By R. Andrew Chesnut
For over 4 centuries the Catholic Church loved a non secular monopoly in Latin the USA during which strength opponents have been repressed or outlawed. Latin american citizens have been born Catholic and the only selection they'd used to be even if to actively perform the religion. profiting from the felony disestablishment of the Catholic Church among the overdue 1800s and the early 1900s, Pentecostals nearly single-handedly outfitted a brand new pluralist spiritual economic system. by way of the Nineteen Fifties, many Latin americans have been loose to choose between one of the enormous quantities of obtainable spiritual "products," a dizzying array of non secular techniques that diversity from the African-Brazilian faith of Umbanda to the recent Age crew often called the Vegetable Union.R. Andrew Chesnut indicates how the improvement of spiritual pluralism during the last half-century has extensively remodeled the "spiritual financial system" of Latin the United States. so one can thrive during this new non secular economic climate, says Chesnut, Latin American religious "firms" needs to boost an enticing product and know the way to put up for sale to well known shoppers. 3 non secular teams, he demonstrates, have confirmed to be the main expert opponents within the new unregulated spiritual economic system. Protestant Pentecostalism, the Catholic Charismatic Renewal, and African diaspora religions equivalent to Brazilian Candomble and Haitian Vodou have emerged because the so much ecocnomic non secular manufacturers. Chesnut explores the overall results of a loose industry, similar to advent of buyer flavor and product specialization, and indicates how they've got performed out within the Latin American context. He notes, for instance, that ladies make up the vast majority of the spiritual buyer industry, and explores how the 3 teams have built to meet women's tastes and personal tastes. relocating past the Pentecostal growth and the increase and fall of liberation theology, Chesnut offers a desirable portrait of the Latin American non secular panorama.
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Extra info for Competitive Spirits: Latin America's New Religious Economy
This Vatican policy, known as ultramontanism, served to fortify and standardize the Latin American churches but also refashioned them along Roman models, which had little relevance to Ibero-American societies and cultures. Perhaps the greatest instrument for Romanizing the Latin American church was the Colegio Pio Latino-Americano, founded in Rome under Pope Pius IX in 1859 (Beozzo 130). The Pio Latino brought to Rome the most promising Mexican, Brazilian, and Argentine seminarians, among others, for theological training that would turn them into disciples of the Roman church, as opposed to native sons of their respective national churches.
Morelos’s two-day trial and death sentence at the hands of the Tribunal not only made him a martyr for Mexican independence but also reserved a unique place for him in church history as having experienced one of the Inquisition’s shortest trials on record and being the last heretic that it put to death in Mexico 22 Competitive Spirits (Mecham 54–55). While the Inquisition ultimately was not able to prevent subversive philosophies emanating from the Enlightenment from reaching Latin American shores, the ecclesiastical enforcement agency effectively protected the church from religious competition throughout the colonial era.
Supporting his verbal attack with action, Perón imprisoned several priests, shut down Catholic newspapers, suspended state aid to parochial schools, and rescinded compulsory Catholic catechism in the public schools (Mecham 249). The brief era of neo-Christendom in Argentina had come to an abrupt end. The end of neo-Christendom in Brazil and Argentina marks the dissolution of the Catholic Church’s four-and-a-half-century religious monopoly in IberoAmerica. Although it would continue to enjoy certain privileges and advantages in many countries, by the mid-1950s it was no longer the ofﬁcial uncontested producer of religious goods.
Competitive Spirits: Latin America's New Religious Economy by R. Andrew Chesnut