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monopoly enforcement and economic domination in sure profitable markets. leaders had opposed Batista and greater than once the Catholic church raised a protest in opposition to the brutal methods of the dictatorship. Castro himself, a graduate of the Jesuit school of Belén, owed his life to the intervention of Monsignor Pérez Serantes, Archbishop of Santiago de Cuba, after his defeat at Moncada’s barracks in Santiago de Cuba. Nevertheless, in November 1959, a number of Catholic organizations convened a National Congress “to revitalize the faith and the union of all Cuban Catholics.” Behind the spiritual name was a growing concern on the a part of many Catholic teams in regards to the course the revolution was taking, and the division among Catholics. Many supported the government; some suspected that the “humanism” proclaimed by Castro was evolving toward communism. The Congress was a hit. Thousands of Cubans gathered in Havana to proclaim their Catholic faith. But a ultimate proclamation in help of social justice was accompanied by a denunciation of all totalitarianism, especially the communist one. Immediately, criticism from a number of authorities spokesmen intensified the tension. By the center of 1960, the government’s leftist tendencies have been evident. When Mikoayan deposited flowers on Martí’s monument, Catholic college students protested and brought a Cuban flag to the monument. Several were arrested. A few weeks later Communist leader Marinello accused the Catholic youth of being counterrevolutionary. Government management on the press silenced any legitimate Catholic protest. In August, the attacks towards the church had turn out to be so violent, that Monsignor Evelio Díaz introduced the potential closing of the churches to let the world know that “the Church of silence had been imposed in Cuba”33 After Castro’s Marxist-Leninist proclamation, that assertion turned a actuality. Catholic schools were closed, church actions drastically curtailed, and discriminatory insurance policies towards Catholics imposed. Outside Cuba, however, the Catholic church was getting into a interval of liberalization or modernization. Following this trend, sure Catholic groups defended the need to set up a dialogue with the Marxists. For these teams capitalism grew to

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