Abstract: The establishment of a Syriac Orthodox archdiocese in Guatemala (including other countries in Latin America) in 2013 further complicated an already fragmented Guatemalan religious landscape. Under the leadership of a former Roman Catholic priest, now a Syriac Orthodox bishop, a religious renewal movement emerged in 2003, which was excommunicated in 2006 by the Roman Catholic Church. In 2013, the movement joined the Syriac Orthodox Church, whose Patriarch resides in Damascus, Syria. Members of this archdiocese are almost exclusively Mayan in origin, mostly live in poor, rural areas, and display charismatic-type practices. The communities that first joined this movement were located in areas severely affected by the armed conflict (1960–1996); but it subsequently attracted more diverse communities, including the cofradías (religious lay brotherhoods). This article studies the emergence of a Syriac Orthodox Church (SOC) in Guatemala, and argues that becoming Syriac Orthodox allowed these diverse communities to reconcile different aspects of their local world (traditional and charismatic practices, enhanced lay leadership, local Mayan identity) and its very shortcomings increased its attractiveness. This paper adopts a multi-disciplinary approach and draws upon diverse sources, including fieldwork in Guatemala and Los Angeles, to capture voices both inside and outside the archdiocese. While the Pentecostal and Catholic Charismatic movements in Guatemala have already attracted scholarly attention, the appearance of Orthodox Christianity on a large scale raises new questions.
Abstract: In this article, I show how conceptions of religious authority among Catholic Charismatics in Brazil relate to particular aesthetic regimes. By aesthetic regime I mean the processes of decision-making by which a particular economy of the visible is negotiated and situated, the underlying forces that constitute what is sensory apprehensible and what remains latent, one might say, unworlded. Focusing on the relation Catholic Charismatics have with the statue of Christ Redeemer standing at the Corcovado in Rio de Janeiro, the text engages with the material politics of this religious movement and the theological domains that undergird it.
Hoenes del Pinal, Eric. 2015. “From Vatican II to speaking in tongues: theology and language policy in a Q’eqchi’-Maya Catholic parish” Language Policy DOI 10.1007/s10993-015-9364-0 [Pre-Publication Release]
Abstract: One of the most far-reaching reforms undertaken by the Catholic Church as part of the Second Vatican Council was the adoption of vernacular languages in the liturgy. The transition from Latin to vernaculars was not unproblematic, how- ever, as it raised several practical and theoretical questions regarding the relation- ship between local churches and their languages. This paper examines the issues of language choice in the liturgy of an ethnically homogenous Q’eqchi’-Maya parish in Guatemala. While the aims of Vatican II have largely been met in the parish with Q’eqchi’ functioning as its de facto language, within the last decade Charismatic Catholicism has presented a challenge to Q’eqchi’ liturgical monolingualism. Catholic Charismatics’ theological commitment to unmediated experience of the divine is manifested through linguistic practices that subvert Q’eqchi’s status in the parish. Specifically Charismatics’ use of Spanish in their services has become an issue of contention in the parish. Though members of both congregations are equally likely to be functionally bilingual in Spanish and Q’eqchi’, language choice in ritual settings has become a marked and highly charged point of contention between them. In examining the conflict this paper proposes that the congregations’ language practices can be understood as de facto policies authorized by their distinct constructions of the role of language in religion. The paper contextualizes this local debate in light of the historical changes in the Catholic Church’s policies regarding the use of vernaculars in the liturgy.
Abstract: Over the years, several different renewal movements within Christianity have had a significant impact on Melanesian societies and cultures. In people’s aspirations for total transformation, however, there has often appeared one insurmountable obstacle: a firm bond between being and place. The Ambonwari people of the East Sepik Province of Papua New Guinea have faced the same problem since the Catholic charismatic movement reached the village in December 1994. Their cosmology and social organization have always been inseparable from their paths (journeys, marriages, exchanges, adoptions) and places (places of mythological ancestors, old and new villages, places of other groups, places for processing sago, fishing places, taboo places, camps), and their historicity was primarily perceived and defined in terms of place. The adherents of the Catholic charismatic movement attempt to abolish their emplaced past, transcend their territorial boundaries, and simultaneously modify their places. Because Ambonwari cosmology dealt with multiple spatio-temporalities, however, Catholic charismatic leaders find it difficult to undermine this diversity. It is this multiplicity of emplaced historicities that troubles them most and not simply time per se.
Publisher’s Description: In Charismatic Practice and Catholic Parish Life – the Incipient Pentecostalization of the Church in Guatemala and Latin America, Jakob Egeris Thorsen offers a detailed ethnographic and theological analysis of the impact of the Catholic Charismatic Renewal on the Catholic Church in the region. Based on fieldwork, this interdisciplinary study examines how Charismatic practice and spirituality permeate both local parish life and the pastoral plans of the Catholic Church in Guatemala and Latin America.
The Charismatic Renewal is the largest lay movement in Latin America and has a profound influence on the Catholic Church. This book analyses both the social and ecclesiological consequences of an incipient Pentecostalization of Guatemalan and Latin American Catholicism.