By Dermot Keogh (eds.)
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Additional resources for Church and Politics in Latin America
The Extraordinary Synod of late 1985 marks a convenient end point. If these 'events' of the Church are set against a social and political time line for Latin America, the conjunctures are suggestive. In political terms, the period is marked off by revolutions 20 years apart in Cuba and Nicaragua. The Cuban experience has enormous appeal early on, and spurs a new kind of Catholic political reformists, epitomised in Christian Democracy, which reaches its high point with victories by Eduardo Frei in Chile (1964) and Rafael Caldera in Venezuela four years later.
Charles Antoine, L'Eglise et le Pouvoir au Bresil. ; Jose Camblin, 24 28. 29. Emile Poulat Le Pouvoir militaire en Amerique latine. L'ideologie de Ia Securite nationale (Paris: Jean-Pierre Delarge, 1977), 235 p. (bibliography); Marcio Moreira-Alves, L'Eglise et Ia politique au Bresil (Paris: Edns du Cerf, 1974), 266 p. (bibliography). Charles Antoine, L'Integrisme bresilien (Paris: Centre Lebret, 1973), 121 p. Another question is what the ideology of national security, and more generally, Latin America, owe to maurrassisme.
But this is clearly not the model the Pope has in mind. If we attribute a Polish model to John Paul II, it would have to be one stressing ecclesiastical discipline and unity. In the Polish tradition, reinforced strongly in this century, the very idea of 'Church' hinges almost exclusively on bishops, clergy, and dioceses. These hold the 'sacred deposit' of truth (to use an old phrase) and give it to masses who also belong, but not in the same way. It is a trickle down theory of religious life, well fitted for social or political contexts which are themselves elitist and authoritarian in character.
Church and Politics in Latin America by Dermot Keogh (eds.)