Cuban Catholics in the United States, 1960-1980: Exile and Integration

5. The Social Question

Chapter Five The Social Question From the ideological point of view we will follow the pontifical orientations that are the basis of social Christian doctrine; we will combat modern errors, from ‘laissez faire’ capitalism to fascism and communism. —Carmelo Mesa Lago (1964) Though Cuban exiles of whatever political persuasion embraced nationalism and opposition to communism as fundamental aspects of their exile identity, Catholics in particular remained true to their long-standing concern for social justice. Even as they departed a Cuba in the throws of social revolution, they continued to support the church’s social teachings and during the next decade observed a Latin America painfully burdened with economic stagnation, increasing poverty, social stratification and unrest , guerrilla movements, military coups, and repression. Many Catholics maintained an interest in their country’s potential future as a socially just democratic and Christian nation and fully engaged the emerging theology of the Second Vatican Council and discussions about the church in the modern world. The social question went to the very heart of their theology. 129 Theirs was not a spiritual journey unrelated to temporal realities but one dedicated to connecting spiritual and worldly matters as a method for improving the condition of all Cubans. In this spirit, many Catholic exiles continued to struggle with social concerns, remained committed to the Vatican teachings, and sought to convince others of their conviction that social justice and communism were fundamentally incompatible. The Social Imperative The Cuban Revolution caused a deep personal crisis for many involved in issues of social justice. Though enthusiastic or at least open to the social discourses in their homeland in the 1950s, many exiles lost all interest in such issues as their anti-communism deepened and defined their political perspectives. Even exile Catholics still engaged with social thought could not ignore all that had occurred. At first, their experiences of displacement and flight threatened to push aside their social Christian traditions. Not only did they face numerous pressing matters, including finding their place in a new society, but they also committed to struggling against the Castro regime. Especially troublesome after the Cuban Revolution was how to understand the relationship between the practical aspects of resolving poverty and other social problems with the dangers of communist revolutions. Longheld values had to be rethought in light of new conditions; those deeply influenced by the teachings of the church struggled to make sense of their social obligations in light of their experience with communism as well as the realities of their new places of residence. This constant memory of the homeland made reform-minded social thinking increasingly difficult as Cubans reacted to socioeconomic issues and movements from the perspective of their increasingly doctrinaire anti-communism. Many came to believe that a non-communist social movement was a contradiction, viewing social activism as merely a tool for communist opportunists and their sympathizers to advance hidden agendas. Nevertheless, Catholic leaders and intellectuals insisted on the relevance of social thought even for their situation. Even in the face of mass disillusionment and considerable ambivalence among most exile Cubans, some Catholics, and non-Catholics to be sure, continued to advocate for a humane 130 Cuban Catholics in the United States, 1960–1980 social order. Forward looking Catholic leaders thought of their predicament as an opportunity to reflect, rethink, and prepare for the reintroduction of a socially conscious Christianity to Cuba when Castro fell, which they imagined would be shortly. Intent on maintaining a measure of balance, numerous leaders spoke of their social obligations even as they denounced and acted against the communist revolution. They encouraged their compatriots to remain engaged with social concerns and argued against a reactionary response to events at home. Rejecting the obvious imperative for social change, they reasoned, would not only frustrate future efforts to reconstruct Cuba along socially conscious Christian lines but also allow Castro to depict the exile communities as retrograde. Catholics of differing persuasions counseled their compatriots to keep matters of social concern at the center of their discourses. In 1960, for example, after leaving Cuba, Manuel Artime reaffirmed his social Christian philosophy that evidently drew heavily from the Jesuit activist Manuel Foyaca. Emphasizing the deficiencies of materialist-centered communism and liberal capitalism and drawing on Spanish Hispanismo, Artime advocated a new civilization based on Hispanic, Humanist, and Christian traditions, one based on private property and freedom where even the weakest would be provided the resources to live a...