Francis and a South American opinion
Francis I and the social consensus dispute
The Church establishment is part of world power, and not only economic power. The Church historically disputed the consensus of society. It is a fact to consider in times of capitalist crisis, considered also a crisis of civilization, as this contemporary civilization is ordered by the regime of capital, that is, for the exploitation of man by man, predation by Nature.
by Julio C. Gambina
When the world system was challenged by the advance of the people and socialism (as a way of trying to be an alternative world order) the theology of liberation broke through in open confrontation with the institutional power of a retrograde Church. Thus the Church of the poor coming from the south of the world, more precisely from our América. The official Church could not deny this course that wound its way between the base and empowered creating a great global debate within the Church.
The bearings of the popular offensive touched the door of the institution. The contemporary response of the institutional Church was to accompany the capitalist offensive to regain power for the capitalist regime. That offensive materialized in the 80's against socialism and the people, opening the way to power for the reactionary Ratzinger and Bergoglio.
Forty years ago neoliberlism was tested in our territories with dictatorship and state terrorism, then spread throughout the world. The Church in Argentina, except for few honorable exceptions accompanied the genocidal dictatorship in that neoliberal labor, which now speaks against poverty and for ethics.
A Polish Pope came to the church to accompany the beginning of the end of the socialist experience. World capitalism needed Eastern Europe .
Germany understood this, and the U.S. also. Without the east of Europe, leaving the original socialist project, the world was no longer bipolar A unipolar course was established for neoliberal transnational capitalism .
The unipolar course is being challenged by political change in our América and the revival of socialism, is from the hand of the Cuban revolution or the specific processes that emerge in some countries (Venezuela and Bolivia), including various political, social, intellectual and cultural movements in our region.
With the death of Chavez and millions mobilized to become subject to the fulfillment of the revolutionary and socialist legacy of Hugo Chavez, the Church launched the symbol of a head of the Church born in the south and attuned to the northern project.
Argentine Pope, Francis I, comes to fulfill the project of global power to challenge the consensus of society, especially in the villages.
Our América lab today is political change. The Church institution wants to intervene in this process, and not to push those changes, but to stop them. The dispute is over consciences. It's a battle of ideas, for change, or the reverse. They are concerned about the effect Chavez has had in the region. They worry about the political succession in Venezuela and the ability to extend the socialist path. They need to challenge the consensus.
But most institutional attempts to accompany the offensive of capital against labor, workers and popular sectors, including the church of the poor, the popular religious movement, persists in seeking to organize a society of the well (Bolivia) and the good life (Ecuador), Cuban socialism, or the struggle for social emancipation of much of society in Our América is below.
Pope Francis I came from here. The people must continue our research and experimentation, for another possible world, that which is built in the continuing struggle against exploitation, for social emancipation, against capitalism and imperialism, for socialism.
Translated from the Spanish version by: