The Religious Question in the Congress of Gran Colombia

1974 ◽  
Vol 31 (1) ◽  
pp. 1-17
Author(s):  
David Bushnell
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Roman Catholic ◽  
Political Conflict ◽  
Colonial Period ◽  
Roman Catholic Church ◽  
Specific Content ◽  
The Status ◽  
Religious Question

In all the confusion of nineteenth century political conflict in Latin America, clearly defined doctrinal issues and policy disagreements . are often hard to detect. The clearest—it is generally agreed—had to do with religious matters. The specific content of debate might vary with time and place, but everywhere in Latin America a fundamental question was posed: i.e., to what extent the Roman Catholic Church should continue to enjoy the status it had acquired during the colonial period, when it held a religious monopoly, a vast amount of wealth, extensive influence in the field of education, and much more besides. Few Latin American leaders opposed all innovation on the ecclesiastical front, and even fewer wished a total transformation; but there was ample room for controversy, with "liberals" normally seeking more rapid and fundamental changes than "conservatives" were prepared to accept.

scholarly journals Summary Overview of the Four Case Studies

2021 ◽  
pp. 329-332
Author(s):  
Jason García Portilla
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Church And State ◽  
Roman Catholic ◽  
Social Progress ◽  
Roman Catholic Church ◽  
Roman Catholics ◽  
Latin American Countries ◽  
World Distribution

AbstractThis chapter presents a brief comparative summary overview of the four cases.In Switzerland, most conservative Catholics escaped modernisation and centralism by relocating to the mountains, while Liberals and Protestants mostly remained in flat areas that became industrialised (Obinger, 2009). The federal government has been mainly liberal (anti-clerical) and close to Protestantism. Likewise, the Protestant population was in the majority until the 1970s. Currently, the Protestant cantons are the most competitive, while the mountainous Roman Catholic cantons are the least competitive.Uruguay exhibits the highest levels of social progress in Latin America (Sect. 10.1007/978-3-030-78498-0_4#Sec2) as well as high safety. Along with Chile, it is the only country in Latin America with low perceptions of corruption. Further, Uruguay is by far Latin America’s most secular country with the lowest religiosity and lowest proportion of Roman Catholics on the continent. The Roman Catholic Church-State did not significantly establish itself in Uruguay, unlike in most Latin American countries. After gaining independence in 1828, Uruguay continued a secular direction with the recognition of civil unions in 1837. In 1917, the Uruguayan constitution completely separated church and state.Cuba ranks in the middle of world distribution on the transparency index. Compared to the cases studied (Europe and the Americas), the countries clustering with Cuba exhibit moderate to high corruption due to their Socialist Legal Origin.Colombia is one of the most inequitable and dangerous countries in the world. A “Catholic and conservative hegemony” has existed in Colombia until 1991, when the Constitution of Rights was promulgated and religious pluralism became legally recognised. However, as a result of centuries of hegemony, the Roman Catholic Church-State still enjoys ample privileges with the Colombian state.

Martin Luther in Latin America

2017 ◽  
Author(s):  
Alicia Mayer
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Political Issues ◽  
Historical Figure ◽  
Christian Theologian ◽  
Pentecostal Churches ◽  
The 19Th Century

Latin America has not been a well known field of Luther reception. Historic Latin American interpretations of Luther respond to ideological issues as well as historical circumstances. The manner in which he has been portrayed in these very large regions of Spanish and Portuguese inheritance during the last 500 years has derived mainly from the interest and perspective of the Roman Catholic Church. The interpretation of Luther derived from the Council of Trent (1545–1563) prevailed in Latin America for, at least, 400 years. Then, only a defaced delineation of Luther was transmitted. He was the synonym of evil, transgression, defiance, immorality—the archenemy par excellence—and held responsible for causing disorder and unsteadiness in Europe. particularly named as the culprit for the broken unity of the Western church. This portrayal continued well into the 19th century, when religious confessions other than Catholic penetrated and extended. Then the figure of Luther grew in importance and was revaluated, even from within Catholicism. So, from the 16th to the early 20th century, he moved from the paradigmatic heretic to a Christian theologian and historical figure. Today, the developing Lutheran tradition has reflected upon theological, ethical, and political issues in a hemisphere increasingly marked by confesional plurality, diverse Christian denominations, Pentecostal churches, charismatic groups, and mixed Hispanic, indigenous, Asian, and Afro-American influences.

Thinking about Current Vatican Policy in Central and East Europe and the Utility of the ‘Brazilian Paradigm’

1993 ◽  
Vol 25 (2) ◽  
pp. 257-281 ◽  
Author(s):  
Ralph Della Cava
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
East Europe ◽  
American Experience ◽  
History Of ◽  
Post War ◽  
The Church

This text is a preliminary assessment of the potential for comparative and ‘trans-systemic’ study of the current role of the Roman Catholic Church in Central and East Europe. For observers of Vatican policy in world affairs, there is every reason to believe that the Church, now engaged in rapidly rebuilding its own institutions in Central and East Europe, will play a decisive part in shaping the future societies of the region in the coming decade, just as it did in Brazil and the rest of Latin America in the immediate post-war era. In fact, the recent history of the Church in Latin America, but above all Brazil, provides a timely and useful paradigm for helping fathom the current course of Vatican policy in Central and East Europe. In turn, the results of comparative inquiry may even serve to stimulate an entirely fresh discussion of the Brazilian and Latin American experience.

scholarly journals Economic theory of distributism

2015 ◽  
pp. 653-676
Author(s):  
Misa Djurkovic
Keyword(s):  
Economic Theory ◽  
Catholic Church ◽  
Roman Catholic ◽  
Economic Thought ◽  
Roman Catholic Church ◽  
Specific Direction ◽  
The Status ◽  
Anglo American ◽  
Social Teachings ◽  
Economic Thinking

this paper, the economic theory of distributism has been analyzed. In the first place, the author explains that the distributism is a social thought which emerged in the Anglo-American world as the development of social teachings in the Roman Catholic Church. Although it has not received the status the main schools in modern economic thought have, distrubutism persists as a specific direction of socio-economic thinking. The paper particularly investigates the ideas of classical distibutism. The author focuses on two basic books by Gilbert Chesterton and two most important economic books by Hilaire Belloc. These authors have insisted on the problem of society moving towards the so-called servile state in which a small number of capitalists rule over mass of proletarians who are gradually coming under slavery status, which is sanctioned by the law. For the purpose of remedying this tendency and collectivism, they proposed a series of measures for a repeated broad distribution of ownership over the means of production. Finally, there is an overview of this idea and its development throughout the twentieth century, finishing with contemporary distributists like John Medaille and Alan Carlson.

The Church as a Dynamic Field of Priestly, Prophetic and Diaconal Tension

Ecclesiology ◽  
2019 ◽  
Vol 15 (2) ◽  
pp. 170-186
Author(s):  
Jakob Egeris Thorsen
Keyword(s):  
Latin America ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
High Priest ◽  
Dynamic Field ◽  
Starting Point ◽  
The Church

On the background of sociological and theological analyses of the transformations of the religious field and of the Roman Catholic Church in Latin America, this article sketches a proposal for a practical ecclesiology. This ecclesiology understands the church as a dynamic field of tension between priestly, prophetic and diaconal expressions. These fundamental expressions of the church parallel Christ’s threefold role as King, high priest and prophet. Combining P. Bourdieu’s theory of the religious field with N. M. Healy’s call for a practical-prophetical ecclesiology, the article argues that the changes in the Roman Catholic Church in Latin America can be understood as a re-articulation of the church’s prophetic and diaconal dimensions. The apparent disorder and tension hereby created can in fact be the starting point for a constructive, practical ecclesiology, which is able to make sense of the often disharmonious character of ecclesial life.

Christianity and Ecology in Latin America

2020 ◽  
pp. 457-472
Author(s):  
Lois Ann Lorentzen
Keyword(s):  
Latin America ◽  
Liberation Theology ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Initial Contact ◽  
Roman Catholicism ◽  
Beliefs And Practices ◽  
Faith Traditions ◽  
Indigenous Religions

This chapter explores Christianity and ecology in Latin America by charting the religious beliefs and practices of the Roman Catholic Church and liberation theologians, ecofeminist movements, and Protestant faith traditions (emphasizing evangelical and Pentecostal Protestantism). In each case, religious symbols, theologies, rituals, and movements are analyzed as they relate to the nonhuman world. The chapter begins with initial contact between Roman Catholicism and indigenous religions and the consequences for the environment. The ecotheology emerging from liberation theology is explored as well as Pope Francis’s encyclical Laudato Si (Praise be to you): On Care for our Common Home. Environmental movements and activism rooted in both Catholic and Protestant beliefs are also explored.

The Modification of the Anti-Clerical Nationalism of the Mexican Revolution by General Lázaro Cárdenas and Its Relationship to the Church-State Detente in Mexico

1969 ◽  
Vol 26 (1) ◽  
pp. 35-53 ◽  
Author(s):  
Albert L. Michaels
Keyword(s):  
Catholic Church ◽  
Mexican Revolution ◽  
Roman Catholic ◽  
Colonial Period ◽  
The Other ◽  
Roman Catholic Church ◽  
History Of ◽  
The Government ◽  
Lazaro Cardenas ◽  
The Church

The man of the Revolution disputed the very nature of Mexico with the Roman Catholic. The revolutionary, whether Callista or Cardenista, believed that the church had had a pernicious influence on the history of Mexico. He claimed that Mexico could not become a modern nation until the government had eradicated all the influence of the Roman Catholic Church. The Catholic, on the other hand, was convinced that his religion was the basis of Mexico's nationality. Above all, the Catholic believed that Mexico needed a system of order. He was convinced that his faith had brought order and peace to Mexico in the colonial period, and as the faith declined, Mexico degenerated into anarchy.

scholarly journals Defending Human Rights Through Social Action: The Role of the Catholic Church in Latin America in the 1960s–1980s

2020 ◽  
Vol 10 ◽  
Author(s):  
Madelyn Evans
Keyword(s):  
Human Rights ◽  
Latin America ◽  
Latin American ◽  
Social Action ◽  
Catholic Church ◽  
Roman Catholic Church ◽  
Social Mission ◽  
The 1960S ◽  
The Church ◽  
The Catholic Church

Since the earliest days of colonization, religion – in particular, the Roman Catholic Church – has been a driving force in the Latin American politics, economics, and society. As the region underwent frequent political instability and high levels of violence, the Church remained a steady, powerful force in society. This paper will explore the relationship between the Catholic Church and the struggle to defend human rights during the particularly oppressive era of bureaucratic-authoritarianism in Latin America throughout the 1960s–1980s. This paper seeks to demonstrate that the Church undertook the struggle to protect human rights because its modernized social mission sought to support the oppressed suffering from the political, economic, and social status quo. In challenging the legitimacy of the ruling national security ideology and illuminating the moral dimensions of violence, the Catholic Church became a crucial constructive agent in spurring social change, mitigating the effects of violence, and setting a democratic framework for the future.

scholarly journals Миграционный кризис в Европе и христианское милосердие: история одного прихода

2020 ◽  
pp. 20-28
Author(s):  
Ольга Евгеньевна Казьмина
Keyword(s):  
Social Service ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Christian Organizations ◽  
Political Debates ◽  
The Social ◽  
The Status ◽  
Catholic Organizations ◽  
Migration Crisis

В статье на примере Италии анализируется социальная работа католических организаций, адресованная беженцам и иммигрантам. Работа написана с использованием полевого материала автора, собранного в одном из католических приходов Болоньи. Цель статьи – проанализировать отношение к миграционной ситуации в Европе ее крупнейшей конфессии – Римско-католической церкви – и изучить формы социального служения католических организаций среди беженцев и иммигрантов. Актуальность темы определяется тем, что задача адаптации беженцев и иммигрантов и их интеграции в принимающее общество остро стоит в настоящее время во многих европейских странах. Государства ищут приемлемые для себя пути этой интеграции. Законы, регулирующие иммиграцию и определяющие статус беженца и иммигранта, часто становятся предметом жарких политических споров. От светского дискурса о миграционном кризисе и мигрантах, зачастую подчеркивающего прежде всего права той или иной стороны, отличается дискурс религиозный. Позиция христианских организаций Европы заключается прежде всего в сострадании к беженцам и мигрантам и стремлении улучшить их долю. Миграционный кризис в Европе сделал европейские христианские организации более заметными и способствовал деприватизации религии в сильно секуляризованном обществе. Христианские организации, и в частности приходы и благотворительные структуры Римско-католической церкви стали важными акторами в выстраивании отношений с мигрантами и их интеграции в европейское общество. Ключевые слова: Миграция, Европа, Италия, Римско-католическая церковь, социальное служение. The article, using Italy as an example, analyzes the social work of Catholic organizations, addressed to refugees and immigrants. It is based on the author's field material, collected in one of the Catholic parishes of Bologna. The goal of the article is to analyze the attitudes to the migration situation in Europe from the part of its largest denomination – the Roman Catholic Church – and to study forms of social service of Catholic organizations among refugees and immigrants. The significance of the topic is determined by the fact that now many European states face the challenge of adaptation of refugees and immigrants and their integration into the host society. They are looking for acceptable ways of this integration. The laws that regulate immigration and stipulate the status of a refugee and an immigrant often provoke heated political debates. The secular discourse about the migration crisis, which usually emphasizes the rights of one of the sides, differs from the religious discourse. The position of Christian organizations of Europe consists first of all in the compassion to refugees and migrants and in the hope to possibly improve their fate. The migration crisis in Europe made European Christian organizations more visible and contributed to deprivatization of religion in a highly secular society. Christian organizations in general and Roman Catholic parishes and charity structures in particular became important actors in building relations with migrants and integrating them into the European society. Key Words Migration, Europe, Italy, Roman Catholic Church, social service.

scholarly journals The Provisional Government’s Bill regarding the “Legalization” of Russia’s Third Orthodox Church—Old Orthodox Belokrinitskaya Hierarchy

Slovene ◽  
2017 ◽  
Vol 6 (1) ◽  
pp. 540-560
Author(s):  
Mikhail A. Babkin
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Old Believers ◽  
Religious Issues ◽  
Political Events ◽  
The Status ◽  
State Relations

The legislative acts of the Provisional Government regulating the functioning of religious organizations has not been sufficiently studied. The bills, which were created in the various ministries of the Provisional Government and failed to become law, are virtually unexplored. On the wave of political events in Russia in February and March 1917, the nondenominational Provisional Government came to power. There arose the need for a comprehensive reform of public administration in Russia and, in particular, church-state relations. In the bowels of the Ministry of Internal Affairs of the Provisional Government, there was created a structure that developed the draft laws on the status of various denominations: 1) the group on general religious issues; 2) the commission for the revision of the statutory provisions about the Roman Catholic Church in Russia; and 3) the group on issues relating to the Old Believers. This publication focuses on the activities of this final group. The main outcome of this group, working in close alliance with representatives of the Old Believers, was the creation of the draft law on the “legalization” of the third Orthodox Church in Russia (after the Russian and Georgian Orthodox Churches), that is, the Old Orthodox Belokrinitskaya Hierarchy, which, in 1988, became known as the Russian Orthodox Old Belief Church. The resulting bill, dated 18 October 1917, was submitted to the Provisional Government for approval. However, it was not approved because of the overthrow of the Provisional Government on 25 October of that same year. The present article introduces this 1917 bill to “legalize” the Russian Old Orthodox Belokrinitskaya Hierarchy into scholarly awareness.

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