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difference between the Catholic and Protestant faiths, had a tragic dimension in the sixteenth and seventeenth centuries, throughout Western Europe. This is because these Calvinists, to understand the symbolism of this ritual cannibals indigenous society - humans were feeding on other humans, where enemies, to get your vital force - will approach this symbolism and practice these rituals with the Catholic Eucharist. Primarily from the work of the French Huguenot Jean de Lery (1536-1613), History of a journey to the land of Brazil , 1578, where the missionary describes the culture of Tupinambás, Calvinists, to take this symbolic approach to Europe, made a provocation to Catholics, which helped set off the powder keg between these religious and political and Protestants since the armed conflict between the Protestant Reformation and Counter-Reformation Catholic and their power structures, such as the Inquisition. Observe that historiography reports on this controversial religious from the point of view of French Protestants: Text 4 Through this critique of the Eucharist by cannibalism of tupinambás, Calvinists claim to show that the "heresy" of the Catholic Eucharist is twofold: first, because it is based on perversion Eating, then, because it reverses this cannibalism, making her an operation regressive return to Raw. The tupinambás Brazil will serve once again much later, in the controversy Huguenot. When, on the eve of the conclusion of the Edict of Nantes (1591), Protestants are worried about the exhumations carried a bit by Catholics everywhere, emptying all of its cemeteries corpse "heretical", they can not do less than invoke example of " Toupinambauds "(tupinambás) and" Margajas "(margaiás), less barbaric in comparison. It is thus expressing in the spring of 1597 the Plaintes des Eglises Reformee de France (Complaints of Reformed churches in France) : "The margaiás the tupinambás fill their bowels of the meat they killed. The only eats tupinambá margaiá and margaiá is only the greedy tupinambá, yet they do it just to retaliate ... To do it, not in any way violate tombs. " We see, by this reference hatred Legendary " Toupinambaux Margageats "(or Marakaia), which Jean de Lery became, at that time, a kind of" classical Protestantism ". Again Catholic is more inhuman than the cannibal who gives her womb for burial to the enemy and makes flesh his. Again, this barbaric Catholic turns inside out, somehow, barbarism exotic: instead of digesting the intruder fiber by fiber, she kicked violently to uproot "one flesh rotting, stinking, awful a skull, bones all displaced rotten and full of horror. " So that the Catholic once affirms the reality of transubstantiation and unearth the dead body of his enemy to launch them to dogs and wolves. It consumes the sacrosanct body of Christ and vomits, almost literally, the Protestant, adding the infamies in opposite directions. (LESTRINGANT.
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Razlika između katoličke i protestantske vjeroispovijesti, imala tragičnu dimenziju u šesnaestom i sedamnaestom stoljeću, u cijeloj zapadnoj Europi. To je zato jer tih kalviniste, razumjeti simboliku tog rituala kanibali autohtone društva - ljudi su se hranili drugim ljudima, gdje neprijatelja, dobiti svoju vitalnu snagu - pristup za ovu simboliku i vježbati te rituale s Katoličkom Euharistije. Prvenstveno iz rada francuske Huguenot Jean de galerijom (1536-1613), Povijest putovanje u zemlju Brazil , 1578, gdje je misionar opisuje kulturu Tupinambás, kalvinisti, da se ovaj simbolički pristup Europi, napravio provokaciju katolicima, što je pomoglo krenuti bure baruta između tih vjerskih i političkih i protestanata jer oružanog sukoba između protestantske reformacije i protureformacije i katoličke svojim strukturama vlasti, kao što su inkviziciju. Promatrajte da historiografiji izvješća o spornoj redovnike iz točke gledišta francuske protestante: Tekst 4 Kroz ovaj kritike Euharistije kanibalizmom od tupinambás, kalvini tvrde da pokazuju da je "hereza" katoličke euharistije je dvostruk: prvo, zato što se temelji na perverzija jedući, zatim, jer poništava taj kanibalizam, što joj operaciju regresivni povratak na Raw. Tupinambás Brazil će poslužiti još jednom mnogo kasnije, u polemici hugenot. Kada je, uoči zaključenja edikta iz Nantesa (1591), protestanti su zabrinuti su ekshumacije provodi malo i katolici posvuda, pražnjenje svim svojim grobljima leš "heretički", oni ne mogu učiniti manje nego pozvati Primjer " Toupinambauds "(tupinambás) i" Margajas "(margaiás), manje barbarskog u usporedbi. Tako se izražava u proljeće 1597 Plaintes des Eglises Reformee de France (Pritužbe Reformirane crkve u Francuskoj) "margaiás su tupinambás ispunite svoje srce od mesa su ubili (...) jede samo Tupinamba margaiá i margaiá samo pohlepni Tupinamba, ali oni to učiniti samo da se osveti ... Za to učiniti, a ne na bilo koji način povrijediti grobove. " Mi vidimo, u ovom referentnom mržnje Legendarni " Toupinambaux Margageats "(ili Marakaia), koja Jean de galerijom postala, u to vrijeme, neka vrsta" klasične protestantizma ". Opet Katolička je nehumano od kanibal koji daje njezinu utrobu za pokop neprijatelja i čini tijelo njegovo. Opet, to barbarstvo katolički okreće iznutra prema van, na neki način, barbarstvo egzotično: umjesto da probavljanje uljeza vlakana koje vlakana, ona šutirali nasilno iskorijeniti "jedno tijelo truli, smrdljivi, strašno lubanje, kosti svim raseljenim trulo i puna užasa. " Tako da je Katolička jednom potvrđuje stvarnost transupstancijaciji i razotkriti mrtvo tijelo svog neprijatelja da ih lansirati s psima i vukovima. To troši neprikosnoven tijelo Kristovo i povraća, gotovo doslovno, protestantska, dodajući besramnosti u suprotnim smjerovima. (LESTRINGANT.