Revolucionarios Por El Evangelio

In this moving volume edited by celebrated Spanish journalist Teófilo Cabestrero, fifteen...men and women explore their twofold identity as Christians and revolutionaries, describing their integration of faith and political conviction within the Sandinista revolution. Despite the diversity of their experiences, the persons interviewed here--judges, doctors, poets, professors, organizers--reveal a shared commitment: to improve the quality of life for the poor in Nicaragua, a commitment rooted in the liberating message of the Gospel. (back cover).

El Evangelio atraviesa la superficialidad de la religión y produce un reencuentro con la revolucionaria verdad en la gracia de Dios de aceptarnos en Cristo. El Evangelio es poder de Dios y la única y verdadera fuente de gozo, libertad, generosidad radical y fe audaz. El evangelio produce en nosotros lo que la religión nunca pudo: un corazón que desea a Dios. Gospel cuts through the superficiality of religion and reacquaints you with the revolutionary truth of God's gracious acceptance of us in Christ. The gospel is the power of God, and the only true source of joy, freedom, radical generosity, and audacious faith. The gospel produces in us what religion never could: a heart that desires God.

This book is a carefully argued study of peasants and labor during the Somoza regime, focusing on popular movements in the economically strategic department of Chinandega in western Nicaragua. Jeffrey Gould traces the evolution of group consciousness among peasants and workers as they moved away from extreme dependency on the patron to achieve an autonomous social and political ideology. In doing so, he makes important contributions to peasant studies and theories of revolution, as well as our understanding of Nicaraguan history. According to Gould, when Anastasio Somoza first came to power in 1936, workers and peasants took the Somocista reform program seriously. Their initial acceptance of Somocismo and its early promises of labor rights and later ones of land redistribution accounts for one of the most peculiar features of the pre-Sandinista political landscape: the wide gulf separating popular movements and middle-class opposition to the government. Only the alliance of the Frente Sandinista (FSLN) and the peasant movement would knock down the wall of silence between the two forces.

Unlike most recent studies of the Catholic Church in Latin America, Philip J. Williams analyzes the Church in two very dissimilar political contexts-Nicaragua and Costa Rica. Despite the obvious differences, Williams argues that in both cases the Church has responded to social change in remarkably similar fashion. The efforts of progressive clergy to promote change in both countries have been largely blocked by Church hierarchy, fearful that such change will threaten the Church's influence in society.

This book presents an in-depth, uniquely historical perspective on Nicaragua, focusing on the key role of the Catholic Church in the political, social, and religious issues that confront this country today. It examines the profound transformation of the Church via the radical approach of liberation theology and the development of the clergy's socio-political alliances in Nicaragua. Foroohar's analysis highlights the complex role of religion in politics and social change in Latin America.

This book offers biographical aspects of the authoress and a selection of her conferences on the revolution in Nicaragua and the foreign politics of the United States in the '80s. The conferences were given to religious leaders, university students, the Reagan administration, and the Congress and leaders of diverse organizations in the United States. It helps us to visualize the process of internal transformations that Maryknoll, the most revolutionary missionary order of the United States, experienced at that time and the participation of many of its members in the processes of change of Central America. Through her interesting annotations, the authoress helps us to visualize the process of internal transformation that Maryknoll suffered, and the participation of many of its members in that process of change given a quote of martyrdom. One of the nuns who worked in Nicaragua with the authoress, Sister Maura Clark, was murdered later in El Salvador together with others nuns as well a lay volunteer. The book also offers a vision of the popular participation in the Nicaraguan revolution of 1979, an aspect little known and that the authoress was touched by. In 1992 she had to leave of Nicaragua and live in exile.