Inserted Religious Life as a Path to Authentic Consecrated Chastity—The Witness of Non-Violent Solidarity of Alice Domon and José Aldunate Lyon in Latin America 1967–1983

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

1. A well-written article, with theoretical and methodological basis, which demonstrates content and mastery of the theme.

2. It describes how the theological-political ideals of the Second Vatican Council were applied in Latin America, exemplified in the experiences of religious life of two subjects.

3.  The author treats the characters as if they were almost heroic, as if celibacy were a pacified decision that goes beyond a chaste life focused on the poor.

4. The article is almost confessional and it could insert a self-criticism of the Church that has interposed itself against the priests and nuns who have radicalized the mission, in the political dimension of Human Rights and non-violence.

 

5. The issue of sexuality was mentioned more than problematized.

6. Use indented quote here, p. 10: "It is for a deeper insertion among the poor that I take this step, after having prayed long and matured this decision. I want to continue to live the same poverty, sharing the fate of the poorest, with whom I am already engaged in the struggle for liberation; I also want to continue to live the same chastity for a more fraternal and supportive world; and the same obedience to Jesus Christ, who acts in a particular environment today. I believe in a new form of consecrated life and I take this step in the name of my faith in Jesus Christ, which I received on the day of my baptism" (Viñoles 2014, p. 296; Ltr. 67).

Author Response

1. Thank you for your positive feedback.
2. I appreciate your recognition of the ecclesiological aspects in relation to religious life experiences discussed in the article.
3. I've provided additional clarity regarding the emphasis on 'heroic virtues' and highlighted the focus on a qualified witness to holiness in religious life.
4. I've reinforced the critical perspective in my research and expanded on the lack of protection for progressive groups within the Church during times of repression.
5. I've acknowledged your observation and provided an in-depth explanation of the transformative journey of the subjects in vowed life.
6. I agree with the potential for further exploration on the mentioned aspect.

Author Response File: Author Response.pdf

Reviewer 2 Report

Comments and Suggestions for Authors

This article "Inserted Religious Life..." describes what a "more engaged" view of religious life--and its associated vows of celibacy and poverty--can look like, in light of the examples of Alice Domon and José Aldunate Lyon. Giving a brief view of their lives and martyrdom, readers are invited to get a sense of what it means to enact faith in a Vatican II-informed, world-engaging way. It shows how leaving behind certain structures of hierarchy can be associated with self-giving care for others in the context of oppression.

I am on the fence between "reject" and "reconsider after major revision." In general, I found this paper to be significantly weak in both its content and composition. The problems are considerable, and I'm not sure how much remedy could come even after renovation. I'll divide remarks into Content (i.e. concerning substance, argumentation) and Delivery (concerning language, flow, syntax):

CONTENT

-Why these two figures and not others? When the two are broached at the end of p2, the essay begs the kind of rationale that is gestured at in the final sentence of Section 1, but still doesn't quite deliver a clarifying distinction of why them and not others.

-what is "empirical ecclesiology" to be contrasted with? This is part of a fairly chronic use in the paper of seemingly technical but vague terms--bordering on a problem of both content and delivery.

-the notion of chronotopes and spatial forms of identity is briefly broached, as if that might deliver some conceptual content. But this was mostly an unnecessary technical distraction that only served here to justify putting parts of their lives into bullet points. But even the value of such bulleting is questionable here. It definitely felt burdensome and interruptive on p4 and 6.

-While the paper is framed as going to deliver something about connecting the figures' "insertion in the world" with their chastity, barely a word is said on this feature when the author summarizes their life itinerary. It is only very late that the author pitches how the feature of chastity played a role in their lives; and on this front, the delivery (when it finally starts to come on p9) is very minimal and under-whelming. This amounts to largely two or so quotes from the figures (p10), linking their activism with their chastity.

-While there is a possibility that I find the overall thesis lacking due to some unconscious anti-clerical bias on my part, it could also be a matter of my finding the overall argumentation so lacking. The general structure I see as this: a few religious persons, in the context of Latin American conflict, activism, and martyrdom, were able to be just as self-sacrificial and engaged in the world as poor lay activists. Only in the case of the religious, we can factor in their celibacy as an extra boost; and we can uphold their witness because they chose to be among the poor. Call me cynical, but this line of argumentation almost seems to ironically infantilize the religious, for it treats solidarity with the poor--or laboring, or speaking out--as some kind of impressive exception to the default apathy of their orders. This may be true, but there is not too much payoff here; it simply elevates them to the level of lay people. If there is more distinction and praise to be had here, it is not strongly demonstrated in the paper. It is not all that considerable, I find, to discover two people found their consecration to Jesus to involve a chastity framed as "exodus" and "freedom for mission," as opposed to self-centered puritanism. Or that they came to understand the vow of poverty in communal terms. 

-Perfectae Caritatis is mentioned, but without any meaning or context. The only thing said here on p3 is extremely vague: "surpasses mere adaptation" (what does that mean?) and "leading to the emergence of an original and creative experience" (p3, what? The following sentence is just as vague.).

DELIVERY

-See my remarks on language, in the "English" section above, particularly with "insertion." It was very irritating to read "embrace insertion," and so many other uses of that term, without any solid denotation and/or connotation.

-It is disorienting how "the chronotope of Calama" does not entail clear meaning and description here. Similarly, the figure of Juan Caminada and his relevance is not really introduced or framed, if I'm not mistaken. 

-jargon abounds here, chafing and clogging reader comprehension: e.g. "creative and innovative process with a tendency to configure a new image" (p8). "Integrated approach to sexuality" (p9) has virtually no meaning or contrast granted to it. "Evangelical choices, courageous adaptations, and collective questions that flourish with a particular vitality and impact" (p9) is unbearably vague. "...transformative nature of renewal efforts...adapt and deepen their connection with their foundational values in response to the evolving needs of the world" (9)--also very vague. "Ecclesiology of human promotion" could use terms of contrast. The phrase "adapted renewal" also has a technical but vague, unspecific haziness here, as does "return to the Gospel" or "foundational charism."

-There text suffers a few big jumps, leaping from one topic to another without adequate transitions (e.g. see esp bottom of page 2).

Comments on the Quality of English Language

The problem with language in this paper is not so much an "English" quality issue as jargon and the presumed connotation of "insertion" with which I was unfamiliar. (Both receive some more detail in my comments section.) As to insertion, the connotation slowly unfolded in the paper it did not necessarily signify, at least to this reader, any special, technical use. 2) There is a certain disorganization amidst the many names here. There was, for example, no clarification, until the end, that you were using Alice Domon and Sister Caty interchangably. This felt sloppy. Or, connecting MCTSA to the Movement Against Torture should be done the first time the acronym shows up, not later. 

Author Response

Dear Reviewer,

I sincerely appreciate your constructive feedback on my submission to the Religions journal. Your insights have been invaluable in pinpointing areas that required clarification, enhanced precision, or refined formulation. I have diligently incorporated your suggestions into the revised manuscript.

The foundation of my work is rooted in previous research conducted with the application of qualitative methods in theology, spanning both Argentina and Chile. Consequently, my contribution introduces an empirical ecclesiology, drawing on the lived experiences within the Church and various forms of religious life.

In alignment with the chosen ethnographic perspective in this article, the organizational structure adheres to key sections, encompassing introduction, life stories, and theological interpretation. Given the focus on the reception of Perfectae Caritatis in Latin America, particular emphasis is placed on the theology of religious life that has emerged within our context. The examination also considers novel aspects in comparison to the preconciliar understanding of this particular form of life.

Once again, I express my gratitude for your thoughtful comments, which have significantly enriched the quality and depth of my work. I believe that these revisions have strengthened the overall contribution to the field.

Thank you for your time and consideration.

Sincerely,

author

Author Response File: Author Response.pdf

Reviewer 3 Report

Comments and Suggestions for Authors

The topic chosen is broad and deep, so this article is only a beginning of what could become an ongoing reflection about this theme. It is to be commended for setting the scene for further research. It is an important prophetic theme.

In the section 2.2., it would be helpful to clarify for readers that Sister Caty is Alice Domon (the article only states this explicilty towards the end). 

At the end of the first paragraph of 2.1., there seems to be a dichotomy between Alice's death and resurrecction, which are surely unified.

In the fifth parragraph of 3.2., the "greater freedom" mentioned requires explanation.

 

 

Comments on the Quality of English Language

The overall quality of the English in this article is very good. However it needs revision: there is a certain excessive use of the definite article, and at times awkward expressions, that together betray an underlying lack of fluency. For example: the colloquial "not up to"; "apprehension of the findings"; "insertion into the world of work and the population". As far as I am aware, the standard translation of "una Iglesia en salida" is "a Church that goes forth", not "a Church in going out".

Author Response

Author’s Response

1. Thank you for the positive feedback.
2. I've made it clear at the beginning that Sister Caty is Alice Domon.
3. I've clarified that there is no dichotomy between Alice's death and resurrection.
4. I've replaced "greater freedom" with "inner freedom."
5. I've made my best effort to address diverse points in relation to my English.