Pope Benedict XVIs visit last week to Brazil, the worlds largest Catholic nation, echoed in many ways the anguish of Cardinal Hummes and, by extension, of bishops across Latin America, where the Catholic Church has lost about 20 percent of its followers to various evangelical groups in recent decades. The popes open condemnation of the sects, as he calls the Pentecostal groups and other evangelical denominations, is a clear acknowledgement from the Vatican that the worlds largest Catholic reserve is under threat from spiritual competitors.
The threat is not all that recent. Although Protestantism managed to sneak into Latin America as far back as colonial times, when Martin Luthers teachings circulated in clandestine form around the continent, the challenge really began in the 1950s with the arrival of Jehovahs Witnesses. Later, it gained strength with the proliferation of various evangelical groups.
In Guatemala, about 30 percent of the population considers itself Protestant today and the success of the assault on Catholicism can be measured, for instance, in the fact that the Christian Fraternity, the largest evangelical group, is about to inaugurate the biggest religious building in Central Americait will seat 12,200 people. In Brazil, Gods Assembly, the strongest Pentecostal movement in the country, brings crowds that easily rival those of soccer matches. Between one-fifth and one-fourth of Brazils population has deserted the Catholic Church in favor of Protestant churches.
Why is this happening? The conventional explanation is that the Catholic Church was always part of the elites that governed Latin America and is paying the price for its long association with the status quo. The right wing explanation is that Liberation Theologythe Marxist movement that split the Catholic Church in Latin America in the 1970s and 80shas contributed to the demonization of the Vatican and the traditional hierarchy. The left wing explanation is that the Vaticans reaction against Liberation Theologyled by Cardinal Joseph Ratzinger, the present pope, who was in the 80s and 90s the prefect for the Congregation for the Doctrine of the Faithhurt the effort to bring the church closer to the people, thereby leaving a vacuum that has been filled by evangelical competitors.
I tend to think that the Catholic Church has failed to address the concerns of poor Latin Americans in the same way that traditional political parties and institutions have failed to make themselves relevant to millions of people. The switch to other religions is the equivalent of the vote for outsiders when it comes to presidential elections or the evasion of taxes, licences and regulations when it comes to everyday economic activitieswhat is known as the shadow economy.
In the case of the Catholic Church, the efforts of Liberation Theology to bring the church closer to the people through Marxism clearly alienated ordinary Latin Americans who experienced, through revolution and counterrevolution, the horrors of armed struggle and who suffered, through inflation, scarcity and suffocating bureaucracy, the rigors of the populist economy. But the conservative reaction was not very inspired either. The Vatican failed to see that peoples concerns with the status quo were perfectly justified. Latin Americas political and legal institutions were not conducive to social mobility and to grass-roots entrepreneurship.
The evangelical groups, by contrast, were quick to address those concerns. Unlike the Catholic bishops, they did not rant against the global economy and seek to berate the material world in the name of spiritual values. Instead, they preached about self-reliance and told their followers not to expect the government to solve all their problems. They encouraged poor communities to set up all sorts of voluntary self-help associations to provide the services that the authorities were quick to promise and slow to deliver.
The fact that Pope Benedict XVI included in his trip to Brazil a visit to a Catholic drug rehabilitation center that has partly sought to emulate the grass-roots social service network of the Pentecostals indicates that Rome is not about to give up the fight against the sects any time soon. Thats a good thing. Competition never hurts the consumer, even in matters of the spirit.
Ivan Eland is Director of the Center on Peace & Liberty at The Independent Institute and Assistant Editor of The Independent Review. Dr. Eland is a graduate of Iowa State University and received an M.B.A. in applied economics and Ph.D. in national security policy from George Washington University. He has been Director of Defense Policy Studies at the Cato Institute, Principal Defense Analyst at the Congressional Budget Office, Evaluator-in-Charge (national security and intelligence) for the U.S. General Accounting Office, and Investigator for the House Foreign Affairs Committee. Full Biography and Recent Publications
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