Relationship With The Catholic Church
The Roman Catholic Church's relationship with the Sandinistas was extremely complex. Initially, the Church was committed to supporting the Somoza regime. The Somoza dynasty was willing to secure the Church a prominent place in society as long as it did not attempt to subvert the authority of the regime. Under the constitution of 1950 the Roman Catholic Church was recognized as the official religion and church-run schools flourished. It was not until the late 1970s that the Church began to speak out against the corruption and human rights abuses that characterized the Somoza regime.
The Catholic hierarchy initially disapproved of the Sandinistas' revolutionary struggle against the Somoza dynasty. In fact, the revolutionaries were perceived as proponents of "godless communism" that posed a threat to the traditionally privileged place that the Church occupied within Nicaraguan society. Nevertheless, the increasing corruption and repression characterizing the Somoza rule and the likelihood that the Sandinistas would emerge victorious ultimately influenced Archbishop Miguel Obando y Bravo to declare formal support for the Sandinistas' armed struggle. Throughout the revolutionary struggle, the Sandinistas enjoyed the grassroots support of clergy who were influenced by the reforming zeal of Vatican II and dedicated to a "preferential option for the poor" (for comparison, see liberation theology). Numerous Christian base communities (CEBs) were created in which lower level clergy and laity took part in consciousness raising initiatives to educate the peasants about the institutionalized violence they were suffering from. Some priests took a more active role in supporting the revolutionary struggle. For example, Father Gaspar García Laviana took up arms and became a member of FSLN.
Soon after the Sandinistas assumed power, the hierarchy began to oppose the Sandinistas government. The Archbishop was a vocal source of domestic opposition. The hierarchy was alleged to be motivated by fear of the emergence of the 'popular church' which challenged their centralized authority. The hierarchy also opposed social reforms implemented by the Sandinistas to aid the poor, allegedly because they saw it as a threat to their traditionally privileged position within society. In response to this perceived opposition, the Sandinistas shut down the church-run Radio Católica radio station on multiple occasions.
The Sandinistas' relationship with the Roman Catholic Church deteriorated as the Contra War dragged on. The hierarchy refused to speak out against the counterrevolutionary activities of the contras and failed to denounce American military aid. State media accused the Catholic Church of being reactionary and supporting the Contras. According to former President Ortega, "The conflict with the church was strong, and it costs us, but I don't think it was our fault... ...There were so many people being wounded every day, so many people dying, and it was hard for us to understand the position of the church hierarchy in refusing to condemn the contras." The hierarchy-state tensions were brought to the forefront with Pope John Paul II 1983 visit to Nicaragua. Hostility to the Catholic Church became so great that at one point, FSLN militants shouted down Pope John Paul II as he tried to say Mass. Therefore, while the activities of the 'popular church' contributed to the success of the Sandinista revolution, the hierarchy's opposition was a major factor in the downfall of the revolutionary government.
Read more about this topic: Sandinista National Liberation Front
Famous quotes containing the words relationship with the, catholic church, relationship, catholic and/or church:
“Christianity as an organized religion has not always had a harmonious relationship with the family. Unlike Judaism, it kept almost no rituals that took place in private homes. The esteem that monasticism and priestly celibacy enjoyed implied a denigration of marriage and parenthood.”
—Beatrice Gottlieb, U.S. historian. The Family in the Western World from the Black Death to the Industrial Age, ch. 12, Oxford University Press (1993)
“The Catholic Church has never really come to terms with women. What I object to is being treated either as Madonnas or Mary Magdalenes.”
—Shirley Williams (b. 1930)
“The relationship between mother and professional has not been a partnership in which both work together on behalf of the child, in which the expert helps the mother achieve her own goals for her child. Instead, professionals often behave as if they alone are advocates for the child; as if they are the guardians of the child’s needs; as if the mother left to her own devices will surely damage the child and only the professional can rescue him.”
—Elaine Heffner (20th century)
“I maintain that I have been a Negro three times—a Negro baby, a Negro girl and a Negro woman. Still, if you have received no clear cut impression of what the Negro in America is like, then you are in the same place with me. There is no The Negro here. Our lives are so diversified, internal attitudes so varied, appearances and capabilities so different, that there is no possible classification so catholic that it will cover us all, except My people! My people!”
—Zora Neale Hurston (1891–1960)
“If church prelates, past or present, had even an inkling of physiology they’d realise that what they term this inner ugliness creates and nourishes the hearing ear, the seeing eye, the active mind, and energetic body of man and woman, in the same way that dirt and dung at the roots give the plant its delicate leaves and the full-blown rose.”
—Sean O’Casey (1884–1964)