The fundamental unity of the conservative and revolutionary tendencies in venezuelan evangelicalism: The case of conjugal relations

Religion

Volumn 27, Issue 4, 1997, Pages 343-359

  Smilde, David A ^a  

^a UNIVERSITY OF CHICAGO   (United States)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 1942445770     PISSN: 0048721X     EISSN: 10961151     Source Type: Journal    
DOI: 10.1006/reli.1996.0063     Document Type: Article

References (45)

1. For the case of Latin American evangelicalism, see Elizabeth Brusco, The Reformation of Machismo: Evangelical Conversion and Gender in Colombia, Austin, TX, University of Texas Press, 1995
2. John Burdick, Looking for God in Brazil, Berkeley, CA, University of California Press, 1993
3. Cornelia Butler Flora, Pentecostalism in Colombia, Cranbury, NJ, Associate University Presses, Inc., 1976
4. See Salvatore Cucchiari, ‘Between Shame and Sanctification: Patriarchy and its Transformation in Sicilian Pentecostalism’, American Ethnologist 17:4 (November 1990), pp. 687–707, for the case of Italian Pentecostalism. For contemporary U.S. evangelicalism, see James Davidson Hunter, Evangelicalism: The Coming Generation, Chicago, IL, University of Chicago Press, 1987
5. Judith Stacey, Brave New Families, New York, NY, Basic Books, 1991
6. Judith Stacey and Susan Elizabeth Gerard, ‘ “We Are Not Doormats”: The Influence of Feminism on Contemporary Evangelicals in the United States’ in Uncertain Terms: Negotiating Gender in American Culture, Faye Ginsburg and Anna Lowenhaupt Tsing (eds), Boston, MA, Beacon Press, 1990. For Nineteenth Century U.S. evangelicalism see Whitney Cross, The Burned-Over District: Enthusiastic Religion in Western New York, 1800–1850, Ithaca, NY, Cornell University Press, 1950
7. Curtis D. Johnson, Islands of Holiness: Rural Religion in Upstate New York, 1790–1860, Ithaca, NY, Cornell University Press, 1989
8. Paul Johnson, A Shopkeeper’s Millennium: Society and Revivals in Rochester, New York 1815–1837, New York, NY, Hill and Wang, 1978.
9. Cucchiari, 1990.
10. Stacey, 1991, p. 145.
11. Brusco, 1995.
12. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press, p. 84.
13. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 85.
14. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 55.
15. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 74.
16. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 75.
17. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 78. Troeltsch’s theory treats patriarchy at the highest level of generality, including the relations between the state and the individual, master and slave, father and child, and husband and wife. The data I present here, on the other hand, address conjugal patriarchy only, a subset of what Troeltsch refers to as the patriarchy of the family.
18. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., pp. 83–4.
19. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 83.
20. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 61: p. 81: p. 129.
21. Ernst Troeltsch, The Social Teaching of the Christian Churches, Louisville, KY, Westminster/John Knox Press., p. 129.
22. Daniel Levine, Religion and Politics in Latin America, Princeton, NY, Princeton University Press, 1981 also: Camilo Torres, Father Camilo Torres, Revolutionary Writings, New York, NY, Harper & Row, Colophon Books, 1972) and white supremacist groups in the United States (Orlando Patterson, 1995, ‘The Feast of Blood: Race, Religion and Human Sacrifice in the Post-Bellum South’, paper read to the Culture and Society Workshop at the University of Chicago, May 1995
23. also James Sellers, The South and Christian Ethics, New York, NY, Association Press, 1962). The only way to maintain Troeltsch’s assertion would be to argue that such groups are not ‘truly Christian’, through theological arguments outside the domain of social science. Perhaps Troeltsch felt comfortable doing so since he was a theologian as well as an historian of Christianity.
24. Daniel Levine, Popular Voices in Latin American Catholicism, Princeton, NY, Princeton University Press, 1992. See also Levine, 1981, Edward L. Cleary and Hannah Stewart-Gambino (eds), Conflict and Competition: The Latin American Church in a Changing Environment, Boulder, CO, Lynn Rienner Publishers, 1992.
25. Daniel H. Levine, ‘Protestants and Catholics in Latin America: a Family Portrait’, in Martin E. Marty and Scott Appleby (eds), Fundamentalism Comprehended, Chicago, IL, University of Chicago Press, 1995.
26. Der Spiegel, ‘A Quiet Revolution in Latin America: Is the Roman Catholic Bulwark Turning Protestant?’ in World Press Review (March 1991), pp. 30–1.
27. Roger N. Lancaster, Thanks to God and the Revolution: Popular Religion and Class Consciousness in the New Nicaragua, New York, NY, Columbia University Press, 1988
28. David Martin, Tongues of Fire: The Explosion of Protestantism in Latin America, Oxford, Basil Blackwell, 1990
29. David Stoll, Is Latin America Turning Protestant?, Berkeley, CA, University of California Press, 1990
30. Sheldon Annis, God and Production in a Guatemalan Town, Austin, CA, University of Texas Press, 1987 see also Burdick, 1993.
31. Brian F. Crisp, Daniel H. Levine and Juan Carlos Rey, ‘The Legitimacy Problem’, in Jennifer McCoy, Andres Serbin, William C. Smith and Andres Stambouli (eds), Venezuelan Democracy Under Stress, New Brunswick, NJ, Transaction Publishers, 1995, p. 141
32. see also Kevin Neuhouser ‘Democratic Stability in Venezuela: Elite Consensus or Class Compromise?’, American Sociological Review, 57 (February: 117–35), 1992.
33. Edgardo Lander, Neoliberalismo, Sociedad Civil y Democracia: Ensayos sobre America Latina y Venezuela, Caracas, Venezuela, Universidad Central de Venezuela, 1995.
34. Samuel A. Morley, ‘Poverty and Adjustment in Venezuela’, Inter-American Development Bank, Working Paper No. 124, 1992
35. see also Moises Naim, ‘The Launching of Radical Policy Change, 1989–1991’, in Joseph S. Tulchin (ed.), Venezuela in the Wake of Radical Reform, Boulder, CO, Woodrow Wilson Center—Current studies on Latin America, 1993, pp. 38
36. Jose Ignacio Moreno Leon, America Latina: Del Realismo Magico a la Sociedad Global, Caracas, Venezuela, CEPET/Fundacion Konrad Adenauer, 1994.
37. Crisp, Levine and Rey, 1995
38. Lander, 1995.
39. Martin Riesebrodt, ‘Fundamentalism and the Political Mobilization of Women’, in The Political Dimensions of Religion, Said Arjomand (ed.), Albany, NY, State University of New York Press, 1993.
40. Brusco, 1995.
41. Troeltsch, p. 78.
42. Stacey, 1991.
43. Troeltsch, pp. 83–84.
44. For the concept of ‘religious practitioner’, see Martin Riesebrodt, Pious Passion: The Emergence of Modern Fundamentalism in the United States and Iran, Berkeley and Los Angeles, University of California Press, 1993.
45. Karl Westmeier, in his study of Colombian evangelicals, sees their congregational style as basically individualistic, with authoritarian elements deriving from the ‘caudillistic’ authority model customary to Bogota’s rural–urban migrants. Karl W. Westmeier, Reconciling Heaven and Earth: The Transcendental Enthusiasm and Growth of an Urban Protestant Community, Bogota, Colombia, New York, Peter Lang, 1986. Emilio Willems, on the other hand, sees the democratic emphasis on the primacy of the laity among the Brazilian and Chilean evangelicals he studied, as a reaction against Catholicism. Emilio Willems, Followers of the New Faith: Culture, Change and the Rise of Protestantism in Brazil and Chile, Nashville, TN, Vanderbilt University Press, 1967. Regarding evangelical political beliefs, Paul Freston argues that Brazilian evangelicals, faced with a strongly progressive Catholic Church, accentuated their conservatism to adjust to the religious market. ‘Pentecostal conservatism is less a matter of principle than a correct intuition of how to maximize returns.’ Paul Freston, ‘Brother Votes for Brother: The New Politics of Protestantism in Brazil’, in Virginia Garrard-Burnett and David Stoll (eds), Rethinking Protestantism in Latin America, Philadelphia, PA, Temple University Press, 1993, p. 99. Rowan Ireland, on the other hand, conceptualizes the coexistence of the conservative and revolutionary tendencies among the Brazilian evangelicals he studied as a ‘tense syncretism of Puritan and Holiness religion’. Rowan Ireland, ‘The Crentes of Campo Alegre and the Religious Construction of Brazilian Politics’, in Garrard-Burnett and Stoll, 1993, p. 54.