Globalization and Religion in Latin America Essay

Dr. Marian Cusimano Loves argument on worldwideization is very clear and straight forward as she pointed out the other side of world(prenominal)ization, which harmonize to her creates institutional crises as existing states and regimes be having difficulties in coping with the challenges globalization brings (p. 2). She contends that this difficulty creates and exacerbates institutional flutter. The institutional gap according to the root is that while globalization is at fast pace, institutional responses is slow.The problems move quicker than the solutions to it and this cannot be managed by any government alone even by the strongest state in the man. tho the designers emphasis falls on the institutional gap that exists between the blue and worthless countries. Here, the write fullly pointed out the wide discrepancy of the replete and poor countries in the sacramental manduction of the benefits of globalization. The author argues that only the rich countries led by th e United States enjoy the benefits of globalization as the world frugality is ruled by Multinational Corporation, which only cares about profits while the states seek wealth and development.Thus, the author pointed out that whether globalization is driven by multinational companies or by powerful states, many observers depreciate the ethical basis of globalization is driven by an ethic of crass materialism and consumption, or westbound cultural imperialism (p. 4) As the ethical issue widens, the author emphasized that today more than half of the worlds population are not getting any benefits of globalization, and human development is unfulfilled, sacred trigger is destroyed, and human life is lost.This emphasis clearly implies a strong course of natural action in upgrade of the poor people or poor states that cannot advance or protect their interest in the global economic system. The author noted that this problem is looming and worsening as the worlds poorest population is g rowing which will further enhance the gap between the rich and the poor. The authors discussion of the unequal sharing of the benefits of globalization calls for a unified response from rich countries on the growing ethical concerns between the rich and poor countries, because, after all poor people are also sacred creation.But as the author turned to religion to search for answer to the growing institutional and ethical crises brought about by globalization, it appears that this is not possible as the corporations and states are not only locomotives but are both engine and beneficiaries of globalization. In turning to religion, the author presented an entirely different enamor from that of the states or corporation. The author noted that corporations view people as a source of profit while the state sees people as a subject to be governed or taxpayers.Religion sees people not as an instrument or a servant or useful object, but a spiritual being created by God, thitherfore he must be independent. He has the right to share in the blessings, which is the product of economic development. The author argues, spiritual organization has long been playing an active role in globalization (p. 5), and can be a mediating institution in the institutional and ethical gap between the rich and the poor. I believed that the author is right in saying that religious organization whitethorn have some advantages in responding to these institutional gaps, to sponsor manage the problem of globalization (p.6). Indeed, many religious international organizations are doing exactly these things. The author cited that there is already a course of action taken in coordination with the Roman Catholic bishops of Latin the States and the Canadian Bishops Conference, which is a seminar on debt relief for heavily indebted poor countries. This is important course of action because it proves that religious institution can indeed fulfill the task of bridging the gap between the rich and the po or.The Latin American Catholic bishops were coordinated for the conference for the reason perhaps that many of the worlds poorer verdant is located in Latin America. It is where most of these ethical problems relating to benefit of globalization are generally experienced. In bridging the gap by the Catholic Church, the author pointed out that the US bishops and the United States Catholic Church may not be well equipped to bridge the gaps created by global problems (P. 8) as US Catholic bishops are not quick to make decisions, and many developing countries believed that globalization benefits the US at their outgo (p 8).I think these reasons are valid, as it has been mentioned in this paper that the US along with other rich countries and multinational corporations are the ones who get most of the globalization benefits. But Catholic Church is a global institution with highly organized yet centralized leadership, which would be ideal in mediating or bridging the gap created by the p roblem of globalization. The Latin American Catholic Church can perfectly facilitates this bridging as the economy of most Latin American nation belongs to the third world economies.They maybe fully know the full-length agenda of bridging the gaps between the poor and the rich economies of the world. The author noted that the Catholic Church has over 2000 eld experience as a global institution, which made the Catholic Church deserving of the task. Furthermore the author pointed out that globalization brings institutional gaps, but the Catholic Church has rich, extensive networks and institutions, from schools and hospitals to parishes and social development agencies, which are not only service oriented but in it for the long haul (p.8). Religion link up the institutional gap of rich and poor by presenting alternative visions of globalization, which is seeing people not as market, nor instrument but people of God that participate in the benefits of globalization.Work Cited Love, M aryann Cusimano. Bridging the Gap Globalization and Religion, and the Institutions of the U. S. Catholic Church. USA American Academy of Religions Conference, November 20, 2001.