Describe dos formas de “blindaje” que los sacerdotes católicos que dirigen esos albergues han logrado proporcionar a sus estrategias pastorales: una se basa en el apoyo de la comunidad local, la otra en recursos regionales e internacionales. La autora demuestra convincentemente que, a pesar de sus distintas formas de entender la teología de la liberación, en ambos eclesiásticos se observa que lo que los ha inducido a incorporar los derechos humanos a sus ministerios es la práctica pastoral. El último estudio sobre la violencia actual es el sugerente y fundamentado capítulo de Kimberly Theidon sobre las Iglesias evangélicas que trabajan con combatientes desmovilizados en una violenta región colombiana. La autora subraya el énfasis abiertamente religioso de las estrategias pastorales de consolidación de la paz —más basadas en la dignidad humana y la reconciliación que en la venganza—, frente a las del gobierno y los organismos internacionales, que en gran medida dejan de lado la importancia de la acción moral de la persona. Theidon proporciona un breve pero fascinante análisis de cómo las Iglesias evangélicas pueden ofrecer una concepción alternativa de la masculinidad a hombres cuyas vidas las han definido los actos de violencia que han sufrido o cometido. Contrasta la composición racial de la Iglesia católica y las evangélicas en esta región, así como sus enfoques pastorales. Pero su descripción de cómo el martirio de un pastor pentecostal local incita a la fe apunta paralelismos con la experiencia católica en otros lugares analizados en este volumen, y quizá importantes rasgos comunes, inherentes al compromiso religioso de los ministerios de ambas tradiciones cuando están enraizados en la vida de los pobres.
El presente libro concluye con un breve epílogo.
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