Latin American Perspectives On Science And Religion

Latin America plays an increasingly important role in the development of modern Christianity yet it has been underrepresented in current scholarship on religion and science. In this first book on the subject, contributors explore the different ways that religion and science relate to each other.

What does it mean to theorize Christianity in light of the decolonial turn? This volume invites distinguished Latinx and Latin American scholars to a conversation that engages the rich theoretical contributions of the decolonial turn, while relocating Indigenous, Afro-Latin American, Latinx, and other often marginalized practices and hermeneutical perspectives to the center-stage of religious discourse in the Americas. Keeping in mind that all religions—Christianity included—are cultured, and avoiding the abstract references to Christianity common to the modern Eurocentric hegemonic project, the contributors favor embodied religious practices that emerge in concrete contexts and communities. Featuring essays from scholars such as Sylvia Marcos, Enrique Dussel, and Luis Rivera-Pagán, this volume represents a major step to bring Christian theology into the conversation with decolonial theory.

This book presents revealing reflections on historical, socio-political, and legal aspects, as well as their contexts, in Argentina, Bolivia, Colombia, Costa Rica, Ecuador, Mexico, and Peru. Further, it includes theoretical and empirical analyses that identify the connections between religion and politics that characterize Latin American countries in general. The individual chapters are based on a dialogue between regional and international approaches, renewing them and taking them to their limits by incorporating the Latin American experience. The book reflects the current intensification of research on religion in Latin America, the resulting reassessment of previous approaches, and the strengthening of empirical studies. It provides vital insight into the ways in which politics regulates the religious sphere, as well as how religion modulates and intervenes in politics in Latin America. In doing so it builds a bridge between the findings of researchers in the region on the one hand and the English-speaking academic public on the other, contributing to a dialogue that enriches comparative perspectives.

Latin America has long been strongly identified with the Roman Catholic Church. Yet the face of religion is changing in the region, as is evidenced by new landmarks that now appear on the social and geographic landscape. To date, most books on major religions in Latin America are specific to one religion only, and do not offer a comparative analysis. On Earth as It Is in Heaven: Religion in Modern Latin America not only examines the region's religious mÈlange, but also gives equal coverage to other religious variations. The nine articles in this volume examine the variety of religious expression in Latin America, focusing upon Catholicism, popular Indian and African religious forms, and new elements such as Protestantism and Mormonism. Offering a comprehensive focus on one of the most prevalent social institutions in Latin American society, On Earth as It Is in Heaven is an excellent text for courses in Latin American history, religion, anthropology, sociology, and political science.

How Intellectuals and Global Publics Viewed the Relationship between Evolution and Diverse Religious Traditions Before the advent of radio, conceptions of the relationship between science and religion circulated through periodicals, journals, and books, influencing the worldviews of intellectuals and a wider public. In this volume, historians of science and religion examine that relationship through diverse mediums, geographic contexts, and religious traditions. Spanning within and beyond Europe and North America, chapters emphasize underexamined regions—New Zealand, Australia, India, Argentina, Sri Lanka, Egypt, and the Ottoman Empire—and major religions of the world, including Christianity, Hinduism, Buddhism, Confucianism, and Islam; interactions between those traditions; as well as atheism, monism, and agnosticism. As they focus on evolution and human origins, contributors draw attention to European scientists other than Darwin who played a significant role in the dissemination of evolutionary ideas; for some, those ideas provided the key to understanding every aspect of human culture, including religion. They also highlight central figures in national contexts, many of whom were not scientists, who appropriated scientific theories for their own purposes. Taking a local, national, transnational, and global approach to the study of science and religion, this volume begins to capture the complexity of cultural engagement with evolution and religion in the long nineteenth century.

Science and Catholicism in Argentina (1750–1960) is the first comprehensive study on the relationship between science and religion in a Spanish-speaking country with a Catholic majority and a "Latin" pattern of secularisation. The text takes the reader from Jesuit missionary science in colonial times, through the conflict-ridden 19th century, to the Catholic revival of the 1930s in Argentina. The diverse interactions between science and religion revealed in this analysis can be organised in terms of their dynamic of secularisation. The indissoluble identification of science and the secular, which operated at rhetorical and institutional levels among the liberal elite and the socialists in the 19th century, lost part of its force with the emergence of Catholic scientists in the course of the 20th century. In agreement with current views that deny science the role as the driving force of secularisation, this historical study concludes that it was the process of secularisation that shaped the interplay between religion and science, not the other way around.

Science and Catholicism in Argentina (1750–1960) is the first comprehensive study on the relationship between science and religion in a Spanish-speaking country with a Catholic majority and a "Latin" pattern of secularisation. The text takes the reader from Jesuit missionary science in colonial times, through the conflict-ridden 19th century, to the Catholic revival of the 1930s in Argentina. The diverse interactions between science and religion revealed in this analysis can be organised in terms of their dynamic of secularisation. The indissoluble identification of science and the secular, which operated at rhetorical and institutional levels among the liberal elite and the socialists in the 19th century, lost part of its force with the emergence of Catholic scientists in the course of the 20th century. In agreement with current views that deny science the role as the driving force of secularisation, this historical study concludes that it was the process of secularisation that shaped the interplay between religion and science, not the other way around.

This book makes a valuable contribution to the fascinating global debate on the meaning and scope of freedom of religion or belief and the relations between state, society and religion. It offers a cross-thematic approach to law and religion from the Global South. Law and religion have been consolidated to form a specific area of study in recent years. However, due to language barriers, most of the regional and national debates within Latin America have not been accessible to interested audiences from other parts of the world. Despite the specificities of the Latin American context, the issues, arrangements and processes that have been negotiated and developed in this part of the Global South make a valuable contribution to addressing the challenges that have arisen in other regions. The book analyses the intersections and interactions between religion and other far-reaching subjects such as politics and democracy, traditional cultures, national and ethnic groups, majorities and minorities, public education, management of diversity, intolerance and violence, as well as secularism and equality. The collection of essays is of interest not only to legal scholars and practitioners, but also to sociologists, political scientists and theologians, as well as to policymakers and civil society organizations.