Protestantism and the Latin American Middle Class

1971 ◽  
Vol os-18 (1) ◽  
pp. 24-28
Author(s):  
Charles F. Denton

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.

Author(s):  
Florence Sutcliffe-Braithwaite

This chapter examines discourses of class in interviews for the Millennium Memory Bank, at the end of the 1990s. It finds similar themes to those traced in earlier chapters: ordinariness, authenticity, and ambivalence were prominent in interviewees’ testimonies—working-class, middle-class, and even upper-class. Many thought the idea of ‘classlessness’, as espoused by John Major, was attractive; none thought he had achieved this goal, but many did think class divides had declined in the post-war period, and that an ‘ordinary’ middle group was now the largest in society. This chapter also examines narratives of upward social mobility in the 1990s, suggesting that the range of important sociological studies of the ‘hidden injuries’ and cultural facets of class that appeared in that decade were shaped by the experiences of upwardly mobile men and women who knew about the dislocations of moving class because they themselves had done it.


Religions ◽  
2020 ◽  
Vol 11 (12) ◽  
pp. 648
Author(s):  
Virginia Garrard

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.


Author(s):  
Felipe Gaytán Alcalá

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.


2018 ◽  
Vol 50 (1) ◽  
pp. 19
Author(s):  
Jorge Costadoat Carrasco

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.


Author(s):  
Sanjay Joshi

The category “middle class” can refer to quite different social entities. In the United States, it is often used as a synonym for “ordinary folk.” In the United Kingdom it references an elite with economic and social privileges. In India, “the middle class” acquired its own valence through a history that encompasses colonialism, nationalism, and desire for upward social mobility. At one level the Indian middle class was evidently derivative. Indians who wished to emulate the achievements and standing of the British middle class adopted the category, “middle class” as a self-descriptor. Yet the Indian middle class was hardly a modular replica of a metropolitan “original.” The context of colonialism, indigenous hierarchies, and various local histories shaped the nature of the Indian middle class as much as any colonial model. Composed of people—often salaried professionals—who were reasonably well off but not among India’s richest, being middle class in colonial India was less a direct product of social and economic standing and more the result of endeavors of cultural and political entrepreneurship. These efforts gave the middle class its shape and its aspirations to cultural and political hegemony. The same history, in turn, shaped a variety of discourses about the nature of society, politics, culture, and morality in both colonial and post-independent India. Contradictions were inherent in the constitution of the middle class in colonial India, and continue to be apparent today. These contradictions become even more evident as newer, formerly subaltern social groups, seek to participate in a world created through middle class imaginations of society, culture, politics and economics.


2020 ◽  
Vol 32 (1) ◽  
pp. 155-168
Author(s):  
Rafael Pérez-Torres

Abstract Three recent studies meditate on the significance of narratives by and about racial subjects and exiled radicals in an age of increased social surveillance and control. Elda María Román in Race and Upward Mobility (2017) analyzes popular stories about racially or ethnically identified characters who, seeking upward social mobility, face a quandary. They try to sustain an empowering sense of racial affiliation while seeking to gain upward social and class mobility. Permissible Narratives (2017) by Christopher González analyzes how the form taken by narratives about racial and class affiliation serves to mark ethnic identification. Latinx literary texts that do not follow prescribed forms deliberately undo aesthetic norms and thus enact a kind of transgressive Latinidad. Where the US forms the sociocultural parameters of these two books, Teresa V. Longo’s Visible Dissent (2018) considers the sociocultural interchanges between the US and Latin American writers who articulate a literature of opposition, resistance, and dissent against repressive forms of social and political control. Each study weighs a hope for transformative social change against the power of the efficient, impersonal, even brutal management that comprises modernity.


Worldview ◽  
1979 ◽  
Vol 22 (7-8) ◽  
pp. 13-15
Author(s):  
Renato Poblete

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.


Author(s):  
Edward T. Brett

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.


1966 ◽  
Vol 22 (4) ◽  
pp. 413-420 ◽  
Author(s):  
Antonine Tibesar

This book is a major study of one of the most serious problems of the Church in Latin America today, the shortage of priests, by the Secretary General of the Latin-American College of Louvain University. Ten years have been devoted to research, and this effort is reflected in the extensive bibliography, numerous statistical tables, and the wide range of facts contained in the text. In a word, this study is a notable effort to understand and explain the lack of priests in an area which is traditionally looked upon as Catholic.


2020 ◽  
Vol 10 ◽  
Author(s):  
Madelyn Evans

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.


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