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1
Stewart-Gambino, Hannah. "Church and State in Latin America." Current History 93, no. 581 (March 1, 1994): 129–33. http://dx.doi.org/10.1525/curh.1994.93.581.129.
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Goldfrank, Benjamin, and Nick Rowell. "Church, State, and Human Rights in Latin America." Politics, Religion & Ideology 13, no. 1 (March 2012): 25–51. http://dx.doi.org/10.1080/21567689.2012.659492.
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Escobar, Samuel. "Missions and Renewal in Latin-American Catholicism." Missiology: An International Review 15, no. 2 (April 1987): 33–46. http://dx.doi.org/10.1177/009182968701500203.
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Not enough attention has been paid to the impact of Catholic North American and European missionary work on the contemporary state of Christianity in Latin America. Another important aspect of recent missionary history is the effect of the Protestant missionary presence in Latin America on the Catholic Church there. This article makes an initial exploration into these processes, examining especially how Latin-American Catholicism is experiencing a change in three areas: a self-critical redefinition of the meaning of being a Christian, a fresh understanding of the Christian message in which the Bible plays a vital role, and a change of pastoral methodologies more relevant to the situation of the continent.
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Klaiber, Jeffrey L. "Prophets and Populists: Liberation Theology, 1968-1988." Americas 46, no. 1 (July 1989): 1–15. http://dx.doi.org/10.2307/1007391.
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Although liberation theology may still be considered a “current event,” nevertheless, given its very evident and widespread impact on Latin American Christianity and elsewhere, it seems fairly safe to state that it is the most important theological movement which has emerged in Latin America in the four centuries since evangelization. Many authors would further contend that liberation theology symbolizes the coming of age of the Latin American church: from a peripheral, somewhat dormant and intellectually dependent church to one which actively contributes to Catholic and Protestant thought throughout the world. For this reason alone, without mentioning the many political ramifications of liberation theology, it merits attention as one of the key themes in Latin American church history. The aim of this article is threefold: to briefly outline the origins and development of liberation theology; to examine the different ecclesial, social and political factors which influenced its development, and finally, to indicate what direction liberation theology seems to be taking currently.
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Myazin, Nikolay. "The spread of Pentecostalism in Latin America." Latinskaia Amerika, no. 9 (2022): 83. http://dx.doi.org/10.31857/s0044748x0017752-6.
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This article presents an essay on the emergence and spread of Pentecostalism in Latin America and forecasts the further spread of Pentecostalism on the continent. The scientific novelty is due to the lack of research literature on the issue when the Pentecostal movement grew significantly in a region traditionally dominated by Catholicism. The 19th century saw the separation of church and state in most countries and the opening of borders to immigrants from Protestant countries, and at the end of the 20th century the largest Protestant Pentecostal churches became widespread. The role of international churches in Latin American Pentecostalism is analyzed, as well as regional characteristics of Protestantism development; the place of Pentecostalism in the Protestant movement is outlined. In the last decade the growth of Pentecostalism has slowed due to the secularization of society. It concludes that most of Latin America will remain Catholic, with many in the region viewing Catholicism solely as part of a cultural tradition.
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Bruneau, Thomas C. "Church and Politics in Brazil: The Genesis of Change." Journal of Latin American Studies 17, no. 2 (November 1985): 271–93. http://dx.doi.org/10.1017/s0022216x00007896.
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The Catholic Church in Brazil has undergone a fundamental transformation in its role in state and society during the past decade and a half, making it probably the most progressive Church in Latin America, if not the world. Based on theological innovations since the Second Vatican Council (1962–5) and the CELAM meeting in Medellín, Colombia (1968), the Church in Brazil has made a ‘preferential option for the poor’.
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Barrow, Lynda K., and Anthony Gill. "Rendering Unto Caesar: The Catholic Church and the State in Latin America." Review of Religious Research 40, no. 2 (December 1998): 178. http://dx.doi.org/10.2307/3512301.
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Leaman, David E., and Anthony Gill. "Rendering Unto Caesar: The Catholic Church and the State in Latin America." Sociology of Religion 59, no. 4 (1998): 411. http://dx.doi.org/10.2307/3712125.
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Maxwell, Kenneth, Anthony James Gill, and Brian H. Smith. "Rendering unto Caesar: The Catholic Church and the State in Latin America." Foreign Affairs 78, no. 2 (1999): 149. http://dx.doi.org/10.2307/20049241.
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Sherkat, Darren E., and Anthony Gill. "Rendering unto Caesar: The Catholic Church and the State in Latin America." Social Forces 77, no. 3 (March 1999): 1213. http://dx.doi.org/10.2307/3005986.
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Hegy, Pierre, and Anthony Gill. "Rendering Unto Caesar: The Catholic Church and the State in Latin America." Journal for the Scientific Study of Religion 37, no. 3 (September 1998): 547. http://dx.doi.org/10.2307/1388061.
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Henderson, Timothy J. "Rendering unto Caesar: The Catholic Church and the State in Latin America." Hispanic American Historical Review 79, no. 3 (August 1, 1999): 553–54. http://dx.doi.org/10.1215/00182168-79.3.553.
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Mantilla, Luis Felipe. "Church–state relations and the decline of Catholic parties in Latin America." Journal of Religious and Political Practice 2, no. 2 (May 3, 2016): 231–48. http://dx.doi.org/10.1080/20566093.2016.1181383.
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Cedillo, Joel Ivan Gonzalez. "Evangelicalism as a Political Mobilizer in Latin American Politics and the Reemergence of Conservative Governments." Study of Religion, no. 3 (2019): 21–27. http://dx.doi.org/10.22250/2072-8662.2019.3.21-27.
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Evangelicalism has experienced a rapid increase in Latin America the last four decades at the expense of Catholicism, as believers look for a more personal relation with God, a more practical religious life and detaching from the institutionality the Catholic Church represents. Due to the nature of Evangelicalism, believers started to get involved into the political life of their countries. The author analyses the use of discursive elements of Evangelicalism by conservative parties in Guatemala and Brazil to gain political power. Such phenomenon is reciprocal as Evangelical leaders take advantage of the exposure and reach they will get once conservative politicians gain power. The goal of the author is to visibilize the existing alliance between the Evangelical communities and conservative political parties in Latin America and the effects it has on secular democracies. The author gets to the conclusion that Latin American secular democracies that allow the participation of resourceful religious institutions or individuals in the political life risk the continuation of the secular democratic state
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Gaytán Alcalá, Felipe. "PRAISE OF THE CONVERT: BELIEVE AND BELONG FROM THE CATHOLICITY OF LATIN AMERICA." POLITICS AND RELIGION JOURNAL 12, no. 2 (February 13, 2019): 327–39. http://dx.doi.org/10.54561/prj1202327a.
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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.
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Di Stefano, Roberto. "Lay Patronage and the Development of Ecclesiastical Property in Spanish America: The Case of Buenos Aires, 1700–1900." Hispanic American Historical Review 93, no. 1 (February 1, 2013): 67–98. http://dx.doi.org/10.1215/00182168-1902715.
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Abstract Beginning with the dissolution of colonial Christendom, the development of church property has been closely tied to processes of secularization in Latin American countries. This process is to be understood not as the marginalization of religion but as the restructuring of religious matters in modern societies. The practice of lay patronage—which was common in America, as it was in Europe for centuries—channeled family wealth into the financial support of certain institutions, which in turn allowed lay patrons to intervene in decisions about religious life. In the case of Buenos Aires such properties were absorbed or expropriated during the nineteenth century as part of a process of centralization, in which local church authorities, the papacy, and the state all participated. Thus in Buenos Aires the process of disentailment of church property did not involve the transfer of property from the church to the state, as might be supposed by extrapolating from the liberal reforms that took place in other countries. Rather, there was a process of appropriation by the state and by the church of property and managerial authority that had previously been held by families and various local institutions. It is worth asking if this phenomenon was unique to Buenos Aires, or if it can be generalized in some measure to other parts of the Hispanic world.
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Torres, Aníbal. "TOWARD A NEW GOVERNMENT OF THE INTERNATIONAL SYSTEM: ANALYSIS OF THE PROPOSAL OF POPE FRANCIS." POPE FRANCIS AND POLITICS 11, no. 2 (November 13, 2017): 235–52. http://dx.doi.org/10.54561/prj1102235t.
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In a sign of continuity with his predecessors, the first Latin American Pope pays attention to diplomacy and representative democracy. Thus, although he is sometimes not perceived in this way, Francis has not neglected traditional level of interaction that the Church has managed to maintain in its long history, generally alternating moments of conflict and cooperation, and not without taking it into account when defining their own models of authority: the link with states. If attention to the community of states, it is not in itself something new for the Vatican, it certainly is the approach and the agenda emphasis that every pontiff has made of international relations. Thus, the article seeks to answer a series of questions: What newness does Pope Bergoglio contribute to “diplomacy”? Is the Pontiff’s proposal for international governance comparable to a world state? Moreover, how does Francisco’s position on the international system articulate with the “reform of the papacy”? More concretely, how does the Pope conceive the mission of the central government of the Church and of papal diplomacy? Finally, what role does Latin America play in the planetary scheme of the Bishop of Rome? The article points out that Francisco proposes a new international political institution, and he understands that in the current critical world situation, diplomacy has a particular relevance. It is also stressed that for the Pope the central government of the Church and diplomacy must be at the service of building bridges for the promotion of justice and peace. In addition, the article says that the peoples and cultures of Latin America and the Caribbean have a potential that the Pontiff values positively.
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Borland, Elizabeth. "Cultural Opportunities and Tactical Choice in the Argentine and Chilean Reproductive Rights Movements." Mobilization: An International Quarterly 9, no. 3 (October 1, 2004): 327–39. http://dx.doi.org/10.17813/maiq.9.3.h21v5383812780j5.
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Reproductive rights movements throughout Latin America contend with the strong influence of the Catholic Church. In Argentina and Chile, two predominately Catholic countries where abortion is illegal yet common, reproductive rights activists see the church as their focal opponent. Analyzing data on the reproductive rights movement in each case, I argue that cultural opportunity is important for understanding the ways that activists address religion and the church in strategizing collective action frames. In Argentina, weak social support of the church foments more confrontational activism, despite the institutional power that the church still wields. In Chile, strong links between church and society obstruct reproductive rights challengers, leading to more cautious critiques of the church. Considering political and cultural opportunities is necessary when studying movements that make claims on both state and society, especially movements that challenge powerful cultural actors like the Catholic Church
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Klaiber, Jeffrey L. "The Battle Over Private Education in Peru, 1968-1980: An Aspect of the Internal Struggle in the Catholic Church." Americas 43, no. 2 (October 1986): 137–58. http://dx.doi.org/10.2307/1007435.
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The Peruvian educational reform law of 1972, promulgated by the military regime of General Juan Velasco Alvarado, was considered at the time one of the best to date in the history of Latin America. With the dismantling of many of the reform laws of the “First Phase” (1968-75) of the revolution during the “Second Phase” (1975-80), and the nearly total repudiation of the entire military period by the democratically elected government of Fernando Belaúnde Terry (1980-85), there was no change more regretted than the undoing of the educational reform. One of the main reasons for the reform's setback was the intense opposition it aroused among private upper-class schools which resented the social aspects of the law. Half of these schools were church-run. But contrary to what has happened in other Latin American countries, the battle in Peru was not between an authoritarian laicist state and the Roman Catholic Church. The real forces that lined up against each other in Peru were, on the one hand, the government, the official church and progressive groups within the church, which in the wake of Vatican II and the bishop's conference of Medellín not only came out in support of the law but even participated directly in composing it, and on the other hand, the powerful cluster of upper-class religious and lay schools which represented the traditional and rightest groups in the church. The educational reform, therefore, was the occasion for a clash among Catholics themselves. At the same time it forced the church to make a fundamental choice: between continuing its uncritical support for upper-class religious education or openly siding with the many state-supported church schools for the middle and lower classes, especially in cases of conflict between the two systems.
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Levine, Daniel H. "Rendering unto Caesar: The Catholic Church and the State in Latin America. Anthony Gill." Journal of Politics 61, no. 2 (May 1999): 586–89. http://dx.doi.org/10.2307/2647534.
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Löwy, Michael. "GILL (Anthony), Rendering unto Caesar. The Catholic Church and the State in Latin America." Archives de sciences sociales des religions, no. 110 (July 1, 2000): 77–78. http://dx.doi.org/10.4000/assr.20552.
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McDonough, Peter. "Rendering unto Caesar: The Catholic Church and the State in Latin America. Anthony Gill." Journal of Religion 79, no. 1 (January 1999): 138–39. http://dx.doi.org/10.1086/490360.
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Deck, Allan Figueroa. "LATINO MIGRATION AND THE TRANSFORMATION OF U.S.A. CATHOLICISM: FRAMING THE QUESTION." Perspectiva Teológica 46, no. 128 (January 5, 2015): 89. http://dx.doi.org/10.20911/21768757v46n128p89/2014.
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Este ensaio estuda a relação entre a migração latino-americana em direção ao Norte e as mudanças que estão tendo lugar no catolicismo estadunidense. A parte principal do artigo concentra-se na profunda e histórica experiência religiosa que os latinos trazem à Igreja nos Estados Unidos, herança marcadamente diferente da anglo-americana. Ao pano de fundo colonial, entretanto, devem ser acrescentadas as profundas mudanças que aconteceram no catolicismo latino-americano no período posterior ao Concilio Vaticano II. Os latinos têm sido um canal para comunicar a visão dinâmica de Medellín e Aparecida à Igreja católica estadunidense mais focada na conservação que na missão. A seção final trata das contribuições específicas do catolicismo latino à vida da Igreja estadunidense contemporânea através dos métodos pastorais renovados, da opção pelos pobres e da teologia da libertação, assim como no âmbito da oração, do culto e da espiritualidade, a preocupação pela justiça social, a religiosidade popular e a pastoral juvenil – para mencionar apenas algumas poucas. A eleição do Papa Francisco, o primeiro papa latino-americano, destaca a influência emergente do catolicismo latino-americano na cena mundial e não apenas nos Estados Unidos.ABSTRACT: This essay explores the link between Latin American migration northward and changes taking place in U.S. Catholicism. A major part of the article focuses on the deep and historic religious background that Latinos bring to the Church in the United States, a heritage markedly different from that of Anglo America. To the colonial background, however, must be added the profound changes that have taken place in Latin American Catholicism in the period after the Second Vatican Council. Latinos have been a conduit for communicating the dynamic vision of Medellín and Aparecida to a U.S. Catholic Church focused more on maintenance than mission. A final section looks at specific contributions of Latino Catholicism to the U.S. Church’s contemporary life through renewed pastoral methods, the option for the poor, and Liberation Theology as well as in the area of prayer, worship and spirituality, concern for social justice, popular piety, and youth ministry—to name just a few. The election of Pope Francis, the first Latin American pope, highlights the emerging influence of Latin American Catholicism on the world stage and not only in the United States.
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Forrester, Duncan B. "Can Liberation Theology Survive 1989?" Scottish Journal of Theology 47, no. 2 (May 1994): 245–54. http://dx.doi.org/10.1017/s0036930600045993.
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There was a widespread assumption in the 1980s that liberation theology had come of age. The early passionate manifestos of those such as Hugo Assmann had been replaced by a deluge of substantial theological works which entered the theological debate bearing the wounds of oppression and injustice in Latin America, and also the clear marks of the European academy. Liberation theology remained highly controversial, but it had to be taken seriously. It suggested a new way of doing theology which was at one and the same time a recovery of older understandings of the nature of theology and rooted in Latin American reality. It plundered and turned on their original possessors the weapons of post-Enlightenment and post-Vatican II theologising, and it was viewed with deep suspicion by most of the authorities in church and state. The movement found resonances and allies in many countries of the Third World, and spread from systematics into biblical studies, ethics and pastoral theology.
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Rivera-Pagán, Luis N. "A Prophetic Radical Reform of the Church: The Last Word of Bartolomé de las Casas." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 11, no. 18 (December 17, 2017): 267. http://dx.doi.org/10.20890/reflexus.v11i18.551.
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In 1566, after several decades of intense and exhausting endeavors to influence and shape the policy of the Spanish state and church regarding the Americas, years of drafting countless historical texts, theological treatises, colonization projects, prophetic homilies, juridical complaints, political utopias, and apocalyptic visions, Bartolomé de Las Casas knows very well that the end is at hand: the end of his life and the end of his illusions of crafting a just and Christian empire in the New World. It is a moment of searching for the precise closure, the right culmination of a human existence that since 1502 had been intimately linked, as no other person of his time, to the drama of the conquest and Christianization of Latin America, a continent, as has been so aptly asserted, “born in blood and fire.
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Vaggione, Juan Marco. "Sexuality, Law, and Religion in Latin America: Frameworks in Tension." Religion and Gender 8, no. 1 (February 19, 2018): 14–31. http://dx.doi.org/10.18352/rg.10246.
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One challenge opened by contemporary sexual politics in Latin America is to rethink the relations between religion and law. The debate on the regulations of sexuality, reproduction or the family makes visible the complex interconnections between religious worldviews and the legal system. Particularly, how the secularization of law has been compatible with an imbrication process in which law traduces and conserves catholic sexual morality into secular regulations. The article offers an analysis of the ways in which stakeholders in conflict over sexual and reproductive rights in Latin America mobilize religion and the law to pursue their agendas. First, the article considers the main strategies implemented by the feminist and sexual diversity movements in order to overcome the power and influence of the Catholic Church on lawmaking processes. Although these movements tend to share an anti-clerical standpoint, they present a complex and dynamic construction of religion. Second, it presents different adaptions by Catholic sectors in defense of a natural sexual order. In their quest to influence state legal systems, these sectors deploy a dynamic and strategic understanding of religion and its impact upon public and legal debates. Building upon these considerations, the article contributes to the question of the complex articulations between religion and law in contemporary Latin America.
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Hebblethwaite, Peter. "Liberation Theology: the Option for the Poor." Studies in Church History 24 (1987): 407–21. http://dx.doi.org/10.1017/s0424208400008482.
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One fairly obvious difference between this paper and those you have heard so far is that liberation theology, whatever it means, is still being discussed, attacked, caricatured, and defended with great vehemence and passion. The theme does not possess the completeness and neatness that historians prefer. It sprawls and proliferates. The bibliography is immense. We have already reached the stage of the overarching survey. D. W. Ferm has provided a 150-page summary with a helpful ‘reader’ for the use of college students. Ferm’s survey includes African and Asian theologians as well as Latin Americans. I can understand his desire to include Archbishop-elect Desmond Tutu in South Africa and to provide some hints as to why President Marcos could be deposed in the Philippines. And there is indeed a body called the Ecumenical Association of Third World Theologians—its unfortunate acronym is EATWOT—which gives some substance to this universalizing claim. But I am going to confine myself to Latin America because it was there that the ‘option for the poor’ was first spoken about. The date was 1968. CELAM, the regional association of Latin American Bishops, met at Medellin in Colombia in August. Pope Paul VI was present, and was the first Pope to kiss the soil of Latin America. There was a feeling abroad that at the Second Vatican Council, which had ended three years before, an essentially European agenda concerned typically with ecumenism and Church structures (collegiality) had prevailed; the Council had yet to be ‘applied’ to the Latin American situation. One phrase, however, provided a stimulus and a starting-point. Gaudium etSpes, the pastoral constitution on the Church in the World of Today, begins with the ringing assertion that ‘the joys and the hopes, the griefs and the anxieties of the people of this time, especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and anxieties, of the followers of Christ’.
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Blanke, Svenja. "Civic Foreign Policy: Human Rights, Faith-Based Groups and U.S.-Salvadoran Relations in the 1970S." Americas 61, no. 2 (October 2004): 217–44. http://dx.doi.org/10.1353/tam.2004.0129.
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El Salvador, the smallest but most densely populated country of Central America, experienced one of Latin America's bloodiest civil wars, accompanied by widespread human rights violations. State repression was especially brutal against opposition groups such as peasant associations, unions, students, and religious people. Twenty-five church people were murdered and many religious workers were persecuted, expelled, or tortured. Several U.S. missionaries were among those murdered or expelled victims. Although the number of religious victims is relatively small in comparison to the tens of thousands of people who were killed in the three civil wars of El Salvador, Nicaragua, and Guatemala, the murders of religious personnel had a profound impact on the religious community in Central America, and particularly in El Salvador. This impact also reached religious groups in the United States. Given the traditional alliance between the Catholic Church and the political and economic elites throughout most of Salvadoran history, the murders of religious leaders by government or government-linked forces symbolized a remarkable shift.
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Ribeiro Neto, Francisco Borba. "A relevância política da igreja Católica num contexto de grande polarização ideológica." Revista Eclesiástica Brasileira 78, no. 310 (February 5, 2019): 280. http://dx.doi.org/10.29386/reb.v78i310.781.
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O artigo traça um panorama das mudanças sociopolíticas no mundo e na América Latina no último século, situando os debates em torno da doutrina social da Igreja. A partir daí, discute o contexto de polarização e conflito da sociedade brasileira atual e os caminhos a serem seguidos pela comunidade católica. Defende que a relevância política da Igreja católica se baseia em sua capacidade de constituir-se em espaço de diálogo entre posições diferentes, a partir do fortalecimento da sociedade civil e do apoio aos movimentos sociais que buscam promover a justiça social e combater a exclusão.Abstract: The article presents an outlook on sociopolitical changes in the world and in Latin America in the past century, situating from there the debates about the social doctrine of the Church. It then discusses the context of polarization and conflict on Brazilian society and the paths to be followed by the Catholic community. It argues that the political relevance of the Catholic Church is based on its capacity to be a space for dialogue between different positions, by the strengthening of civil society and support to social movements that seek to promote social justice and combat exclusion.Keywords: Catholicism; Pentecostalism; Religion-politics relations; Welfare state; Social doctrine of the Church.
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Levine, Daniel. "Reflections on the Evolution of the State of the Art." Religions 10, no. 2 (February 6, 2019): 99. http://dx.doi.org/10.3390/rel10020099.
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Reflections on the evolution of the state of the art in the study of religion, society, and politics in Latin America over the last five decades begin with a critical assessment of the conventional wisdom of fifty years ago, as conveyed in texts and in graduate education. Stress was placed on modernization and secularization (with religion depicted as static and destined to decline) on consensus as a foundation for social life, and on drawing clear lines between religion and politics. These concepts were of little use when confronted in the late 1960s with a reality of continuous change, conflict, and efforts from left and right to assert a public role for religion. Working concepts of religion and politics had to be broadened well beyond church and state. Conceptual space had to be found for religious pluralism as the emergence of Pentecostal and evangelical churches was putting an end to centuries of Catholic monopoly: Latin America was becoming religiously plural. The state of the art is now much improved. Current and future research could usefully focus attention on issues like sexuality, gender, and identity, spirituality and encounters with charismatic power, and the new realities of religion and violence. Mid-range theories that give prominence to change and to the relation among social levels, and mixed methodologies that highlight meaning and significance will be central to any future state of the art that can make sense of a reality marked by continuing waves of creative change.
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Tkach, Oleh. "THREATS TO THE SECURITY AS THE RELIGIOUS CHALLENGE OF THE POLITICAL STABILITY IN LATIN AMERICA." Politology bulletin, no. 84 (2020): 192–202. http://dx.doi.org/10.17721/2415-881x.2020.84.192-202.
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The article examines the problems of the component s of the concept of threats to religious security, for example, which are transformed into concepts. Religion as a relatively independent socio-cultural reality needs protection from internal and external threats. Religious security is a system of conditions that ensures the preservation of the traditional religious system within the established norm that has historically developed. The problem of religious security was identified when the cases of anti-state, anti-social activities of religious associations became more frequent. The preference was given to the method of political-system analysis, by which the common and distinctive characteristics of the basic components of soft power strategies were identified, reflecting existing political, public, information and other challenges for international relations and global development. Research of the problem by scientists. Religion in Latin America is characterized by the historical predominance of Catholic Christianity (40% of the world’s Catholics in the region), the growing level of Protestant influence, the presence of world religious. 69% of the population of Latin America are Catholics, 17% Protestants. Pentecost, Anglicanism as movements involve the middle class. The threat to religious security is that Latin America, as one of the centers of Catholicism in the world, is facing a huge ideological choice. On the one hand, it may return to the bosom of the Roman Catholic Church.
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Panotto, Nicolás. "Secularism under Dispute: Towards Agonistic, Pluralistic, and Democratic Politics. A Latin American Perspective." International Journal of Public Theology 17, no. 4 (December 22, 2023): 558–80. http://dx.doi.org/10.1163/15697320-20230105.
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Abstract This article introduces some discussion on the limitations of the distinction between laicidad and secularization in Latin America (and to a lesser extent, the notion of religious freedom), mainly highlighting the problem of the colonial origin of these conceptions and their relationship with the liberal hegemonic political framework of the field. The paper’s thesis is that the boundaries for achieving a secular context in the region are not only connected to the lack of secular policies but to the application of limited concepts on the separation between church and state, and the impact of this emphasis on a reductionist vision of the religious diversity phenomenon and its link with the socio-political processes of the region. Our propose, finally, is to review these ideas in the light of the concept of radical democracy, and the contribution of this category in the broadening of the processes of institutionalization of religious identity configurations. We will take as an example of application the debates raised by the Pavez vs. Chile case in the Inter-American Court, resolved in the year 2021.
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Lipsett-Rivera, Sonya, and Verónica Undurraga Schüler. "Scandal and Gender in Colonial and Nineteenth-Century Latin America - Introduction." Anuario de Historia de América Latina 60 (February 2, 2024): 1–8. http://dx.doi.org/10.15460/jbla.60.2184.
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Violating the norms of gender frequently provoked scandal. This section presents the connections between scandal and gender by introducing the articles that are included in this special issue. Scandals may not seem worthy of scholarly work, but they provide an entry into the interstices of gender performance and the ways that people disrupted social norms. Scandals have three components: the transgression, its dissemination, and the receptive public. Gossip about individuals was often at the heart of scandals but it was also an important social force that established community values. The news of scandalous conduct was often spread by murmurings but also by pasquines and in later periods, in newspapers. The definition of the word “scandal” has changed over time as have the elements that seem shocking have evolved. In this special issue, the authors show how space of honor such as convents, recogimientos, and the family home could be violated. Institutions such as the Church and the State tried to enforce a gender binary but many cross-dressed for their own amusement in dramas or as a disguise. Single women were often the most vulnerable to accusations of scandalous behavior, but young men also were the target of accusations of vagrancy when they surpassed their families’ tolerance for youthful antics.
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Hensel, Silke. "People Love Their Religion: Political Conflict on Religion in Early Independent Mexico." Religions 12, no. 1 (January 16, 2021): 60. http://dx.doi.org/10.3390/rel12010060.
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Global histories commonly attribute the secularization of the state exclusively to Europe. However, the church state conflict over these issues has been an important thread in much of Latin America. In Mexico, questions about the role of religion and the church in society became a major political conflict after independence. Best known for the Mexican case are the disputes over the constitution of 1857, which laid down the freedom of religion, and the Cristero Revolt in the 1920s. However, the history of struggles over secularization goes back further. In 1835, the First Republic ultimately failed, because of the massive protests against the anticlerical laws of the government. In the paper, this failure is understood as a genuine religious conflict over the question of the proper social and political order, in which large sections of the population were involved. Beginning with the anticlerical laws of 1833, political and religious reaction in Mexico often began with a pronunciamiento (a mixture of rebellion and petitioning the authorities) and evolved into conflicts over federalism vs. centralism.
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Dent, David W. "Past and Present Trends in Research on Latin American Politics, 1950-1980." Latin American Research Review 21, no. 1 (1986): 139–51. http://dx.doi.org/10.1017/s0023879100021907.
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It has been almost two decades since trends in research on Latin American politics were measured in any systematic way. The early profile of the state of Latin American research in political science developed by Peter Ranis showed that Mexico, Brazil, and Chile “receive about one-third of all political science research attention.” Less than 1 percent of political science research was devoted to Honduras, El Salvador, Haiti, and Nicaragua. The subjects that received the most attention in the 1960s were interest groups (the military, students, and the church), the history of political institutions, and the nature of political, economic, and social change.
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Gooren, Henri. "Pentecostalization and Politics in Paraguay and Chile." Religions 9, no. 11 (November 3, 2018): 340. http://dx.doi.org/10.3390/rel9110340.
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This article analyzes Pentecostal churches in Paraguay and Chile, tracing how their older ethos of politics as worldly and corrupt is gradually changing and why. It explores changing church–state relations and conceptions of political culture and citizenship among Pentecostal members and leaders, and assesses some mutual influences that Pentecostal and mainstream Protestant churches exert on each other. Chile has the oldest autochthonous Pentecostal churches of Latin America, whereas Pentecostal growth only recently started in Paraguay, providing a contrast in levels of Pentecostalization. The article develops a general overview of modes of (in)direct involvement of Pentecostal leaders and members in national politics by assessing the risks and advantages of five possible positions.
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ANSELL, BEN, and JOHANNES LINDVALL. "The Political Origins of Primary Education Systems: Ideology, Institutions, and Interdenominational Conflict in an Era of Nation-Building." American Political Science Review 107, no. 3 (July 10, 2013): 505–22. http://dx.doi.org/10.1017/s0003055413000257.
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This paper is concerned with the development of national primary education regimes in Europe, North America, Latin America, Oceania, and Japan between 1870 and 1939. We examine why school systems varied between countries and over time, concentrating on three institutional dimensions: centralization, secularization, and subsidization. There were two paths to centralization: through liberal and social democratic governments in democracies, or through fascist and conservative parties in autocracies. We find that the secularization of public school systems can be explained by path-dependent state-church relationships (countries with established national churches were less likely to have secularized education systems) but also by partisan politics. Finally, we find that the provision of public funding to private providers of education, especially to private religious schools, can be seen as a solution to religious conflict, since such institutions were most common in countries where Catholicism was a significant but not entirely dominant religion.
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Madero, Cristóbal. "50 years of the Declaration on Christian Education Gravissimum Educationis: A review of its reception in Latin America." International Journal of Christianity & Education 22, no. 1 (November 9, 2017): 55–63. http://dx.doi.org/10.1177/2056997117739922.
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This article presents an historical and critical review of the Declaration on Christian Education Gravissimum Educationis, promulgated on October 28, 1965, during the fourth and last session of Vatican II. By considering the history and context of this document, and after evaluating the three socio-ecclesial factors that were behind the text, an assessment of the reception of Gravissimum Educationis principles in the Latin American Church is made. The Conference of Bishops at Medellín in 1968 rejected many points of Gravissimum Educationis. In 1979, the Third General Conference at Puebla proposed a new concept of education for the continent. The bishops considered that education has to be, first of all, an evangelizing task. By analyzing the state of education in the continent, the Fifth Conference at Aparecida also criticizes trends that impoverished the real purpose of education in the continent. The article concludes that both the content and the history behind Gravissimum Educationis make this declaration of Vatican II a lesser document in comparison to other conciliar documents such as Gaudium et spes or Lumen gentium. Even though the Declaration introduces some principles of education and schooling, these are presented in a defensive form, precisely a form that other main conciliar documents try to avoid. For these reasons, Gravissimum Educationis was not well-received in Latin America.
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Martins Filho, José Reinaldo Felipe. "O Papa Francisco e o Sínodo amazônico. Novos impulsos para a inculturação." Revista Eclesiástica Brasileira 80, no. 316 (July 28, 2020): 232. http://dx.doi.org/10.29386/reb.v80i316.2046.
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A partir das ressonâncias provocadas na Igreja latino-americana pelo Sínodo da Amazônia, ocorrido em novembro de 2019, este texto pretende particularizar a questão da inculturação como um importante prisma desde o qual pode ser interpretado não apenas o movimento sinodal, mas a concepção eclesiológica inerente ao magistério de Francisco, que, para nós, é indissociável de quaisquer tentativas de leitura dos últimos acontecimentos. Nesse sentido, o Sínodo Amazônico representa uma espécie de ápice do processo instaurado pelo papa, a começar pelos primeiros documentos emanados de seu pontificado. É, além disso, uma forma de dar protagonismo à Igreja na América Latina, oportunidade de discussão de sua realidade específica, seus desafios e conquistas, a fim de contribuir com o cristianismo católico em todo o mundo. É possível, por isso, estabelecer o percurso sinodal na continuidade de concepções já instauradas pelos documentos da Conferência Episcopal Latino-americana e Caribenha (CELAM), talvez como o mais importante acontecimento em termos eclesiais e pastorais dessa porção da Igreja desde o Concílio Vaticano II. Ao enfatizarmos a questão da inculturação, portanto, pretendemos: por um lado, salientar a importância desse conceito retomado por Francisco e novamente manifesto nas discussões sinodais, no Documento Final do Sínodo e na Exortação Pós-Sinodal Querida Amazônia; por outro, sinalizar o caráter embrionário do estágio em que nos situamos, ao qual seguirá a implementação de novas abordagens e concepções pastorais, com efeitos diretos sobre a leitura e a vivência do catolicismo no Brasil. Based on the resonances provoked in the Latin American Church by the Amazon Synod, which took place in November 2019, this text intends to highlight the issue of inculturation as an important prism from which not only the synodal movement can be interpreted, but the conception ecclesiological nature inherent to the teaching of Francis, which, for us, is inseparable from any attempts to read the latest events. In this sense, the Amazon Synod represents an apex of the process initiated by the pope, starting with the first documents emanating from his pontificate. It is, moreover, a way of giving prominence to the Church in Latin America, an opportunity to discuss its specific reality, its challenges and achievements, in order to contribute to Catholic Christianity worldwide. It is possible, therefore, to establish the synodal path in the continuity of conceptions already established by the documents of the Latin American and Caribbean Episcopal Conference (CELAM), perhaps as the most important event in ecclesial and pastoral terms of this portion of the Church since the Second Vatican Council. In emphasizing the issue of inculturation, therefore, we intend: on the one hand, to stress the importance of this concept taken up by Francis and again manifested in the synodal discussions, in the Synod Final Document and in the Querida Amazonia Post-Synodal Exhortation; on the other hand, to signal the initial character of the stage in which we are, which will follow the implementation of new approaches and pastoral concepts, with direct effects on the reading and the experience of Catholicism in Brazil.Keywords: Inculturation; Pope Francis; Amazon Synod; Culture.
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Ehrick, Christine. "Affectionate Mothers and the Colossal Machine: Feminism, Social Assistance and the State in Uruguay, 1910-1932." Americas 58, no. 1 (July 2001): 121–39. http://dx.doi.org/10.1353/tam.2001.0070.
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In 1910, the Uruguayan Public Assistance Law established the concept of universal poor relief, declaring that “anyone … indigent or lacking resources has the right to free assistance at the expense of the state.” Nothing better than this law qualifies Uruguay for its distinction as the ‘first welfare state’ in Latin America. As in other countries, much of the first social assistance legislation targeted poor women and children and relied on elite women for much of its implementation. In the Uruguayan case, the primary intersections between public assistance and private philanthropy were the secular “ladies’ committees” (comités de damas), charitable organizations without direct ties to the Catholic Church. These organizations were also an important catalyst for liberal feminism in Uruguay, whose chronology—from the foundation of the National Women's Council in 1916 through the women's suffrage law of 1932—closely parallels the history of the early Uruguayan welfare state. Following a discussion of the formation of the National Public Assistance and its significance for class and gender politics in Uruguay, this article will summarize the evolving relationship between the Uruguayan social assistance bureaucracy and one of these groups, theSociedad“La Bonne Garde,” an organization that worked with young unmarried mothers. It then discusses how a formal and direct relationship with the state helped make the Bonne Garde and other groups like it a principal point of entry for many elite women in the early phases of Uruguayan liberal feminism. Finally, this article shows how processes set in motion in the 1910s resulted in a relative marginalization of elite women from both state welfare and organized liberal feminism in the 1920s. Through an examination of the history of these ladies’ committees, we gain new insight into both welfare state formation in its earliest Latin American example as well as some of the elements and circumstances which helped shape liberal feminism in Uruguay.
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Htan, Wa Gyit Brang. "Doing Lu du Theology of Myanmar from the Kachin Perspective: Promoting the role of the Church in Educating and Solidarity with Masha Unawng Toward Self-Determination." Korean Society of Minjung theology 39 (June 30, 2023): 223–60. http://dx.doi.org/10.58302/madang.2023.39.223.
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The primary purpose of this research is to suggest how the Christian Church can restore Freedom, Justice, and Peace in the lives and history of Lu du (Masha Unawng in Jinghpaw Language), the major victims of the socio-cultural and political context of Kachin State. To carry out this research successfully, I will apply the praxis model of doing theology with the contextual approach. This model will be helpful to interpret the socio-political experiences of the peoples in the life of the Church. I will refer to the theological and historically significant of the church in solidarity with the oppressed. By applying the contextual model, I will construct a liberative theological mission of the Church which engages to the socio-cultural and political oppression in Kachin region. The mainstream education of Myanmar is the root cause of socio-cultural and political oppression in Kachin region. But, the Church has failed to extend its mission to engage the current challenges in Kachin region. In this paper, I will mainly cover the following contents: the negative impacts and challenges of the oppressive education in society, teachings and events of the Bible to conscientize Lu du (the oppressed), the Church as major role to realize Kingdom of God in the history of the peoples, critical reading on the role of the churches in Latin America and Minjung Movement, formation of Lu du (peoples) education, new understanding on Missio-Dei as educating and transforming the peoples, proposing new educational activities for the churches, and finally the new presence of the Church in the Kachin region. Through this paper, the Church in the Kachin region will find her new identity in witnessing the Good News of the Kingdom of God in the lives of the peoples.
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Zammit, Mark Joseph. "Francis’ Idea of the Church: Outline of an Ecclesiology." AUC THEOLOGICA 11, no. 1 (September 27, 2021): 85–107. http://dx.doi.org/10.14712/23363398.2021.5.
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In the past eight years, since the election of Francis as the first Latin American pontiff in history, the Church has experienced new manners of being and acting. Even though she has also been in a constant state of aggiornamento, Francis’ vision has contributed greatly to this concept of being a perfect image of the ideal Church of Christ (cf. Ecclesiam Suam 10) and a better servant of humanity. The objective of this study is to present an outline of Francis’ main ecclesiological concepts, in the awareness that this endeavour can never be completely exhaustive. For this reason, the article is divided into two main sections. In this first one, the bedrocks of his ecclesiological thoughts are studied. These include his Jesuit vocation, the CELAM conferences and vision, and the Argentine theology of the people. In the second section, his main ecclesiological themes are analysed: the people of God, a poor Church for the poor, ecumenism, reform, and an ecological Church.
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Faúndes, José Manuel Morán. "The Development of ‘Pro-Life’ NGOs in Argentina: Three Strategic Movements." Religion and Gender 8, no. 1 (February 19, 2018): 50–67. http://dx.doi.org/10.18352/rg.10248.
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In Latin America, the agenda of sexual and reproductive rights advocated by the feminist and LGBTI movements has challenged the hegemony of the sexual order held by traditionalist sectors, especially the hierarchy of the Catholic Church and conservative evangelical churches. These religious groups have reacted, in turn, to arrest the advance of feminist and LGBTI agendas. Beyond conservative Catholic and evangelical hierarchies, opposition activists also include religious academic institutions, politicians, Christian lay movements, and civil society groups, among others, all committed to a more restrictive view of sexuality. One important strategy of this ‘Pro-Life’ activism in recent years has been the conformation of non-governmental organizations (NGOs). This article offers an analysis of the emergence and development of ‘Pro-Life’ NGOs in Argentina. Using both quantitative and qualitative data, it examines three strategic movements made by these NGOs from the 1980s to the present: a state-political turn that favored strategies aimed to colonize the state and to impact sexual policies and the law; a blurring of religious identities; and a process of federalization and civil ecumenism.
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Yankovskaya, Anna. "The Roman Catholic Church of Chile: a comprehensive description of the majority religious organization." Latinskaia Amerika, no. 2 (2023): 72. http://dx.doi.org/10.31857/s0044748x0022951-5.
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A comprehensive description of the national Roman Catholic Church is presented on the example of one of the Latin American countries. Based on the synthesis of initial information and analytical processing of data presented on the official electronic web-sites of individual dioceses of the National Catholic Church of Chile, the main types of social activities of the majority religious institute of the country are revealed. The results prove the fact that despite the sharp decline in adherents of Catholicism in the population structure in recent decades, the Church remains an influential public institution that duplicates some functions of the state. Providing material support to the poor and vulnerable segments of the population, advisory assistance in the adaptation of immigrants, vocational training and retraining of those who need employment, conducting public educational and cultural events, etc. are highlighted among the types of social responsibility implemented by the Roman Catholic Church of Chile. The territorial and administrative structure of the religious organization under consideration is reflected in detail. The coefficient of territorial concentration/diversification` is calculated. Based on the results obtained, it is concluded that there is a high degree of unevenness in the placement of church parishes of the Roman Catholic Church of Chile within the country.
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Chou, Hui-Tzu Grace, and Alisse Shiles. "Impacts of Serving a Mission for the Church of Jesus Christ of Latter-Day Saints on Individuals’ Attitudes toward Immigrants." Social Sciences and Missions 35, no. 1-2 (April 13, 2022): 167–98. http://dx.doi.org/10.1163/18748945-bja10031.
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Abstract This study examines how serving a mission for the Church of Jesus Christ of Latter-day Saints (LDS) affects individuals’ attitudes toward immigrants. Several hypotheses were developed based on intergroup contact theory. An online survey was filled out by 1,290 undergraduate students taking classes at a state university in Utah. Multivariate analyses yielded several findings. First, those who have served an LDS mission hold a more positive attitude toward immigrants than other individuals. Second, missionaries serving in some mission fields hold a more positive attitude toward immigrants than their counterparts, including those who needed to learn and speak a new language during their mission, those who served the mission in Latin America, those who received help from people of other countries during their mission, and those serving in places with either a lower or similar living standard. Surprisingly, being a victim of violence from people of other countries during the mission did not exert a significant impact on respondents’ attitudes toward immigrants.
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Pensado, Jaime M. "Silencing Rebellious Priests: Rodolfo Escamilla García and the Repression of Progressive Catholicism in Cold-War Mexico." Americas 79, no. 2 (March 22, 2022): 263–89. http://dx.doi.org/10.1017/tam.2021.146.
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AbstractThis article examines the silencing and repression of rebellious priests in Mexico from the 1940s to the mid 1970s and places the divergent actors that composed the Catholic Church during this period as key players in the Cold War. It examines the web of personal and organizational connections of a single emblematic individual whose transnational history has been mostly absent from the accounts of the era: the Jesuit priest Rodolfo Escamilla García. Founder of the Catholic Workers’ Youth (JOC) in the late 1950s, he championed the radical “See, Judge, Act” method that politicized thousands of people across Latin America during the 1960s, when liberation theology emerged throughout the continent and competing conservative authorities came together to repress it. In 1977 Escamilla García was brutally killed in Mexico City, likely with the approval of government security agencies. Yet, his brutal killing, and the murders and torture of other priests examined in this article, were never investigated by police authorities. Further, their silencing points to a moment in Mexican history when government leaders and iconic leftist intellectuals erroneously championed the idea that the nation was exceptional in the Latin American region, meaning less authoritarian and more democratic. The most influential ecclesiastical authorities overwhelmingly agreed. For them, maintaining a productive relationship with the state took precedence over the need to publicly condemn the assassination of rebellious priests. Instead, the loudest voices of condemnation came from progressive Catholics representing the Mexican Social Secretariat (SSM) and the National Center of Social Communications (CENCOS).
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Wesoky, Jacob. "A Pious Paradox." Flux: International Relations Review 14, no. 2 (March 29, 2024): 79–85. http://dx.doi.org/10.26443/firr.v14i2.169.
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The divergent trajectories in the legalization of same-sex marriage amidst disparate levels of religiosity challenges conventional wisdom about the relationship between religion, state, and society. Contrary to the conventional belief that higher religiosity in countries fosters conservative views and resistance to progressive social reforms, Argentina and Chile present an intriguing anomaly. Utilizing data from the World Values Survey and examining the historical, political, and social contexts of each country, this paper seeks to understand why Argentina, with its higher religiosity and constitutional favoritism towards Catholicism, became the first Latin American country to legalize same-sex marriage in 2010, while Chile, less religious but more socially conservative, followed much later in 2021. The paper explores the divergent pre and post-dictatorship economic philosophies, governmental structures, sociopolitical landscapes and the distinct roles of the Catholic Church in 21st century Chilean and Argentine politics. It argues that in Argentina, individual political views and a vibrant civil society have developed independently of religious beliefs, fostering a political culture more open to progressive social reform. Conversely, Chile’s entrenched neoliberal policies and the Catholic Church’s sustained influence in Chilean civil society align with more conservative social values, impeding similar progress. These findings challenge the assumption that higher levels of religiosity necessarily correlate with social conservatism and underscore the complex interplay between religion, government, and social values. This research not only illuminates the nuanced dynamics at play in the legal recognition of same-sex marriage in Latin America but also suggests broader implications for understanding the impact of religiosity on political and social attitudes globally.
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García-Huidobro Becerra, Cristobal. "Laicización y reforma en el Chile del siglo XIX: El asunto Taforó y las relaciones entre la Iglesia y el Estado, 1878-1886." Revista de Historia y Geografía, no. 30 (May 15, 2015): 127. http://dx.doi.org/10.29344/07194145.30.390.
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ResumenEste artículo aborda la evolución y desarrollo de las relaciones entre la Iglesia y el Estado en Chile, sirviendo como escenario histórico el conflicto por la provisión de la silla arzobispal de Santiago, suscitado luego de la muerte de Monseñor Rafael Valentín Valdivieso en 1878. Asimismo, metodológicamente, se propone en esta investigación el abandono del enfoque de estudio centrado en el binomio progreso-decadencia, que se ha utilizado en los últimos cien años para explicar el desarrollo de las relaciones Iglesia-Estado, abordando una nueva perspectiva basada en que las sociedades latinoamericanas, a lo largo del siglo diecinueve, pasaron por un proceso de transformación gradual en la esfera político-cultural, evolucionando desde una sociedad tradicional a una sociedad moderna. De esta forma, la secularización no implicó una desaparición de la Iglesia de la escena pública o su reclusión en el mero fuero interno, sino que implicó un cambio que requería una nueva concepción de lopúblico, esta vez identificado con una definición más amplia del concepto, más allá de la mera esfera estatal: la sociedad civil.Palabras clave: Laicismo, Reforma, Iglesia y Estado, Sociedad Civil. Laicism and Reform in Chile, s. XIX: The Taforó Case and the Church-State Relationship, 1878-1886AbstractThis article will seek to study the evolution and development of the relations between the Church and the State in Chile, serving as an historical scenario the dispute for the provision of the archiepiscopal See of Santiago, sparkedby the death of Archbishop Rafael Valentin Valdivieso in 1878. Also, methodologically speaking, this research proposes the abandonment of the study approach focused on the binomial-decay- progress, which has been used inthe past hundred years to explain the development of church-state relations.This proposal implies approaching a new perspective based on the idea that Latin American societies, throughout the nineteenth century, underwent aprocess of gradual transformation in the political and cultural sphere, evolving from a traditional society to a modern society. Thus, secularization did not imply the disappearance of the Church from the public scene, but involved a change that requires a new conception of public affairs this time identifiedwith a broader definition of the concept beyond the mere state sphere: the civil society.Key words: Secularization, Reform, Church and State, Civil Society.
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Burke, John Francis. "An Economic Theory of the Church Militant - Anthony Gill: Rendering Unto Caesar: The Catholic Church and the State in Latin America. (Chicago: University of Chicago Press, 1998. Pp. xiii, 269. $41.00. $15.95, paper.)." Review of Politics 61, no. 4 (1999): 784–86. http://dx.doi.org/10.1017/s0034670500050798.
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Yarotskiy, Petro L. "Issues of marriage and family with regard in the context of woman’s innovative role in Catholic Church." Religious Freedom, no. 21 (December 21, 2018): 64–79. http://dx.doi.org/10.32420/rs.2018.21.1221.
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The article is based on the value of the human personality and the principle of mercy proposed by Pope Francis. It explores the threats to the modern functioning of the Catholic Church in the context of globalization and secularization of the issues of marriage and family that were submitted to discussion and decision-making by the Extraordinary Synod of the Catholic Church Bishops holding in 2014 – 2016 in Rome. The work of this Synod proved the conservatism and the lack of readiness of the synodal bishops to resolve the crisis situation with modern family which was assessed by Francis as a crisis of synodality and the bishops’ opposition to the modern Catholic Church reform. In order to overcome these negative factors Pope Francis decided to change in a categorical way the current salutation with the clergy's frames formation and processing of an innovative "theology of women" which would become a determining factor in the church’s reform and replace the modern formation of the conservative clergy.
The purpose of this study is to identify and characterize the causes and consequences of the modern family’s crisis from theological and religious points of view. As a result of this study it has been proved that cardinals and bishops of the Extraordinary Synod ambiguously and conservatively assess the complex problems of the modern family. And so they appeared to be unable to offer actual preventions to overcome this crisis.
The factors of the crisis state of the modern family are revealed and characterized in the further aspects:
during last 25 years (in the crossing of second and third millennia) the Catholic Church has lost from 15 up to 30 percent of its parishioners in many countries particularly in Europe and in Latin America;
in such circumstances according to Francis the issues of marriage and family are such issues that "disturb” the society and church" since the western ritual parishioners no longer accept church marriages, divorce and marry again outside the church (therefore the church does not recognize such marriages) in the consequence of thereof the exclusion of these people from the church takes place;
such form of marital intimate relationships as concubinage is constantly increasing (long-term extra-marital cohabitation with an unmarried woman) that is family status by "faith" not being the official marriage (in the words of people "without a stamp in the passport");
the number of families with mixed-confessional couples and with the problem of denominational education of children is constantly increasing;
homosexuality and same-sex marriages acquire legitimacy;
the natural conception and birth of children is replaced by surrogate motherhood.
Key words: marriage, family, human dignity, mercy, conservatism of the clergy, church reform, "theology of women".