Contemporary Popular Catholicism in Latin America

Hughes, Jennifer Scheper

doi:10.1017/cho9781139032698.031

Cited by 6 publications

(3 citation statements)

References 5 publications

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“…Examples include the devotion to folk saints in the Central Cemetery of Bogotá among the inhabitants of the Santa Fe neighborhood, especially among transgender sex workers (Bastidas et al 2018), the cult of San Luis Rey and Santa Muerte (Saint Death) in México (Fragoso 2011;Gonzáles 2014;Gutiérrez 2015), and the cult of San La Muerte (Saint the Death) (Calzato 2008a, b) and the Gauchito Gil in Argentina (San Juan 2010). For this reason, some scholars distinguish among the possible connotations of the Spanish term popular which identifies it with the religion of the poor 26 (Peterson 1998;Martín 2009;De la Torre and Martín 2016;Scheper 2016).…”

Section: A Utilitarian Religionmentioning

confidence: 99%

“…It encompasses interpretations that range from rather orthodox understandings to quite novel conceptualizations. An example for the first is the idea of a religion that "originate[s] within the traditions of common people" (Isambert 1982;Graziano 2007, p. viii), or popular religion as the beliefs and practices of the poor (Parker 1993;Peterson 1998;Scheper 2016). Other scholars refer to the devotion that people cultivate on their own, emphasizing the relative independence of religious practices and belief cultivation from institutional teaching (Delgado 1991;Marzal 2002).…”

Section: Introductionmentioning

confidence: 99%

“…Christian Parker calls popular culture "the broad cultural production [habits, customs, ways of thinking] of the subaltern classes and groups of society"(Parker 1993, p. 58), that is, the culture of working-class people and peasants. In this sense, it is worth noting that the adjective popular is often used to label this type of religion as the religion of the poor(Scheper 2016). However, the term popular is also often understood as something that comes from the people, without emphasizing socio-economic conditions(Graziano 2007).…”

mentioning

confidence: 99%

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The NN’s souls-cult: a case study of catholicism and popular religion in Colombia

Meneses

Kaden

Schnettler

2021

Z Religion Ges Polit

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This article analyzes the cult of the souls in Purgatory in Puerto Berrío, Colombia, and its relationship with the Catholic Church. Through empirical evidence, it identifies three characteristics of this cult, namely, its relative independence from the Catholic Church, its heterogeneity and its utilitarian character, and compares them with other cases of Latin American popular Catholicism. The particularities of the cult enable an analysis of how popular religion, rather than generating a conflict with the Catholic Church, maintains an ambiguous relationship with it. The case shows that popular religion not only incorporates the symbolic structure of the Catholic Church to legitimize itself, but also that the church tolerates it, contributing to the peaceful coexistence of the popular and the institutionalized. Consequently, this leads believers, instead of adhering to a supposed binary opposition, to shift between popular and institutionalized religion.

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Section: A Utilitarian Religionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

mentioning

confidence: 99%

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The NN’s souls-cult: a case study of catholicism and popular religion in Colombia

Meneses

Kaden

Schnettler

2021

Z Religion Ges Polit

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Religious Fragmentation, Social Disintegration? Social Networks and Evangelical Protestantism in Rural Andean Bolivia

Walsh-Dilley

2019

Qual Sociol

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The Solved Conflict: Pope Francis and Liberation Theology

Løland

2021

Int J Lat Am Relig

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The battle for meaning and influence between Latin American liberations theologians and the Vatican was one of the most significant conflicts in the global Catholic church of the twentieth century. With the election of the Argentinean Jorge Mario Bergoglio as head of the global church in 2013, the question about the legacy of liberation theology was actualized. The canonization of Archbishop Oscar Romero and the pope’s approximation to the public figure of Gustavo Gutiérrez signaled a new approach to the liberation theology movement in the Vatican. This article argues that Pope Francis shares some of the main theological concerns as pontiff with liberation theology. Although the pope remains an outsider to liberation theology, he has in a sense solved the conflict between the Vatican and the Latin American social movement. Through an analysis of ecclesial documents and theological literature, his can be discerned on three levels. First, Pope Francis’ use of certain theological ideas from liberation theology has been made possible and less controversial by post-cold war contexts. Second, Pope Francis has contributed to the solution of this conflict through significant symbolic gestures rather than through a shift of official positions. Third, as Pope Francis, the Argentinian Jorge Mario Bergoglio has appropriated certain elements that are specific to liberation theology without acknowledging his intellectual debt to it.

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Contemporary Popular Catholicism in Latin America

Cited by 6 publications

References 5 publications

The NN’s souls-cult: a case study of catholicism and popular religion in Colombia

The NN’s souls-cult: a case study of catholicism and popular religion in Colombia

Religious Fragmentation, Social Disintegration? Social Networks and Evangelical Protestantism in Rural Andean Bolivia

The Solved Conflict: Pope Francis and Liberation Theology

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