Peru Modernity PDF

The Modernized Church in Peru: Two Aspects Author(s): Fredrick B. Pike Source: The Review of Politics, Vol.
26, No. 3 (Jul., 1964), pp. 307-318 Published by: Cambridge University Press for the University of Notre Dame du lac on behalf of Review of Politics Stable URL: http://www.jstor.org/stable/1405230 . Accessed: 19/09/2013 07:19
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The ModernizedChurchin Peru: Two Aspects

Church the Catholic has HROUGHOUT Latin America of modernization. The keyeleembarked upon a process in modernization hasbeentheassumption ofan active ment in rolein thequestforeconomic of the conditions betterment that a modem which ofthepopulation lives. a majority Realizing seems to haveadopted nation theChurch is an integrated nation, in a Modem Nation. as itsmotto: A ModemChurch Consequentbecome nations to helpLatinAmerican ly,it hasbegun republics into the of excluded groups society. through integrationpreviously in Peru undertook The Catholic Church the modernization letter at late date. The first a jointpastoral process important and an of the hierarchy social evils demanding inattacking was to the of distributive attentiveness dictates justice creasing in 1958.Sincethen ofthecountry's churchmen issued only many in their havebecome strident and Catholic layleaders increasingly and in their attacks theold order call forthedawnof a against and material comfort newdayof justice forall. Frequently they blamecapitalism forhaving the social evils from which produced to takeintoaccount without suffer, manyPeruvians bothering that theendofWorld elsewhere since WarII capitalism hascontributed someof the highest toward of socialjustice standards that theworld hasknown. of the attitudes of manyreal and self-styled Representative of the Catholic is a recent socioeconomic spokesmen position Ricardo Talavera a student in the law and essayby Campos, of faculties the in Catholic philosophy University Lima. This acerca de Propiedad," was essay,"El Pensamiento Cat61lico awarded first Uniprizein a contest sponsored by theCatholic to pay homage to theencyclical Materet Magistra, and versity was published in abbreviated formin the August-September 1963 edition of Lima'sMensajero Agricola. In addition to demanding immediate socialjustice and material comfort forall peasants, Talavera makes a lengthy analysis ofcapitalism, and attacks theproposition that of ownership propis a natural Convinced thatthere has beenin no part erty right. 307
B. Pike Fredrick
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THE REVIEW OF POLITICS
of the worlda genuinedevelopment liberal away from classically "The concentration of Talavera asserts: capital and capitalism, are the liberal the consequent carrying growthof inequalities to its grave." He complains that the "captains system capitalist of industry" control overevery are gaining aspectof the capitalist and quotes approvingly fromthe worksof FatherL. J. system, Lebretto provethatcapitalism inevitably corrupts democracy by the leading to the purchaseof politicalpartiesand preventing of news. Capitalism,he asserts,can be honest dissemination based only on human selfishness and lust for profit, and thus can neverbe reconciled withCatholicmorality. He argues further that capitalism cannot survive because it does not have a soul to save it and is absolutely devoidof ideas and ideals. Catholics musttherefore abandon all supportof the discredited economic the whose members classes understand otherwise, working system; thatcapitalism willdiscard cannot their Catholicism. Moreendure if do the sinking over, Catholics not leap from capitalist ship,it will be only non-Catholics who reconstruct the economicand social order once capitalism is thoroughly submerged. Quotingthe his views, Jesuitpriest, Angel de Arin Ormazabal, to confirm Talavera arguesthatthe richshouldgivetheir goodsto thepoor. If theydo not wish to, thenthe government shouldforcethem to do so. After condemnation of capitalism made readingthe uncritical of allegedly renovaby manyof Peru's champions Catholic-style to understand how the elderly and distinguished tion,it is possible Peruvianintellectual, and sociologist, Victor statesman, diplomat, Andr6sBeladnde, is oftendismissed Catholicism's by "Young Turks" as a stuffy Bela6nde,whose recordin supreactionary. conceivedCatholic social justice has been port of intelligently unmatched in the twentieth is brandedas reactionary century, because in his 1957 Peruanidad he partly superb publication devotednearlya chapterto describing the evolution of modern and the of toward recapitalism defending feasibility working form within the capitalist structure. In thelight oftheanalysis ofcapitalism madebythose whoreas themselves the Catholic regard authentic, non-reactionary it is also possibleto understand how one youngpriest formers, all the way and became,forall practical went recently purposes, a Communist. continues to voice Salom6nBolo, now defrocked,
THE MODERNIZED CHURCH IN PERU
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someofthefiercest and the attacks capitalism, against imperialism, old orderin general thathave been heardin Latin America since Fidel Castrocameto power.Regardless ofhowunderstandable the case of Peru'scommunist it still is It disconcerting. maybe, priest is even more disconcerting that staunchCatholicswho can lay some claim to being respected of the Church'ssointerpreters cial teachings sound in theirblanketattacksagainst sometimes and the existing orderas extreme and injudicious as capitalism Salom6nBolo. Less givento the extremes of Bolo,and sometimes, not though more in the restrained their than exuberalways, pronouncements ant young Talavera of the CatholicUniversity, is a groupof outPeruvian and leaders who have beenthemost spoken religious lay in of to the modernization the Church conspicuous contributing in Peru. But thereare manywaysto becomemodemand to face thesocialproblem, and the CatholicChurch in Peruis todaysplit in regardto the properapproach. On the one hand are thosewithwhomthisarticlehas thus far been largely concerned. These are the menwho, preoccupied witheconomic and blame traditional instiinequalities injustices, and structures tutions for fostering and the iniquitous situation demandrapidmaterial comfort and security forthemasses. Sometimesto offerpracticalhelp to the lower classes in attaining and credit greatermaterialwell-being, theyorganizeconsumer also there has been a move toward cooperatives. Recently dividing a small portionof vast Church landholdings among peasant workers. All too often, the long-term, slow approachof though, the classes to their own and mahelping poor develop spiritual terialresources is shunned in favorof dramatic measures which make solution of social allegedly possible overnight problems without and responsibilities of imposing any burdens, obligations, on the poor classes. self-improvement The menwho fallintothiscategory are negative and destructive in theircriticism of the old order;theyrefuse to take into account the multipleeconomicobstaclesin the way of rapid material betterment forthemasses;they feelthatall thatis needed to resolve nationalproblems is a spiritual on the part awakening of the upperclasseswhichwillinducethemto sharetheir wealth. such an if the rich will save both their By awakening, voluntary, soulsand their If the must be forced and the country. awakening
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thenthe richwill at leastsave their from wealthextracted them, nation. the Churchin There is a second approachto modernizing of Peru. It has to do with the slow, cumbersome development to proletariat, naturalvirtueamong all classes,fromaristocracy in the beliefthat this is the onlysolid,however unspectacular, social of existing It is relatively patient approachto socialreform. to be no greatadvantages and economicinstitutions; it foresees untilthe customs of old institutions derivedfromrestructuring and and untilbetter men in all walksof lifehave been reformed more effective habitsof workhave been acquired. a revolutionarily newapproachforthe CathoThis is actually lic Churchin a Latin American It was onlyfouryears country. to commented that Monsignor ago JosephLiguttiperceptively thatso faras he was concerned Protestant missionaries thisauthor thantheir in LatinAmerica made a greater contribution generally the CatholicmisCatholiccounterparts. Too often, he explained, with himself withthe supernatural order, sionary just concerned his and to on wards Mass married, getting Sunday, participating in the sacramental lifeof the Church.On the other occasionally who stressed the Protestants such hand, it was almostexclusively naturalvirtues as sobriety, in situawork-contract responsibility and habits ofhardwork. tions, is no longercomHappily, Monsignor Ligutti'sobservation in valid Peru. is one of Tamshyacu pletely manyPeruviancomwherethere munities can be foundheartening of Cathoexamples lic missionaries' withthe virtue, concern naturalas well as superoftheir wards. natural, of about 3,000, located on the Tamshyacuis a community banksof the Amazon a few milesupstream from the important Peruvianport of Iquitos. Since 1960 Father FrancisKennard, a secularpriest from has been in chargeof the Portland, Oregon, area of whichTamshyacu mission is thecenter. He has had amazin success his into contact withthe supering bringing people naturallifeof the Church.Moreover, in his warmly humanand Father Kennard his manner, ingratiating encourages parishioners to developbetter habitsof naturalvirtue. "I tellthem,"he says, to come to Mass. The in are workers, "not daily people myparish and on ordinary should be and not in Church. daysthey working After is good forthe soul too." Unfortunately, few all, working
THE MODERNIZED
CHURCH IN PERU
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Catholic priestsin Latin America have been accustomedto stressof labor. ing the virtueand dignity One of the Marianist brothersworking during the summer of 1964 at Tamshyacu explained the situation in these terms: Father Kennard hasn't formed cooperativesand that sort of here is not as grindthinghere. Maybe it's because the poverty mountainarea of Peru. Oh, there's poverty ing as in the southern all right,but many of the familiesdo at least own theirown ten acres). Anyway, chacras (small estatesof up to approximately concerned about the Father Kennard has not been primarily immediate economic situationof his parishioners. Mainly he's in helpingthemto become good people. interested is a sound spiritualapproach, and also,a sound, longHere, surely, term economic approach. Without doubt the economic problem of Peru is in part a moral problem,involvingnot just the hardand heartednessof the wealthy,but the laziness, irresponsibility, lack of natural virtue of the lower classes. The: Church must endeavor to augment natural virtue among the lower mass, or else there will never be widespread, significant economic betterment. there are not nearly enough clergyin Peru having Although the approach of Father Kennard, he is by no means alone in his work. Further,all of those who stressthe need for the Catholic educational structureto provide better technical education to role in to take an effective prepare the youth among the faithful involves meetingPeru's problemsare tacitlyconcedingthat reform many economic difficulties. They recognize that renovation does not depend merelyupon the distribution of wealth but ratherupon the integralpreparationof all social classes to strivefor economic development. Among Catholic leaders who have distinguished in the campaign fortechnicalpreparationof the youth themselves are Victor Andres Belauinde, Jose Luis Bustamante y Rivero, the eminent Catholic Action leader and onetime President of Peru (1945-1948), and Jose Dammert Bellido, Bishop of Cajamarca. Catholics of this type generallyexpect eventual economic progress and material bettermentto result from the practical that theytryto inspirethe faithful to undertake. self-improvement Even if the economic resultsdo not ensue, theyare stillconvinced that the developmentof natural virtue and morality,as well as technicalcompetence,among the Peruvian population is a worthy end in itself. those idealistic reformers who are most deUnfortunately,
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lightedby the more conspicuous aspect of the Church'snewfoundinterest in social justiceoftenignorethe approachof the and the Dammerts. the Bustamantes, Kennards,the Belatindes, on concentrate their attention exclusively and devoteall of They the Church to modernize theirpraiseto thosewho in attempting lower-class who fail to envistressonly immediate betterment, little who and devote sion any difficult transition precious period, to workamong attention to `inspiring and devotion naturalvirtue thelower classes. The approachto the modernization of the Churchthat resultsfrom theseattitudes is a strange fusion of new and old elements.It is new in that to a largeextent it is influenced by a and insistence poverty upon eliminating proletarian Marxist-tinged mostworthy class. a tendency to regard the proletariat as society's It is old in its desireto realizethesegoals through supernatural thetype ofnatural and practical meansrather thanby encouraging in contributing virtue thathas demonstrated its usefulness to material advance. Reformis supposedto come by a dramatically lustforprofit will be quick changeof heartin whichmankind's love. All willthenlivein abundance by brotherly replaced by unthe wealth of the land. In it is short, selfishly sharing hopedthat thisworldcan be changedby meansthat reallyhave mainly to do withthe nextworld; the miracleof the fishand the loaves of breadis to be repeated. The dreamis to be able to bring about and at the same timeignore material reform all the grubby maand practicalconsiderations terialrealities thathave traditionally to Latin Americanintellectuals. been distasteful This approach to modernizing the Churchand making it an instrument of social and economic reform is mystical than realistic. rather However much they are mystical and other-world oriented in regardto the meanstheyexpectto bringreform, the factis thatthosewho wishto modernize the Churchin the manner just describedare committing it to something very materialand of verymuchof thisworld: to the rapid and dramatic bettering This standards. could disastrous to the Church unliving prove of beingable to better less it is in a position the general material level of living, without the unlikely directintervention of Providence. Does the Church,even underideal conditions in which its counselwould be unquestioningly the accepted, possess magic for achievingwidespread formulas materialbetterment?
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in one of themostCathoand privileges Despiteitsadvantages of all Latin American the Church lic and proclerical countries, its many in Peru has not even been able adequately to maintain are oftenin sorry seminaries the country; buildings throughout economicalin Lima still estate;the CatholicUniversity languishes of higher institute a and has never become reallyreputable ly fare workers lands the on Church-owned many learning;and, - frequently of lay landlords than on the estates no better they do notfareas well. theirown lack of successin the economicsphere, Ignoring to provide the of the in Peru are todayattempting many clergy nation and the are for entire restructuring blueprint economically Unless have at thesametimeimmoderately they flailing capitalism. as it has thancapitalism, come up witha better system especially evolvedin some parts of the world,theireconomicpronounceShould ments closeto beingirresponsible. may come dangerously withina new socioeconomic the rapid materialimprovements whichmanychurchmen structure demandforand promise to the massesnot be realized,the Churchwill be in seriousdifficulty. The longerit continues withecoto identify its program largely nomic betterment, the more vulnerable its position is likelyto become. Even if the promising advancesmade by manysectors of Peruviancapitalism since the end of WorldWar II continue and are encouraged of opinion, dramatic by a friendly atmosphere betterment forthe massesmay not be attainable material in the immediate if for no reason other than the incredible future, popu- an increase lationgrowth of about49 per centwithin thepast twenty years despitethe fact that almosthalf of the newborn die before the age of one. reaching An important reasonwhy the Churchhas not compiledan economic recordin Peru mustbe tracedto the manimpressive ner in which,trueto its Spanishcolonialtraditions, it has emover less exalted virtues.In seekingfinancial phasized charity the Churchoften in theroleof alms-seeker and support, putsitself of the wealthy. It has not stressed theduty appeals to the charity and responsibility of the wealthy towardthe Church.Naturally, 'it has failedalso to impress theirfundathen, upon the wealthy mentalduties to the laboring classes. This in turnhas contributed to a situation whichis not conducive to instilling in the laborer a senseof responsibility towardhis employer.
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Capitalism -

and for that matter socialism also if it is
to function must be based not so much upon the successfully reasonableinof as practice charity upon duty,responsibility, to enThe and Church, by neglecting system, tegrity, discipline. has been in the these faithful, part courage qualities among of Peruvian forthe sometimes mediocre performance responsible of theclergy and as manymembers Unlessit succeeds, capitalism. it would old its are in now approach, laity changing urging, vastly wereit to be introduced also to the failure of socialism contribute of a still in Peru. In a practicalway, the continuing inability to come to gripswiththe need to large numberof churchmen in all social classesis a virtue foster economic natural, practical, lack of concernwith social greaterdefectthan their former justice. forceshave for the Non-Catholicand even anti-Catholic natin encouraging more effective yearsbeen past one hundred than the Catholic Church.This was true in reural morality and it is truein regard and positivism, Masonry gard to Peruvian of communism to Peruviancommunism. The principalfounder in Peru,JoseCarlos Mariategui(d. 1930) was a moreeloquent than the leadingCatholicspokeschampionof naturalmorality writmen of his era. With considerable justification Mariategui, in Amauta the criticized charNovember, 1928), (Lima, ing in Peru'spast. Then, deeplyindignant acteristic lack of morality over the charge that Marxism destroys morality, Mariategui when it possessed the arguedthat the zeal forthe class struggle a turned him into true more cleansed ascetic, morally proletariat and more ethical than any productof the bourgeoisCatholic To thisday, a personpassionately committed to bringing society. renovation to Peru and convinced that strict personalmorality and civic probity are essential for the task would in manyinstancesfindmore to his likingin the program of communism than in Peru's Catholicsocial justicemessage. As advancedby manyCatholicspokesmen in Peru,socialjusticeappearsto be all too easyand simple in itsrealization, in that it willrequire little sacrifice and effort on the very long-term part of men. The "changeof heart"approachwithgenerosity replacas reallyquite painless. At other times, ing greedis pictured apthat a of of heart these miraculous parently doubting change to occur, is likely the Catholic socialjustice proportions champions
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if their that a change of economicsystems is necessary suggest dreamis to be realized.This approachtoo has a fatalsimplicity with familiar to anyone aboutit; in addition, it has a familiar ring Latin American inLatin American In the history. past century were a of the tellectuals, clergy, among them good percentage convinced thatall problems could be solvedby changing political to concocting and so, theydevotedthemselves systems; tirelessly All theyprovedwas that it takesmorethan new constitutions. on a new set of political clothes to bringabout stability, putting and honesty. order,civic responsibility, Today, the goal of many Latin American intellectuals, amongthemmanyof the religious and lay champions of Catholicsocialjustice, is to solveall probsuccessformula economic The lems simply by changing systems. of capitalism the cloak of some is: substitute for the garments and prepare new and untried, but preferably socialistic, system, of economicabundanceand social thereafter to enjoythe fruits harmony. The popularity of thisapproachhelpsexplainthe propitious intellectual environment that communism enjoys among many Peruviansectors. It is long sincepast the timewhenchurchmen and theirlay followers should begin to have second thoughts the same approach.By preaching to about following the solution new the of economicsystems clergy problems through adoption and the Catholiclaityare causing the Church to shirk itsprimary which is the internal reform of man. responsibility, The clergy in Peru and elsewhere in Latin Americahas hisbeen fatallyattractedtoward intervening in spheres torically somewhat removed from its primary area of concern. The results of thisintervention have generally been decidedly Ninenegative. Peruvian churchmen did not better their teenth-century country to politics. by turning Today theyare not necessarily contributing to nationalprogress to economics. by turning Many observers of the contemporary Peruvianscene would, it is true,disagree with this statement, citingthe successthat the Catholicclergy to have attained in founding consumer and creditcoappears in Peru. However successful these operatives cooperatives appear to be, and however muchthe clergy is tempted to coninitially tinue to concernitselfwith directly for the material providing of the faithful, betterment churchmen would probably be better advisedto get out of the cooperative and similar fields as quickly
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as possible. Peruvian It is perhaps thatone oftheoldest significant in Iquitos consumer established cooperatives by the Augustinians is today being criticized for supplying inferior by its members materials. One is goods thatsell foralmostas muchas first-class reminded of the fact that a group of earlyagrarianreformers failedin their in the UnitedStates, to enthe Grangers, attempts ter into variousactivities of the businessworld,demonstrating that farmers Churchmen were not necessarily good businessmen. learn Peru if the a lesson in cause of and, theydo, may parallel whichtheyare trying Catholicism to servewill suffer. witheconomic In theirconcern manyof Peru's improvement, churchmen are proceeding that are acgenerally upon (grounds valid: in circles as communism thrives on United States cepted and the communist threatwill dismisery;removethe misery, whichis based largely on conappear. In Peru, thisassumption determinism One of the is highly ceptsof economic questionable. Peruvianlabor unionswith the strongest of communist element is that of the stevedores. Peru's stevedores earn what leadership in the economicsurroundings is the fabulouswage of $400 to of labor,and yettheir $600 a month.They are the aristocrats ranksare strongly infiltrated communism. by This is not reallysurprising. Latin Americait is Throughout those members of the middleclass who have grownindifferent or hostile to spiritual forces thatfurnish themostrecruits to comThe communist to bringabout the fall of the munism. promise but oftenecoadrift upper class feedsthe envyof a spiritually anchored class. middle nomically securely Part of the gainsof communism in contemporary Peru result from the factthatthe clergy did not concern itself withthe natural virtueand spiritual of today'smiddle-class memstrength bersat the timewhentheyor their fathers werestillstruggling to ratherthan being emergefromthe lower mass. This mistake, assumes more widespreadproportions wheneverthe rectified, Churchallows itself to become more concerned withpromising to the economicunderdevelopment of today's speedysolutions lowermass rather than withlaunching a perhapslessglamorous crusade itsspiritual and moralunderdevelopment. against In theirdemandsfor instantaneous economic betterment for the masses,PeruvianCatholic spokesmen sometimes engage in and generic attacks demagogic againstthe wealthy. They thereby
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riskalienating even the well-intentioned, sociallyconscious capi- the verypeoplewiththe demonstrated talists skill, knowledge, and humanitarian inclinations neededto bringabout the sortof economic in Peru thatalone can evermake increased productivity better and of wealth and goods. distribution possible enduring A recentoccurrence in Peru demonstrates how this alienation can takeplace. Some friends of the authorown a large sugar estateor hacienda in northern Peru. Because of theirforesight and willthe into the to back their ingness through years plough profits now have an efficient, run, and operation, they scientifically is business. The highly productive sugarrefinery keptup to date, and much moneyhas been spenton research to discover new uses for by-products and thus providebetteremployment for more workers. The severalthousandpersons livingon this hacienda are quite well off.They are cared forby a modern clinic and hospital staffed withwell-trained doctors and nurses;schools are provided forthem,and an intensive is unbuilding program der way to supplyall of them with modem,sanitary housing units.There is also considerable withthe upwardsocial mobility, sonsof themosthumble laborers often to management rising positions.Recently, the owners wentto considerable effort to secure the permanent of priests services on theirhacienda.They were turneddownby an influential clericalofficial whoseattitude was thatthe Churchshouldsend no priests to the haciendas because all large estates were destined to disappearand be parceledout or else converted into cooperatives. among the workers, If important churchmen in this the haciendas attitude, persist will the inefficient with the scientific probably disappear, along and highly ones which conditions productive providesatisfactory for theirworkers because of sound management. When this ocwill declineand the glowingeconomicfuture curs, production clericaladvocatesof social justice promised by the intemperate will be farther offthan ever. Economicadvance and growth of spiritual are not strength exclusive are and even mutually goals. They compatible mutually The Churchcould makea telling contribution toward dependent. the realization of both goals by concentrating its actionsmore within its uniqueand proper field of endeavor, and by contenting itself withencouraging rather thanscolding and attempting to boss
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thosewho have demonstrated economicskilland along withit at least the igerm of social consciousness. Neither economicnor is fostered communists with spiritual by competing development in fomenting classrivalry. In a 1918 pastoralletter Emilio F. Liss6ny Chavez,newly installedArchbishop of Lima, lamentedthat the Church had of many of weakenedits position because of the past inability its official to between purelypolitical representatives distinguish and spiritual issues.The Archbishop seemedwillingto concede that some Peruvianchurchmen, that owingto theirconviction to the spiritual needs of the faithful they could not minister unlesstheycontrolled the political had failedboth on structure, the spiritual and politicalfronts. Today, the beliefof some refor the faithful unless ligiousthat theycannot care spiritually allowed to dominatethe economicstructure could produce a newpairoffailures. In its concernwith thingseconomicand materialis the Churchin Peru likelyto repeatits old errorof intervening in an area not alwayswithin its proper views of The one province? Church policy,but they can exercise priestdo not constitute considerable influence eitherfor good or for bad. It is not rethat Lima's La Prensareported fine on April assuring newspaper that the Romeo Luna 13, 1964, Victorio, Jesuit priest speaking the previous day on "Radio Inca," had advocatedthe extraconstitutional means of a plebiscite to override a congressional enin the eventthat congress shouldpass an agrarianreactment, form law thatdid notconform to the "canonsoftheChurch.... " Peru is one of the veryfew Latin American countries wherea churchman could withimpunity make a pronouncement of this sort.Even in Peru, however, churchmen can ill afford to abuse their favorable position. In some Peruvianand, to a much greater in United extent, States circles,praise has most consistently been awarded only one aspectofthe modernized Church:thepreoccupation of Catholic religious and lay leaderswithimproving the material condition of the masses. The second aspect of Peru's modernized the emphasis virtue whileat thesame time Church, upon natural to the lives of the ministering supernatural people,mayeventually in addition to beingmoreChristian. proveto be moresignificant,

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The Modernized Church in Peru: Two Aspects Author(s): Fredrick B. Pike Source: The Review of Politics, Vol.

The ModernizedChurchin Peru: Two Aspects

THE REVIEW OF POLITICS

THE MODERNIZED CHURCH IN PERU

THE REVIEW OF POLITICS

THE REVIEW OF POLITICS

THE MODERNIZED CHURCH IN PERU

THE REVIEW OF POLITICS

THE MODERNIZED CHURCH IN PERU

THE REVIEW OF POLITICS

THE MODERNIZED CHURCH IN PERU

THE REVIEW OF POLITICS

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