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Che Guevara and Revolutionary Christianity in Latin America

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Che Guevara and Revolutionary Christianity in Latin America CHE GUEVARA AND REVOLUTIONARY CHRISTIANITY IN LATIN AMERICA Simon Topping PhD in Contextual, Urban and Liberation Theologies BiblicaI Studies Department July 2003 Summarv of Thesis Title: Che Guevara and Revolutionary Christianity in Latin America Course: PhD in Contextual, Urban and Liberation Theologies Student: Simon Topping The thesis, firstly, examinesthe degreeto which revolutionary Christianity in Latin America Nvasinfluenced by Che Guevaraand, secondly, seeksto identify aims and objectives sharedby Che Guevaraand revolutionary Christianity in Latin America. The four expressionsof revolutionary Christianity studied in the thesis are: Camilo Torres in Colombia, "The Movement of Priests for the Third World" in Argentina, "Christians for Socialism" in Chile, and revolutionary Christianity during the Sandinista revolution in Nicaragua. These groups and individuals cover the period of the emergenceand development of revolutionary Christianity in Latin America from the mid 1960sto the mid 1980s. The research has identified three key points of influence, three shared aims and three shared objectives. I argue that Guevara was influential (1) as a revolutionary icon, (2) as one who legitimised Christian participation in revolutionary struggle and (3) as onewhose concept of the "new man" was used and developed by some Christian revolutionary thinkers. The three sharedaims are identified as (1) socialist/communist society, (2) national liberation and (3) the emergenceof the "new man". The three shared objectives are identified as (1) revolutionary unity, (2) taking poNverand (3) conscientisation. The thesis concludes with a summary of the researchfindings and an examination of Guevara's "new man" alongside the Christian concept of the "new being in Christ". The thesis proposesa synthesis of Guevara's "new man" with the "new being in Christ" by means of the establishment of small scale Christian co- operatives. TABLE OF CONTENTS INTRODUCTION 1 Process 2 Sources 2 UK revolutionary Christianity in the 2 Ist century 5 CHAPTER ONE: CHE GUEVARA 7 1.1 Introduction 7 1.2 Aims 7 1.2.1 National liberation 7 1.2.2 Communist society 11 1.2.3 The "New Maif ' 15 1.3 Objectives 20 1.3.1 Taking power 20 1.3.2 Agrarian reform 23 1.3.3 Developing anew consciousness 25 1.3.4 Revolutionary unity and internationalism 27 1.4 Conclusion 29 CHAPTER TWO: CAMILO TORRES 30 2.1 Introduction 30 2.2 Influences 30 2.2.1 Maritain 30 2.2.2 Louvain 32 2.2.3 Contact with Colombian peasants 34 2.2.4 Contact with radical groups 38 2.2.5 Church documents 39 2.2.6 Marx 40 2.2.7 The Cuban revolution 42 2.2.8 Che Guevara 45 2.2.9 Influences: Conclusion 46 2.3 Aims 47 2.3.1 Socialist/communistsociety and the kingdom of God 47 2.3.2 National liberation 51 2.3.3 "Integrated Man" 54 2.4 Objectives 56 2.4.1'Revolutionary Unity 56 2.4.2 Taking power 63 2.4.3 Developing anew consciousness 69 2.5 Aims and Objectives: Conclusion 71 ii CHAPTER THREE: THE MOVEMENT OF PRIESTS FOR THE THIRD WORLD 73 3.1 Introduction 73 3.2 Influences 75 3.2.1 Local context 75 3.2.2 Worker priests 77 3.2.3 Church documents 78 3.2.4 "Cristianisino y Revoluci6n 82 3.2.5 Christian/Marxist dialogue 85 3.2.6 Peronism 87 3.2.7 Cam.ilo Torres 87 3.2.8 The Cuban revolution and Che Guevara 89 3.2.9 Influences: Conclusion 94 3.3 Aims 95 3.3.1 "Change of structures" and socialist society 95 3.3.2 National liberation and Peronism 100 3.3.3 The "New Man" 103 3.4 Objectives 105 3.4.1 Discrediting the democratic process 105 3.4.2 Taking power 107 3.4.3 Conscientisation 110 3.5 Aims and objectives: Conclusion 112 CHAPTER FOUR: REVOLUTIONARY CHRISTIANITY IN CHILE 1968-1973 114 4.1 Introduction 114 4.2 Influences 116 4.2.1 Church documents 116 4.2.2 Marxism 119 4.2.3 Camilo Torres 123 4.2.4 Fidel Castro and the Cuban revolution 125 4.2.5 Che Guevara 126 4.2.6 Influences: Conclusion 129 4.3 Aims 129 4.3.1 Socialist society 129 4.3.2 The end of imperialism 132 .4.3.3 The "New Man" 135 4.4 Objectives 136 4.4.1 Taking power 136 4.4.2 Revolutionary unity 140 4.4.3 Conscientisation 142 iii 4.5 Aims and objectives: Conclusion 144 CHAPTER FIVE: REVOLUTIONARY CHRISTIANITY IN NICARAGUA 146 5.1 Introduction 146 5.2 Influences 146 5.2.1 Augusto Usar Sandino 146 5.2.2 Church documents 149 5.2.3 The Bible 152 5.2.4 Base ecclesial communities 156 5.2.5 Marxism 162 5.2.6 Camilo Torres 164 5.2.7 The Cuban revolution and Fidel Castro 166 5.2.8 Che Guevara 169 5.2.9 Influences: Conclusion 174 5.3 Aims 175 5.3.1 National liberation and anti-imperialism 175 5.3.2 Communist society 176 5.3.3 The "New Man" 180 5.4 Objectives 184 5.4.1 Participation in the revolution 184 5.4.2 Armed struggle 191 5.4.3 Conscientisation 194 5.5 Aims and objectives: Conclusion 197 CHAPTER SIX: CONCLUSION: GUEVARA'S "NEW MAN" AND THE "NEW CREATION IN CHRIST" 198 6.1 Introduction 198 6.2 The influence of Guevara on revolutionary Christianity in Latin America 198 6.2.1 Revolutionary icon 198 6.2.2 Legitimisation of Christian participation in revolutionary struggle 199 6.2.3 Guevara'srevolutionary theory 201 6.3 The shared aims of Guevara and Latin American revolutionary Christianity 203 6.3.1 The socialist/communistsociety 203 6.3.2 National liberation 204 6.3.3 The "New Man" 205 6.4 The shared objectives of Guevara and Latin American revolutionary Christianity 206 6.4.1 Revolutionary unity 206 iv 6.4.2 Taking power 207 6.4.3 Conscientisation 208 6.5 Guevara's "new man" and the "new creation in Christ" 210 6.5.1 Guevara's "new man" 211 6.5.2 "The new creation in Christ" 216 6.5.3 Possibilities for a contemporaryapplication 228 Bibliography 234 I INTRODUCTION In 1994 1 began a three year term as a Methodist minister in the Argentinian city of Rosario. Soon afterwards I discovered that Rosario was the birthplace of Ernesto "Che" Guevara.I was taken to see the damageddoorway' leading to the first floor apartment where Guevara's family lived. In the following months I heard more about Guevara's early history and his family's move to the town of Alta Gracia in the hills near C6rdoba, partly to help the young Guevara overcome his chronic asthma. Then in 1995 the Argentinian publishers Legasa produced a three volume "Complete Works" of Guevara.This was the first time that Guevara's writings had been published in Argentina since the start of the military dictatorship in 1976. As I read Guevara's complete works it became clear to me that many of the recurring themes in his writings also emerge in the writings of Liberation Theology. A number of questions formed in my mind. To what degree were Che Guevara, his writings and his personality, an influence upon the emergence of revolutionary Christianity in Latin America and the accompanying Liberation Theology? Regardless of direct influence, to what degree were the thinking, the aims and objectives of Guevara shared by revolutionary Christianity in Latin America? If there was a connection between Guevara and revolutionary Christianity in Latin America in the 1960-80s,is there any relevant application of Guevara's legacy to the developmentof a revolutionary Christianity in the contemporaryUK context? I met with Dr JoseMiguez Bonino (a Methodist minister) in Buenos Aires whilst I was working in Argentina. I wanted to know what he thought of the idea of researching into the links between Guevara and Latin American revolutionary Christianity. Dr Bonino felt that the area had not yet been looked at in depth and suggestedthat I examined four expressionsof revolutionary Christianity in Latin America and their connections with Guevara: Camilo Torres in Colombia, the Argentinian group Movindento de sacerdotespara el tercer mundo (Movement of Priests for the Third World - MSTM), Cristianos por el socialisnio (Christians for 1 The doonvay still shows evidenceof damagecaused by a bomb placed outside during the period of military dictatorsWp(1976-1983). 2 Socialism - CPS) in Chile, and revolutionary Christianity during the Sandinista revolution in Nicaragua. These four groups have thus become the focus of my research. Process I Nvill begin Nvith an examination of the key elements of Guevara's thinking, practice and revolutionary theory (Chapter 1). Chapters 2-5 will focus on the four manifestations of revolutionary Christianity mentioned above. Each of these chapters Nvill be divided into three parts. Part one Nvill study the formative influences upon the revolutionary Christian group or individual (in the case of Camilo Torres) in order to assessthe degreeto which Guevaraacted as a direct influence. Part two Nvill examine the key aims of each group and set them alongside those of Guevara. For the purposes of this study "aims" Nvill refer to the end goals, what Guevaraand the revolutionary Christian group wanted to achieve. Part three will study the key objectives of the revolutionary Christian group under consideration in order to identify where their objectives coincided with those of Guevaraand where they differed. Again, for the purposesof this study, "objectives" refers to the means,how the end goals or aims were to be achieved. Chapter 6 will summarise the conclusions of the research and examine the possibilities for a contemporary application of the researchfindings within the UK context.
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