The Government 's Political And Economic Tactics

His central aim is not just to provide one example of a legitimate, contextual (Hispanic) perspective. He also is eager to show that embracing different theological perspectives from around the globe is a necessary and unavoidable aspect of the church’s catholicity. González makes his case in the introduction.

However Berger underlines Weber’s point that religious ideas alone are not enough to produce economic development. He says that natural resources are also needed. For example while Protestantism has grown in northern Brazil, the religion lacks resources and remains backwards. By contrast, the south, which is developing rapidly, has both a work ethic derived from Pentecostalism and the necessary resources.

In Lasallian schools the core principle of concern for the poor and social justice invites students and staff to be in solidarity with the poor and advocate for those suffering injustices. This means that people should have awareness of the poor and those who are victims of injustices and respond to their needs by means of community service and advocacy. This core principle is illustrated in the novella, “Saint Emmanuel the Good, Martyr” by Miguel de Unamuno. The main character, Don Emmanuel is the parson of the city of Valverde. The congregation of this parish look up to Don Emmanuel, admire him, and are overtaken by his words in mass. However, the narrator reveals that Don Emmanuel was not a man of faith. “Metamorphosis” by Kafka, presents a story of a young man who one day wakes up and is transformed into a bug. As a result of this transformation, he is mistreated by his family and considered useless in society. In the case of Saint Emmanuel the Good Martyr, there is a character that does not believe in God, yet practices concern for the poor and social justice on a daily basis. On the other hand, we have a character that yearns what Don Emmanuel gives to the citizens in Valverde, care and concern.

A series of crucial literature was produced between 1959 and 1964 in Brazil; the literature intertwined Christian principles, social and liberal sciences, and stressed the need for active engagement in the world in relation to justice for those oppressed. In Bogotá, Colombia the first Liberation Theology-based congregations were held in March of 1970 and July of 1971 (Introducing Liberation Theology). Gustavo Gutierrez was to be credited with the foundation of Liberation Theology.

For instance, one of the passages. For instance, when Lupe says, “And when they changed, we also began to change. It was nicer that way. Knowing that someone called existed. The right to health care, to food and to schooling for our children” (Argueta 31). This illustrates how the people did not view religious figures as ordinary people. Instead, Lupe states that when the liberation theological movement started to occur that the priest started to demand the rights to the poor. This was unheard of during those times. Therefore, it was a relief that the priest started to demand health care, food and schooling. Furthermore, Lupe goes on to say, “Previously, they used to instill fear in us; we believed they were like magicians who could annihilate us with the simplest gesture” (Argueta 23). In other words, Lupe is see’s the priest different because previously the priest acted as a superior towards the people. Hence, this changed has opened the eyes to the lower class. Thus, priest are now fundamentally important in opposing the oppressive regime in El Salvador. This shines the light on liberation theology and how it has changed the the roles of several;

After the Civil War, seen by numerous American Protestants, not as a Christian thrashing, in which the frailty or disagreements of the confidence had been uncovered, yet as an American-Christian triumph, in which Christian populist educating had been triumphantly vindicated against rebels and faithless people, that the preacher surge accumulated force. This Christian mission was a Protestant one in the eyes of America. The `divine event' can be seen as the Christianization of the world by the American view of equity and

About 85% of churches are not fully active with their community. Statics have higher throughout the years, about 40 years ago Mexicans were being treated unfairly due to poor working conditions. This unbarring situation leads to a fellow leader, Chavez to step up and build a firm foundation to led us Mexican-Americans to success. Chavez had many helpers from different communities, but his own. The Mexican-American organization was let down by their own church. This escalated to such an overwhelming experience. In Chavez’ speech, “The Mexican-Americans and the Church insinuates the catastrophe of the church's involvement. Chavez explains his purpose thoroughly to the audience, uses pathos and has an effective tone to allow him to build his organization.

“The moment I understood her hatred, my family had not been personally hurt by Trujillo just as before losing my baby. Jesus had not taken anything away from me. There was the Perozos, not a man left in that family and Martinez Reyna and his wife murdered in their bed and thousands of Haitians murdered at the border. Making the river they say still red. I had heard but not believed. How could our all loving father let us suffer? I looked up challenging him and the two faces merged” (Alvarez 53).

Rodriguez is very open about Catholicism and the identities and views that he has had in his life both as a child and now as an adult. He begins by explaining how as a child, the Church had a profound impact on his everyday life. The Church had “an extraordinarily physical presence” in Rodriguez’s early life as he had a church and a catholic school both within one block in either direction of his home (Rodriguez pg 85). As a young boy, Rodriguez’s first taste of church was through a small wooden church across town where mass was done all in Spanish. At this stage of his life, Rodriguez still felt alienated by “los gringos” and maintained that public and private life should be kept separated. But as

The Catholic Church believes that every human being is equal, but it denies and rejects the rights to people who do not uphold their beliefs. In the novel “The Rain God” we saw many different characters with different attributes that made them different from each other. We saw how some characters try to find their true identity, and there’s some that possess power that they’re unaware of. Catholic church, identity and family values are the key factors in this novel, we have Mama Chona who is the oldest character in the novel, and also has pass her family traditions to the new generations like Miguel Chico. Miguel Chico is one the main protagonist in this novel and, is also Mama Chona grandkid.

The tragedies of the civil war in El Salvador brought focus to the many issues of oppression, under-representation, and inequality apparent amongst the Salvadoran working class during the later twentieth century. The outbreak of the war began much like civil wars in neighboring countries, consisting of the lower class demanding land and policy reformations, as elites feared the uprisings would result in socialist-geared politics that jeopardized their status. Amidst the fighting between the two social classes, the Catholic Church, as a whole, maintained a somewhat neutrality status and refused to publically support one group over the other. Thus, much opposition to the

One important indicator on the Catholic Church’s stance on Liberation Theology and general social activism in Latin America will be to see if Archbishop Oscar Romero is accepted into sainthood. The iconic and controversial religious leader worked tirelessly to help the lower-class in El Salvador. His teachings and beliefs that the marginalized peasants should be treated justly made him a living legend among his countrymen and isolated him from the nation’s corrupt elites. Although he never specifically condoned violence, his sermons played no small part in fomenting a bloody peasant uprising and civil war that raged for over a decade. In the last few years, a strong effort has been made to canonize Romero. Although he is revered not only in his own country but throughout the world, there exist a few issues that could possibly preclude him for becoming a saint. He is still strongly disliked by the vast majority of the wealthy and powerful ruling class of El Salvador, he, indirectly and inadvertently, helped bring about a violent conflict that ravaged his nation and, perhaps most importantly, his canonization may appear to be a carte blanche validation of Liberation Theology and the Marxist uprisings that were often associated with the movement. The canonization of Oscar Romero will redefine the seminal ideal of a modern-day saint and could quite

Arising out recent class discussion topics touching on the ideas of James Cone’s ideas on Liberation Theology and the relationship between the Cross and the Lynching Tree, our group decided to focus the topic of our presentation around Liberation Theology. However, in order to create a counter argument to stimulate further discourse, we introduced the Theology of Prosperity, as an opposing theological concept, to our presentation. Hence, we came up with the topic of Liberation Theology vs. Theology of Prosperity.

The appropriate role of government in the economy consists of six major functions of interventions in the markets economy. Governments provide the legal and social framework, maintain competition, provide public goods and services, national defense, income and social welfare, correct for externalities, and stabilize the economy. The government also provides polices that help support the functioning of markets and policies to correct situations when the market fails. As well as, guiding the overall pace of economic activity, attempting to maintain steady growth, high levels of employment, and price stability. By applying the fiscal policy which adjusts spending and tax rates or monetary policy which manage the money supply and control the

Gonzalez, Justo L. The Story of Christianity, Volume I: The Early Church to the Dawn of the Reformation. Second Edi. New York, NY: HarperCollins, 2010.