Globalization, civil society and religion from a Latin American standpoint - Statistical Data Included

Sociology of Religion, Winter, 2001 by Catalina Romero

Europe and the United States remain committed to the realm of science, including social science. Science in modern society has been limited to the academic world and has focused on transforming technology to reach the masses. But the main discourse of Latin American modernity is based on theology and literature -- subjects open to all who wish to reflect on their own experience. These subjects have captured and invigorated individual minds regarding issues of common sense, reality, and critical thinking, and have effected collective processes of world construction. Most people in Latin America have not read books on theology, but Catholic education in Sunday mass and school has introduced new ways of thinking and examining reality as a means of social change. Negative reaction to liberation theology which comes from the Church, both local and global, and from North American conservative communities, is a reaction against central ideas of Latin American modernity. These ideas include the constitution of indivi dual consciousness, defense of human rights, social and economic rights, and political awareness and empowerment, all of which challenge dependence on the transnational corporations and institutions which are at the core of global society and local governance. (7)

Not every theology involves critical reflection. It can simply be a repetition of doctrine which supports ideology. Gustavo Gutierrez (1971, 1978), well known in Peru for his work on liberation theology, discusses critical reflection:

Theology must be man's (8) critical reflection on himself, on his own basic principles. Only with this approach will theology be a serious discourse, aware of itself, in full possession of its conceptual elements. But we are not referring exclusively to this epistemological aspect when we talk about theology as critical reflection. We also refer to a clear and critical attitude regarding economic and socio-cultural issues in the life and reflection of the Christian community. To disregard these is to deceive both oneself and others. But above all, we intend this term to express the theory of a definite practice. Theological reflection would then necessarily be a criticism of society and the Church insofar as they are called and addressed by the Word of God; it would be a critical theory, worked out in the light of the Word accepted in faith and inspired by a practical purpose -- and therefore indissoluble linked to historical praxis.

It is the method, the perspective, and the practice of the Christian community that constitutes "doing theology," and not only within the limits of the church:

To reflect upon the presence and action of the Christian in the world means, moreover, to go beyond the visible boundaries of the Church. This is of prime importance. It implies openness to the world, gathering the questions it poses, being attentive to its historical transformations (Gutierrez 1971:12).

Religion, working to make sense of reality, rationalizing the world, and providing an ethical perspective to orient conduct, has informed Latin Americans as they reflect on their lives as individuals and as members of a group. With this religious orientation they can confront issues of structural or institutional violence, dictatorship and repression, transitions to democracy, defense of human rights, struggles against poverty, equality for women, and indigenous rights. Yet traditional Latin American theological discourse has focused on restraint. A relevant question is then -- within this context of restraint, can the discourse of liberation theology, prevalent amongst Peruvian people, be suppressed? I will present evidence to support the argument that a rational critical religious discourse in fact cannot be suppressed but rather it will endure amongst the Peruvian people. (9)