THE CHURCH IN LATIN AMERICA - A COUNTRY-BY-COUNTRY SURVEY

• Document Type: FOIA
• Collection: FOIA Collection
• Document Number (FOIA) /ESDN (CREST): 00941410
• Release Decision: RIPPUB
• Original Classification: U
• Document Page Count: 273
• Document Creation Date: March 9, 2023
• Document Release Date: September 18, 2020
• Case Number: F-2018-02449
• Publication Date: October 9, 1969

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The Church in Latin America
A Country-by-Country Survey
111Qa,
9 October 1969
No. 2809/69
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WARNING
This document contains information affecting the national
defense of the United States, within the meaning of Title
18, sections 793 and 794, of the US Code, as amended.
Its transmission or revelation of its contents to or re-
ceipt by an unauthorized person is prohibited by law.
GROUP 1
Excluded frau automatic
downgrading cod
declassification
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(b)(3)
THE CHURCH IN LATIN AMERICA
(b
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Note: This memorandum was prepared in response to
NSSM-68 and was approved by the National Security
Council's Interdebartmental Group for Inter-American
Affairs on 9 October 1969. It was produced by the
Office of Current Intelligence of the Central Intel-
ligence Agency and coordinated within the Agency by
the Clandestine Service and the Office of National
Estimates. It was coordinated also with the Bureau
of Inte
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THE CHURCH IN CUBA
Introduction
No religious group wields significant influence
among the Cuban population today. Through a continuing
campaign of suppression�sometimes subtle sometimes
blatant--the Castro regime has rendered all church-
related organizations politically impotent. The Cath-
olic Church, which in Cuba never achieved the position
of power it enjoyed in some other Latin American coun-
tries, has adopted a policy of accommodation after its
futile attempts to counter Cuba's swing to Communism
in the early years of the Revolution. Most other
churches are following the same path of acquiescence,
recognizing that an open confrontation with the regime
would be courting disaster. Only a very few small
sects, such as the Jehovah's Witnesses, have openly
flouted the Communist government, provoking active
persecution in the process. Strong-arm methods of
suppression, however, are today applied only to the
few militant evangelical proselytizers; such tactics
are no longer needed to keep the larger church groups
under control. As long as the churches are apolitical
and restrict themselves to religious affairs, the
Castro regime is satisfied to let them alone, thus
"proving" that freedom of religion exists in Cuba.
Cuba has been considered a Catholic country ever
since the Spanish cultural influence was introduced
in the sixteenth century. Prior to Castro's take-
over in 1959, 85 percent of the population was con-
sidered at least nominally Roman Catholic. In real-
ity, however, only an estimated 5 to 10 percent could
be considered practicing and informed Catholics. To-
day fewer than one percent of the 8,000,000 Cubans
are regular churchgoers. Another one percent is
considered the maximum estimate for adherents to all
the non-Catholic religious sects. There are also
followers of various cults of African origin, but
accurate statistics for these groups are not available.
Historical Background
Until the 1950s, Church authorities deliberately
avoided party politics and generally abstained' from
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endorsing any particular candidates for public office,
although they often warned Catholics not to vote for
Communist candidates. As opposition to the Batista
government increased in the mid-1950s and the retali-
atory violence by government forces grew, however,
the church was forced more and more into a political
role. The radical opposition, which based its appeal
for popular support on nationalist ideals, denounced
the church--with its predominance of Spanish clergy--
as an ally of the government in the service of foreign
interests. At the same time, the conservatives, with
popular confidence in the Batista regime waning rapidly,
looked increasingly to the church for leadership against
the "Communist-inspired" radical movement. Thus it was
that the church, despite its willingness to accept po-
litical and social reforms, found itself in conflict
with the new government when Batista fell and Castro
assumed power. The strongest supporters of the Cath-
olic Church had come from the middle and upper .classes.
Thus, the exodus of the privileged class following Cas-
tro's accession to power deprived the church of many of
its richest and most faithful members. Other factors,
such as shortage of clergy, government labor drives,
and subtle forms of persecution, further weakened the
church.
When the church, alarmed over the extreme policies
of the new regime, renewed its denunciation of Communism,
government propaganda organs resurrected past histories
of alleged ecclesiastical tyranny and indiscriminately
labeled Catholics as reactionaries and agents of imperi-
alism and colonialism. As the government gradually as-
sumed control over the means of propaganda dissemination,
Catholic radio and television programs were forced off
the air and newspapers and periodicals had to stop pub-
lication. On 17 July 1960, spontaneous anti-Communist
demonstrations by churchgoers caused Castro to lash out
publicly against the "counterrevolutionary activities
of Falangist priests."
The increasing pressure of political developments
induced church leaders to distribute an anti-Communist
pastoral letter for reading at all masses on 7 August
1960. Apprised of the letter, the government arranged
for mobs of young toughs to invade the churches, dis-
rupt services, shout insults at the churchgoers, and
sing revolutionary songs. Stronger action was to follow.
Cuba - 2
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In early 1961, the regime confiscated all of the
church's 250 schools and expelled all but 200 of
the church's 700 priests. Most of these were Span-
ish clerics who never established rapport with the
Cuban populace. All but 200 of the more than 3,000
nuns and brothers were also expelled. This effec-
tively eliminated the Catholic Church as a threat to
the regime.
In general, the Protestant churches fared better
at the hands of the Castro regime. The established
groups, such as Episcopalian, Methodist, and Presby-
terian denominations, have suffered little direct
molestation, presumably because they are too small
to represent a significant threat. The evangelical
sects, however, have borne the brunt of the perse-
cution meted out by the government. Their practice
of holding small, semiprivate prayer and religious
meetings, often in private homes, arouses great
suspicions, and the refusal of some sects to permit
their members to perform obligatory military service
appears to be particularly irritating to the govern-
ment.
In March 1963, in the midst of a repressive cam-
paign, Castro heatedly denounced the Gideonites, Jeho-
vah's Witnesses, and the Pentecostal Church as "agents
of the CIA." In a similar campaign, which lasted from
late 1965 to mid-1968, members of various church groups
were thrown into military labor camps along with crim-
inals, dope addicts, homosexuals, and other perverts;
again, the most severe treatment--which sometimes ended
in death--was saved for the militant evangelists. Al-
though the military labor camps were abolished in 1968,
the government has continued its pressure by press and
radio propaganda.
Spokesmen for the Castro regime have consistently
claimed that there is freedom of religion in Cuba. They
point to Article 35 of the Fundamental Law of 7 February
1959--currently functioning as Cuba's "constitution"--
which "established" freedom of religion. In reality-,
however, a host of restrictions and government activi-
ties provide constant harassment for would:conscien-
tiously practice their faith. Religious services may .
not be held outdoors. Supplies and repair parts neces-
sary for the maintenance and upkeep of church buildings
are almost impossible to obtain, and certain goods and
Cuba - 3
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services available to most citizens are withheld from
clergymen because they are not considered "productive"
members of society. Those who are known to be religious
are denied party membership, good jobs, and a univer-
sity education. Only a limited number of services are
permitted in each church each week, and permission must
be obtained from the government prior to every service.
The importation of such essential religious articles
as Bibles is tightly restricted by the government.
Sports events and children's games are conducted in
the streets in front of churches while services are
in progress so that children will be enticed away from
the regular practice of their religion and the church-
goers will be distracted by the noise. In addition,
the government organizes an annual labor drive that
is timed to coincide with Holy Week; those who thight
-wish to mark the end of the Lenten Season in the tradi-
tional fashion often find themselves out in the prov-
inces cutting sugarcane.
Although government spokesmen claim that no church
property has ever been confiscated by the regime, some-
missions and church buildings that were unused because
of lack of clergymen have been taken over without com-
pensation. In at least one part of Cuba--the Isle of
Pines--there are no longer any churches. The island
is being turned into a showcase of Cuban Communism
where no houses of worship will be needed. Those
buildings formerly used for religious services are
now functioning as warehouses and storage areas.
The government has made its policy on religion
very clear in various public pronouncements. In De-
cember 1968, for example, Jose Ramirez, head of the
National Association of Small Farmers' bluntly warned
those small sects still resisting the military draft:
"We are going to struggle against those who preach the
Bible and use it to keep the peasant from joining in
the defense of his country and to keep his children
from pledging allegiance to the flag." Ramirez also
had a word of caution for those who advised against
the government's educational scholarship plan: "We
propose to advance an ideological struggle with the
religious sects who are going to the countryside to
confuse the peasant, making him believe that his
children's remoteness (while away at boarding school)
will separate the family completely."
Cuba - 4
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More recently, in a diatribe aimed at the Jeho-
vah's Witnesses in particular but published for the
public in general, the armed forces weekly magazine
stated: "Religion is, par excellence, the most con-
servative and backward form of ideology. It is born
of fear, impotence, and ignorance. It is based on
blind faith in the supernatural, in the absurd, in
the antiscientific. It interprets natural and social
phenomena as well as events affecting people in a
fantastic and perverted manner.... Religious beliefs--
and the institutions created for their sustenance and
dissemination, churches, clergy, pastors, societies,
etc.--have always been used by the exploiters in order
to maintain their privilege and rule, in order to put
the oppressed to sleep and to confuse and disarm them.
They also use these beliefs and institutions to regain
positions which they have definitively lost, in an ef-
fort to disorganize, divide, weaken, or crush the popular
forces or in an effort to stunt the growth of the 'new
man,' the man who is man's brother, free from super-
stition and prejudice, from harmful ambitions and anti-
social egotism."
Now that no religious groups constitute a threat
to the regime, however, the government is quite willing
to let them exist within certain carefully defined limits,
confident that eventually they will wither and die.
The Roman Catholic Church Structure
Cuba is divided ecclesiastically into the west-
ern archdiocese of Havana, with the subordinate dio-
ceses of Pinar del Rio and Matanzas; and the eastern
archdiocese of Santiago de Cuba, with the subordinate
dioceses of Camaguey and Cienfuegos. There are now
only about 210 priests and an equal number of nuns
to care for approximately 1,000 churches still in
operation. This would mean one priest for roughly
every 35,000 nominal Catholics if the same proportion
of Cubans professed the faith now as did in 1959. Half
of the priests are Cuban born; of the remainder the
majority are Spanish, one fifth are Canadians, and
the rest are other Europeans. About 100 -priests are
located in Havana Province, with all but 15 stationed
in the city of Havana. Only two seminaries are still
operating: San Carlos in Havana with about 60 semi-
narians, and San Basilio in Santiago de Cuba with 20
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SE-CRET__
in the pre-seminary course. The Buen Pastor Seminary
in Havana was 'Closed in 1966.
The key members of the hierarchy in Cuba are:
Evelio Diaz, Archbishop of Havana
Jose M. Dominguez, Bishop of Matanzas
Manuel A. Rodriguez Rozas, Bishop of Pinar
del Rio
Fernando Ascarate, Auxiliary Bishop of Havana
Pedro -4aur1ce Estin, Auxiliary Bishop of San-
tiago de Cuba
Adolfo Rodriguez Herrera, Bishop of Camaguey
Alfredo Muller, Bishop of Cienfuegos
Alfredo Llaguno, Auxiliary Bishop of Havana
There are 226 parishes in Cuba divided among the
dioceses as follows: Pinar del Rio - 27; Havana - 66;
Matanzas - 31; Cienfuegos - 51; Camaguey - 17; and San-
tiago de Cuba - 34.
The Catholic Church is no longer involved in
education, having been divested of all its schools
in 1961. Its main problem today is the shortage of
priests. If the remaining foreign priests are ex-
pelled, the native clergy will be even less able to
meet the needs of their congregations. Even now many
areas are without resident clergy; religious services
are held only when visiting priests, traveling on
bicycles, horses, motorcycles, or any other mode of
transportation, can make their rounds.
Recent Trends
Following the confiscation of its schools and
the expulsion of its priests, nuns, and brothers,
the Catholic Church went through a period of with-
drawal, avoiding open conflict with the government.
Recent statements by church leaders suggest, however,
that this period is over and a new policy of accommo-
dation has emerged. One Havana priest, for example,
has been quoted as saying: "Until a short time ago,
Christianity and Marxism were two hermetically sealed
blocs filled with mutual distrust and between Whom
dialogue was impossible. Today new horizons are open-
ing. Groups of Marxists and Christians, liberated from
irreconcilable dogmatisms, view each other with respect
Cuba - 6
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and not as enemies. Furthermore, Marxism is a phi-
losophy and a political system, and Christianity is
a religion. To avoid contradictions of a practical
nature, antagonistic attitudes must be overcome.
This means, on the part of the Catholics, not to
compete in the political field by creating insti-
tutions with religious labels, such as Christian
trade unionism, Christian political parties, etc.
To say that socialism is not the ideal political
regime now in our countries (ie: Latin America)
would be to go against the feeling of all peoples
who are seeking their liberation."
The most significant recent pronouncement by
the church was contained in its first pastoral letter
since that of 1960 in which Communism was denounced.
The letter, issued to priests for reading at all
masses on 20 April 1969, was signed by the eight
leaders who constitute the Cuban Catholic Church
hierarchy and called for an end to the US economic
blockade of Cuba. It also exhorted Catholics not
to leave Cuba and called for full cooperation in
the construction of a new society in Cuba. Although
a few priests were so incensed at the obvious about-
face that they refused to read the letter to their
congregations, it apparently sets the tone for church-
state relations in the immediate future.
Credit for the letter and for much of the "new
look" of the church in Cuba must go to the Vatican's
charge d'affaires ad interim in Havana, Monsignor
Cesare Zacchi. He accompanied a Cuban delegation
to last year's CELAM conference in Bogota. Zacchi,
who has represented the Vatican in Cuba since 1962,
has worked hard to improve relations with the Castro
regime and apparently has developed an excellent
personal relationship with Castro himself. In an
unprecedented move, for example, the Cuban premier
visited the Vatican embassy in December 1967 to at-
tend a reception honoring Zacchi's consecration as
Bishop of Zelli. Castro reportedly spent almost
three hours in a pleasant and relaxed atmosphere with
Zacchi and other church leaders.
Protestantism
The major Protestant groups in Cuba today are
the Baptists, Methodists, Presbyterians, Episcopalians,
Cuba - 7
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and several evangelical sects. The Baptists, divided
into four main groups (Eastern, Western, Southern, and
Free-Will), are probably the most vigorous denomination
in Cuba today. One chagrined Communist Party official
recently complained that "when you step on a Baptist,
two more pop up to take his place." Numbering between
12,000 and 14,000, the Baptists are served by 120
churches and 100 ministers. They are currently train-
ing some 60 seminary students, more than enough to
meet domestic needs.
Like the Baptists, the Methodists, numbering
about 10,000, are fairly active in all provinces of
Cuba. They have about 115 churches and more than 40
full-time pastors supported by a number of lay lead-
ers who also work actively in the churches. Unlike
the Baptist Church, however, the Methodist Church in
financial terms has not yet emerged from its mission
status. Although contributions from the membership
have been increasing, the church is not expected to
be self-supporting for four or five years. The Rev-
erend Armando Rodriguez has been serving as the Bishop
of the Church since February 1968 when it broke its
ties with the US and became an independent and auto-
nomous church, adopting the title of Methodist Church
of Cuba. It still depends, as do other Protestant
churches, on funds from the World Council of Churches.
The Episcopal Church has 53 churches and about
5,000 members. Both membership and clergy have
dwindled since 1959 and there are now only 15 min-
isters serving the community. Only two or three
students are studying for the ministry. None of
the 53 churches is self-supporting, and the future
for Episcopalianism in Cuba is not promising.
Membership in the Presbyterian Church has also
declined since 1959 and now is about 5,000. There
are 32 churches served by 17 ministers; only two
theological students are now studying for the min-
istry. Because of the onus placed by the regime on
religious groups with foreign affiliations, the
Presbyterian Church in early 1967 declared itself
independent of the mother church in the United States
and adopted the title of Reformed Presbyterian Church
of Cuba. The Reverend Francisco Norniella, a pastor
from Cardenas in Matanzas Province, is currently the
Cuba - 8
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president of the Reformed Presbyterian Church and
the Reverend Sergio Arce Martinez is its secretary
general.
Jehovah's Witnesses probably number about 10,000,
but accurate statistics on churches and clergy are not
available. Like other sects active in proselytizing,
the Witnesses have been subjected to harsh repression--
an environment in which they seem to thrive and mul-
tiply. Figures on other sects, such as the Pente-
costal Church, Russian Orthodox Church, Nazarenes,
Adventists, Salvation Army, Liberal Catholics,
Gideonites, and others, are also unavailable but
all are believed to have very small followings and
relatively few clergy.
Jews
There are four or five synagogues, all in the
Havana area, serving Cuba's 2,000 Jews but there are
no rabbis. Emigration to the United States and to
Israel is rapidly reducing this religious group.
Cuba - 9
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