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Dominican Republic and Haiti: Country Studies

by Helen Chapin Metz et al

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<strong>Dominican</strong> <strong>Republic</strong> <strong>and</strong> <strong>Haiti</strong>: <strong>Country</strong> <strong>Studies</strong><br />

Catholic despite major gains by Protestant groups, especially<br />

evangelical, charismatic, <strong>and</strong> spiritualist sects (see Religion, ch.<br />

2). The <strong>Dominican</strong> Roman Catholic Church historically has<br />

been conservative <strong>and</strong> traditionalist, generally supporting the<br />

status quo <strong>and</strong> the existing power structure. But the Roman<br />

Catholic Church also has been weak institutionally, with few<br />

priests (fewer than 200 in the entire country) , little l<strong>and</strong>, few<br />

educational or social institutions, <strong>and</strong> little influence over the<br />

daily lives of most <strong>Dominican</strong>s.<br />

Since the 1960s, the Roman Catholic Church has ceased to<br />

identify wholly with the status quo. Rather, it has tended to<br />

advocate moderate change. It has organized mainstream Catholic<br />

political parties, trade unions, student groups, peasant<br />

leagues, <strong>and</strong> businessmen's associations.<br />

Liberation theology has made few inroads in the <strong>Dominican</strong><br />

<strong>Republic</strong>. A few priests espouse liberationist ideas, but they are<br />

not considered to be in the mainstream of the clergy. Nor have<br />

there been calls by church officials for an alliance with Marxist<br />

groups, let alone calls for guerrilla struggles or other militant<br />

action against the system. During the 1980s <strong>and</strong> 1990s, the<br />

church often played a mediating role in political <strong>and</strong> social<br />

conflicts, particularly through Monsignor Agripino Nunez Collado,<br />

rector of the Pontifical Catholic University Mother <strong>and</strong><br />

Teacher.<br />

As the <strong>Dominican</strong> <strong>Republic</strong> has modernized <strong>and</strong> secularized,<br />

the church has lost some of its influence. The country<br />

legalized divorce in 1963 <strong>and</strong> instituted government-sponsored<br />

family planning in 1967, two measures that the church had<br />

opposed. The church seldom has succeeded in mobilizing voters<br />

in support of its favored programs. With only some 10 percent<br />

of the population engaged as active, practicing Catholics,<br />

<strong>and</strong> with Protestant groups continuing to grow rapidly, church<br />

influence has continued to decline during the 1990s. While<br />

Balaguer was in office, there was a particularly strong link<br />

between his government <strong>and</strong> the conservative cardinal <strong>and</strong><br />

Archbishop of Santo Domingo Nicolas de Jesus Lopez<br />

Rodriguez. However, increasingly the importance of Protestant<br />

voices within organized religion is recognized, <strong>and</strong> secular<br />

influences in culture <strong>and</strong> education continue to grow.<br />

Armed Forces<br />

One of the most significant changes in the <strong>Dominican</strong><br />

<strong>Republic</strong> during the past several decades has been the lessen-<br />

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