishioners: the rite of payment to the land, the Pachamama, with the paco, the shaman.
Is that tradition not mere animism?
It is a beautiful penitential ceremony that does not have to be despised. I became a bishop to serve God and others, not to judge them. I believe that outside the Church there is also salvation. Outside there is a universal natural law that obliges all humans and that Jesus also preached.
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http://prelaturaayaviri.org/index.php?option=com_content&task=view&id=2722&Itemid=62
| Prelature of Ayaviri has an exorcist priest |
| Ayaviri, May 20. A religiously rich reality like that of the surandino but with great confusion, disorientation or ignorance in matters of faith leads many people to seek the solution to their problems in magic, ancestral cults or pagan practices, in the use of sorcerers, shamans or other supposed mediums.
“Religious ignorance – Mons. Kay Martín warned – can be a breeding ground for superstition and the use of magic. There are few who instead of finding help are subjected to evil forces and a subtle demonic presence in their lives. Surprise dislike and even hostility that can sometimes be in people to the sacred. ”
Realities such as these have led the Alaviri Prelature to have a priest dedicated to the ministry of exorcism, one of the ministries of the Church and that today seems to be increasingly needed worldwide. That is why the RP Alejandro Flórez, priest of the Lumen Dei received this commission for the benefit of this particular Church and its faithful.
The “Minor Catechism” of the Ayaviri Prelature, published a little less than a year ago, warns in its “pastoral guidance” about the danger of various harmful practices for Christians. In his section entitled The payment to the land, the Andean rites and other practices of superstition affirms that “the payment to the land and other similar rites have nothing to do with our Catholic faith, they resemble superstitious practices and do not respond to a true inculturation of faith ”. It is also cited there that “divination and magic are practices often associated with dark powers and linked to evil … Directly or indirectly they are accompanied by the invocation of the devil.” |
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Peru religious education
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“Mother Earth is a typical Andean deity, whose cult was the most important within popular religion, rather than the sun or other Inca gods … Most of the gods of the Inca pantheon were forgotten. For the Quechua peasant, the land, a habitat of the Pachamama, is not only useful; it is a ‘way of life’, a ‘living environment’. Despite the marginality of subsistence agriculture, typical of the Quechua peasant, the land, even if it is the smallholding , is the totality of his world, in which he feels rooted, with that singular roots common to Indians and mestizos 27. – 27 – Andean. The Quechua man is one more plant of the landscape, fixed to the earth and dependent on it. The earth is its circumstance “78. The previous testimony is Peruvian. Let’s see another Ecuadorian:” Pacha is both space and time. In its spatial dimension Pacha is a vital force of nature, benign and enveloping. The Pachamama is intuited as a great fecund maternal breast, which shelters all living beings at the same time and provides the necessary sustenance for all. This spatial divinization of the feminine and benign nature produces in the puruhá an extraordinary local stability, a remarkable psychic equilibrium, despite the distressing ambivalence of the Pachamama, claimant of payments and jealous of the propitiatory rite “79. For the Andean indigenous the Agricultural activity is not simply a profane work, but above all a ritual that is performed on the body of the Mother, which must be respected, loved and even feared.The “well-done” cultivation of the earth unleashes its sacred forces, since it is she who produces; the action of man, although necessary, is secondary. He limits himself to fertilize that maternal womb. That is why the cultivation of the land is executed with immense respect. There is a feeling of acting in a being alive and dear, but dangerous.Therefore, in the most intimate of his being, selling, dividing or altering the natural rhythm of the earth is considered as something sinful, which desecrates the sacral spell of l Pachamama, and she can take revenge. Still, in many Andean heights, artificial fertilizers, pruning, grafting, “foreign” seeds, all this is regarded as sacrilegious and daring manipulation. Against this feeling, many culturally invasive agricultural projects have crashed. Manuel Marzal says that “Pachamama is like the intermediary between God and men, a manifestation of divine power …
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The contents reflected during the formative process were: I) Amazon Reality; II) Human Rights with Pan Amazonian Approach; III) Documentation of human rights violations; IV) Socio-political impact. All of this was permeated by a mystique rooted in the bowels of Pachamama, in the memory and rites of the indigenous peoples Gavião, Mura, Awajun, Takana, Kichuya, Inka and Chimam. We drank from the source of a spirituality populated by the ancestry and wisdom of these peoples and navigated the rivers that connected us and thus wove the NET of commitment and solidarity with the defense of the Amazon, our Common House.
….We know that we will have a lot of work and struggle ahead, because the current political, social and economic context is hostile and unfavorable to the conquest and fulfillment of human rights, which are above party ideologies, but in their reality depend on the state, public policies. guarantee laws and their enforcement in defense of injured and threatened human dignity. We are advocates of LIFE and will fight for it to the last consequences. We are roots, water, earth, air, fire, seed, we are sons and daughters of Pachamama, breath and lightness of Divine Ruah that feeds us and recreates us with each new dawn.
Gratitude to the special people who are part of our history and during this period were in communion, attuned to prayer, messages of support. Gratitude to our families, brotherhood and congregation. Special thanks to CIMI Norte II, REPAM-Brasil and the Gavião Akrãtikateje People who entrusted us with this mission.
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