RECOMMENDED BOOK:
"Protestant churches and human rights in Argentina (1,976 / 1,998)"
Authors: Paul R. Andiñach - Daniel Bruno
2001 Editions LA AURORA -
Publications Department of the Federation of Evangelical Churches Argentina
Pages 160 ISBN 950-551-136-1
you can apply to: CENTER
Research, Study and Ecclesiastical and Theological Training (CIECET)
Iriondo
No. 312 (2,000) City of Rosario (Santa Fe province - Argentina)
"Protestant churches and human rights in Argentina (1,976 / 1,998)"
Authors: Paul R. Andiñach - Daniel Bruno
2001 Editions LA AURORA -
Publications Department of the Federation of Evangelical Churches Argentina
Pages 160 ISBN 950-551-136-1
you can apply to: CENTER
Research, Study and Ecclesiastical and Theological Training (CIECET)
Iriondo
No. 312 (2,000) City of Rosario (Santa Fe province - Argentina)
Tel (0341) 4391785
Compiler
Director and Principal: Pastor Carlos Agustín Luque Ahubán
Tel (0341) 155-818331
[indicative program] ... YEAR CYCLE 2010 - Conferences - Seminars - VII th National Forum - The Equality - civil treatment - and freedom of thought, Expression, Awareness, Religion and Worship - Against discrimination and / or religious intolerance ... contributions to the Bicentenary of the May Revolution: 1.810-2010.
------------------------------------------------ -------------------------------------------------- -
In commemoration of "MARCH 24: NATIONAL DAY OF MEMORY FOR TRUTH AND JUSTICE" , the Center for Research, Study and Ecclesiastical and Theological Training (CIECET), led by Pastor Carlos Agustín Luque Ahubán recommends, among other varied problems specific literature, reading and disseminating book "Protestant churches and human rights in Argentina (1.976/1.998)" (Authors: Paul R. Andiñach - Daniel Bruno - 2001 Editions LA AURORA - Department of publications of the Federation of Evangelical Churches Argentina - Page 160).
This work shows the performance of the Protestant churches during the period 1976/1998 on what specifically makes the task of denouncing the violation of human rights and the pastoral care of victims of repression and their families. What makes the prospect of contributing to both the pastoral task of reconciliation within society as the churches themselves. These pages traces the history of the period by highlighting the involvement and the commitment of lay people and pastors.
The authors believe that clarification of the proceedings and an objective approach to truth will glimpse the task evangelical churches are still ahead. Extract
among other things "... Foreword: ... Today the word mission is used frequently and sometimes with little depth by the churches. God's mission includes the church as Christ's body, and aims to restore the life and ministry of Jesus in contemporary history. This restoration is not only calls the church to be a community of prayer for peace and justice in the world but also to show in their actions that really is a peace and justice organization. This commitment is manifested in the church when he starts for the outcast and the crucified. This is not an easy task but this is the expensive nature of Christian discipleship. We are not suggesting that you should go looking for suffering, pain and death. But as people of God, when we oppose the powers of this world willing to spend trying to fool themselves as instruments of the will of God, we find that these powers will use all its forces to silence churches and crucify the faithful remnant it exposes. Those who break the silence will be identified with the crucified. It's there and then restore the church truly becomes the body of Jesus. The study, written by Paul R. Ardiñach and Daniel A. Bruno shows light and shadows in the churches in Argentina between 1976 and 1998 and the struggle waged by countless women, men, clergy, young followers of Jesus Christ. Many have died in fighting and an uncountable number of people inside and outside the church have fought and continue to strive to be witnesses to the kingdom of God in the midst of death. Although the worst is over, the churches in Argentina continue to be the sign of the biblical sahlom community (ie: peace, truth, mercy and justice). It is true that Argentina has been able to return to the path of democracy, but it is a difficult road with many obstacles. Argentina is a nation still crying for justice and truth about her daughters, children and babies. However, there are still forces in Argentina and in the church itself to try to silence the clamor for truth and justice by appealing to forget the past in favor of a supposed national unity. This is a further indication that it is not easy to deal with the wounds of the past. This is not an easy task and many countries have struggled with this dilemma in the recent past. Can we learn something positive from the experience of the Christian community around the world in order to avoid errors and improve the task of reconciliation in Argentina?
is important for a nation to understand its past to shape their present and build a future. In this context the church as Christ's body has an important role ...
We realize that forgiveness is not properly understood among many Christians and is sometimes used as a cheap grace, but forgiveness does not mean forgetting the past. It is a journey, and one reaches the point of forgiveness if he is able to look at the perpetrators and their own past without bitterness. According to Walter Wink "forgiveness does not mean you pay or accept the behavior of their victimizers. The victim does not become blind to the crime; but free of psychological torture, and thus seeks to find justice is motivated not by revenge but by the quest for a universal transformation. Harboring hatred and seek revenge only perpetuates the power of the oppressor to subdue their victims long after the assault occurred. On the contrary, in its most fundamental level forgiveness frees the victim.
I hope this book does not become merely a historical document but rather a spiritual resource for all Argentines, evoking the memory of his past, can say with deep conviction: NEVER AGAIN. February
2,001. Rev. Dr. Rienzie Perera - Director of Research Life & Peace Institute - Uppsala, Sweden ... (p. 10)
Introduction: This work shows the performance of the Evangelical Church during the military dictatorship in the period 1976-1983 and during the subsequent period of democracy to present (1984-1998), specifically in making the task of complaint against the violation of human rights and the pastoral care of victims of repression and their families ... (p. 11)
Reconciliation: In these pages the word "reconciliation" has specific content. We refer to her reunion with life of the injured person physically and spiritually. We understand that the vast pastoral task was and is to help the injured person to continue living, to understand that despite the tragedy which he lives must go on with life ... Today, displayed spiritualism at every turn, is more necessary than never say that in the pastoral and political work tested the church's spiritual strength. There he found the opportunity to validate faith, to realize the love that substantiated or proved elusive and deceptive. And it was in defense of the real life of men and women, living Christ who is also manifested in the body of the persecuted and humiliated, or innominate bones and wept as their own, which measured and measures the commitment promised word to the Risen Lord's Prayer with the memory. And that light is to be assessed loyalties and betrayals, the spoken word and the word quiet, the open hand that is offered in support, or hidden in your pocket, or closed fist and is ready for the blow ... (p. 14)
Reconciliation in the churches: There is another aspect of the reconciliation that is still pending. And that has to do with the reconciliation within the churches themselves. During the dictatorship of the brothers and sisters of the same church did not always agree about the role Christians should play in society. Many thought that dictatorship was a "necessary evil" to prevent other diseases worse, other torture and disappearances that were not true but mere propaganda based in Argentina, anti-organized overseas exiles to discredit a government that was defeated. It must be said in its defense that the dictatorship used with great skill the mass media to give a false picture of their actions, prevent accurate and discredit those who opposed his actions. And many honest people were trapped by the propaganda. Also that much of journalism is out of fear of repression or ideological affinity with the military government collaborated to create the impression that the military government were decent men and Christians who did not aspire to nothing more than to normalize a country that had come into social chaos. All this led to division within the churches and rejection of varied tenor of public statements, requested in newspapers and magazines signed articles in denominational and secular. After fifteen years of the rediscovery of democracy are still open wounds that heal not only by the passage of time but, as in other fields of society, by humbly accepting the truth of what happened, a sincere desire to justice act where appropriate to do so, and the mutual willingness to forgive the brother or sister exceeded, he did not know or could not see reality, did not understand what was happening, or who preferred a choice that turned out wrong.
We hope these pages will contribute both to review our church history and begin to reconcile between brothers and sisters. The other to leave testimony of those who played their lives for others, sometimes misunderstood by those around them, so that later generations will know of their faith and commitment. And finally to help improve our current pastoral work to those who suffer unfair treatment, this function has been delegated, that the Lord gave his Church, without which any community of faith becomes meaningless ... (p. 15)
"... the difficult times facing the country which demanded a joint effort. He already had a story covered in that regard. In Argentina was not new for Christians of different faiths come together seeking to find a place for life and peace. Fifteen years earlier, in 1961, was organized in the Rio de la Plata the Fellowship of Reconciliation and Peace, whose greatest exponent was the pastor Earl Smith who lived in Uruguay and was accompanied by the Methodist Bishop Carlos Gattinoni, architect Adolfo Pérez Esquivel, former pastor and Rev. Federico Pagura Mortimer Arias, at the time and Methodist Bishop of Bolivia ... (p. 31)
During the first months of 1976 was formed the Ecumenical Movement for Human Rights (MEDH) ... (p.33)
Thereafter the Parish Council was formed by leaders of various churches present in FAIE. In MEDH leadership must stand the figure of Bishop Federico Pagura Methodist Church, the Methodist minister Emilio Monti (now both pastoralists living in the city of Rosario) ... The main task of this body during the early years of the dictatorship was to denounce the systematic violation of human rights, especially against the churches and organizations that defend human rights abroad. Another aspect of work was to provide legal and pastoral support to the families of the victims.
In the early years of the dictatorship was remarkable performance of many evangelical ministers opened their churches to be reunited there who wanted to resist the terror, including the relatives of the disappeared who were beginning to organize their claims ... (p. 35)
costs
As a result of its commitment to various Protestant churches and many of its members were targets of bombings, kidnappings and threats on many occasions. According to the documentation and investigation conducted by the MEDH, the sum of missing and murdered persons evangelical during this period is about 40. Although it is likely to be more, because there is no information about victims who have been members of Pentecostal churches, Baptist and other denominations are not linked to the institution, the church nor were mechanisms to channel the complaint themselves or to public military authorities.
There are concrete facts as to evoke corresponding landmark cases that show how these threats became a large part in specific acts of aggression. On 4 October 1976 was the First Methodist Church raided the city of Rosario where he worked the Coordinating Committee of UNHCR (United Nations for Refugees). That church will be SIXTY PERSONS ARRESTED. Ernesto Pastor Nielsen in a sermon after these events said
- Our participation in the current problems of the country and the continent will require many times be at risk, in obedience to the vocation of service to the Lord Jesus Christ gave us - ... ( p. 37)
At the same time, a bomb destroyed the front of the Methodist Church of Mendoza ...
On 1 January 1977 was kidnapped and disappeared Dr. Mauricio Lopez, known intellectual in the fields of sociology and philosophy member of the Free Church of the Brethren but currently working closely with the Methodist Church of Mendoza ...
few months later, on May 4, 1977, is kidnapped and murdered Oscar Alajarín ...
... In November 1980 the Evangelical Institute for Theological Studies (ISEDET) ... One day before the expected event attended by over 300 people, three powerful incendiary bombs destroyed in much of the ground floor of the Library of the Institution ...
As was customary in those days, the victims of repression ended worthy of being the perpetrators of such acts.
committed sector of the Catholic Church was also hit hard at all levels. Bishop Angelelli of La Rioja was killed ... Ponce de Leon Bishop of the Diocese of St. Nicholas ... the French nuns of Foreign Missions, Alice Domon and Leonie Duquet ... included among the seminarians Salvador Barbeito and Emilio Barletti, the Palotina community ... (p. 38)
The military had seized political power, defined themselves as devout Catholics who came to defend the Western lifestyle and Christian alleged alien forces that sought to dissolve. The Alte. Emilio Massera told the magazine Famiglia Cristiana in 1977:
- We, when we act as political power, we remain Catholics ... But like all we act out of love, which is the basis of our religion, we have no problems ... -
However brutality and viciousness with which these sectors were repressed both committed Christians Catholics and Protestants, made clear that his Christianity declaimed was nothing more than an ideological instrument to channel despicable feelings toward any expression of genuine faith that could emerge from the daily lives of the people. Many witnesses recalled seeing repression Catholic symbols such as crucifixes or images of the Virgin Mary in the walls of some rooms of torture or in places of detention. This hurts the sensitivity of any individual Catholic faithful and sincere, was a way back inside the military force to assert the sacredness of the struggle that took place and to legitimize it by invoking the safeguard of religious values \u200b\u200bconstitute true nationality Argentina. In his look offered a psychological support for the torturers who were supported by God to perform degrading acts of human consciousness ... (p. 39 and 40)
4 .- Conclusion of Chapter III ... In the last decade has resulted in reshaping their mission churches. During the past two decades, the task of peace was of an almost exclusive hue in the light of the flagrant human rights violations by a terrorist state and its aftermath in the first democratic government. As we saw, and decreased the level of emergency, other issues emerged which placed the churches face realities less specific, broader and with a different complexity. On the one hand, the church sought ways to tend to deepen the democratic relations between citizens and at the same time recognize, analyze and report the economic implications, social, cultural and pastoral system of the apparent triumph of global neoliberal globalization on the lives of people. On the other, from various sectors the task is being evaluated in the defense of human rights made in previous decades and are discovered and new ways of life and violation of their rights under other circumstances. Finally, we see that in some way there is a shift towards the interior of the church, expressed this in a work focused more on local communities and their needs. We can extend rollover caused by two attitudes are not mutually exclusive: the search for aspects of the mission of the church, which was overshadowed because of the urgency imposed by the social conditions during the dictatorship and state terrorism, and fear of the changes in society in the mid to late 80 and which even many churches - and much of the social actors have difficulty understanding and generate an alternative word.
Our research shows that deal with these realities, the church has not yet developed a deep reflection. There are at present more intuitive reactions to a plan that is the result of a broader framework of understanding. This is perhaps one of the most important challenges to face: to seek to define the service profile that churches are called to bear in this new stage of the formation of social and economic world, and begin to generate thoughts and theological analysis on Data from this new reality. The question on how to respond in this new time effectively and creatively to God's call when he called on his followers to be "witnesses to the end" will always be the question with which every church must begin to envision their mission project ... ( p. 110)
IV. Testimonials
This section includes twelve testimonies of people who were involved in human rights organizations who agreed to talk about their experiences ... (p. 111)
V. Conclusion thoughts and evaluations
The course of almost twenty five years of witness of the churches in Argentina has left a group of thoughts and flavors that will have to mature in the early years of the next century ...
Visiting days and events in thinking raises an immense force that calls for hope. Because the descent into hell that meant opening their eyes to a terrible reality, and the courage of those who can look the other way in faithfulness to God decided to tackle the task of shedding light where darkness had already pitched his camp, not least that invite us to look back with gratitude and responsibility ahead ... (p. 155) -----------------------------
-------------------------------------------------- --------------------------------
Tel (0341) 155-818331
[indicative program] ... YEAR CYCLE 2010 - Conferences - Seminars - VII th National Forum - The Equality - civil treatment - and freedom of thought, Expression, Awareness, Religion and Worship - Against discrimination and / or religious intolerance ... contributions to the Bicentenary of the May Revolution: 1.810-2010.
------------------------------------------------ -------------------------------------------------- -
In commemoration of "MARCH 24: NATIONAL DAY OF MEMORY FOR TRUTH AND JUSTICE" , the Center for Research, Study and Ecclesiastical and Theological Training (CIECET), led by Pastor Carlos Agustín Luque Ahubán recommends, among other varied problems specific literature, reading and disseminating book "Protestant churches and human rights in Argentina (1.976/1.998)" (Authors: Paul R. Andiñach - Daniel Bruno - 2001 Editions LA AURORA - Department of publications of the Federation of Evangelical Churches Argentina - Page 160).
This work shows the performance of the Protestant churches during the period 1976/1998 on what specifically makes the task of denouncing the violation of human rights and the pastoral care of victims of repression and their families. What makes the prospect of contributing to both the pastoral task of reconciliation within society as the churches themselves. These pages traces the history of the period by highlighting the involvement and the commitment of lay people and pastors.
The authors believe that clarification of the proceedings and an objective approach to truth will glimpse the task evangelical churches are still ahead. Extract
among other things "... Foreword: ... Today the word mission is used frequently and sometimes with little depth by the churches. God's mission includes the church as Christ's body, and aims to restore the life and ministry of Jesus in contemporary history. This restoration is not only calls the church to be a community of prayer for peace and justice in the world but also to show in their actions that really is a peace and justice organization. This commitment is manifested in the church when he starts for the outcast and the crucified. This is not an easy task but this is the expensive nature of Christian discipleship. We are not suggesting that you should go looking for suffering, pain and death. But as people of God, when we oppose the powers of this world willing to spend trying to fool themselves as instruments of the will of God, we find that these powers will use all its forces to silence churches and crucify the faithful remnant it exposes. Those who break the silence will be identified with the crucified. It's there and then restore the church truly becomes the body of Jesus. The study, written by Paul R. Ardiñach and Daniel A. Bruno shows light and shadows in the churches in Argentina between 1976 and 1998 and the struggle waged by countless women, men, clergy, young followers of Jesus Christ. Many have died in fighting and an uncountable number of people inside and outside the church have fought and continue to strive to be witnesses to the kingdom of God in the midst of death. Although the worst is over, the churches in Argentina continue to be the sign of the biblical sahlom community (ie: peace, truth, mercy and justice). It is true that Argentina has been able to return to the path of democracy, but it is a difficult road with many obstacles. Argentina is a nation still crying for justice and truth about her daughters, children and babies. However, there are still forces in Argentina and in the church itself to try to silence the clamor for truth and justice by appealing to forget the past in favor of a supposed national unity. This is a further indication that it is not easy to deal with the wounds of the past. This is not an easy task and many countries have struggled with this dilemma in the recent past. Can we learn something positive from the experience of the Christian community around the world in order to avoid errors and improve the task of reconciliation in Argentina?
is important for a nation to understand its past to shape their present and build a future. In this context the church as Christ's body has an important role ...
We realize that forgiveness is not properly understood among many Christians and is sometimes used as a cheap grace, but forgiveness does not mean forgetting the past. It is a journey, and one reaches the point of forgiveness if he is able to look at the perpetrators and their own past without bitterness. According to Walter Wink "forgiveness does not mean you pay or accept the behavior of their victimizers. The victim does not become blind to the crime; but free of psychological torture, and thus seeks to find justice is motivated not by revenge but by the quest for a universal transformation. Harboring hatred and seek revenge only perpetuates the power of the oppressor to subdue their victims long after the assault occurred. On the contrary, in its most fundamental level forgiveness frees the victim.
I hope this book does not become merely a historical document but rather a spiritual resource for all Argentines, evoking the memory of his past, can say with deep conviction: NEVER AGAIN. February
2,001. Rev. Dr. Rienzie Perera - Director of Research Life & Peace Institute - Uppsala, Sweden ... (p. 10)
Introduction: This work shows the performance of the Evangelical Church during the military dictatorship in the period 1976-1983 and during the subsequent period of democracy to present (1984-1998), specifically in making the task of complaint against the violation of human rights and the pastoral care of victims of repression and their families ... (p. 11)
Reconciliation: In these pages the word "reconciliation" has specific content. We refer to her reunion with life of the injured person physically and spiritually. We understand that the vast pastoral task was and is to help the injured person to continue living, to understand that despite the tragedy which he lives must go on with life ... Today, displayed spiritualism at every turn, is more necessary than never say that in the pastoral and political work tested the church's spiritual strength. There he found the opportunity to validate faith, to realize the love that substantiated or proved elusive and deceptive. And it was in defense of the real life of men and women, living Christ who is also manifested in the body of the persecuted and humiliated, or innominate bones and wept as their own, which measured and measures the commitment promised word to the Risen Lord's Prayer with the memory. And that light is to be assessed loyalties and betrayals, the spoken word and the word quiet, the open hand that is offered in support, or hidden in your pocket, or closed fist and is ready for the blow ... (p. 14)
Reconciliation in the churches: There is another aspect of the reconciliation that is still pending. And that has to do with the reconciliation within the churches themselves. During the dictatorship of the brothers and sisters of the same church did not always agree about the role Christians should play in society. Many thought that dictatorship was a "necessary evil" to prevent other diseases worse, other torture and disappearances that were not true but mere propaganda based in Argentina, anti-organized overseas exiles to discredit a government that was defeated. It must be said in its defense that the dictatorship used with great skill the mass media to give a false picture of their actions, prevent accurate and discredit those who opposed his actions. And many honest people were trapped by the propaganda. Also that much of journalism is out of fear of repression or ideological affinity with the military government collaborated to create the impression that the military government were decent men and Christians who did not aspire to nothing more than to normalize a country that had come into social chaos. All this led to division within the churches and rejection of varied tenor of public statements, requested in newspapers and magazines signed articles in denominational and secular. After fifteen years of the rediscovery of democracy are still open wounds that heal not only by the passage of time but, as in other fields of society, by humbly accepting the truth of what happened, a sincere desire to justice act where appropriate to do so, and the mutual willingness to forgive the brother or sister exceeded, he did not know or could not see reality, did not understand what was happening, or who preferred a choice that turned out wrong.
We hope these pages will contribute both to review our church history and begin to reconcile between brothers and sisters. The other to leave testimony of those who played their lives for others, sometimes misunderstood by those around them, so that later generations will know of their faith and commitment. And finally to help improve our current pastoral work to those who suffer unfair treatment, this function has been delegated, that the Lord gave his Church, without which any community of faith becomes meaningless ... (p. 15)
"... the difficult times facing the country which demanded a joint effort. He already had a story covered in that regard. In Argentina was not new for Christians of different faiths come together seeking to find a place for life and peace. Fifteen years earlier, in 1961, was organized in the Rio de la Plata the Fellowship of Reconciliation and Peace, whose greatest exponent was the pastor Earl Smith who lived in Uruguay and was accompanied by the Methodist Bishop Carlos Gattinoni, architect Adolfo Pérez Esquivel, former pastor and Rev. Federico Pagura Mortimer Arias, at the time and Methodist Bishop of Bolivia ... (p. 31)
During the first months of 1976 was formed the Ecumenical Movement for Human Rights (MEDH) ... (p.33)
Thereafter the Parish Council was formed by leaders of various churches present in FAIE. In MEDH leadership must stand the figure of Bishop Federico Pagura Methodist Church, the Methodist minister Emilio Monti (now both pastoralists living in the city of Rosario) ... The main task of this body during the early years of the dictatorship was to denounce the systematic violation of human rights, especially against the churches and organizations that defend human rights abroad. Another aspect of work was to provide legal and pastoral support to the families of the victims.
In the early years of the dictatorship was remarkable performance of many evangelical ministers opened their churches to be reunited there who wanted to resist the terror, including the relatives of the disappeared who were beginning to organize their claims ... (p. 35)
costs
As a result of its commitment to various Protestant churches and many of its members were targets of bombings, kidnappings and threats on many occasions. According to the documentation and investigation conducted by the MEDH, the sum of missing and murdered persons evangelical during this period is about 40. Although it is likely to be more, because there is no information about victims who have been members of Pentecostal churches, Baptist and other denominations are not linked to the institution, the church nor were mechanisms to channel the complaint themselves or to public military authorities.
There are concrete facts as to evoke corresponding landmark cases that show how these threats became a large part in specific acts of aggression. On 4 October 1976 was the First Methodist Church raided the city of Rosario where he worked the Coordinating Committee of UNHCR (United Nations for Refugees). That church will be SIXTY PERSONS ARRESTED. Ernesto Pastor Nielsen in a sermon after these events said
- Our participation in the current problems of the country and the continent will require many times be at risk, in obedience to the vocation of service to the Lord Jesus Christ gave us - ... ( p. 37)
At the same time, a bomb destroyed the front of the Methodist Church of Mendoza ...
On 1 January 1977 was kidnapped and disappeared Dr. Mauricio Lopez, known intellectual in the fields of sociology and philosophy member of the Free Church of the Brethren but currently working closely with the Methodist Church of Mendoza ...
few months later, on May 4, 1977, is kidnapped and murdered Oscar Alajarín ...
... In November 1980 the Evangelical Institute for Theological Studies (ISEDET) ... One day before the expected event attended by over 300 people, three powerful incendiary bombs destroyed in much of the ground floor of the Library of the Institution ...
As was customary in those days, the victims of repression ended worthy of being the perpetrators of such acts.
committed sector of the Catholic Church was also hit hard at all levels. Bishop Angelelli of La Rioja was killed ... Ponce de Leon Bishop of the Diocese of St. Nicholas ... the French nuns of Foreign Missions, Alice Domon and Leonie Duquet ... included among the seminarians Salvador Barbeito and Emilio Barletti, the Palotina community ... (p. 38)
The military had seized political power, defined themselves as devout Catholics who came to defend the Western lifestyle and Christian alleged alien forces that sought to dissolve. The Alte. Emilio Massera told the magazine Famiglia Cristiana in 1977:
- We, when we act as political power, we remain Catholics ... But like all we act out of love, which is the basis of our religion, we have no problems ... -
However brutality and viciousness with which these sectors were repressed both committed Christians Catholics and Protestants, made clear that his Christianity declaimed was nothing more than an ideological instrument to channel despicable feelings toward any expression of genuine faith that could emerge from the daily lives of the people. Many witnesses recalled seeing repression Catholic symbols such as crucifixes or images of the Virgin Mary in the walls of some rooms of torture or in places of detention. This hurts the sensitivity of any individual Catholic faithful and sincere, was a way back inside the military force to assert the sacredness of the struggle that took place and to legitimize it by invoking the safeguard of religious values \u200b\u200bconstitute true nationality Argentina. In his look offered a psychological support for the torturers who were supported by God to perform degrading acts of human consciousness ... (p. 39 and 40)
4 .- Conclusion of Chapter III ... In the last decade has resulted in reshaping their mission churches. During the past two decades, the task of peace was of an almost exclusive hue in the light of the flagrant human rights violations by a terrorist state and its aftermath in the first democratic government. As we saw, and decreased the level of emergency, other issues emerged which placed the churches face realities less specific, broader and with a different complexity. On the one hand, the church sought ways to tend to deepen the democratic relations between citizens and at the same time recognize, analyze and report the economic implications, social, cultural and pastoral system of the apparent triumph of global neoliberal globalization on the lives of people. On the other, from various sectors the task is being evaluated in the defense of human rights made in previous decades and are discovered and new ways of life and violation of their rights under other circumstances. Finally, we see that in some way there is a shift towards the interior of the church, expressed this in a work focused more on local communities and their needs. We can extend rollover caused by two attitudes are not mutually exclusive: the search for aspects of the mission of the church, which was overshadowed because of the urgency imposed by the social conditions during the dictatorship and state terrorism, and fear of the changes in society in the mid to late 80 and which even many churches - and much of the social actors have difficulty understanding and generate an alternative word.
Our research shows that deal with these realities, the church has not yet developed a deep reflection. There are at present more intuitive reactions to a plan that is the result of a broader framework of understanding. This is perhaps one of the most important challenges to face: to seek to define the service profile that churches are called to bear in this new stage of the formation of social and economic world, and begin to generate thoughts and theological analysis on Data from this new reality. The question on how to respond in this new time effectively and creatively to God's call when he called on his followers to be "witnesses to the end" will always be the question with which every church must begin to envision their mission project ... ( p. 110)
IV. Testimonials
This section includes twelve testimonies of people who were involved in human rights organizations who agreed to talk about their experiences ... (p. 111)
V. Conclusion thoughts and evaluations
The course of almost twenty five years of witness of the churches in Argentina has left a group of thoughts and flavors that will have to mature in the early years of the next century ...
Visiting days and events in thinking raises an immense force that calls for hope. Because the descent into hell that meant opening their eyes to a terrible reality, and the courage of those who can look the other way in faithfulness to God decided to tackle the task of shedding light where darkness had already pitched his camp, not least that invite us to look back with gratitude and responsibility ahead ... (p. 155) -----------------------------
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Publications on the WEB
http://www.enredando.org.ar/agencia.shtml?AA_SL_Session=c5ec653188a053178e2d4ec274b7dfd3&x=56864
http://argentina.indymedia.org/news/2010/03/ 726040.php
http://www.enredando.org.ar/agencia.shtml?AA_SL_Session=f7c005fcc33d2f1e3cbd0493883eb525&x=56705
... "March 24: National Day of Memory for Truth and Justice" ... YEAR CYCLE DAY 2010 ... for information, discussion, awareness, Fasting and Prayer ... "PROTESTANT CHRISTIAN RELIGIOUS COMMUNITIES and / or evangelical, and Human Rights "...
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