Over the past fifteen years the military have seized power in most major South American countries, leaving only Colombia and Venezuela with democratic regimes. The armed forces claim that only they are capable of controlling the domestic violence and social disruptions which accompanied the rapid political and economic changes of the 1960s. This process of social conflict and subsequent military intervention has been especially notable in the countries of the subcontinent region—Brazil, Bolivia, Chile, Argentina, Peru, and Uruguay.

The Church in Chile, in its efforts to reach and evangelize the poor, crippled by a gradually diminishing clergy, has over more than a decade come to place extraordinary emphasis on the presence of religious personnel in marginal urban and rural areas. This pastoral priority has induced considerable numbers of religious women to leave their original works (especially education) to take part in the direct apostolate in marginal areas, while the majority of foreign religious women who have recently arrived have opted to follow their example.

Unlike churches in the rest of Latin America, those in Cuba did not embark at the outset of the 1960s on a period of liberalization and innovation in theology, pastoral forms, lay participation and political strategies. Rather, the coming to power in 1959 of a revolutionary government and the initiation of substantial societal restructuring reinforced conservatism within the churches. Strong challenges to the legitimacy of the government by the churches from 1959 through 1961 were not effective due largely to institutional limitations and their identification as bulwarks of prerevolutionary structures. Hence, in spite of a marked increase in participation and contributions, the churches' counterrevolutionary stance had limited impact. Contributing to this was the exodus of many religious activists to the United States and Spain, and a turning in upon themselves by the churches which came to serve as refuges from change.