By R. Andrew Chesnut
For over 4 centuries the Catholic Church loved a non secular monopoly in Latin the US during which capability opponents have been repressed or outlawed. Latin americans have been born Catholic and the sole selection that they had was once no matter if to actively perform the religion. profiting from the criminal disestablishment of the Catholic Church among the past due 1800s and the early 1900s, Pentecostals nearly single-handedly outfitted a brand new pluralist non secular economic system. by way of the Fifties, many Latin americans have been loose to choose between one of the hundreds of thousands of obtainable spiritual "products," a dizzying array of spiritual thoughts that diversity from the African-Brazilian faith of Umbanda to the hot Age staff often called the Vegetable Union.R. Andrew Chesnut indicates how the advance of non secular pluralism during the last half-century has greatly reworked the "spiritual economic climate" of Latin the US. for you to thrive during this new non secular economic system, says Chesnut, Latin American religious "firms" needs to strengthen an enticing product and know the way to put up for sale to renowned shoppers. 3 non secular teams, he demonstrates, have confirmed to be the main expert opponents within the new unregulated non secular economic system. Protestant Pentecostalism, the Catholic Charismatic Renewal, and African diaspora religions reminiscent of Brazilian Candomble and Haitian Vodou have emerged because the such a lot ecocnomic spiritual manufacturers. Chesnut explores the final results of a unfastened marketplace, reminiscent of advent of shopper style and product specialization, and indicates how they've got performed out within the Latin American context. He notes, for instance, that girls make up the vast majority of the non secular patron marketplace, and explores how the 3 teams have built to fulfill women's tastes and personal tastes. relocating past the Pentecostal increase and the increase and fall of liberation theology, Chesnut offers a desirable portrait of the Latin American non secular panorama.
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Additional resources for Competitive Spirits: Latin America's New Religious Economy
Indeed, this is especially the case due to the Romanization process, which began during One True Faith 31 the second half of the nineteenth century and refashioned the Latin American churches into more standardized and homogeneous institutions that operated along Roman lines, as opposed to Iberian models. The roughly seven-decade era of church history can be divided into two periods. The ﬁrst half-century after disestablishment is one of institution building and modus vivendi with the state. After the trauma of losing its state-secured monopoly, the Catholic Church focused on fortifying the weakened institutional ediﬁce and continued to lobby governments for support.
In that it sought to prevent the circulation of potentially subversive ideas, the Inquisition constituted the opposite side of the ecclesiastical coin of knowledge control. In other words, as Jesuit brothers imparted sacred and secular knowledge that would fortify Catholdom, inquisitors attempted to censor information that was viewed as threatening to the church’s privileged social, political, religious, and economic position. King Philip II exported the Holy Ofﬁce to Spain’s American colonies in 1570 and 1571 when the ﬁrst Tribunals were established in Lima and Mexico City, respectively (Mecham 34).
Much more than Charismatic Catholicism, which emerged among university students and professors (see chapter 4 in this volume), Pentecostal doctrine and worship reﬂect the Weltanschauung and aesthetics of the popular classes in Latin America. Here there are no seminary-trained priests who make a (self-)conscious decision to opt for the poor. Rather, there are mostly poor and uneducated Pentecostal preachers who minister easily to their impoverished brethren. Hence, the huge educational gap that often separates Catholic clergy from their humble parishioners rarely exists in Pentecostal churches.
Competitive Spirits: Latin America's New Religious Economy by R. Andrew Chesnut