The Church and Latin American Independence

2016 ◽  
pp. 231-250
Author(s):  
Jeffrey l. Klaiber
Keyword(s):  
Latin American ◽  
The Church

scholarly journals Hidden in Plain Sight: Dominion Theology, Spiritual Warfare, and Violence in Latin America

Religions ◽  
2020 ◽  
Vol 11 (12) ◽  
pp. 648
Author(s):  
Virginia Garrard
Keyword(s):  
Latin America ◽  
Latin American ◽  
The United States ◽  
Spiritual Warfare ◽  
Protestant Churches ◽  
American Protestantism ◽  
Global Movement ◽  
Dominion Theology ◽  
Conservative Christians ◽  
The Church

Historically, Protestant churches in Latin America regarded the ‘world’ as a realm of sin and impurity. The proper focus of the church, they believed, was on salvation, and building a community of the saved. In recent years, this has begun to change, as evangelicals have entered the political arena in force. Many are motivated by ‘Dominion theology’, a long hidden movement that works to bring a network of conservative Christians to political power in order to affect ‘dominion’ over the earth to hasten the Kingdom of God. Although its origins are in the United States, this is a global movement, hidden in plain sight. The movement has shown strength and drawn notable political allies all across Latin America, with notable cases in Central America and Brazil. This remains a minority and a much-contested movement in Latin American Protestantism, but its advocates are working hard to gain positions of influence.

scholarly journals PRAISE OF THE CONVERT: BELIEVE AND BELONG FROM THE CATHOLICITY OF LATIN AMERICA

2019 ◽  
Vol 12 (2) ◽  
pp. 327-339
Author(s):  
Felipe Gaytán Alcalá
Keyword(s):  
Latin America ◽  
Public Space ◽  
Latin American ◽  
Catholic Church ◽  
Political Life ◽  
Religious Groups ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Church

Latin America was considered for many years the main bastion of Catholicism in the world by the number of parishioners and the influence of the church in the social and political life of the región, but in recent times there has been a decrease in the catholicity index. This paper explores three variables that have modified the identity of Catholicism in Latin American countries. The first one refers to the conversion processes that have expanded the presence of Christian denominations, by analyzing the reasons that revolve around the sense of belonging that these communities offer and that prop up their expansion and growth. The second variable accounts for those Catholics who still belong to the Catholic Church but who in their practices and beliefs have incorporated other magical or esoteric scheme in the form of religious syncretisms, modifying their sense of being Catholics in the world. The third factor has a political reference and has to do with the concept of laicism, a concept that sets its objective, not only in the separation of the State from the Church, but for historical reasons in catholicity restraint in the public space which has led to the confinement of the Catholic to the private, leaving other religious groups to occupy that space.

scholarly journals IDENTIDAD DE LA TEOLOGÍA LATINOAMERICA Y LA TEOLOGÍA DE LA LIBERACIÓN

2018 ◽  
Vol 50 (1) ◽  
pp. 19
Author(s):  
Jorge Costadoat Carrasco
Keyword(s):  
Latin America ◽  
Liberation Theology ◽  
Latin American ◽  
Theological Method ◽  
The Poor ◽  
Age Of Maturity ◽  
The Status ◽  
Original Speech ◽  
America Latina ◽  
The Church

RESUMEN: El objetivo de esta investigación es suministrar argumentos para identificar la Teología latinoamericana con la Teología de la liberación, y viceversa. Entre estos argumentos se debe considerar la conciencia de alcanzar la “mayoría de edad” de la Iglesia en América Latina en el postconcilio; la convicción de los teólogos de la liberación de estar elaborando una “nueva manera” de hacer teo­logía; una toma de distancia del carácter ilustrado de la teología; y la posibilidad de reconocer en los acontecimientos regionales, particularmente en los pobres, un habla original de Dios. Este artículo pretende hacer una contribución al status quaestionis del método teológico.ABSTRACT: The objective of this paper is to provide arguments to identify Latin American Theology with Liberation Theology, and vice versa. Among these arguments, one should consider the awareness of the Church in Latin America reaching its “age of maturity” in the post-conciliar period. Other arguments are the conviction of liberation theologians to be elaborating a “new way” of doing theology; a distance from the illustrated characteristic of theology; and, the possibility of recognizing in regional events, particularly in the poor, God’s original speech. This article aims to contribute to the status quaestionis of the theological method.

Protestantism and the Latin American Middle Class

1971 ◽  
Vol os-18 (1) ◽  
pp. 24-28
Author(s):  
Charles F. Denton
Keyword(s):  
Latin America ◽  
Middle Class ◽  
Social Mobility ◽  
Latin American ◽  
Economic Reform ◽  
Upper Class ◽  
Upward Social Mobility ◽  
The Church ◽  
Positive Force

The author feels that the development of a middle class in Latin America has been fostered by the effects of Protestant evangelism among the lower classes, which has spurred upward social mobility. But instead of becoming a positive force for social and economic reform, this middle class has become as reactionary as the small traditional upper class. This, together with the inability of most Protestant pastors to minister effectively to middle class persons and intellectuals, is a serious problem for the church in Latin America.

The Catholic Church at Puebla

Worldview ◽  
1979 ◽  
Vol 22 (7-8) ◽  
pp. 13-15
Author(s):  
Renato Poblete
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Human Life ◽  
General Assembly ◽  
Profound Impact ◽  
The Third ◽  
The Church ◽  
The Catholic Church

The Third General Assembly of the Latin American Episcopate took place last February in the Mexican city of Puebla. Without doubt it will make a profound impact upon the evangelizing action of the Church in Latin America. The documents produced at Puebla, like those produced in Medellin ten years earlier, will give rise to reflections that will find their way into the diverse pastoral plans of each nation.Neither Medellin nor Puebla can be considered isolated phenomenon. On the contrary, each should be seen as fruits of a maturing process in which Christian people, together with their pastors, express both the depths of their anguish and their high hopes and visions. That vision encompasses raising people from subhuman situations to a fuller experience of human life. Such experience should be expected to bring people together in brotherly love and lead naturally to a greater openness to God.

scholarly journals Lay Patronage and the Development of Ecclesiastical Property in Spanish America: The Case of Buenos Aires, 1700–1900

2013 ◽  
Vol 93 (1) ◽  
pp. 67-98 ◽  
Author(s):  
Roberto Di Stefano
Keyword(s):  
Latin American ◽  
Financial Support ◽  
Buenos Aires ◽  
The State ◽  
Spanish America ◽  
Local Institutions ◽  
Family Wealth ◽  
Managerial Authority ◽  
Latin American Countries ◽  
The Church

Abstract Beginning with the dissolution of colonial Christendom, the development of church property has been closely tied to processes of secularization in Latin American countries. This process is to be understood not as the marginalization of religion but as the restructuring of religious matters in modern societies. The practice of lay patronage—which was common in America, as it was in Europe for centuries—channeled family wealth into the financial support of certain institutions, which in turn allowed lay patrons to intervene in decisions about religious life. In the case of Buenos Aires such properties were absorbed or expropriated during the nineteenth century as part of a process of centralization, in which local church authorities, the papacy, and the state all participated. Thus in Buenos Aires the process of disentailment of church property did not involve the transfer of property from the church to the state, as might be supposed by extrapolating from the liberal reforms that took place in other countries. Rather, there was a process of appropriation by the state and by the church of property and managerial authority that had previously been held by families and various local institutions. It is worth asking if this phenomenon was unique to Buenos Aires, or if it can be generalized in some measure to other parts of the Hispanic world.

The Christian Left in Latin American Politics

1979 ◽  
Vol 21 (1) ◽  
pp. 45-68 ◽  
Author(s):  
Michael Dodson
Keyword(s):  
Latin American ◽  
Social Orientation ◽  
The Political ◽  
Latin American Politics ◽  
American Catholicism ◽  
Political Issues ◽  
Political Situation ◽  
Christian Left ◽  
Social Upheaval ◽  
The Church

After decades of neglect, interest in the political significance of Latin American Catholicism increased sharply in the late 1960s when it began to appear that the Church might have unimagined potential for promoting social change, particularly in a continent plagued by social upheaval and political instability (Drekonja, 1971: 59-65). In both word and deed, the postconciliar Church manifested a changing social orientation which entailed open involvement in political issues on behalf of the poor. In fact, by August 1968 and the convening of the Council of Latin American Bishops (CELAM) in Medellín, Colombia, the Church seemed to be changing its social and political attitudes so profoundly that reports of a revolutionary Church began to accompany discussions of the political situation in Latin America. Since Medellín, an important literature has evolved from efforts to understand this change in Latin American Catholicism.

Politics, Power, and the Role of the Village Priest in Paraguay

1967 ◽  
Vol 9 (2) ◽  
pp. 273-282 ◽  
Author(s):  
Frederic Hicks
Keyword(s):  
Latin American ◽  
Rural People ◽  
The People ◽  
Church Hierarchy ◽  
Personal Qualities ◽  
The Individual ◽  
The Village ◽  
Latin American Countries ◽  
The Church

The parochial priests in small Paraguayan towns are generally reputed, in Paraguay, to exercise an extraordinary amount of power and influence over the people of their parishes—to a greater extent, it would seem, than in most other Latin American countries. This is, moreover, despite the fact that the church, as an institution, is considerably weaker, economically and politically, than in all but a handful of such countries. Therefore, what power the individual priest may have can not be viewed as simply an extension of the power of the church. Most urban Paraguayans, including at least some members of the church hierarchy, are inclined to attribute this situation to the alleged superstitious or credulous nature of the Paraguayan peasants. The rural people themselves, on the other hand, are apt to explain the influence of their own local priest, at least, as due to his personal qualities or strength of character, as did the Services when referring to the prestige of the local priest of Tobati.

Prophetic Martyrdom in Modern Latin America

2020 ◽  
pp. 236-255
Author(s):  
Edward T. Brett
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Vatican Ii ◽  
Second Vatican Council ◽  
Vatican Council ◽  
Religious Sisters ◽  
Church Workers ◽  
Modern Latin America ◽  
The Church

Following the Second Vatican Council (1962–1965), over a thousand priests and religious sisters and brothers were exiled, imprisoned, tortured, or murdered in Latin America by authoritarian governments. A much larger number of lay Church workers were also incarcerated, brutalized, or killed. Most suffered or died because, following the ideals of Vatican II and the Second Latin American Bishops Conference at Medellín, Colombia (1968), they committed themselves to the amelioration of the marginalized in their countries, even though they were fully aware that to do so placed their lives in great peril. This chapter treats a select number—mostly priests and nuns—who were killed because of their prophetic devotion to the poor. It is limited to the nations of Mexico, Brazil, Chile, Argentina, and Central America. It also touches on the bitter divisions that resulted in the Church as a consequence of this new religious activism. Finally, it demonstrates why the deaths of so many religious-based social justice activists forced the institutional Catholic Church to reexamine its outdated criteria for martyrdom.

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