Las Iglesias ante la violencia en América Latina. Andrew Johnson
Describe dos formas de “blindaje” que los sacerdotes católicos que dirigen esos albergues han logrado proporcionar a sus estrategias pastorales: una se basa en el apoyo de la comunidad local, la otra en recursos regionales e internacionales. La autora demuestra convincentemente que, a pesar de sus distintas formas de entender la teología de la liberación, en ambos eclesiásticos se observa que lo que los ha inducido a incorporar los derechos humanos a sus ministerios es la práctica pastoral. El último estudio sobre la violencia actual es el sugerente y fundamentado capítulo de Kimberly Theidon sobre las Iglesias evangélicas que trabajan con combatientes desmovilizados en una violenta región colombiana. La autora subraya el énfasis abiertamente religioso de las estrategias pastorales de consolidación de la paz —más basadas en la dignidad humana y la reconciliación que en la venganza—, frente a las del gobierno y los organismos internacionales, que en gran medida dejan de lado la importancia de la acción moral de la persona. Theidon proporciona un breve pero fascinante análisis de cómo las Iglesias evangélicas pueden ofrecer una concepción alternativa de la masculinidad a hombres cuyas vidas las han definido los actos de violencia que han sufrido o cometido. Contrasta la composición racial de la Iglesia católica y las evangélicas en esta región, así como sus enfoques pastorales. Pero su descripción de cómo el martirio de un pastor pentecostal local incita a la fe apunta paralelismos con la experiencia católica en otros lugares analizados en este volumen, y quizá importantes rasgos comunes, inherentes al compromiso religioso de los ministerios de ambas tradiciones cuando están enraizados en la vida de los pobres.
El presente libro concluye con un breve epílogo.
Referencias
Berryman, Phillip (1984). The Religious Roots of Rebellion: Christians in Central America’s Revolutions, Maryknoll, NY, Orbis Books.
Brenneman, Robert (2011). Homies and Hermanos: God and Gangs in Central America, Nueva York, Oxford University Press.
Burdick, John (2004). Legacies of Liberation: The Progressive Catholic Church in Brazil at the Start of a New Millennium, Londres, Ashgate.
Burdick, John (1993). Looking for God in Brazil: The Progressive Catholic Church in Urban Brazil’s Religious Arena, Berkeley, University of California Press.
Chesnut, Andrew (2003). Competitive Spirits: Latin America’s New Religious Economy, Nueva York, Oxford University Press.
Chesnut, Andrew (1997). Born Again in Brazil: The Pentecostal Boom and the Pathogens of Poverty, New Brunswick, Rutgers University Press.
Cleary, Edward L. (2011). The Rise of Charismatic Catholicism in Latin America, Gainesville, University of Florida Press.
Cleary, Edward L. (2007). Mobilizing for Human Rights in Latin America, Bloomfield, CT, Kumarian Press.
Cleary, Edward L., y Timothy J. Steigenga (eds.) (2004). Resurgent Voices in Latin America: Indigenous Peoples, Political Mobilization, and Religious Change, New Brunswick, Rutgers University Press.
Cleary, Edward L., y Hannah Stewart-Gambino (eds.) (1992). Conflict and Competition: The Latin American Church in a Changing Environment, Lanham, MD, Rowan and Littlefield.
Dodson, Michael, y Laura O’Shaughnessey (1990). Nicaragua’s Other Revolution: Religious Faith and Political Struggle, Chapel Hill, University of North Carolina Press.
Drogus, Carol Ann, y Hannah Stewart-Gambino (2005). Activist Faith: Popular Women Activists and Their Movements in Democratic Brazil and Chile, University Park: Pennsylvania State University Press.
Fleet, Michael, y Brian H. Smith (1997). The Catholic Church and Democracy in Chile and Peru, Notre Dame, IN, Notre Dame University Press.
Freston, Paul (ed.) (2008). Evangelical Christianity and Democracy in Latin America, Nueva York, Oxford University Press.
Garrard-Burnett, Virginia (2010). Terror in the Land of the Holy Spirit: Guatemala Under General Efraín Ríos Montt, 1982-1983, Nueva York, Oxford University Press.
Garrard-Burnett, Virginia (1998). Protestantism in Guatemala: Living in the New Jerusalem, Austin, University of Texas Press.
Garrard-Burnett, Virginia, y Paul Freston (eds.) (2014). The Cambridge History of Religion in Latin America, Nueva York, Cambridge University Press.
Green, James (2010). We Cannot Remain Silent: Opposition to the Brazilian Military Dictatorship in the United States, Durham, NC, Duke University Press.
Hagopian, Frances (ed.) (2009). Religious Pluralism, Democracy, and the Catholic Church in Latin America, Notre Dame, IN, University of Notre Dame Press.
Iriye, Akira, Petra Goedde, y William I. Hitchcock (eds.) (2012). The Human Rights Revolution: An International History, Nueva York, Oxford University Press.
Ishay, Micheline R. (2004). The History of Human Rights: From Ancient Times to the Globalization Era, Berkeley, University of California Press.
Keck, Margaret E., y Kathryn Sikkink (1998). Activists Beyond Borders: Advocacy Networks in International Politics, Ithaca, NY, Cornell University Press.
Levine, Daniel H. (2012). Politics, Religion, and Society in Latin America, Boulder, CO, Lynne Rienner.
Levine, Daniel H. (1992). Popular Voices in Latin American Catholicism, Princeton, NJ, Princeton University Press.
Levine, Daniel H. (ed.) (1986). Religion and Political Conflict in Latin America, Chapel Hill, University of North Carolina Press.
Levine, Daniel H. (1981). Religion and Politics in Latin America: The Catholic Church in Venezuela and Colombia, Princeton, NJ, Princeton University Press.
Levine, Daniel H. (ed.) (1980). Churches and Politics in Latin America, Beverly Hills, CA, Sage.
Levine, Daniel H., y Alexander Wilde (1977). “The Catholic Church, ‘Politics,’ and Violence: The Colombian Case”, Review of Politics, vol. 39, núm 2, abril, pp. 220-49.
Lowden, Pamela (1996). Moral Opposition to Authoritarian Rule in Chile, 1973-90, Nueva York, St. Martin’s Press.
MacLean, Iain S. (2006). Reconciliation, Nations and Churches in Latin America, Londres, Ashgate.
Mainwaring, Scott, y Alexander Wilde (eds.) (1989). The Progressive Church in Latin America, Notre Dame, IN, University of Notre Dame Press.
Mallimaci, Fortunato, y Marta Villa (2007). Las comunidades eclesiales de base y el mundo de los pobres en la Argentina: Tensiones por el control del poder en el catolicismo, Buenos Aires, ciel/piette/conicet.
Méndez, Juan E., y Marjory Wentworth (2011). Taking a Stand: The Evolution of Human Rights, Nueva York, Palgrave Macmillan.
Mignone, Emilio (1988). Witness to the Truth: The Complicity of Church and Dictatorship in Argentina, Maryknoll, NY, Orbis Books.
Moyn, Samuel (2010). The Last Utopia: Human Rights in History, Cambridge, MA, Harvard University Press.
Neier, Aryeh (2012). The International Human Rights Movement: A History, Princeton, NJ, Princeton University Press.
O’Donnell, Guillermo A. (2004). “Why the Rule of Law Matters”, Journal of Democracy, vol. 15, núm. 4, octubre, pp. 32-46.
O’Neill, Kevin Lewis (2010). City of God: Christian Citizenship in Postwar Guatemala, Berkeley, University of California Press.
Schmitter, Philippe (2009). “Defects and Deficits in the Quality of Neo-Democracy”, en Gary Bland, y Cynthia J. Arnson, eds., Democratic Deficits: Addressing Challenges to Sustainability and Consolidation Around the World, Washington, DC, Woodrow Wilson International Center for Scholars, pp. 19-35.
Serbin, Kenneth (2000). Secret Dialogues: Church-State Relations, Torture, and Social Justice in Authoritarian Brazil, Pittsburgh, PA, University of Pittsburgh Press.
Smilde, David (2007). Reason to Believe: Cultural Agency in Latin American Evangelicalism, Berkeley, University of California Press.