In many cases, Marian worship is the scene of these new expressions. On the other hand, in the 1960s and 1970s, within the framework of the Cuban Revolution, the Second Vatican Council, and the influence of the Cold War, a “new” “liberationist” Catholicism emerged, once again reshaping the minds of the people. Among them, there is the so-called popular theology of Argentina, especially influenced by the experience of Peronism.
On the other it is very
At that time, while those who felt closer to liberation theology used to speak the language of classicism, the people’s theologians emphasized the anti-imperialist Paraguay Mobile Database potential of the “mass.” Building on this theology, which Jorge Bergoglio draws upon, one also defends the principle that the popular class is a treasure trove of appropriate Christian cultural and religious deposits capable of generating forms of counter-hegemonic resistance when necessary.
Art that celebrates national
In other words, an “authentic” culture capable of resisting the “foreignization” of the ruling classes and intellectual elites, permeated with so-called WS Numbers anti-Catholic ideology, and exported from the central and imperialist states. Francisco’s Man and Globalization In Francisco’s thinking, aligned with social Catholicism and the theology of the people, the concept of the people continues to be nurtured by an essentialist background or promote.