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Artículos de revistas sobre el tema "Catholic church, nicaragua"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 27 de julio de 2024

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1

Gooren, Henri. "The Catholic Charismatic Renewal in Latin America". Pneuma 34, n.º 2 (2012): 185–207. http://dx.doi.org/10.1163/157007412x642399.

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Abstract The Catholic Charismatic Renewal (CCR) is the most important lay movement in the Roman Catholic Church in Latin America, yet it has received scant academic attention. After describing the start of the CCR, I discuss its expansion into Latin America, its self-understanding, outsider criticisms, responses of national bishops’ conferences, and two country case studies based on my first-hand ethnographic fieldwork: Nicaragua and Paraguay. I end with some general conclusions, chief of which is my analysis of the CCR as a globalized revitalization movement that aims to (re)connect individual Catholics to the Roman Catholic Church.

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2

Davis, Joseph E. y John M. Kirk. "Politics and the Catholic Church in Nicaragua". Journal for the Scientific Study of Religion 32, n.º 4 (diciembre de 1993): 417. http://dx.doi.org/10.2307/1387193.

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3

Levine, Daniel H. y John M. Kirk. "Politics and the Catholic Church in Nicaragua." Hispanic American Historical Review 73, n.º 4 (noviembre de 1993): 723. http://dx.doi.org/10.2307/2516887.

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4

Levine, Daniel H. "Politics and the Catholic Church in Nicaragua". Hispanic American Historical Review 73, n.º 4 (1 de noviembre de 1993): 722–24. http://dx.doi.org/10.1215/00182168-73.4.722.

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5

Field, Les W. "The Catholic Church and Politics in Nicaragua and Costa Rica:The Catholic Church and Politics in Nicaragua and Costa Rica." Latin American Anthropology Review 3, n.º 1 (marzo de 1991): 21. http://dx.doi.org/10.1525/jlat.1991.3.1.21.1.

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6

Adriance, Madeleine R. y Manzar Poroohar. "The Catholic Church and Social Change in Nicaragua". Journal for the Scientific Study of Religion 29, n.º 4 (diciembre de 1990): 540. http://dx.doi.org/10.2307/1387322.

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7

Williams, Philip J. "The Catholic Hierarchy in the Nicaraguan Revolution". Journal of Latin American Studies 17, n.º 2 (noviembre de 1985): 341–69. http://dx.doi.org/10.1017/s0022216x00007926.

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The involvement of Christians in the Nicaraguan Revolution is a clear manifestation of the profound changes taking place within the Nicaraguan Church as a whole. While a clear majority of the clergy took a stand against the injustices of the Somoza regime, a smaller group of priests and religious demonstrated a more profound commitment to radical structural transformation of society. Although their efforts to organize andconcientizar1rural and urban poor had serious political implications – in fact, many joined the guerrilla as a result of the ‘radicalization of their faith’ – to these priests and religious the political solutions available to counter growing social injustices and government abuses were few: either fight or capitulate. The bishops, on the other hand, were cautious about the pace of change and rejected the violent option, choosing instead an intermediate path. Unfortunately, such an option proved futile in the case of Nicaragua, and finally the bishops justified armed revolution as a viable alternative to systematic repression.

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8

Bulmer-Thomas, Victor y Philip J. Williams. "The Catholic Church and Politics in Nicaragua and Costa Rica". Bulletin of Latin American Research 9, n.º 1 (1990): 164. http://dx.doi.org/10.2307/3338241.

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9

Johnson, Virginia Therese. "Book Review: The Catholic Church and Social Change in Nicaragua". Missiology: An International Review 20, n.º 3 (julio de 1992): 414. http://dx.doi.org/10.1177/009182969202000330.

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10

Field, Les W. "The Catholic Church and Politics in Nicaragua and Costa Rica." Latin American Anthropology Review 3, n.º 1 (8 de mayo de 2008): 21. http://dx.doi.org/10.1525/jlca.1991.3.1.21.

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11

Pomerleau, Claude y Philip J. Williams. "The Catholic Church and Politics in Nicaragua and Costa Rica." Hispanic American Historical Review 70, n.º 3 (agosto de 1990): 511. http://dx.doi.org/10.2307/2516650.

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12

Pomerleau, Claude. "The Catholic Church and Politics in Nicaragua and Costa Rica". Hispanic American Historical Review 70, n.º 3 (1 de agosto de 1990): 511–12. http://dx.doi.org/10.1215/00182168-70.3.511a.

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13

Linkogle, S. "The Revolution and the Virgin Mary: Popular Religion and Social Change in Nicaragua". Sociological Research Online 3, n.º 2 (junio de 1998): 1–11. http://dx.doi.org/10.5153/sro.164.

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This article is concerned with analysing the role of popular religion in social transformation in Nicaragua from 1979 to the present, focusing in particular on popular religious practices, as spaces in which gender, political and religious identities are shaped and contested. It explores the elements of Nicaraguan popular religion that were constitutive of a religious and often gendered ‘common sense’ which fostered identification with specific political projects. My aim is two-fold. Firstly, I am concerned to examine some general issues around popular religion in Latin America and its relationship to the practice and pronouncements of the Catholic church. To this end, I begin my analysis of popular religion in Nicaragua with an exploration of some of the general themes which dominate considerations of popular culture and popular religion. I next examine how the issue of popular Catholicism has been taken up both by the ‘official’ church, particularly in the wake of Vatican II, and by liberation theologians. This discussion leads to a more specific focus on popular religion in Latin America. Secondly, I explore ‘Marianism’ and the Nicaraguan popular religious festival La Purísima. Here I focus on the competing gender discourses which are worked through different representations of ‘the Virgin Mary’. These competing discourses are often also linked to different versions of an ‘ideal’ society. Finally the article concludes by outlining how an analysis of popular religious practices can inform a sociological understanding of contradictory processes of social change.

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14

Scotchmer, David. "Book Review: The Catholic Church and Politics in Nicaragua and Costa Rica". Missiology: An International Review 21, n.º 3 (julio de 1993): 363–64. http://dx.doi.org/10.1177/009182969302100329.

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15

HAWLEY, SUSAN. "Protestantism and Indigenous Mobilisation: The Moravian Church among the Miskitu Indians of Nicaragua". Journal of Latin American Studies 29, n.º 1 (febrero de 1997): 111–29. http://dx.doi.org/10.1017/s0022216x96004658.

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This article examines the role of the Protestant Moravian Church in the politicisation of Miskitu ethnic identity, and on the mobilisation of the Miskitu against the Sandinistas during the 1980s. It argues that changes in the institution of the Church during the 1960s and 70s, as a result of state policy, socio-economic context and internal conflicts within Miskitu society, led to Moravianism becoming a cultural marker of Miskitu ethnicity. At the same time, the encounter with and appropriation of the pastoral tactics of a Catholic priest resulted in a radicalisation of Miskitu Moravian pastors on indigenous issues. When the Miskitu came to mobilise against the Sandinistas, the Moravian Church was the expressive vehicle and the institutional means through which the mobilisation took place. The article reveals how politicised ethnic identities find their expression in religious institutions.

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16

Jakopovich, Daniel. "A left „theocracy“: The church and the state in revolutionary Nicaragua". Filozofija i drustvo 25, n.º 2 (2014): 157–78. http://dx.doi.org/10.2298/fid1402157j.

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This paper analyses the antagonism between the established (Nicaraguan and global) Catholic Church and the Sandinista movement and government, which was one of the focal points for the ascendancy of a continental and global liberation theology movement. The paper provides a critical overview of the Nicaraguan liberation theology movement, as well as Sandinista strategies, primarily in relation to the social functions of religion and religious institutions. The central focus of this essay is to identify how the left-theological and Sandinista understanding of the imperatives of the counter-hegemonic project, the ?historical bloc? (conceived as a system of political and social networks and alliances) and the ?national-popular? strategy contributed to the tentative naissance of a novel state religion and a novel political project: a left-wing ?theocratic? social order. The Nicaraguan experience is useful for focusing the wider discussion about the importance of context-specific normative judgments about Church-state relations.

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17

Kodrich, Kris. "Media, Religion, and Politics in Nicaragua: How an Independent Press Threatened the Catholic Church". Journal of Media and Religion 4, n.º 3 (agosto de 2005): 117–36. http://dx.doi.org/10.1207/s15328415jmr0403_1.

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18

Blanke, Svenja. "Civic Foreign Policy: Human Rights, Faith-Based Groups and U.S.-Salvadoran Relations in the 1970S". Americas 61, n.º 2 (octubre de 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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19

Dodson, Michael. "Tradition and change in the Latin American catholic church: A comparison of el Salvador and Nicaragua". Renaissance and Modern Studies 36, n.º 1 (enero de 1993): 122–41. http://dx.doi.org/10.1080/14735789309366569.

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20

Evans, Ernest. "The Nicaraguan Church in Opposition - Manzer Foroohar: The Catholic Church and Social Change in Nicaragua. (Albany, NY: State University of New York Press, 1989. Pp. 262, $39.50.)". Review of Politics 52, n.º 1 (1990): 155–56. http://dx.doi.org/10.1017/s0034670500048403.

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21

Stephen, David. "The Catholic church and politics in Nicaragua and Costa Rica and Sandinistas: the party and the revolution". International Affairs 65, n.º 4 (1989): 777–78. http://dx.doi.org/10.2307/2622682.

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22

Dodson, M. "Politics and the Catholic Church in Nicaragua. By John M. Kirk. Gainesville, Fl.: University Press of Florida, 1992. 246 pp. $34.95". Journal of Church and State 36, n.º 4 (1 de septiembre de 1994): 867–68. http://dx.doi.org/10.1093/jcs/36.4.867.

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23

Mainwaring, Scott. "The Catholic Church and Politics in Nicaragua and Costa Rica. By Philip J. Williams. Pittsburgh: University of Pittsburgh Press, 1989. 228p. $34.95." American Political Science Review 84, n.º 2 (junio de 1990): 704–5. http://dx.doi.org/10.2307/1963604.

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24

Breckenridge, Robert L. "Politics and the Catholic Church in Nicaragua. By John M. Kirk. Gainesville, Fla.: University Press of Florida, 1992. xiv + 247 pp. $34.95." Church History 64, n.º 1 (marzo de 1995): 158–59. http://dx.doi.org/10.2307/3168714.

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25

O'Shaughnessy, Laura Nuzzi. "John M. Kirk, Politics and the Catholic Church in Nicaragua (Gainesville, Florida: University Press of Florida, 1992), pp. ix + 246, $34.95, £26.91." Journal of Latin American Studies 25, n.º 3 (octubre de 1993): 674–75. http://dx.doi.org/10.1017/s0022216x00006866.

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26

O'Shaugnessy, Laura. "Philip J. Williams, The Catholic Church and Politics in Nicaragua and Costa Rica (Hampshire and London: Macmillan Press, 1989), pp. x + 228, £29.50." Journal of Latin American Studies 22, n.º 1-2 (marzo de 1990): 442–43. http://dx.doi.org/10.1017/s0022216x0001573x.

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27

Lewellen, T. "The Catholic Church and Politics in Nicaragua and Costa Rica. By Philip J. Williams. Pittsburgh: University of Pittsburgh Press, 1989. 228 pp. $34.95 cloth". Journal of Church and State 33, n.º 1 (1 de enero de 1991): 149–50. http://dx.doi.org/10.1093/jcs/33.1.149.

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28

Hewitt, W. E. "Comptes rendus / Reviews of books: Politics and the Catholic Church in Nicaragua John M. Kirk Gainesville: University Press of Florida, 1992. xiii + 246 p". Studies in Religion/Sciences Religieuses 23, n.º 2 (junio de 1994): 240–41. http://dx.doi.org/10.1177/000842989402300219.

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29

Williams, Philip J. "Manzar Foroohar, The Catholic Church and Social Change in Nicaragua (Albany, N.Y.: State University of New York Press, 1989), pp. xiv + 253, $39.50, $12.95 pb." Journal of Latin American Studies 22, n.º 1-2 (marzo de 1990): 443–44. http://dx.doi.org/10.1017/s0022216x00015741.

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30

Levine, Daniel H. "The Catholic Church and Politics in Nicaragua and Costa Rica. By Phillip J. Williams. (Pittsburgh: University of Pittsburgh Press. 1989. Pp. xvi, 228. Abbreviations. Maps. Tables. Notes. Bibliography. Index. $34.95.)". Americas 47, n.º 3 (enero de 1991): 381–82. http://dx.doi.org/10.2307/1006817.

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31

Levine, Daniel H. "The Catholic Church and Politics in Nicaragua and Costa Rica. By Phillip J. Williams. (Pittsburgh: University of Pittsburgh Press. 1989. Pp. xvi, 228. Abbreviations. Maps. Tables. Notes. Bibliography. Index. $34.95.)". Americas 47, n.º 03 (enero de 1991): 381–82. http://dx.doi.org/10.1017/s0003161500017053.

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32

Williams, Philip J. "The Catholic Church and Democracy in Chile and Peru. By Michael Fleet and Brian H. Smith. Notre Dame, IN: University of Notre Dame Press, 1997. 378p. $45.00. - Contradiction and Conflict: The Popular Church in Nicaragua. By Debra Sabia. Tuscaloosa: University of Alabama Press, 1997. 256p. $34.95." American Political Science Review 92, n.º 3 (septiembre de 1998): 729–30. http://dx.doi.org/10.2307/2585541.

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33

Sawchuk, Dana. "The Catholic Church in the Nicaraguan Revolution: A Gramscian Analysis". Sociology of Religion 58, n.º 1 (1997): 39. http://dx.doi.org/10.2307/3712105.

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34

Mainwaring, Scott. "Nicaragua's Other Revolution: Religious Faith and Political Struggle. By Michael Dodson and Laura Nuzzi O'Shaughnessy. Chapel Hill: University of North Carolina Press, 1990. 279p. $39.95 cloth, $12.95 paper. - The Catholic Church and Social Change in Nicaragua. By Manzar Foroohar. Albany: State University of New York Press, 1989. 262p. $39.95 cloth, $12.95 paper." American Political Science Review 85, n.º 1 (marzo de 1991): 310–11. http://dx.doi.org/10.2307/1962936.

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35

Burdick, John. "The Progressive Catholic Church in Latin America: Giving Voice or Listening to Voices? - CONFLICT AND COMPETITION: THE LATIN AMERICAN CHURCH IN A CHANGING ENVIRONMENT Edited by Edward L. Cleary and Hannah Stewart-Gambino. (Boulder, Colo.: Lynne Rienner, 1992. Pp. 233. $35.00 cloth, $16.95 paper.) - THE CATHOLIC CHURCH AND SOCIAL CHANGE IN NICARAGUA. By Manzar Foroohar. (Albany: State University of New York Press, 1989. Pp. 262. $39.50 cloth, $12.95 paper.) - BASE CHRISTIAN COMMUNITIES AND SOCIAL CHANGE IN BRAZIL. By W. E. Hewitt (Lincoln: University of Nebraska Press, 1991. Pp. 150. $24.95.) - KINGDOMS COME: RELIGION AND POLITICS IN BRAZIL. By Rowan Ireland. (Pittsburgh, Pa.: University of Pittsburgh Press, 1992. Pp. 262. $39.95.) - POPULAR VOICES IN LATIN AMERICAN CATHOLICISM. By Daniel H. Levine (Princeton, N.J.: Princeton University Press, 1992. Pp. 403. $24.95.) - THE PROGRESSIVE CHURCH IN LATIN AMERICA. Edited by Scott Mainwaring and Alexander Wilde. (Notre Dame, Ind.: University of Notre Dame Press, 1989. Pp. 340. $32.95.) - THE CATHOLIC CHURCH AND POLITICS IN NICARAGUA AND COSTA RICA. By Philip J. Williams (Pittsburgh, Pa.: University of Pittsburgh Press, 1989. Pp. 228. $34.95.)". Latin American Research Review 29, n.º 1 (1994): 184–97. http://dx.doi.org/10.1017/s0023879100035408.

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36

"Politics and the Catholic church in Nicaragua". Choice Reviews Online 31, n.º 02 (1 de octubre de 1993): 31–1170. http://dx.doi.org/10.5860/choice.31-1170.

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37

"The Catholic Church and social change in Nicaragua". Choice Reviews Online 27, n.º 08 (1 de abril de 1990): 27–4480. http://dx.doi.org/10.5860/choice.27-4480.

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38

"Book Review: Politics and the Catholic Church in Nicaragua". Missiology: An International Review 24, n.º 3 (julio de 1996): 412. http://dx.doi.org/10.1177/009182969602400322.

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39

Pisani, Michael J., Jana S. Pisani y William B. Duncan JR. "Contemporary Evangelicalism and Catholicism in Comparative Perspective: A Case Study from a Rural Nicaraguan Village". EIAL - Estudios Interdisciplinarios de América Latina y el Caribe 12, n.º 2 (14 de junio de 2001). http://dx.doi.org/10.61490/eial.v12i2.978.

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We must stir up a new springtime of holiness... No more violence, terrorism, or drug trafficking. No more torture or other forms of abuse... No more exploitation of the weak, race discrimination or poor slums. Never again. These are intolerable evils. This is our cry: Life with dignity for all, for all who have been conceived in their mother's womb, for street children, for indigenous people and... for those who suffer any kind of marginalization Pope John Paul II, January 23, 1999, Mexico City, Mexico. Pope John Paul II came to Mexico and the United States in January 1999 to preach about the evils of rampant world capitalism (Tamayo 1999). This rekindled popular interest in"the preferential option for the poor," as expressed a generation earlier within the Catholic Church under the auspices of the 1968 Latin American Bishop's Conference held in Medellín, Colombia (Lernoux 1989). For many, this movement towards the preferential option for the poor had been operational under the moniker of Liberation Theology (Gutiérrez 1988). Originally, however, this "preferential option for the poor," or the drive towards social justice, was rebuffed when Pope John Paul II first became leader of the Roman Catholic Church in 1978. Strikingly, the Pope's message to the Liberation Theologians within the Nicaraguan Church was pointed, upon his Nicaraguan visit in March 1983, when he wagged his finger at Reverend (and Minister of Culture) Ernesto Cardenal for mixing political and religious service (Kirk 1992). More importantly for social movements within Latin America, the opposition of the Pope to social justice within a framework of social action through politics stunted the vitality of the Catholic Church in serving and expressing a preferential option for the poor.

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