By Kevin Lewis O'Neill
Read Online or Download City of God: Christian Citizenship in Postwar Guatemala PDF
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The Mormon presence in nineteenth-century Missouri was once uneasy at top and every now and then flared into violence fed via false impression and suspicion. through the tip of 1838, blood was once shed, and Governor Lilburn Boggs ordered that Mormons have been to be “exterminated or pushed from the kingdom. ” The Missouri persecutions drastically formed Mormon religion and tradition; this e-book reexamines Mormon-Missourian historical past in the sociocultural context of its time.
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Extra resources for City of God: Christian Citizenship in Postwar Guatemala
Guatemalans of all stripes wear their citizenship (as well as their faith) like a thick skin rather than a light jacket. Foucault’s notion of governmentality is, of course, not without its limitations. Foucault’s work is grounded in a vision of the independent an introduction 15 ONeill_Intro 7/27/09 1:50 PM Page 16 nation-state that does not take transnationalism into account; yet the kinds of political rationalities employed and assumed by citizens of postwar Guatemala do not obey borders. True to Arjun Appadurai’s estimation, citizens now exist within “new geographies of governmentality” (2001, 24).
Bishop Juan José de Aycinena, on September 15, 1863, preached on Guatemala’s independence from Spain: “What more could a nation desire than what this magnificent promise offers? God is no less just nor liberal with us than for the Hebrew nation who served as an example of what the Christian church had to become. . Behold the reason why our republic, being a Catholic congregation, has the right to appropriate the divine promise, and if we fulfill the divine condition—and time will an introduction 7 ONeill_Intro 7/27/09 1:50 PM Page 8 tell—God will not change the rules: He will reward the good and punish the evildoers” (Sullivan-González 1998, 2).
11 In 1900 an overwhelming 81 percent of all Protestants were Caucasian, whereas by 2005 this number had dropped to 43 percent as Protestant Christianity continued to spread beyond the Western world. 5 percent of Asians were Protestant. By 2000 the percentages had risen to 27 percent of Africans, 17 percent of Latin Americans, and 5 percent of Asians. 5 percent in 2000. This is more than a 1,000 percent increase (Shah 2004, 118). The most dramatic Protestant growth emerges in Pentecostal, charismatic, and neo-Pentecostal churches.