10 Dominio & Sfruttamento

Dominio & Sfruttamento

Il segreto della ricchezza è tra quelli più gelosamente custoditi dalle pieghe della storia: perché quel piccolo lembo di terra emersa che chiamiamo Europa ha generato una ricchezza talmente colossale da consentirle di dominare il mondo e di forgiarlo a sua immagine e somiglianza?

Perché una simile divergenza con il resto dell’umanità?

Tra i tanti dubbi una certezza resta ferma: quella che riguarda il momento in cui tutto ciò è accaduto. La rivoluzione industriale costituisce il chiaro punto di svolta. Da allora la ricchezza esplode e genera ciò che va sotto il nome di “Grande Divergenza”.

In molti si sono cimentati nell’impresa si “spiegare”. Non hanno convinto.

Non convince Niall Ferguson, per esempio, e la sua storia delle “killer app”.

Secondo Ferguson noi eravamo i migliori.

I migliori nella scienza, i migliori nella competizione economica, i migliori nel diritto di proprietà, i migliori nel l’etica del lavoro. Inoltre, eravamo anche una società dai consumi elevati, il che non guasta. Questi fattori (le killer app) hanno fatto di noi, dopo il 1500, i padroni del mondo.

Ma c’è un problema (enorme) con i fatti.

Prima del XIX secolo il nostro primato nei fattori di cui parla Ferguson è alquanto dubbio. In campo medico, tanto per dire, la Cina era messa meglio. E vantava anche una competizione economica brillante; l’ Europa era invece attraversata da innumerevoli confini stracarichi di tariffe, dazi e tutti quei monopoli tipici del mercantilismo.

L’ortodossia sostiene che la frammentazione europea ha generato una virtuosa competizione tra governi. Tuttavia, da un punto di vista economico, la frammentazione dell’Europa è stata un vulnus difficile da sottovalutare. È stata per esempio all’origine di molte guerre, che non sono certo un viagra per l’economia.

O no? È pur vero, infatti, che alcuni autori – Voigtlander e Voth – hanno considerato la guerra come una fonte di sviluppo economico.

Una teoria troppo zeppa di controesempi per stare a galla con disinvoltura, ne faccio solo uno: la Germania impegnata nella guerra dei 30 anni non fu certo un esempio di paese prospero.

Il diritto di proprietà, poi, è sempre stato conosciuto dai cinesi e in Cina ha sempre goduto di buona salute. Come killer app ci dice poco.

Si tende a dare troppa importanza alla cronologia di Douglas North e Berry Weingast, i quali attribuiscono alla Gloriosa Rivoluzione del 1688 i grandi miglioramenti nell’applicazione del diritto di proprietà in Inghilterra. Che il punto di svolta stia lì è abbastanza dubbio. Con il medesimo “rigore” ne possono essere individuati almeno altri cinque o sei.

Ma che significa poi dire che noi eravamo una società dedita ai consumi? La categoria pare vuota di contenuto.

innanzitutto il consumo traina l’economia solo nella testa di qualche politico spendaccione. Puo’ farlo nel breve periodo ma non certo sul lungo. Say ripeteva che “ogni società è tanto lussuosa quanto può permettersi di esserlo”. Il lusso poi non è certo una prerogativa degli europei, molti antropologi hanno insistito con esempi su questo punto.

E che dire dell’etica del lavoro? È facile lavorare duro quando non si è debilitati dalla malaria! Su questo punto la mente corre alla distinzione di Weber: i protestanti lavorano duro mentre i cattolici, per esempio i bavaresi, se la prendono comoda. Per non dire degli indù o dei confuciani! Vi sembra convincente? In molti hanno smontato queste affermazioni poco solide.

Ad ogni modo per Niall Ferguson la presenza delle killer app ha consentito il dominio dell’Europa sul mondo.

E qui sorge un altro problema: dominare l’India non reca di per sé un vantaggio economico all’ Inghilterra.

I danni che si infliggono alle popolazioni sottomesse non si trasformano automaticamente in guadagni per la nazione che sottomette.

Questo lo crede Niall Ferguson, e con lui i teorici della dipendenza che di Ferguson sono l’immagine riflessa.

L’ India di oggi prospera perché è imperialista? No, e allora? Evidentemente, non è l’imperialismo la radice della prosperità.

Anche Jared Diamond cade nel tranello allorché sostiene che la nostra ricchezza derivi dalla nostra posizione geograficache ci ha consentito di disporre di animali e piante facili da addomesticare.

E’ il punto di partenza ad essere difettoso, è la capacità di comprendere cosa sia la “ricchezza” a latitare.

Si confonde la ricchezza del XIX secolo con quella del XVI secolo. La prima è fatta di innovazione, la seconda, spesso, di appropriazione, o al massimo di commerci.

Per questi studiosi potere=ricchezza. Non comprendono la natura speciale della ricchezza vera, quella di cui parliamo, quella derivata dalla rivoluzione industriale.

La ricchezza da appropriazione sparisce una volta usata, quella da innovazione si moltiplica continuamente nel tempo e cambia il mondo.

Da questo punto di vista, la guerra, strumento di dominio per eccellenza, è un fattore che brucia ricchezza anziché generarla.

Pensando alla ricchezza diamo troppo peso al capitale, e questo ci inganna. Guardate alla Spagna ai suoi bottini nel nuovo mondo. Ma guardate anche al Medio Oriente contemporaneo e alla manna del petrolio. Queste presunte benedizioni si sono trasformate sistematicamente in maledizioni! E allora non chiamiamole ricchezze! Non si tratta solo di ricchezze diverse dalla capacità di innovare ma addirittura in antitesi: sono ricchezze che producono un’ élite ostile al cambiamento.

Su questo punto si sono ingannati esimi studiosi, oltre a Ferguson e Diamond, anche David Land, Charles Kindleberger, Samuel Huntington, Ian Morris e Paul Kennedy.

***

La molla della ricchezza Europea è interna. Non bisogna guardare lontano. Non bisogna spaziare sulle colonie, bisogna guardare in casa nostra.

E non si confonda nemmeno la ricchezza dei commerci con la ricchezza da innovazione. Non si confonda il XIX secolo con i secoli passati. I commerci stanno ovunque nel tempo e nello spazio, il culto per l’innovazione testata dai mercati è una singolarità.

Chi aveva ben chiara questa distinzione – per esempio JB Say – fu in grado di capire che il dominio sulla terra e sui mari sarebbe presto apparso destituito da ogni attrattiva.

Anche l’ottuso contabile ormai ci dice che l’imperialismo europeo non ha condotto ad esiti economici positivi, semmai negativi. Il lamento di Disraeli è comprensibile: “queste maledette colonie sono come una macina al collo della nazione”. Gli imperi si sgretolarono senza rimpianti.

Ciò non toglie che con l’impero siano stati in molti ad arricchirsi, anche per questo l’imperialismo si trascinò tanto a lungo. Ma i “molti” di cui sopra non sono la nazione.

Anche gli USA, nella loro breve storia contemporanea, hanno compreso il costo dell’espansionismo: Vietnam e Iraq sono stati per loro delle dure lezioni da cui apprendere.

L’imperialismo puo’ essere riabilitato come azione umanitaria, non certo come impresa economica.

Il motore della ricchezza, ciò che ha consentito l’esplosione produttiva e le nuove, è stata l’etica della libertà, la dignità concessa alla persona qualsiasi, in particolare al borghese trafficone, l’ammirazione accordata alla sua inventiva e alla sua voglia di cambiare per il meglio, il rispetto per il profitto generato dalle idee. Questo sentimento ha fatto nascere la retorica dell’eroe-borghese quale mai la storia aveva conosciuto.

In poco o nulla ha contribuito il dominio, ovvero quella guerra prolungata che, a detta di Ian Morris, “sul lungo periodo ci farà più sicuri e più ricchi”.

Ma c’è un’altra molla che alcuni mettono alla base del nostro successo: la curiosità. Una caratteristica che il resto del mondo non aveva.

Si puo’ anche concordare, purché si aggiungano un paio di “se” e di “ma”.

La curiosità verso l’altro ha guidato molte imprese dubbie, come le Crociate. Spesso ha avuto esiti spiacevoli sfociando nella tortura che il bambino curioso riserva alla lucertola. Ma curiosità non significa necessariamente guerra, questo è vero. La curiosità può realizzarsi in altri modi, per esempio scoprendo la Via della Seta. I bottini di guerra si esauriscono, la Via della Seta si eredita e continua a dare frutti.

Preti da evitare: il gesuita sudamericano

Preti pericolosi: il gesuita sudamericano

RIFLES AND CASSOCKS – Guide to the Perfect Latin American Idiot – Plinio Apuleyo Mendoza, Carlos Alberto Montaner, Alvaro Vargas Llosa, and Michaela Ames –

***

Trigger warning: i frutti amari del Vaticano II – cattocomunismo all’ennesima potenza – il mitra sotto la tonaca – la salvezza?… un affare terreno – umanizzare la rivoluzione marxista – teologia come scienza sociale – rivoluzione unica via –  il dialogo come frode – i clienti impauriti passano dal fanatismo cattolico alla bottega evangelica – carità come esproprio – retorica della periferia – la “chiesa dei poveri”: una chiamata alla rivoluzione permanente –

***

When the Church rejects class warfare, it becomes part of the dominating system.

Note:IL PROCLAMA DEL CLERO SUDAMERICANO

The Church as a soldier of class struggle? The earthly representatives of the universal God taking one side over the other? God’s agents of peace howling in favor of war? Who are these strange ministers of Marx?

Note:I MINISTRI DI MARX

a movement that surfaced after a bishops’ meeting in Rome—the famous Second Vatican Council—where they had the very decorous mission of modernizing the Church and bringing back a certain unity to Christianity, shattered some thousand years ago.

Note:FIGLI DEL VATICANO II

If poor John XXIII and Paul VI had known what was going to emerge from that ecclesiastic Babel with the passing of time and a little twisting of the matter, they surely would have become devout Hare Krishnas.

Note:W GLI HARE KRISHNA

Several orders heard the call, but among them there immediately stood out the Jesuits, the order founded by the judicious soldier from Spain’s Basque province of Guipuzcoa, who in 1521, after being wounded in battle, decided that the priesthood was a more sensible calling than the military.

Note:GESUITI IN PRIMA LINEA

During the time of the Second Council the order began to be dominated by progressives, inspired by the theologian Karl Rahner, who had become a kind of “star” at that gathering and who through his disciple, Johannes Baptist Metz, taught that theology could not be separated from politics.

Note:RAHNER E METZ

So far, great! The emissaries of Christ want to descend from heaven to earth, stick their noses into Man’s mire,

Note:OCCUPARSI DELLE COSE TERRENE

The problem is something else: the nature of this commitment. There are two serious matters in the case of liberation theology, a term coined by the Peruvian Gustavo Gutiérrez in 1971 …First, this commitment on earth is through socialism and its instrument, the revolution. Second, focusing on a kind of fundamentalist Marxist reading, liberation theology gives the most trivial battle carried out on behalf of socialism the exclusive and enlightened appearance as the path to salvation. …

Note:2 PROBLEMI

the primary concern is class struggle: a dispossessed majority exploited by a privileged minority, a microcosm of a greater injustice: rich countries against poor countries.

Note:LOTTA DI CLASSE

priests who are helping guerrillas in Colombia, priests in Mexico who are backing Marcos in protest against NAFTA, and priests who are condemning the Satan that is driving children into hunger in Brazil’s favelas, as well as priests who are criticizing the peace talks between the URNG and the Central American Government of Guatemala.

Note:VENERANDA TRADIZIONE

What the “trendy lefty” theology calls “conflictual”—a really irritating word—is nothing more than a Marxist reading of reality

Note:MARXISMO

The term “liberation” is in itself conflicting. It urges the existence of an enemy that has to be fought in order to emancipate the downtrodden.

Note:LIBERAZIONE

Ever since the Church abandoned the catacombs many centuries ago to become the religion of the Roman state, it has been a participant in power. Even when the Roman state returned to its secular status, the Church retained its power, and its spiritual role was never separated from its social role of being close to the government.

Note:LA MACCHIA DA CUI EMENDARSI

The Church should demonstrate those elements of the revolutionary process that are truly humanizing

The clergy is to determine and emphasize the humanizing aspects of their heroic deeds, because heaven forbid that the revolutionaries should lose their perspective on those key aspects that morally justify revolutionary action. The idea is twofold: First, make a distinction between the role of the clergy and that of the other revolutionary functions…Second, feign moderation and balance in such a way that these “humanizing elements” suggest that there could be other, less-humanizing aspects that have until now obscured the positive side. …

Note:MISSIONE: UMANIZZARE LA RIVOLUZIONE

Revolutionary priests look at the Church’s past and condemn it. They do, however, take a few grams of virtue from certain periods of its history that, when combined, make the perfect recipe. The early Christians’ idea of theology was too spiritual…The inspiration they received from their readings of the Greek classics was too literal, …

Note:CONDANNA DEL PASSATO

In the fourteenth century there befell what “progressive” priests believe to be the great catastrophe: theology was separated from spirituality, and their functions were then fulfilled by different people. A bad thing. This separation took away the critical, historical spirit from religious thought. Scholasticism then ruined it completely.

Note:CONTRO LO SCOLASTICISMO

For liberation theologians, matters of God were considered a social science. A social science that lets the cassock wander in and out of the mysteries of the revolution

Note:LA TEOLOGIA COME SCIENZA SOCIALE

When a priest wants to leave the sacristy and jump into the pond to caress the human clay, he doesn’t want to do it to learn, but rather to teach. In the words of Paulo Freire, a Brazilian icon to liberation theologians, he wants to “enlighten.”

Note:IMPARARE O INSEGNARE?: ILLUMINARE (LE COSCIENZE)

Never mind that the ecclesiastic hierarchy has denounced the theology of revolution in every language and that the Pope has issued two harsh statements (one in 1984, the other in 1986) against this strange ideological alchemy… Let us forgive those popes who know not what they do. …

Note:SCOMUNICHE SNOBBATE

A revolution, not reform, is the choice of our cassocked idiot. The experiments of the religious political parties in the past and present centuries ended poorly. For Latin America, in the modern age, this was quite serious. First, the Christian Democratic party in Chile governed against the poor …Later, El Salvador’s Napoleon Duarte sold out to the gringos and, in exchange for $4 billion of economic and military aid throughout the 1980s, governed against the people and its vanguard, the FMLN. No more religious or Christian Democratic parties! To get to heaven, use the revolutionary shortcut! …

Note:RIVOLUZIONE… NON RIFORMA

The priests from the Universidad Centroamericana who were assassinated were not Marxist guerrilla sympathizers. All they did was commune with different sectors of society.

Liberation theology’s tactic has always been the same: denounce the false democracy and its military machine—clearly a popular appeal in areas where military brutality had been commonplace—and condemn hunger—another recurring Latin American characteristic—without ever mentioning the destruction carried out by the guerrillas or the plundering and poverty that the campesinos and laborers suffered in those “liberated” territories.

Note:LA STRATEGIA DELLA CHIESA DI BASE

the Salvadoran guerrilla Juan Ignacio Oterao once related how the Jesuits served as intermediaries for the guerrillas by purchasing arms overseas through their bank accounts, devastating proof that some had sold out their vow of poverty to the devil. The same happened in Nicaragua, where Christianity, communism, and the Sandinista movement began to confuse their dominions until Monsignor Obando y Bravo incorporated the cardinalate into his country’s political theology and destroyed the other less sophisticated, less spiritual version.

Note:GESUITI E GUERRIGLIA A EL SALVADOR

The insincerity of those calls for a dialogue was seen a few years later by the attitude of the Guatemalan Bishops’ conference concerning the negotiations in Guatemala between Ramiro de León Carpio’s government and the URNG. In August 1995, in a book with the pious title Urge la verdadera paz (“Urging True Peace”), the Guatemalan Diocese explained that true peace wouldn’t come with a cease-fire between the guerrillas and the military; peace would only appear when there was justice for all.

Note:IL NO AL DIALOGO DELLA CURIA

The same effort of “equidistance” has been made in Chiapas by the famous Samuel Ruiz, the bishop of San Cristobal who lives for Zapatista revolutionaries, not because they are considered the solution to the corrupt and socializing PRI, but because they preach the Marxist revolution—with some postmodern amenities like the fax and the Internet.

Note:FALSA EQUIDISTANZA

The atrocious murder of Ellacuría and his followers at the Universidad Centroamericana, the act of a death squad against one of the most powerful symbols of the de facto popular front, contributed in giving these priests the prestige of martyrs, making it very difficult to criticize their revolutionary escapades without appearing to condone the repugnant methodological homicide carried out by their executioners.

Note:ROMERO: IL MARTIRE PASTICCIONE

Father Ellacuria is the thinker who succeeded in attaining a higher union of Marxism and Christianity

While Jon Sobrino, Ellacuría’s principal collaborator, concentrated on the theological factor, the rector Ellacuría, with the Communist Manifesto securely concealed under his skullcap, was in charge of the ideological sermon scarcely disguised behind the veil of spirituality.

Note:ATTENTI A QUEI DUE: SOBRINO/ELLACURIA

Everyone in El Salvador knew that this center of indoctrination provided ecclesiastical dignity for the movement’s ideological fuel and shelter against the “artificial” and “bourgeois” Salvadoran democracy.

Note:UNIVERSITÀ CENTROAMERICANA

It was an ungodly lie that Romero was never a revolutionary or a partisan of liberation theology. Rather, it is said that he was a frightened man cornered by revolutionary nuns and priests

Note:LA PROPAGANDA SUL CASO ROMERO

Since then, Fathers Ernesto Cardenal, Miguel d’Escoto, and other relics of the Sandinista sanctuary have transformed his hesitancy and timidity into a self-sacrificing intrepidity for the socialist church.

Note:LE ESITAZIONI DI ROMERO OCCULTATE DALLA PROPAGANDA

This perfect union of Marxism and Christianity personified in Father Ellacuría, the poet Cardenal, Bishop Ruiz, and so many others in Latin America sought, and still seeks, to revitalize and modernize the Church, only slightly rubbing its eyes and awaking from its slumber.

Note:IL MATRIMONIO

Evangelical sects and Protestantism have been growing in countries like Guatemala and Peru while the official Church keeps losing strength. …How much of this was caused by the supposed saviors of the Catholic Church and the liberation theologians is something that needs to be studied. But Ellacuria’s contribution, just like those of his peers, of authoring a book full of humble intentions and missions, Conversión de la Iglesia al Reino de Dios (“Converting the Church to the Kingdom of God”), is probably not insignificant. …

Note:EVANGELICI: I FEDELI MOLLANO

Where you find iniquitous social inequalities, there you will also find the rejection of the Lord.

Thanks to liberationist theological sociology, Satan has been transformed into an economic system. Evil has become manifest in, naturally, capitalism. …The obsession with assigning capitalism (which is nothing more than society’s way of spontaneously organizing itself) moral—no, immoral—qualities leads one to the perfectly logical conclusion that capitalism, according to liberation theology, is Beelzebub himself! …

Note:L’ECONOMIA SATANICA

Of course, if economic systems could be endowed with morality, the villain wouldn’t be capitalism but socialism, along with all of its Latin American derivatives, of which there are many: nationalization, mercantilism, nationalism, and others. What the “progressive priests” call capitalism has, in fact, been their own caricature. They exalt the powerful by attributing to them capitalist virtues when they have in fact been anticapitalist and parasitic, capable of buying laws and legislators, enjoying success without competition,

Note:POCO CAPITALISMO IN QUELLE LANDE

The more I beat you, the more I love you, they say in Peru about amor serrano. Liberation apostles practice a theological version of amor serrano: the more I take away from you, the more I adore you. It’s social envy turned into a factor of eternal salvation. Instead of providing economic compensation, the priests offer those from whom they expropriate one of the most precious of all rewards, celestial paradise.

Note:AMOR SERRANO VERSO I RICCHI

The opposite of pillaging is charity. The class-based society created by capitalist exclusivism, unknown to God, is countered by the kingdom of fraternity, a world where charity is the binding element among human beings, the only form of currency acceptable for interaction among bipeds.

Note:LA CARITÀ CONTRO IL CAPITALISMO

We’re not going to waste time explaining again that you can’t divide what doesn’t exist and that the desire to distribute what does exist just ends up reducing everyone’s quota to minuscule portions.

Note:E CHI PRODUCE?

Liberation theology’s Christ-like charity cannot be more touching: expropriate from the rich, punish the successful, and ruin the well-to-do in order to save them from the egoism that could condemn them to eternal flames on Judgment Day.

Note:CARITÀ = ESPROPRIARE CHI PRODUXE

It is a right and a duty to denounce the lack of daily bread as evidence of sin and evil.

the “progressives” got tired of preaching poverty. Now—and this they learned from the best capitalism—they hate poverty so much that they ascribe to it diabolical elements, an entirely metaphysical dimension of horror and evil that would delight Donald Duck’s greedy uncle. The “people’s Church” is tired of dignifying poverty.

Note:LA POVERTÀ NON PIACE PIÙ

If we were to establish a relationship between salvation and political institutions or economic policies, the revolutionary priests—although doing a good job preaching prosperity—would hit the hypogeum head-on, because their economic proposals are old recipes of failure.

Note:VECCHIE RICETTE FALLIMENTARI

The influence of the dependency theory that dominated Latin America’s political panorama at the end of the 1960s and during a good part of the 1970s is detectable amid all of the liberation theologian’s economic theories. Even literature from Vatican II, the unwitting mother of the liberationist priests, has a certain trace of the dependency theory

Note:TEORIA DELLA DIPENDENZA… AUTARCHIA

that some poor nations are being distanced from the rich nations, not because of their own failures but because of the advantages enjoyed (unfairly, it is to be understood) by the rich. For this reason, the theory calls for the rich to make the effort, not the poor.

Note:CONTENUTO

liberation theology is in fact perpetuating the basic fallacies that were attributed to the famous “inward development” of the 1950s, so near and dear to Latin America and figures such as Perón.

Note:RITORNO A PERON

Dependency theory, just like the development idea that liberation theologians have sought to overcome, was indebted to the paternalistic vision of the relationship between the government and society and posited authoritarianism and nationalism as the keys to success for Latin American countries.

Note:NAZIONALISMO AUTORITARIO

The poverty that the “people’s Church” wants is spiritual, not material. Salvation is coming, made reality by revolutionary decrees.

Note:LA SALVEZZA DALL’ESPROPRIO

The Church’s mission isn’t to “save” in the sense of securing one’s passage into heaven. Salvation is reality acting upon history.

Liberation theology criticizes—rightly so—the Church’s traditional efforts to develop its role as an official social institution, the bastion of the political establishment.

Note:UNA CRITICA ACCETTABILE

liberation theology harbors an embarrassing albeit not so secret nostalgia for the old times of the secular state. It yearns for a world where the Church doesn’t have an essentially spiritual role but rather a political one. In other words, it wants to have political power.

Note:IL LATO CLERICALE DEI RIVOLUZIONARI

The idea of salvation made history, of Heaven incarnate in Man’s conduct, is an attractive one. It’s also fair. Why condemn the poor to misery with the promise of posthumous redemption if it’s possible to accumulate wealth now?

Note:SALVEZZA NELLA STORIA

socialism is humanity’s salvation and revolutionaries, as agents of this salvation, are the second coming of Christ.

Note:TESI

In Latin America, the Christian community should live and celebrate its eschatological hope in a world of social revolutions.

The concept that dominates the Latin American vision of the revolutionary fathers is that of the periphery being confronted by the center, a resounding echo from, yet again, the economic dependency theory. They want to create a Third World Church—an anti-imperialist Church.

Note:LA RETORICA DELLA PERIFERIA

Here the Third Worldist mythology is dressed in theological garb to explain to us that the Church has the mission to save the periphery

Note:TERZOMONDISMO ECCLESIASTICO

All of the discussions at Medellin, the cornerstone of the revolutionary proposal from then until now among the members of the “people’s Church,” is the vindication of a nation—the nation of Latin America’s poor—which embodies virtue against a foreign enemy—the rich countries that embody evil.

Note:CONFERENZA DI MEDELLIN: VENDICARE I POVERI

The revolutionaries are annoyed by this abstract salvation situated in the other world. They want to get there like Fittipaldi. They prefer a “qualitative” salvation, where what matters is that the human experience is one big theater where the question of eternal life is solved.

Note:AL DIAVOLO L’ALDILA’

Down this road full of Jesuitical curves, one arrives at the very simple conclusion that God is found in the exalted leader of Chiapas or the bearded Abimael Guzmán.

Note:ALLA FINE C’È SEMPRE IL SOCIALISMO

The “people’s Church” has open arms. It wants to put everyone into its bag, even though they may be from other denominations. …This new “ecumenism” is not a reconciliation of different churches affected by the separation of the “Easterners,” but a call to a revolutionary alliance, always opposing the class enemy; ecumenism without the bourgeoisie. …

Note:LA CHIESA DEI POVERI: UNA CHIAMATA ALLA RIVOLUZIONE

Long after the fathers of dependency theory have abandoned their insular mentality (like Cardoso, today the president of Brazil, did) and after some of the fathers of liberation theology have rejected Marxism as a central analysis of Latin American reality (like Gustavo Gutiérrez and others), God’s warriors continue to play havoc with Latin American souls.

LA CHIESA CATTOLICA COME LA FORZA PIÙ RETRIVADELL’AMERICA LATINA