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The Catholic Church in Venezuela and Colombia (Princeton, 1981) P Notes CHAPTER ONE I. Ivan Vallier, ' Extr action, Insulation and Re-entry: Toward a Theory of Religious Change', in Henry Landsberger, ed . The Church and Social Change in Latin America (Notre Dame, 1970) p. 9. 2. Daniel Levine, Religion and Politics in Latin America: The Catholic Church in Venezuela and Colombia (Princeton, 1981) p. 35. 3. Thomas O'Dea, The Catholic Crisis (Boston, 1968) pp. 16-20. 4. Renato Poblete SJ, ' F ro m Medellin to Puebla', in Daniel Levine, ed . Churches and Politics in Latin America (Beverly Hills, 1980) p. 45. 5. Ken Medhurst, 'The Latin American Church', Journal ofLatin American Studies, vol. 17, part 2, (November 1985) p. 429. 6. The sign ificance of Vatican II and Medellin has been discussed by a number of authors. See for example, Thomas O'Dea, op . cit.; Peter Hebblethwaite, The Runaway Church (London, 1975); Daniel Levine, Religion and Politics . .. pp . 34-41 ; Renato Poblete SJ, 'From Medellin to Puebla', op. cit. ; and Pablo Richard, La Iglesia Latino-americana Entre el Temor y la Esperanza: Apuntes Teologicos para la Decada de los Alios 80 (San Jose, 1980) pp. 49--57. 7. Phillip Berryman, 'What Happened at Puebla?' in Daniel Levine, ed . Churches and Politics in Latin America (Beverly Hills, 1980) p. 58. 8. Medhurst, op . cit., pp. 427-8. 9. Comunidades eclesiales de base are small groups of Christians from the same barrio or rural community who gather to discuss their daily problems in the light ofthe Bible. 10. ' Institutional Church' refers to the Church 'as institution', with a heavy emphasis on hierarchy and centralized authority. II. For a discussion of this theme with relation to the Catholic Church in Colombia, see Daniel Levine, 'Continuities in Colombia', Journal of Latin American Studies, vol. 17, part 2, (November 1985) pp . 295-317. 12. Thomas Bruneau, The Church in Brazil: The Politics ofReligion (Austin, 1982) pp. 3-10. 13. Ibid ., p. 3. 14. 'Social insertion' refers to the Church's identification with particular groups in society and with their political positions. 183 184The Catholic Church and Politics in Nicaragua and Costa Rica 15. Ivan Vallier, op. cit., pp . 9- 35. 16. Ibid ., p. 23. 17. Thomas Sanders, 'The Politics ofCatholicism in Latin America'. Journal of Interamerican Studies and World Affairs. vol. 24, no . 2, (May 1982) p. 257. 18. Ibid. 19. Ibid . 20. Daniel Levine and Alexander Wilde, 'The Catholic Church. " Politics". and "Violence" : The Columbian Case', Review ofPolitics, vol. 39, no . 2. (April 1977) p. 244. 21. Bruneau, op. cit., p. 7. 22. Levine and Wilde , op . cit., p. 225. 23. Sanders, op . cit ., p. 257. 24. Levine, Religion and Politics . ., p. 305. 25. For a good discussion of the notion of Christendom and the historical models associated with it, see Pablo Richard. La Iglesia Latino­ americana . ., pp. 96-9. 26. Levine, Religion and Politics . ., p. 305. 27. Leonardo Boff, Iglesia: Carisma J' Poder (Santander. 1982) p. 19. 28. Levine. Religion and Politics . ., p. 305. 29. This compares with recent studies of the Church in Central America which have focused exclusively on the Church's role under authori­ tarian regimes . See, for example, Phillip Berryman, The Religious Roots of Rebellion: Christians in Central American Revolutions (Lon­ don, 1984). CHAPTER TWO I. See Edgar Zuniga, Historia Eclesiastica de Nicaragua : La Cristiandad Colonial ( /542-/82/) (Managua, 1981). for a good historical account of the Nicaraguan Church during the colonial period. 2. Enrique Dussel, A History ofthe Church in Latin America: Colonialism to Liberation ( /492-/979) (Grand Rapids, 1981) p. 43. 3. Encomenderos were granted encomiendas (which included land and the Indians on the land) by the Spanish Crown. 4. Manzar Foroohar, 'The Catholic Church and Socio-Political Conflict in Nicaragua' (UCLA, 1984) p. 93. 5. See Zuniga, op . cit., pp. 95-6. 6. John A. Booth. The End and the Beginning: The Nicaraguan Revolution (Boulder, 1982) p. 13. 7. Ibid ., p. 12. 8. Matilde Gutierrez D., et al., 'Investigaciones para la Historia de la Iglesia en Nicaragua' (Managua, 1975) p. 64. 9. Pablo Antonio Cuadra, ' Breve Historia de la Iglesia en Nicaragua'. in Richard Pattee, EI Catolicismo Contemporaneo de Hispanoamerica (Buenos Aires, 1948) p. 349. 10. Foroohar, op . cit., p. 102. II . See'Concordato Celebrado Entre la Santa Sede Apostolica y la Republica de Nicaragua', in Gutierrez, op . cit ., pp. 407-22. Notes 185 12. The national right of presentation gave the government the power to nominate ecclesiastical autho rities. 13. Fran co Cerutti, Los Jesuiras en el Siglo XIX (San Jo se. 1984) pp . 62, 85. 14. Foroohar, op . cit., p. 105. 15. Ja ime Wheelo ck Roman, Nicaragua: Imperialismo r Dictadura (La Habana, 1980) pp . 26-7. 16. Jorge Eduardo Arellano, Breve Historia de la Iglesia en Nicaragua ( 1523-1979) (Mana gua. 1979) pp . 57-70. 17. Revista de la Academia de Geografia e Historia. no. 39. (Managua. January-June 1971) pp . 62-68. 18. Wheelock, op . cit. , pp . 107-8. 19. Cuadra, op . cit., pp . 340-1. 20. Gregorio Seiser, Sandin o (New York, 1981) p. 122. 21. Ibid., p. 105. 22. 'Pastoral del Ilustrisimo Arzobispo y Obispos de Nicaragua Sobre la Necesidad Nacional de Pacificar Las Segovias', in Gutierrez. op . cit., pp . 432-9. 23. See Jean Meyer, The Cristero Rebellion: The Mexican People Between Church and State 1926-1929 (Cambridge, 1976). 24. Foreign Relations of the United States, Department of State, vol. III (Washington D.C., 1928) p. 567. 25. Cuadra. op. cit., p. 351. 26. Wheelock, op . cit. , p. 117. 27. Guardia Nacional, Afio IX, no s. 104-5 (Managua, October-November 1941). Th is entire issue of the Guardia Nacional was ded icated to the crowning of Lillian Somoza Debayle as 'Queen of the Army'. Much was made of the fact that Lillian had previously been procla imed 'Queen of the Apple Blossom' in Schenadoah, Virginia. 28. Ibid., p. 23. 29. Guardia Nacional, Afio XXIV, nos . 286-7 (Managua. September­ October 1956)pp. 12-13. 30. Frederick Pike, 'The Catholic Church in Central America', Re view of Politics, vol. 21, no . I, (January 1959). pp. 95-6 and J. Lloyd Mccham. Church and State in Latin America (Chapel Hill, 1966) pp. 329-31. 31. Arellano, op . cit., pp . 88-9. 32. Booth, op. cit., p. 62. 33. 'Declaraciones de los Prelados de las Provincias Eclesiast icas de Nicaragua, Costa Rica y Panama, a sus Diocesanos, Sobre cl Comunismo' , Mensajero del Clero, no. 8 (San Jose , August 1935) pp . 981-4. 34. Arellano, op . cit ., pp . 82-3.. 35. 'Primera Carta Pastoral de Centro America y Panama' (San Jose, 27 May 1956). 36. A Dominican priest in Leon, Luis Suarez, described in a Icttcr dated 23.1.61 to Luis Somoza his struggle to combat communism in the University of Leon. He organized some 80 Catholic students to infiltrate communist groups at the university, and he himself spoke to parents of communist students, convincing them to send their children abroad. In this way, he succeeded in stamping out leftist ideas, supplanting them with 'catholic inspired social doctrine'. He concluded the letter saying , 186 The Catholic Church and Polit ics in Nicaragua and Costa R ica 'today no one is sympathizing with Fidel.' See Archivo Nac ional de Nicaragua, Secretaria de la Presidencia, Serie B, Caja no. 40, (29) Clero , 1961. 37. Interview with Mons . Bismark Carballo (Director of Radio Catoticat 3 August 1983, Managua; interview with Luis Cesar Nunez (Administra­ tive Director ofCaritas de Nicaragua) 27 July 1983, Managua. 38. 'Carta Pastoral Eclesiastica de Vicente Alejandro Gonzalez y Robleto' (Managua,3AugustI959)p.13. 39. Ibid., p. 12. 40. Ibid., p. 14. 41. Charles D. Ameringer, Don Pepe: A Political Biography ofJose Figueres ofCosta Rica (Albuquerque, 1978) pp. 159-60. 42. 'Sexta Carta Pastoral del Octavio Jose Calderon y Padilla ' (Matagalpa, 15August 1959)pp. 13-14. 43. Ibid. 44. Looking through various years of correspondence between the Somoza government and clergy, one can find numerous instances of priests and bishops being granted personal 'favours'. These ranged from free airline passes for travel abroad, to gifts of automobiles, to outright cash advancements. In May 1965, for example, the Archbishop Mons . Gonzalez y Robleto was sent a 'special contribution' of $1500.00 towards his expenses while he was in New York for a week to have an eye operation. Of course , his airfare had already been covered. See Archivo Nacional de Nicaragua, Secretaria de la Presidencia, Serie B, Caja no. 7. (33a) Clero, 1965. 45. See next chapter for a discussion ofthis. 46. Booth, op. cit., pp. 77-80. 47. Primer Encuentro Pastoral en Managua, 'De Cara al Futuro de la Iglesia en Nicaragua', Documentos (Managua, 1969) pp. 38-9, pp. 100-122. 48. Booth, op. cit., p. 73. 49. Julio Lopez c., et al., La Caida del Somocismo )' la Luella Sandinista en Nicaragua (San Jose, 1980) pp. 26-7. 50. La Prensa, 17July 1969. 51. La Prensa, 20 July 1969. 52. La Prensu, 17January 1970. 53. The Jesuit-run university in Managua, which was founded in the early 1960s by the three capitalist factions in Nicaragua: BANIC, BANAMERICA and the Somoza group. 54. In July 1970, an opposition front had been founded - the Coalicion Opositora Nacional (CON) - which included the Independent Liberal Party (PLI), the Social Christian Party (PSC), and the Authentic Nicaraguan Conservative Party (ANC). The CON was formed to protest Somoza's political designs to continue in power , but disbanded just two months after the second student protest (which the CON supported). Obviously, the political parties which made up the CON recognized that their efforts were useless in the face of'Somoza's malintent. 55. La Prensa, 8 May 1971.
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