Protestantism in El Salvador

The surprising growth of Protestantism in El Salvador has also had a liberalizing effect. These sects differ greatly from the aged Protestant churches that were so instrumental in the economic and accessible transformation of northern Europe and North America. Those churches promoted an ethic of unuttered work, thrift, and self-reliance?"the 'worldly asceticism' that Max Weber considered necessary to capitalist achievement. The newer, to a greater extent charismatic Protestant churches attract Latin converts partly by promising magical change. In that respect, they atomic number 18 closer to handed-down Latin Catholicism than to traditional northern Protestantism." Still, the Protestant churches ar a liberalizing force. Economically, these sects "stimulate entrepreneurialism by requiring the born-again to reform their ain behavior; men, for example, are pressed to give up inebriation and become to a greater extent responsible fathers. Politically, these new religious movements bedevil had to fight for space and tolerance, and to the extent they engender succeeded?and succeeded in pleasing tolerance from the Catholic Church?they have helped to democratize their countries."

Changes in the cerebral arena also are important. The widespread forgoing of Marxism-Leninism in 1989 was decisive, but among intellectuals throughout the world the political pendulum had been tripping toward the right since 1968. Until that year, the energy in El Salvadoran intellectual life, as elsewher

"Tuberculosis aside, what follows adjacent from a liberation theology perspective on treat? For me, applying an option for the poor has never implied advocacy of a extra strategy for a national economy. It does not mean preferring iodine form of development or social system everywhere another (although some economic systems are patently more marked by structural violence than others). Nor does recourse to the rally ideas of liberation theology necessarily imply a loyalty to a particular body of religious beliefs. Partners in Health, the lodge organization I represent, is completely ecumenical. Liberation theology's first lesson is sympathetic to that usually confronting healers: namely, that there is something terribly wrong.

Things are not the focal point they should be. But in this view the problem is with the world, even though it may be manifested in the patient. As Robert McAfee Brown, paraphrasing the Uruguayan Jesuitic Juan Segundo, has noted: 'Unless we agree that the world should not be the bureau it is, there is no point of contact, because the world that is satisfying to us is the same world that is utterly devastating to them.' The second lesson is that there is much to be learned from reflecting upon the lives and struggles of poor or otherwise oppressed people. How is suffering, including that due to sickness, best explained? How is it to be spread overed? These questions are as old as humankind. We have had millennia in which to address?societally, in an organized fashion?the suffering that surrounds us. In facial expression at approaches to this problem, one can easily discern trey main trends: charity, development and social justice. Each of these might have much to recommend it, but it is my belief that the first deuce approaches, charity and development, are deeply flawed. Those who believe that charity is the resultant role to the world's problems often tend to regard people who need it as somehow intrinsically less than themselves. This is different from regarding
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