Let me begin with a story. It occurs in a backward rural area of Panama. Perhaps it may help toward a better understanding, in simple terms, of the larger subject of the Americas.
Let me begin with a story. It occurs in a backward rural area of Panama. Perhaps it may help toward a better understanding, in simple terms, of the larger subject of the Americas.
Some years ago when I was Bishop of a poor rural Diocese in the Republic of Panama, a situation of conflict developed between the residents of a small town and the "campesinos" (poor farmers) of the surrounding district. The conflict was basically economic; but it took on many other aspects, became quite emotional and developed into situations of violence.
To understand the problem one must understand the area. The district is hilly, partly jungle, and undeveloped in that it lacks roads and, outside of the main town, electricity and running water. The town had about 600 inhabitants. It had a complete primary school. Most of the people in the town could get their children through primary school and even send them off to high school or vocational school, and some to the university, either in the capital of the Province or in the nation's capital. Most of these townspeople lived off their larger tracts of land; some made their living from the three or four stores in the town, or in government positions such as mayor, teachers, etc. But in the countryside the 10,000 campesinos who lived scattered over the more than 1,000 square miles of the district suffered from extreme want. The land was fertile, but very few of them owned any land. They used the slash-and-burn method, shifting from one place to another every two or three years as the land gave out because of the lack of fertilizer, insecticide, etc. Most were illiterate.
The main problem of the whole area was its inaccessibility. The rich produce-coffee, citrus fruits, bananas, potatoes, corn, rice, sugar cane-was noncommercial because during the long rainy season of six to seven months it could only be shipped out from the main town by the few available four-wheel traction cars, or by light airplanes that risked flying up to the hills and landing on the dangerous airstrip serving the town.
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The substantive and procedural problems of Latin American development are hard enough. Harder still is the inseparable task of understanding the social and psychological problems well enough to begin coping with them. With Latin America, we do not have any significant difficulties in formulating goals. The 1961 Charter of Punta del Este, the lines of action agreed on by the Presidents at Punta del Este in 1967, the economic and social principles of the revised Charter of the Organization of American States-indeed the constitutions of the other American states-all support this assertion. The difficulties begin thereafter, when operations start to go forward. The problems are various, and their origins are distributed. Most of the impediments that are fairly attributable to the United States arise from that short-haul practicality all too often, and incorrectly, called "pragmatism."
The Roman Catholic Church in Latin America has long been criticized for helping to maintain an anachronistic social system and economic underdevelopment-low levels of education, a rigid class system, disinterest in economic achievement and valorization of order and tradition. Catholics themselves admit that few creative thinkers have come from Latin America, that theologically and administratively the institution has conformed to patterns drawn chiefly from southern Europe. Yet today no institution in Latin America is changing more rapidly than the Catholic Church, and in directions that have important implications not only for defining new relationships between Christianity and the values of society, but also for the role that the Church will play in the region's development.
JACQUES Maritain, the French philosopher whose thought has inspired the development of the Christian Democratic movement, maintains that history moves simultaneously in opposite directions: while the energies of society are debilitated by inaction and the passage of time, the creative forces of freedom and the spirit tend inevitably to revitalize the quality of those energies.
