Latin American Catholicism, Comprometido and compromised

Social Compass

Volumn 44, Issue 4, 1997, Pages 529-544

  Benavides, Gustavo ^a  

^a VILLANOVA UNIVERSITY   (United States)

Author keywords

[No Author keywords available]

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EID: 0031517291     PISSN: 00377686     EISSN: None     Source Type: Journal    
DOI: 10.1177/003776897044004004     Document Type: Article

References (56)

1. On the role of religion in the legitimation of the conquest see Gustavo Benavides, "Religion and Politics in Latin America", in Movements and Issues in World Religions. A Sourcebook and Analysis of Developments since 1945. Religion, Ideology and Politics, eds Charles Wei-hsun Fu and Gerhard E. Spiegler, New York, Greenwood Press, 1987, pp.107-142; Benavides, "Millennial Politics in Contemporary Peru", in Religion and Political Power, eds G. Benavides and M.W. Daly, Albany, State University of New York, 1989, pp.173-196, 219-232.
2. On the role of religion in the legitimation of the conquest see Gustavo Benavides, "Religion and Politics in Latin America", in Movements and Issues in World Religions. A Sourcebook and Analysis of Developments since 1945. Religion, Ideology and Politics, eds Charles Wei-hsun Fu and Gerhard E. Spiegler, New York, Greenwood Press, 1987, pp.107-142; Benavides, "Millennial Politics in Contemporary Peru", in Religion and Political Power, eds G. Benavides and M.W. Daly, Albany, State University of New York, 1989, pp.173-196, 219-232.
3. See Ramsay MacMullen, Paganism in the Roman Empire, New Haven, CT, Yale University Press, 1981; Robin Lane Fox, Pagans and Christians, New York, Knopf, 1989.
4. See Ramsay MacMullen, Paganism in the Roman Empire, New Haven, CT, Yale University Press, 1981; Robin Lane Fox, Pagans and Christians, New York, Knopf, 1989.
5. Valerie Flint, The Rise of Magic in Early Medieval Europe, Princeton, NJ, Princeton University Press, 1991.
6. On the connection between modernity and the emergence of religion as a realm see G. Benavides, "Modernity", in Critical Terms for Religious Studies, ed. Mark C. Taylor, Chicago, University of Chicago Press (in press); on the dematerialization and spiritualization of religion see Benavides, "Magic, Religion, Materiality", Historical Reflections/Réflexions historiques 23, 1997.
7. On the connection between modernity and the emergence of religion as a realm see G. Benavides, "Modernity", in Critical Terms for Religious Studies, ed. Mark C. Taylor, Chicago, University of Chicago Press (in press); on the dematerialization and spiritualization of religion see Benavides, "Magic, Religion, Materiality", Historical Reflections/Réflexions historiques 23, 1997.
8. This issue is discussed in G. Benavides, "Magic, Religion, Materiality", op. cit. Note 4.
9. See Maria Rostworowski de Diez Canseco, Pachacamac y el Señor de los Milagros, Lima, Instituto de Estudios Peruanos, 1992.
10. For a critique of theories of syncretism and a development of the linguistic parallels see G. Benavides, "Syncretism and Legitimacy in Latin American Religion", in Enigmatic Powers: Syncretism with African and Indigenous Peoples' Religions among Latinos [PARAL Series 3], eds Anthony M. Stevens-Arroyo and Andrés I. Pérez y Mena, New York, City University of New York, 1995, pp. 19-46.
11. See Jan Szemiński, La utopía tupamarista, Lima, Pontificia Universidad Católica, 1983; Szemiński, "Why kill the Spaniard? New perspectives on Andean insurrectionary ideology in the 18th century", in Resistance, Rebellion, and Consciousness in the Andean Peasant World, 18th to 20th centuries, ed. Steve J. Stern, Madison, University of Wisconsin Press, 1987, pp. 166-192.
12. See Jan Szemiński, La utopía tupamarista, Lima, Pontificia Universidad Católica, 1983; Szemiński, "Why kill the Spaniard? New perspectives on Andean insurrectionary ideology in the 18th century", in Resistance, Rebellion, and Consciousness in the Andean Peasant World, 18th to 20th centuries, ed. Steve J. Stern, Madison, University of Wisconsin Press, 1987, pp. 166-192.
13. On popular religion see G. Benavides, "Conflict and Accommodation in Latin American Popular Religiosity", in An Enduring Flame: Studies on Latino Popular Religiosity [PARAL Series 1], eds Anthony M. Stevens-Arroyo and Ana María Díaz-Stevens, City University of New York, 1994, pp. 37-67.
14. For preliminary remarks on religion, difference and power see G. Benavides, "Religious Articulations of Power", in Religion and Political Power, op. cit. Note 1, pp. 1-12, 197-202.
15. See Pierre Duviols, La destrucción de las religiones andinas, Mexico, UNAM, 1977, p. 430 (originally published as La lutte contre les religions autochtones dans le Pérou colonial. L'extirpation de l'Idolatrie entre 532-1660, Lima, Institut Français d'Etudes Andines, 1971).
16. See Pierre Duviols, La destrucción de las religiones andinas, Mexico, UNAM, 1977, p. 430 (originally published as La lutte contre les religions autochtones dans le Pérou colonial. L'extirpation de l'idolatrie entre 532-1660, Lima, Institut Français d'Etudes Andines, 1971).
17. This issue is discussed in great detail in J. Lloyd Mecham, Church and State in Latin America, Chapel Hill, University of North Carolina Press, 1966 (rev. edn).
18. Ibid.; and Hans-Jürgen Prien, Die Geschichte des Christentums in Lateinamerika, Göttingen, Vandenhoeck & Ruprecht, 1978; for an overview see G. Benavides, "Religion and Politics in Latin America", op. cit. Note 1.
19. Ibid.; and Hans-Jürgen Prien, Die Geschichte des Christentums in Lateinamerika, Göttingen, Vandenhoeck & Ruprecht, 1978; for an overview see G. Benavides, "Religion and Politics in Latin America", op. cit. Note 1.
20. Ibid.; and Hans-Jürgen Prien, Die Geschichte des Christentums in Lateinamerika, Göttingen, Vandenhoeck & Ruprecht, 1978; for an overview see G. Benavides, "Religion and Politics in Latin America", op. cit. Note 1.
21. See Thomas C. Bruneau, The Political Transformation of the Brazilian Catholic Church, London, Cambridge University Press, 1974; and Bruneau, The Church in Brazil: The Politics of Religion, Austin, University of Texas Press, 1982.
22. See Thomas C. Bruneau, The Political Transformation of the Brazilian Catholic Church, London, Cambridge University Press, 1974; and Bruneau, The Church in Brazil: The Politics of Religion, Austin, University of Texas Press, 1982.
23. Benavides, "Religion and Politics in Latin America", op. cit. Note 1, p. 124.
24. See Brian H. Smith, The Church and Politics in Chile: Challenges to Modern Catholicism, Princeton, NJ, Princeton University Press, 1982, Part IV, "The Prophetic Role of the Church under Authoritarianism", esp. p. 287.
25. Benavides, "Religion and Politics in Latin America", op. cit. Note 1, p. 124.
26. Gustavo Gutiérrez, Teología de la liberación. Perspectivas, Lima, CEP, 1971.
27. Gustavo Gutiérrez, Beber en su propio pozo. En el itinerario espiritual de un pueblo, Lima, CEP, 1983.
28. Ibid., p. 13.
29. Ibid., p. 20.
30. According to Gutiérrez, Teología de la liberación, op. cit. Note 19, p. 375, the point of departure of Liberation Theology is the commitment (compromiso) to abolish the current situation of injustice and to the construction of a new society; the Theology of Liberation, therefore, must be realized (verificada) in the practice of this compromiso.
31. Gutiérrez, Beber en su propio pozo, op. cit. Note 20, p. 203.
32. See G. Benavides, "The Discourse of Liberation Theology in Perspective", in The Many Faces of Religion and Society, eds M. Darrol Bryant and Rita H. Mataragnon, New York, Paragon, 1985, pp. 122-134.
33. See Luis Peirano, "Entrevista con Gustavo Gutiérrez", Quehacer, March 1980, pp. 110-111; see also La fuerza histórica de los pobres, Lima, CEP, 1979, p. 260, a book in which Gutiérrez discusses this issue in the context of the "Puebla Document"
34. See Luis Peirano, "Entrevista con Gustavo Gutiérrez", Quehacer, March 1980, pp. 110-111; see also La fuerza histórica de los pobres, Lima, CEP, 1979, p. 260, a book in which Gutiérrez discusses this issue in the context of the "Puebla Document"
35. See Luis Peirano, "Entrevista con Gustavo Gutiérrez", Quehacer, March 1980, pp. 110-111; see also La fuerza histórica de los pobres, Lima, CEP, 1979, p. 260, a book in which Gutiérrez discusses this issue in the context of the "Puebla Document"
36. For an earlier discussion of these issues see Benavides, op. cit. Note 25, p. 32.
37. On divine anthropomorphism see G. Benavides, "Cognitive and Ideological Aspects of Divine Anthropomorphism", Religion 25, 1995, pp. 9-22.
38. See Rudolg Otto, Das Heilige. Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen [1917], München, Beck, 1963, p. 6.
39. See G. Benavides, op. cit. Note 25, p. 128.
40. See Lester K. Little, Religious Poverty and the Profit Economy in Medieval Europe, Ithaca, NY, Cornell University Press, 1978.
41. See David Martin, Tongues of Fire. The Explosion of Protestantism in Latin America, Oxford, Blackwell, 1990; David Stoll, Is Latin America Turning Protestant? The Politics of Evangelical Growth, Berkeley, University of California Press, 1990.
42. See David Martin, Tongues of Fire. The Explosion of Protestantism in Latin America, Oxford, Blackwell, 1990; David Stoll, Is Latin America Turning Protestant? The Politics of Evangelical Growth, Berkeley, University of California Press, 1990.
43. Without forgetting that the roots of this process go back to the high Middle Ages, if not to Roman times; see Benavides, "Modernity", op. cit. Note 4.
44. Sheldon Annis, God and Production in a Guatemalan Town, Austin, University of Texas Press, 1987, p. 99.
45. See, among many other studies, James B. Greenberg, Santiago's Sword. Chatino Peasant Religion and Economics, Berkeley, University of California Press, 1981.
46. This was already recognized by David Martin in A General Theory of Secularization, New York, Harper & Row, 1978. See also G. Benavides, "Religion and the Modernization of Tradition in Latin America", in Religious Issues and Interreligious Dialogues. An Analysis and Sourcebook of Developments since 1945, eds Charles Wei-hsun Fu and Gerhard E. Spiegler, New York, Greenwood Press, 1989, pp. 177-196.
47. This was already recognized by David Martin in A General Theory of Secularization, New York, Harper & Row, 1978. See also G. Benavides, "Religion and the Modernization of Tradition in Latin America", in Religious Issues and Interreligious Dialogues. An Analysis and Sourcebook of Developments since 1945, eds Charles Wei-hsun Fu and Gerhard E. Spiegler, New York, Greenwood Press, 1989, pp. 177-196.
48. See H.R. Trevor-Roper, "Religion, the Reformation and Social Change", in The European Witchcraze of the Sixteenth and Seventeenth Centuries and Other Essays, New York, Harper & Row, 1969, p. 35.
49. On this issue see Trevor-Roper (op. cit. Note 36) and Wolfgang Reinhard, "Gegenreformation als Modernisierung? Prolegomena zu einer Theorie des konfessionellen Zeitalters", Archiv für Reformationsgeschichte 68, 1977, pp. 226-252.
50. On this issue see Trevor-Roper (op. cit. Note 36) and Wolfgang Reinhard, "Gegenreformation als Modernisierung? Prolegomena zu einer Theorie des konfessionellen Zeitalters", Archiv für Reformationsgeschichte 68, 1977, pp. 226-252.
51. Michael Walsh, Opus Dei. An Investigation into the Secret Society Struggling for Power within the Roman Catholic Church, San Francisco, Harper, 1992, p. 107.
52. Ibid., p. 108.
53. This does not mean that Christianity will cease to play a role in Europe. It is enough to think of the break-up of Yugoslavia along ethnic-religious lines, or the possible uses of Christian symbols against Muslim immigrants in France and elsewhere. It can be assumed, however, that, except in crisis situations, Christianity will cease to play a legitimizing role in the prosperous societies of western Europe.
54. For an overall critique of postmodernism see David Harvey, The Condition of Postmodernity. An Enquiry into the Origins of Cultural Change, Oxford, Blackwell, 1989. For a critique from a cognitive perspective see G. Benavides, "Postmodern Disseminations and Cognitive Constraints", Religion 27, 1997, pp. 129-138.
55. For an overall critique of postmodernism see David Harvey, The Condition of Postmodernity. An Enquiry into the Origins of Cultural Change, Oxford, Blackwell, 1989. For a critique from a cognitive perspective see G. Benavides, "Postmodern Disseminations and Cognitive Constraints", Religion 27, 1997, pp. 129-138.
56. One would hope that the expansion of the influence of the Catholic Church in sub-Saharan Africa will not exacerbate the problems of the region.