Notes
199 Notes Notes to Chapter 1 : Introduction 1 While there are several Christian churches in Latin America, for the purposes of this work, “Church” refers to the Roman Catholic Church. 2 J. Lloyd Mecham, Church and State in Latin America: A History of Politico-Ecclesiastical Relations, rev. ed. (Chapel Hill, NC: University of North Carolina Press, 1966). 3 Ivan Vallier, Catholicism, Social Control, and Modernization in Latin America (Englewood Cliffs, NJ: Prentice-Hall, 1970). 4 Ivan Vallier, “Extraction, Insulation, and Re-entry: Toward a Theory of Religious Change,” in The Church and Social Change in Latin America, ed. Henry A. Landsberger (Notre Dame, IN: University of Notre Dame Press, 1970), 9–35. 5 Daniel Levine, for example, notes that Vallier’s model, based as it is on a structural -functionalist understanding of society, wrongly implies that religion and politics are distinguishable and separable spheres of activity: Religion and Politics in Latin America: The Catholic Church in Venezuela and Colombia (Princeton , NJ: Princeton University Press, 1981), 24 and 135–36. This argument is echoed in Philip J. Williams, The Catholic Church and Politics in Nicaragua and Costa Rica (London: Macmillan, with St. Anthony’s College, Oxford, 1989), 6–8. 6 Frederick C. Turner, Catholicism and Political Development in Latin America (Chapel Hill, NC: University of North Carolina Press, 1971). 7 Emanuel de Kadt, Catholic Radicals in Brazil (Oxford, UK: Oxford University Press, 1970). 8 Levine, Religion and Politics in Latin America; Daniel H. Levine, Continuities in Colombia, Journal of Latin American Studies 17, Pt. II (1985): 295–317; Brian H. Smith, The Church and Politics in Chile: Challenges to Modern Catholicism (Princeton, NJ: Princeton University Press, 1982); and Michael Fleet and Brian H. Smith, The Catholic Church and Democracy in Chile and Peru (Notre Dame, IN: University of Notre Dame Press, 1997). 9 This is not very surprising, given the leading role sectors of the Brazilian Church played in the 1950s, 1960s, and 1970s in the development of CEBs and, more generally, of progressive Catholic social teaching. 10 Thomas C. Bruneau, The Political Transformation of the Brazilian Catholic Church (London: Cambridge University Press, 1974) and The Church in Brazil: The Politics of Religion (Austin, TX: University of Texas Press, 1982). 11 Madeleine Adriance, Opting for the Poor: Brazilian Catholicism in Transition (Kansas City, MS: Sheed and Ward, 1986); and Scott Mainwaring, The Catholic Church and Politics in Brazil, 1916–1985 (Stanford, CA: Stanford University Press, 1986). 12 Madeleine Cousineau Adriance, Promised Land: Base Christian Communities and the Struggle for the Amazon (Albany, NY: State University of New York Press, 1995); Warren Edward Hewitt, Base Christian Communities and Social Change in Brazil (Lincoln, NB: University of Nebraska Press, 1991); and Manuel A. Vásquez, The Brazilian Popular Church and the Crisis of Modernity, Cambridge 11_sawchuk_notes.qxd 2004/09/16 15:57 PM Page 199 Studies in Ideology and Religion (Cambridge, UK: Cambridge University Press, 1998). CEBs are small, neighbourhood-based Church groups that engage in Bible study and/or social activism. They are frequently led by lay people. 13 See, for example, Daniel H. Levine, “Religion, the Poor, and Politics in Latin America Today,” in Religion and Political Conflict in Latin America, ed. Daniel H. Levine (Chapel Hill, NC: University of North Carolina Press, 1986), 3–23; “Colombia: The Institutional Church and the Popular,” in Religion and Political Conflict, 187–217; “Conflict and Renewal,” in Religion and Political Conflict , 236–55; and Popular Voices in Latin America Catholicism (Princeton, NJ: Princeton University Press, 1992). 14 Phillip Berryman, The Religious Roots of Rebellion: Christians in Central American Revolutions (Maryknoll, NY: Orbis Books, 1984), and Stubborn Hope: Religion , Politics, and Revolution in Central America (New York: New Press and Maryknoll, NY: Orbis Books, 1994). 15 Many of these can be found in Edward T. Brett, “The Impact of Religion in Central America: A Bibliographical Essay,” The Americas 49, 3 (January 1993): 297–341. 16 Víctor Sanabria Martínez, Anselmo Llorente y Lafuente, primer obispo de Costa Rica: Apuntamientos históricos (San José, CR: Editorial Costa Rica, 1972), Bernardo Augusto Thiel, segundo obispo de Costa Rica: Apuntamientos históricos y primeros (San José, CR: Editorial Costa Rica, 1982), La primera vacante de la diócesis de San José, 1871–1880 (San José, CR: Editorial Costa Rica, 1973), and Reseña histórica de la Iglesia en Costa Rica desde 1502 hasta 1850 (San José, CR: DEI, 1984). 17 See the essays collected in Víctor Hugo Brenes Leiva, 40 años de la muerte...
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