Религия в Португалии: Католицизм и его влияние на общество и государство.

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Christianity is the predominant religion in Portugal, with Catholicism being its largest denomination. Portugal is a secular state and its constitution guarantees freedom of religion.

According to the 2021 Census, 80.2% of the population of Portugal is Catholic, though in 2001 only about 19% attended Mass and took the sacraments regularly, while a larger number wish to have their children baptized, be married in a church, and receive Last Rites. Portugal is one of the most religious countries in Europe, most Portuguese believe with certainty in the existence of God and religion is important in their lives. According to the Pew Research Center Portugal is the 9th most religious country out of 34 European countries, 40% of Portuguese Catholics pray daily, and 36% say religion is very important in their lives. Although Church and State are formally separated since 1911, the Roman Catholic precepts continue to have a significant bearing in Portuguese society and culture. The educational and health care systems were for a long time the Church's preserve, and in many cases, whenever a building, bridge, or highway was opened, it received a blessing from the clergy. The Catholic Church in Portugal is also afforded certain rights and privileges in the country's law.

Under the Estado Novo, the corporatist totalitarian regime of António de Oliveira Salazar (r. 1932–1968), the Church experienced a revival. Salazar was himself deeply religious and infused with Catholic precepts. Before studying law, he had been a seminarian; his roommate at the University of Coimbra, Manuel Gonçalves Cerejeira, later became Cardinal Patriarch of Lisbon. In addition, Salazar's corporatist principles and his constitution and labour statute of 1933 were infused with Roman Catholic precepts from the papal encyclicals Rerum novarum (1891) and Quadragesimo anno (1931). Salazar's state claimed to base itself on the principles of traditional Roman Catholicism, with an emphasis on order, discipline, and authority. Class relations were supposedly based on harmony rather than the Marxist concept of conflict. The family, the parish, and Christianity were said to be the foundations of the State. Salazar went considerably beyond these principles, however, and established a full fledged dictatorship. His corporate government, in the opinion of some, contained about equal blends of Roman Catholic principles and Benito Mussolini like fascism. In 1940, a Concordat governing Church–State relations was signed between Portugal and the Vatican. The Church was to be "separate" from the State but to enjoy a special position. The Concordat of 1940 reversed many of the anticlerical policies adopted during the First Republic, and the Catholic Church was given exclusive control over religious instruction in the public schools. Only Catholic clergy could serve as chaplains in the armed forces. Divorce, which had been legalized by the republic, was made illegal for those married in a Church service, but remained legal with respect to civil marriage. The Church was given formal "juridical personality," enabling it to incorporate and hold property. Under Salazar, critics believe that Church and State in Portugal maintained a comfortable and mutually reinforcing relationship. While assisting the Church in many ways, however, Salazar insisted that it stay out of politics — unless it praised his regime. Dissent and criticism were forbidden; those clergy who stepped out of line — an occasional parish priest and once the Bishop of Porto — were silenced or forced to leave the country. The rest of the Roman Catholic Church hierarchy, led by Cardinal Manuel Gonçalves Cerejeira, a great friend and supporter of Salazar, remained silent on the issue.

In the Portuguese Constitution of 1976, after the Carnation Revolution of 1974 and the transition to democracy, Church and State were again formally separated. The Church continues to have a special place in Portugal, but for the most part, it has been disestablished. Other religions are now free to organize and practice their beliefs. In addition to constitutional changes, Portugal became a more secular society. The practice of religion has since declined. The number of men becoming priests fell, as did charitable offerings and attendance at Mass. By the early 1990s, most Portuguese still considered themselves Roman Catholic in a vaguely cultural and religious sense, but only about one third of them attended Mass regularly. Indifference to religion was most likely among men and young people. Regular churchgoers were most often women and young children. The Church no longer had its former social influence. During the 19th century and on into the Salazar regime, the Church was one of the most powerful institutions in the country — along with the Army and the social and economic elite. In fact, military, economic, governmental, and religious influences in Portugal were closely intertwined and interrelated, often literally so. Traditionally, the first son of elite families inherited land, the second went into the army, and the third became a bishop. By the early 1990s, however, the Roman Catholic Church no longer enjoyed this pre eminence but had fallen to seventh or eighth place in power among Portuguese interest groups. By the 1980s, the Church seldom tried to influence how Portuguese voted, knowing such attempts would probably backfire. During the height of the revolutionary turmoil in the mid 1970s, the Church urged its communicants to vote for centrist and conservative candidates and to repudiate communists, especially in northern Portugal, but after that the Church refrained from such an overt political role. The Church was not able to prevent the enactment of the constitution of 1976, which separated Church and State, nor could it block legislation liberalizing divorce or abortion, issues it regarded as moral and within the realm of its responsibility.

The practice of religion in Portugal has shown striking regional differences. Even in the early 1990s, 60 to 70 percent of the population in the traditionally Catholic North regularly attended religious services, compared with 10 to 15 percent in the historically anti clerical South. In the Greater Lisbon Area, about 30 percent were regular churchgoers. The traditional importance of Catholicism in the lives of the Portuguese is evident in the physical organization of almost every village in Portugal. The village churches are usually in prominent locations, either on the main square or on a hilltop overlooking the village. Many of the churches and chapels were built in the 16th century at the height of Portugal's colonial expansion, and were often decorated with wood and gold leaf from the conquests. In recent decades, however, they were often in disrepair, for there were not enough priests to tend them. Many were used only rarely to honor the patron saints of the villages. Much of the country's religious life has traditionally taken place outside the formal structure and official domain of the Roman Catholic Church. This is especially true in rural areas where the celebration of saints' days and religious festivals is popular. The most famous religious event in Portugal has been the claimed apparition of the Virgin Mary to three children in Cova da Iria, in the village of Fátima, in 1917. Two of the children, Jacinta and Francisco Marto, were beatified in 2000 and canonized saints in 2017 by Pope Francis. The apparition of the Heavenly Mother in this small village in the district of Santarém has led hundreds of thousands of pilgrims to visit the Sanctuary of Our Lady of Fátima each year, many in the hope of receiving healing. Women tended to practice their religion more than men did, as evidenced by church attendance. The image of the Virgin, as well as that of Christ, were commonly displayed, even in labour union offices or on signs in demonstrations. Other aspects of Portuguese folk religion were not approved by the official Church, including witchcraft, magic, and sorcery. Formal religion, folk beliefs, and superstition were frequently jumbled together. Particularly in the isolated villages of northern Portugal, belief in witches, witchcraft, and evil spirits was widespread. Some persons believed in the concept of the "evil eye" and feared those who supposedly possessed it. Again, women were the main practitioners. Almost every village had its "seers," practitioners of magic, and "healers." Evil spirits and even werewolves were thought to inhabit the mountains and byways, and it was believed that people must be protected from them. Children and young women were thought to be particularly vulnerable to the "evil eye." As people became better educated and moved to the city, they lost some of these folk beliefs. But in the city and among educated persons alike, superstition could still be found, even in the early 1990s. Sorcerers, palm readers, and readers of cards had shops, particularly in poorer neighborhoods, but not exclusively so. In short, a strong undercurrent of superstition still remained in Portugal. The formal Church disapproved of superstitious practices but was powerless to do much about them. In contrast to that of Spain, Roman Catholicism in Portugal was softer and less intense. The widespread use of folk practices and the humanization of religion made for a loving though remote God, in contrast to the harshness of the Spanish vision. In Portugal, unlike Spain, God and his saints were imagined as forgiving and serene. In Spain, the expressions depicted on the faces of saints and martyrs were painful and anguished; in Portugal they were complacent, calm, and pleasant.

For most of Portugal's history, few non–Roman Catholics lived in the country; those who did could not practice their religion freely. They had been kept out of the country for three centuries by the Inquisition. However, the British began settling in Portugal in the nineteenth century brought other Christian denominations with them. Most belonged to the Anglican Church of England, but others were Protestant Methodists, Congregationalists, Baptists, and Presbyterians. The establishment of a constitutional monarchy in 1834 granted limited religious toleration, and consequently led to the opening of an Anglican chapel (St. George's Church, Lisbon). A second chapel was opened in 1868. The Anglican mission coincided with the growing influence of the Old Catholic movement in Portugal. Congregations were created from Roman Catholic priests and laypeople who refused to accept the dogmas of the infallibility and universal ordinary jurisdiction of the Pope, as defined by the First Vatican Council in 1870. The Lusitanian Catholic Apostolic Evangelical Church was formed as a result in 1880 (and has been a member church of the Anglican Communion since 1980); however, laws still restricted the activities of non–Roman Catholics. St Andrew's Church, Lisbon a congregation of the Church of Scotland was built in 1899. The oldest Portuguese speaking Protestant denomination is the Igreja Evangélica Presbiteriana de Portugal (Evangelical Presbyterian Church of Portugal), tracing its origins back to the work of a Scottish missionary on Madeira in the early 19th century. By the early 1990s, only some 50,000 to 60,000 Anglicans and Protestants lived in Portugal, less than 1 percent of the total population. The 1950s and 1960s saw the arrival of Pentecostals, The Church of Jesus Christ of Latter day Saints, and Jehovah's Witnesses, all of whom increased in numbers more rapidly than the earlier arrivals did. All groups, however, were hampered by prohibitions and restrictions against the free exercise of their religions, especially missionary activities. These restrictions were lifted after the Revolution of 1974. The constitution of 1976 guarantees all religions the right to practice their faith. Non–Roman Catholic groups came to be recognized as legal entities with the right to assemble. Portuguese who were both not Roman Catholics and were conscientious objectors had the right to apply for alternative military service. The Roman Catholic Church, however, still sought to place barriers in the way of missionary activities.

The Eastern Orthodox Church is present in small numbers in Portugal, mostly through diaspora from Eastern European countries with a native Eastern Orthodox population. Some are organised through local jurisdictions of their mother churches, most often headed from Spain or other neighbouring countries. These include:
The Greek Orthodox Metropolis of Spain and Portugal [fr], part of the Ecumenical Patriarchate of Constantinople and based in Madrid. It was established in 2003 from part of the Greek Orthodox Metropolis of France. The Serbian Orthodox Eparchy of Western Europe, based in Paris, has one missionary parish in Portugal. The Romanian Orthodox Metropolis of Western and Southern Europe, based in Paris, has an auxiliary bishop in Spain and Portugal. The Eparchy of Central and Western Europe of the Bulgarian Orthodox Church (with seat in Berlin), has one parish in Portugal. The Diocese of Geneva and Western Europe [ru] of the Russian Orthodox Church Outside Russia, headed from Geneva by Archbishop Michael (Donskoff), also has one parish in Portugal. The Spanish Portuguese Exarchate of the Russian Orthodox Church, based in Madrid, claims 11 parishes in Portugal. It was established in December 2018 following the rupture of relations between Moscow and Constantinople. The latter had previously cared for Russian parishes through the Archdiocese of Russian Orthodox churches in Western Europe, based in Paris. There is also a non canonical jurisdiction, the Lusitanian Catholic Orthodox Church, which defines itself as both Independent Catholic and Eastern Orthodox. It does not have any recognition from the canonical jurisdictions above.

The first visitor of the Baháʼí Faith to Portugal was in 1926. Its first Baháʼí Local Spiritual Assembly was elected in Lisbon in 1946. In 1963 there were nine assemblies. The population of the Baháʼí community Ain Portugal was estimated at some 2,100 members in 2010 according to the Association of Religion Data Archives (relying on World Christian Encyclopedia).

Many Sikhs started to emigrate to Portugal since the 1990's from Punjab, India for work in the agricultural, tourism and manufacturing sector. Many Sikhs have opened up Indian restaurants around Portugal. The Indian Embassy of Portugal has estimated there to be 35,000 Sikhs. Many of whom are currently unrecognised in the official census data due to lack of residency documentation. Most Sikhs can be found in Lisbon, Porto and Albufeira where there are Gurdwaras (Sikh Place of Worship).

From the mid 1990s on there was an influx of Hindus of Nepalese origin in Portugal as a result of labour migration originated from that South Asian country. It is also possible to find in the Metropolitan Areas of all the regions several Hare Krishna communities, consisting mainly of non Portuguese Europeans, Brazilians, US citizens and a few Portuguese. Besides this, there is a Hindu community of approximately 19,471 Hindus actually in Portugal, which largely traces its origins to Indians who emigrated from the former Portuguese colonies of Lusophone Africa, particularly from Mozambique, and from the former colony of Goa and other possessions in Portuguese India. Hindus in Portugal are, according to the Indian Embassy in Lisbon, mainly Gujaratis (Gujarati is taught at the Hindu Community Cultural Centre in Lisbon), Punjabis and Goans. The majority of the Hindus live in the Lisbon and Porto Metropolitan areas.

The Jewish community in Portugal numbered between 500 and 1,000 as of the early 1990s. The community was concentrated in Lisbon, and many of its members were foreigners. The persecution of Portuguese Jewry had been so intense that until the twentieth century Portugal had no synagogue or even regular Jewish religious services (the Lisbon Synagogue was founded in 1904). The few Jewish Portuguese were hence isolated from the main currents of Judaism. Their community began to revive when larger numbers of foreign Jews (embassy personnel, business people, and technicians) began coming to Portugal in the 1960s and 1970s. In northern Portugal, there are a few villages where Marranos, descendants of Jews who converted to Christianity to avoid persecution and whose religion was a mixture of Judaism and Christianity, still exist (see Belmonte Jews) numbering several thousand.

Portugal's Muslim community consists of a small number of immigrants from Portugal's former colonies in Africa, namely Mozambique and Guinea Bissau, and small numbers of recent immigrant workers from Northern Africa, mainly Morocco. In the 1991 census the number of Muslims in Portugal was under 10,000. The Muslim population in 2019 is approximately 65,000 people. The main Mosque in Portugal is the Lisbon Mosque. The majority of Muslims in the country are Sunnis, followed by approximately 5,000 to 7,000 Nizari Ismaili Shia Muslims. There is also a limited number of Ahmadiyya Muslims. In 2015, Lisbon was chosen to be the global seat of the Nizari Shi'a community; the second largest Shi'a denomination in the world. Their spiritual leader, the Aga Khan IV, purchased the historical Mendonça Palace to use as its headquarters, as well as the headquarters of his foundation.

There is also a small population of between 50,000 and 80,000 Buddhists and Buddhist sympathisers (respectively) in Portugal. More than any other non Christian denomination, and more than any other when it comes to sympathizers. A new Buddhist Vihara called Sumedharama, has been founded in July 2010 and located at north west of Lisbon, near Ericeira. The Bacalhôa Buddha Eden Oriental Park, near Bombarral, is also a recent Buddhist inspired garden, although not strictly a worshipping place; It was built as a protest to the destruction of the Bamyan Buddhas in Afghanistan in the early 2000s.

There is a small population of Latter Day saints living in Portugal. The Church reports 45,576 members and 67 congregations. The Church also completed and dedicated its first temple in Portugal in 2019.

There are between 420,960 and 947,160 (4 to 9% of total population) atheist, agnostic, and irreligious people, according to other sources 6.5% of the population. According to the 2021 Census, there were 1,237,130 (14.09%) people who specifically stated they were without religion.

In 2023, the country was scored 4 out of 4 for religious freedom.