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Vol. Roma-9 Bok . 11/01/13 15:58 Pagina 1 Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 1 ROMA E L'AMERICA LATINA Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 2 Collana «Contemporanea» diretta da Andrea Riccardi 1.Riccardo Cannelli, Nazione cattolica e Stato laico. Il conflitto politico-religioso in Messico dall’indipendenza alla rivoluzione (1821-1914) 2.Paolo Borruso, L’ultimo impero cristiano. Politica e religione nell’Etiopia contemporanea (1916-1974) 3.Jean-Dominique Durand, Storia della Democrazia cristiana. Dalla Rivoluzione france- se al postcomunismo 4.Agostino Giovagnoli (a cura di), Pacem in terris tra azione diplomatica e guerra globa- le 5.Massimo De Angelis, Post. Confessioni di un ex comunista 6.Agostino Giovagnoli, Luciano Tosi (a cura di), Un ponte sull’Atlantico. L’allean za oc- cidentale 1949-1999 7.Giorgio Del Zanna, Roma e l’Oriente. Leone XIII e l’Impero ottomano (1878-1903) 8.Marco Impagliazzo (a cura di), La nazione cattolica. Chiesa e società in Italia dal 1958 a oggi 9.Agostino Giovagnoli, Giorgio Del Zanna (a cura di), Il mondo visto dall’Italia 10.Agostino Giovagnoli (a cura di), La Chiesa e le culture. Missioni cattoliche e «scontro di civiltà» 11.Simona Merlo, All’ombra delle cupole d’oro. La Chiesa di Kiev da Nicola II a Stalin (1905-1939) 12.Stefano Trinchese (a cura di), Mare nostrum. Percezione ottomana e mito mediterra- neo in Italia all’alba del ’900 13.Valerio De Cesaris, Pro Judaeis. Il filogiudaismo cattolico in Italia (1789-1938) 14.Vittorio Ianari, Lo stivale nel mare. Italia, Mediterraneo, Islam: alle origini di una po- litica 15.Gabriele Rigano, Il «caso Zolli». L’itinerario di un intellettuale in bilico tra fedi, cul- ture e nazioni 16.Paolo Gheda, I cristiani d’Irlanda e la guerra civile (1968-1998) 17.Marco Impagliazzo, La diocesi del papa. La chiesa di Roma e gli anni di Paolo VI (1963-1978) 18.Eliana Versace, Montini e l’apertura a sinistra. Il falso mito del «vescovo progressista» 19.Andrea Riccardi (a cura di), Le Chiese e gli altri. Culture, religioni, ideologie e Chiese cristiane nel Novecento 20.Alessandro Angelo Persico, Il caso Pio XII. Mezzo secolo di dibattito su Eugenio Pacelli 21.Evelina Martelli, L’altro atlantismo. Fanfani e la politica estera italiana (1958-1963) 22.Gabriele Rigano, Il podestà «Giusto d’Israele». Vittorio Tredici il fascista che salvò gli ebrei 23.Carlo Augusto Giunipero, Luigi Sturzo e la pace. Tra universalismo cattolico e inter- nazionalismo liberale 24. Valerio De Cesaris, Vaticano, fascismo e questione razziale 25. Simona Merlo, Russia e Georgia. Ortodossia, dinamiche imperiali e identità naziona- le (1801-1991) 26. Elena Nobili, Ildefonso Schuster e il rinnovamento cattolico (1880-1929) 27. SusannaROMA Cannelli, Cattolici E L'AMERICAd’Africa. La nascita della democrazia LATINA in Bénin 28. Gianni La Bella, Roma e l’America Latina. Il Resurgimiento cattolico sudamericano Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 3 CONTEMPORANEA Civiltà e transizioni 28 ROMA E L'AMERICA LATINA Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 4 ©2012 Edizioni Angelo Guerini e Associati SpA viale Filippetti, 28 – 20122 Milano http://www.guerini.it e-mail: [email protected] Prima edizione: ottobre 2012 Ristampa: V IV III II I 2012 2013 2014 2015 2016 Printed in Italy In copertina: Copertina del volume Il congresso eucaristico di Buenos Aires, di P. Gilla Gremigni (Lungotevere Prati 1935) ISBN 978-88-6250-409-6 Le fotocopie per uso personale del lettore possono essere effettuate nei li- miti del 15% di ciascun volume/fascicolo di periodico dietro pagamento alla siae del compenso previsto dall’art. 68, commi 4 e 5, della legge 22 aprile 1941 n. 633. Le fotocopie effettuate per finalità di carattere professionale, economico o commerciale o comunque per uso diverso da quello personale posso- no essere effettuate a seguito di specifica autorizzazione rilasciata da clearedi,ROMA Centro Licenze E e L'AMERICAAutorizzazioni per le Riproduzioni LATINA Editoriali, Corso di Porta Romana 108, 20122 Milano, email autorizzazioni@cleare- di.org e sito web www.clearedi.org. Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 5 Gianni La Bella ROMA E L’AMERICA LATINA Il Resurgimiento cattolico sudamericano ROMA E L'AMERICA LATINA Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 6 ROMA E L'AMERICA LATINA Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 7 INDICE 9 INTRODUZIONE 35 CAPITOLO PRIMO L’AMERICA LATINA TRA LE DUE GUERRE L’America Latina tra frustrazioni, autoritarismo e radicalismo so- ciale, p. 46. Identità latinoamericana, rinascita spirituale e questio- ne indigena, p. 69. La seduzione integrista, p. 95. Il miraggio della Nuova cristianità e il rinnovamento del cattolicesimo, p. 123. Una Chie sa senza preti, l’invasione protestante e la minaccia comuni- sta, p. 139. 173 CAPITOLO SECONDO UN CATTOLICESIMO IN MOVIMENTO Legato pontificio a Buenos Aires nel 1934, p. 188. Un posto nella comunità internazionale, p. 196. L’America Latina cambia volto, p. 210. Pio XII e il Sudamerica, p. 217. Alla scoperta dell’America Latina, p. 232. Tra Comunitarismo pluralista ed Economia umana, p. 238. Lovanio e Roma: due scuole ecclesiastiche, p. 247. Un cat- tolicesimo in movimento, p. 259. Questione sociale, Missione indi- gena, p. 281. 305 CAPITOLO TERZO DALLA CONFERENZA DI RIO AL PLAN JUAN XXIII Il bisogno di una nuova collegialità, p. 314. L’America Latina arri- vaROMA in Vaticano, p. E318. L'AMERICA La Conferenza di Rio e la nascitaLATINA del CELAM, p. 332. La Pontificia Commissione per l’America Latina, p. 355. Un piano Marshall per il Sudamerica, p. 359. L’incontro di Wa- © Edizioni Angelo Guerini e Associati Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 8 8 shington e la mobilitazione internazionale, p. 370. La crisi di Cu- ba, p. 380. La condanna del comunismo e l’inizio dei problemi con Roma, p. 398. Il Plan Juan XXIII, p. 408. 417 INDICE DEI NOMI ROMA E L'AMERICA LATINA Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 9 INTRODUZIONE Sono numerosi i segnali di pericolo che ammoniscono chiun- que si avventuri nello studio della storia del cristianesimo lati- noamericano nella seconda metà del Novecento. Per Jean- André Meyer “È troppo presto per una storia totale che abbrac- ci gli uomini, i comportamenti, le mentalità”. Mentre per Jean- Pierre Bastian, gli studi su “i protestantesimi latino-americani sono stati oggetto di poche ricerche storiche rigorose e critiche delle fonti usate” e relegati nell’ombra, rispetto a quelli sulla Chiesa cattolica1. È in fondo ancora prematuro giungere ad una sintesi completa e rigorosa di questa realtà complessa, che Lucien Febvre chiama “laboratorio latino-americano”. Le diffi- coltà aumentano nel momento in cui si entra nel merito. Geograficamente l’America Latina è una realtà complessa, secondo l’espressione dello scrittore messicano Carlos Fuentes: indo-afro-ibero-America e, come osserva Émile Poulat, insieme mosaico e continente, che abbraccia mondi, lingue, popoli e culture eterogenee2. Il primo rischio nel misurarsi con questa ricostruzione storica è quello di perdersi nei meandri e nella logica delle “Venti Americhe latine”3, di farsi prendere dallo scrupolo della diversità delle singole monografie nazionali. Le 1 J.A. Meyer, L’America latina, in J.M. Mayeur (a cura di), Storia Del Cristanesimo, Religione, Politica, Cultura, XII, Guerre mondiali e totalitarismi (1914- 1958), Roma 1997, p. 929; J.P. Bastian, Le protestantisme en Amérique latine. Une approche ROMAsocio-historique, GenèveE L'AMERICA 1994, p. 277. LATINA 2 E. Poulat, Mosaïque religieuse, continent ecclésiastique: L’Amérique latine, in “Relations Internationals”, 28 (1981), pp. 457-471. 3 © Edizioni Angelo Guerini e Associati Questa espressione è stata utilizzata sul piano storiografico da coloro Vol. Roma-9 bOK_. 11/01/13 15:58 Pagina 10 10 differenze tra un colombiano e un venezuelano sono oggi altret- tanto evidenti di quelle tra un italiano e un norvegese, tanto che dal punto di vista storico, geografico e culturale, il concetto stes- so di America Latina appare più che mai ambiguo ed eteroge- neo, fonte di malintesi e in fin dei conti di difficile interpreta- zione. L’America Latina “è una astrazione. Dal Sud non può venire alcunché di importante non è il Sud che fa la storia”, ama ripetere, con un certo cinismo, il segretario di Stato americano Henry Kissinger, nelle sue conversazioni politiche con il Ministro degli esteri cileno Gabriel Valdés4. Se da un lato rima- ne valido l’avvertimento dello storico haitiano Leslie Manigat, nella sua storia del XX secolo latinoamericano, di non “riunire arbitrariamente” ciò che nasce distinto, dall’altra non è possibi- le seguire passo, passo i singoli casi nazionali, disperdendosi in una miriade di informazioni, a scapito di una comprensione unitaria5. André Siegfried scrive in proposito: “Credo che i sin- goli paesi debbano essere spiegati in funzione del continente a cui appartengono; si scoprono allora […] punti di vista genera- li che illuminano i punti di vista particolari. Quando si studia un paese, conviene, quindi sapersi elevare a un piano continenta- le”6. È indubbio che la progressiva frammentazione storica, poli- tica, economica e culturale del subcontinente in diversi e auto- referenziali percorsi nazionali, abbia seriamente messo in crisi l’idea di America Latina intesa come unità di destino, tanto che l’aggettivo latina, appare oggi obsoleto e non più adeguatamen- te rappresentativo di complesse e multiformi realtà, tra cui in primis quella indigena. Nosotros los latinos, come i latinoamerica- ni amano definirsi, appare più che mai un’etichetta superata. Tramontata “l’America Latina dell’ottimismo, delle grandi illu- sioni […] del futuro radioso”, quella “travestita da Terzo Mondo, […] nazionalista e rivoluzionaria, antiamericana”7 e che intendono sottolineare la storia delle vicende nazionali di ogni singolo paese.
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