"This is why the meaning of free spiritual production cannot be understood in an idealistically absolutized sense, no matter how great the temptation might be to do so. For even in the work of the greatest intellectual figures be they creative artists or theoreticians [… it] continues to respond […] to the actually given conditions by making its own significant impact upon the emerging transformations of the existent. Nonetheless 'free spiritual production' is free in the genuine sense – and for the same reason also carries a great responsibility as an intellectual enterprise – precisely in the virtue of its undeniable active role in intervening, for better or worse in the unfolding historical process of which it is an integral part."

In historians' circles it is common to describe the democratic transformation in Spain as the merit of the Francoist elite. In fact, the political transition was preceded by nearly two decade long movements developed from below and it was forced by the radical democratization of the masses and their growing protests against authoritarianism. The emerging movements identified themselves as victims of the Franco regime that created the bond between them and provided the necessary solidarity and moral superiority during the fight against the regime.

Due to the lack of institutionally supported fundamental research and ideologically established partial taboos this topic is hardly examined. With selected resources, he shows that in this era church leaders transformed Catholicism into a racist concept, which excluded converted Jews as well, rejecting their assimilation. Instead of actual protection moral consolation was offered.

The article written in 1984 presents the methods used by the top clergy in the Catholic Church to discredit liberation theology. A series of show trials against a theological system and theory is followed across continents during the time of general oppression and that time existing right-wing dictatorships in Latin America. What was the reason for the strict rejection by the church concerning a theology, which was openly standing up for the oppressed? What did the church want to protect so fiercely and ultimately against whom?

Original article: François Houtart: La peur d'une contagion marxist. Une grande offensive de Vatican contre la théologie de la libération. Le Monde diplomatique 1984. See at:  http://www.monde-diplomatique.fr/1984/06/HOUTART/38026

By analysing the new religious movements – namely neo-protestant evangelical currents – the authors examines how isolated individuals try to fit globalisation and what the new religious communities contribute the nation and politics. They show how religion becomes a market product, how religion and community life is merchandised by these religious movements -which properly fit globalisation -, and how religious fundamentalism generates political fundamentalism.