Relevant bibliographies by topics / Mexico – Church history

Academic literature on the topic 'Mexico – Church history'

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Published: 10 March 2023

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Journal articles on the topic "Mexico – Church history"

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Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.

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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.
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Stauffer, Brian. "The Routes of Intransigence:Mexico's ‘Spiritual Pilgrimage’ of 1874 and the Globalization of Ultramontane Catholicism." Americas 75, no. 2 (April 2018): 291–324. http://dx.doi.org/10.1017/tam.2017.181.

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In the fall of 1874, in the midst a particularly severe round of Church-state conflict, Mexico's archbishop, Pelagio Antonio Labastida y Dávalos, introduced a novel weapon in the Catholic Church's struggle against liberal anticlericalism. He had sought and obtained a special dispensation from Pope Pius IX for all Mexicans to participate in a “spiritual pilgrimage,” a month-long exercise of mental travel, prayer, and contemplation that would figuratively transport the faithful out of Mexico's anticlerical milieu and into the purified air of Jerusalem, Rome, and other Old World holy sites, where they would pray for divine intercession on behalf of the embattled Church. The practice had been inaugurated a year earlier by lay Catholics in Bologna, as a response to the prohibition of mass pilgrimages in the flesh in the former Papal States. Labastida y Dávalos felt that spiritual pilgrimage could be especially effective in Mexico, where the anticlerical government of Sebastián Lerdo de Tejada had embarked on a radical program of secularization. In fact, the recently codified Laws of Reform had likewise prohibited acts of public religiosity in Mexico, attempting thus to suppress the myriad local processions and mass pilgrimages that helped to define Mexican Catholicism.
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BUTLER, MATTHEW. "The Church in ‘Red Mexico’: Michoacán Catholics and the Mexican Revolution, 1920–1929." Journal of Ecclesiastical History 55, no. 3 (July 2004): 520–41. http://dx.doi.org/10.1017/s0022046904009960.

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This article recreates the everyday experiences of rural Catholics in Mexico during the Church–State crisis of the 1920s and the cristero revolt (1926–9) against Mexico's post-revolutionary regime. Focusing on the archdiocese of Michoacán in western Mexico, the article contends that the 1920s should be viewed not only as a period of political tension between Church and State, but as a period of attempted cultural revolution when the very beliefs of Mexican Catholics were under attack. It is then argued that the behaviour of many Catholics during the cristero revolt is best described not as overt counter-revolutionism, but as defensive cultural and spiritual resistance designed to thwart the state's secularising aims by reaffirming and reproducing proscribed Catholic rituals and practices in collaboration with the parish clergy. The article then examines Catholic strategies of resistance during the cristero revolt and their consequences, above all the parochialisation and laicisation of the Church.
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Reyes, Sofía Crespo, and Pamela J. Fuentes. "Bodies and Souls." Mexican Studies/Estudios Mexicanos 36, no. 1-2 (2020): 243–69. http://dx.doi.org/10.1525/msem.2020.36.1-2.243.

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This article examines debates about the bodies and souls of women prostitutes in Mexico City that confronted the revolutionary Mexican government with the Catholic Church in the 1920s. We analyze the philanthropic activities of women’s organizations such as the Damas Católicas through the Ejército de Defensa de la Mujer and the ways in which they engaged in political roles at a time of fierce political struggle between the Catholic Church and the Mexican government. For both the government and Catholic women, it was deemed necessary to isolate and seclude the prostitutes’ bodies to cure them of venereal diseases and rehabilite them morally. While the government interned them at Hospital Morelos, Catholic women established a private assistance network, as well as so-called casas de regeneración, where former prostitutes had to work to sustain themselves while repenting for their sins and receiving the sacraments. By exploring the tension-filled interaction about women prostitutes between the Mexican government and the Catholic Church, we seek to contribute to the understanding of sexuality and prostitution in Mexico City in the 1920s.
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Gómez Peralta, Héctor. "THE ROLE OF THE CATHOLIC CHURCH IN MEXICO’S POLITICAL DEVELOPMENT." POLITICS AND RELIGION JOURNAL 6, no. 1 (June 1, 2012): 17–35. http://dx.doi.org/10.54561/prj0601017p.

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This article shows and explains the different political positions and actions that the Catholic Church in Mexico has had throughout the twentieth century, culminating with the transition to democracy that the nation experienced in 2000. It is about the contemporary history of the Church-State relationships in Mexico. The central position of the author is that the Catholic Church in Mexico has not been an “ideological state apparatus”, by contrast, has played a role as auditor of public life, being a strong critic of the post-revolutionary political system, even becoming an agent who helped to establish in Mexico a competitive and plural party system.
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coerver, don m. "Church, State, and Civil War in Revolutionary Mexico." Diplomatic History 31, no. 3 (June 2007): 575–78. http://dx.doi.org/10.1111/j.1467-7709.2007.00633.x.

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Warren, J. Benedict, and John Frederick Schwaller. "Church and Clergy in Sixteenth-Century Mexico." Hispanic American Historical Review 68, no. 4 (November 1988): 823. http://dx.doi.org/10.2307/2515697.

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Warren, J. Benedict. "Church and Clergy in Sixteenth-Century Mexico." Hispanic American Historical Review 68, no. 4 (November 1, 1988): 823. http://dx.doi.org/10.1215/00182168-68.4.823.

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Taylor, William. "Our Lady in the Kernel of Corn, 1774." Americas 59, no. 4 (April 2003): 559–70. http://dx.doi.org/10.1353/tam.2003.0059.

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Marian apparitions and miraculous images in Mexico inevitably bring to mind one renowned figure — Our Lady of Guadalupe and its shrine at Tepeyac in the Valley of Mexico. Guadalupe is, indeed, a touchstone to the history of Catholicism and popular devotion in Mexico, and Mexico is a special case of a religious image becoming the main symbol for an emerging nation. As Jeannette Rodríguez recently wrote, “To be of Mexican descent is to recognize the image of Our Lady of Guadalupe.” But devotion to Our Lady of Guadalupe has a history. This image has not always been, and in some ways still is not, the dominant symbol throughout Mexico, and the location of its principal shrine on the edge of Mexico City is as much a key to its importance as is its association with the oldest Marian apparition officially recognized by the Catholic Church. Dozens of different shrines to other miraculous images have captured the hearts of thousands, sometimes millions of followers in Mexico. They still do.
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Gasco, Janine, and John Frederick Schwaller. "The Church and Clergy in Sixteenth-Century Mexico." Ethnohistory 36, no. 3 (1989): 334. http://dx.doi.org/10.2307/482691.

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Dissertations / Theses on the topic "Mexico – Church history"

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O'Hara, Matthew David. "A flock divided : religion and community in Mexico City, 1749-1800 /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2003. http://wwwlib.umi.com/cr/ucsd/fullcit?p3091316.

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Schell, Patience A. "Teaching the children of the revolution : church and state education in Mexico City, 1917-1926." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286411.

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Gouran, Roger David. "A study of two attempts by President Plutarco Elías Calles to establish a national church in Mexico." PDXScholar, 1995. https://pdxscholar.library.pdx.edu/open_access_etds/3561.

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In the one-hundred years between 1810 and 1926 there were many civil wars in Mexico. The last of these wars. La Cristiada, was not fought, as were the previous civil wars, by groups seeking political control of Mexico. Rather, the genesis of this war was a question of who would control the Church in Mexico. The war began when President Plutarco Elias Calles attempted to enforce rigorously certain articles of the Constitution of 1917 as well as two laws which he promulgated. If Calles had succeeded, he would, in fact, have created a church in Mexico controlled by the federal government. The material to support this thesis was taken largely from the Mexican legal documents, the writing of Calles, other sources contemporary with the events described and some secondary sources. This thesis stresses the religious reasons for the La Cristiada and discusses the war itself not at all.
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Pinon-Farah, Marco A. "The Mexican Hydra: How Calderón's Pursuit of Peace Led to the Bloodiest War in Mexican History? Will the Mexican People Inherit a Failed State in 2012?" Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/cmc_theses/200.

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THE MEXICAN HYDRA: HOW CALDERÓN’S PURSUIT OF PEACE LED TO THE BLOODIEST WAR IN MEXICAN HISTORY. WILL THE MEXICAN PEOPLE INHERIT A FAILED STATE IN 2012? Abstract Marco Antonio Pinon-Farah The drug-war in Mexico (2006-present) has accelerated at a chilling rate, claiming the lives of 35,000 Mexican people. Since President Felipe Calderón assumed office, Mexico has been battling an internal beast unlike any it has known, the Mexican Hydra. Like the mythical creature, the Mexican cartels have proven capable of not only combating the government forces, but also of regenerating and strengthening themselves in the face of increasing government scrutiny and the loss of several prominent Mexican cartel leaders. Feuding between individual cartels and the Mexican government continue to maintain a significant portion of the country, particularly the states of Chihuahua and Sinaloa, in a paralytic state of fear. Struggling to maintain the safety of all people in Mexico, the military must also contend with the reality that it is often outgunned by the increasingly powerful drug-trafficking organizations (DTOs). Given the historical accusations of corruption in Mexican judicial, military, and police authorities, this branch of the government is constantly fighting for the trust and support of the Mexican people in order to fulfill its duties and obligations. The moral guide of Mexican society since Spanish conquest, the Catholic Church, has been notably missing from the debate until recent years in which it has chosen to speak up more frequently on behalf of those who have suffered human rights violations. In recent months, the Church and the State have been working towards a partnership to publicly condemn the violence and fear that has become all too common in Mexico. This state of chaos has been further examined by the musical phenomenon, “el narcocorrido,” (drug song). Derived from the “corrido,” one of Mexico’s most valued methods of cultural expression and storytelling, this new take on the genre provides a controversial view and analysis of the Mexican drug-trafficker. Much like the American gangsta-rap genre, the narcocorrido glamorizes the lives of individuals who are considered criminals by society. With police being criticized and the government accused of corruption and abuse, the narcocorrido is a manifestation of the sentiments of many Mexican people past and present. This cultural force allows for a greater understanding of the complexity of the drug-war in Mexico, in that it is not simply a struggle between the people and the drug industry, but rather it exposes the nature of the war for what it truly is, a battle between one Mexican presidential administration and the drug trafficking industry. President Calderón’s strategy has been successful in eliminating various important Mexican DTO leaders, however it also has been responsible for a rise in violence between the cartels and government. His strategy has left thousands dead and set a precedent for future Mexican presidents in that they are now all committed to this war, for a withdrawal from the conflict would be catastrophic for the Mexican state. Calderón is already struggling to maintain his government’s legitimacy, and it is becoming increasingly true that his state verges on failure due to its inability to guarantee and protect the rights afforded to its citizens by the Mexican Constitution.
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Geilman, Matthew G. "Taking the Gospel to the Lamanites: Doctrinal Foundations for Establishing The Church of Jesus Christ of Latter-day Saints in Mexico." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3071.

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This thesis is a study about the influence of the Book of Mormon message to the Lamanites upon the establishment of The Church of Jesus Christ of Latter-day Saints in Mexico, primarily focusing upon the years 1875-1950. Several important events, people, and publications from the first seventy-five years of the Church's history in Mexico are evaluated as historical case studies in order to examine the extent to which the message to the Lamanites influenced the beginnings of the Latter-day Saints there. These case studies include the first mission to Mexico in 1875, early publications in Spanish, the dedication of Mexico by Apostle Moses Thatcher, the presidency of Rey L. Pratt, and the Third Convention. Though this thesis provides pertinent historical background and details, as well as analysis of key primary sources and documents, its main purpose and contribution is its focus on the theme of the Lamanites, within the context of early Latter-day Saint history in Mexico.
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Coronado, Guel Luis Edgardo, and Guel Luis Edgardo Coronado. "Dios, Patria y mis Derechos: The Secularization of Patriotism and Popular Legal Culture in Revolutionary Mexico, 1917-1929." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/621436.

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Although secularization has early antecedents in Mexico's history, the generation who embodied the Constitutionalist faction of the 1910 Revolution undertook an unprecedented campaign to achieve it. Strong anticlerical provisions proclaimed in the 1917 Constitution were implemented and gradually escalated in intensity by the administrations of Presidents Álvaro Obregón and Plutarco Elias Calles. This ignited an armed uprising known as the Cristero Rebellion that arose in rural Mexico in 1926. Beyond the armed conflict, this dissertation analyzes the cultural effects caused by the implementation of such a legal and institutional agenda that reveal a substantial confrontation in the public sphere between two opposed concepts of society-religious and non-religious. As a result, society became highly polarized while the government pushed its secularization aims to the extreme as never before. New laws intervened more intensely on private rights, transforming people's everyday ideas about religion, nation, law, justice and citizenship. By looking at citizens' experiences with such law enforcement, this work elucidates how the state finally neutralized radical Catholicism by stigmatizing it as non-patriotic in the public sphere. This phenomenon that happened between 1917 and 1929 can be conceptualized as the secularization of patriotism and the transformation of people's notions of the legal system- defined as the legal popular culture- that was central to Mexico's social and cultural Revolution.
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Oliver, Stephanie. "Writing Her Way to Spiritual Perfection: The Diary of 1751 of Maria de Jesus Felipa." PDXScholar, 2011. https://pdxscholar.library.pdx.edu/open_access_etds/309.

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Throughout the colonial period of Mexican history, cloistered nuns wrote spiritual journals at the request of their confessors. These documents were read and scrutinized, not only by the confessors, but also by others in the hierarchy of their Orders. They are important sources of study for historians in that they provide a window into the religious culture of the times and the spiritual mentality of their authors. This thesis will examine one such record, discovered in a collection of volumes at the Historical Franciscan Archive of Michoacán in Celaya, Mexico. The diary covers eleven months of 1751 in the life of a Franciscan nun -- believed to be María de Jesús Felipa who kept such records over a period of more than twenty years. María de Jesús Felipa was a visionary who experienced occasional ecstatic states. Through her contacts with the spiritual world, she pursued her own salvation and that of those most specifically in her charge: members of her own community -- the convent of San Juan de la Penitencia in Mexico City -- and the souls in purgatory. These encounters propelled her into different frames of time and space -- moving her into the past and the future, and transporting her to bucolic and horrific locations. Her diary ascribes meaning to these encounters by tying them to her life and her relationships within the convent. Her diary of 1751 also indicates that this spiritual activity and the records she kept brought her to the attention of the Inquisition. The thesis argues that, because of its cohesiveness of thought and consistency of focus, the diary effectively casts its record keeper as author of her own life story. A close reading reveals the inner thoughts and perceptions of a distinct personality. Her first-person account also reflects the character of Christianity, the impact of post-Tridentine reforms and difficulties in the governance of convents in eighteenth-century New Spain. Although always arduous and often unpleasant, writing provided Sor Maria with an opportunity to establish her integrity, exercise control, and justify her thoughts and actions as she pursued her vocation. Writing under the supervision of a confessor, María de Jesús Felipa was her own person. In its organization and focus, her diary resolutely records a struggle for self-determination within the limits imposed by the monastic vows of obedience, chastity, poverty and enclosure.
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Collins, Lindsey Ellison. "Post-Revolutionary Mexican Education in Durango and Jalisco: Regional Differences, Cultures of Violence, Teaching, and Folk Catholicism." PDXScholar, 2015. https://pdxscholar.library.pdx.edu/open_access_etds/2722.

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This thesis explored a regional comparison of education in post-revolutionary Mexico. It involved a micro-look into the relationship between violence, education, religion, and politics in the states of Durango and Jalisco. Research methods included primary sources and microfilms from the National Archives State Department records related to education from the internal affairs of Mexico from 1930-1939 from collection file M1370. It also utilized G-2 United States Military Intelligence reports as well as records from the British National Archives dealing with church and state relations in Mexico from 1920-1939. Anti - clericalism in the 1920’s led to violent backlash in rural regions of Durango and Jalisco called the Cristero rebellion. A second phase of the Cristero rebellion began in the 1930s, which was aimed at ending state-led revolutionary secular education and preserving the folk Catholic education system. There existed a unique ritualized culture of violence for both states. Violence against state-led revolutionary secular educators was prevalent at the primary and secondary education levels in Durango and Jalisco. Priests served as both religious leaders and rebel activists. At the higher education level there existed a split of the University of Guadalajara but no violence against educators. There existed four competing factions involved in this intellectual battle: communists followed Marx, anarchistic autonomous communists, urban folk modern Catholics, and student groups who sought reunion of the original university. This thesis described how these two states and how they experienced their unique culture of violence during the 1930s. It suggested a new chronology of the Cristero rebellion. This comparison between two regions within the broader context of the country and its experiences during the 1930s allowed for analysis in regards to education, rebellion, religion, and politics.
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Owens, Sarah Elizabeth. "Subversive obedience: Confessional letters by eighteenth century Mexican colonial nuns." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284123.

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Eighteenth century colonial Mexico hosted a wide number of religious women who put quill to parchment and wrote spiritual letters to their confessors. These texts display impressive subversive rhetorical strategies, five of which are the focal point of this dissertation. The three nuns studied in this dissertation are Sor Maria Coleta de San Jose (?-1775), Sor Sebastiana de la Santisima Trinidad (1709-1757) and Sor Maria Anna de San Ignacio (1695-1756). Chapter one examines the spiritual and literary European foremothers of eighteenth century colonial religious women. This chapter examines the life and letters of Radegund (518-587), Hildegard of Bingen (1098-1179), Catherine of Siena (1347?-1380), and Saint Teresa of Avila (1515-1582). Their writings all demonstrate early signs of subversive rhetoric that can be detected centuries later in the nuns' letters examined in this study. The second chapter is divided into two sections. The first part provides an overview of colonial Mexico with a particular emphasis on Mexican nuns and their letters. The second half of the chapter carves out a viable discursive space for nuns' spiritual letters. This section revises and reinterprets the colonial literary canon from a variety of theoretical perspectives including feminist theory and cultural studies. The last three chapters are each dedicated to one of the three Mexican nuns mentioned above. Their letters are analyzed according to the following rhetorical strategies: (1) the rhetoric of humility, (2) the description of penance, (3) the description of fasting, (4) the retelling of visions with Christ, and (5) the retelling of visions with Saint Teresa or the Virgin Mary. In conclusion, due to their precarious situation as religious women under the ever vigilant eye of a patriarchal and misogynist society, these nuns opted to incorporate these strategies within their spiritual letters. Sor Coleta, Sor Sebastiana and Sor Maria Anna deliberately placed subversive rhetorical strategies within their letters in order to express otherwise controversial or questionable ideas.
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ABASCAL, SHERWELL RAULL Pablo. "Tepotzotlán : la institucionalización de un colegio jesuita en la frontera chichimeca de la Nueva España (1580-1618)." Doctoral thesis, 2015. http://hdl.handle.net/1814/40743.

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Defence date: 21 September 2015
Examining Board: Professor Antonella Romano, EUI- Centre Alexandre Koyré/EHE tesis EUI); Professor Jorge Flores, EUI; Professor Juan Carlos Estenssoro Fuchs, Université de Paris 3; Professor Perla Chinchilla Pawling, Universidad Iberoamericana.
Why write another thesis about a Jesuit college? Much has already been written, but generally about colleges divorced from their environment, isolated from the society, geography, cultural and political landscape to which they belong. The current thesis instead looks at how a Jesuit college was shaped by, and, indeed, shaped its environment. The case study, set at a time when early modern Catholicism and colonial empires were making inroads into overseas territories, looks at the early modern Jesuit college of Tepotzotlán, a town situated in a non-European context in what is today central Mexico. This dissertation explores the different factors influencing what might be called the institutionalization of the Jesuit college of Tepotzotlán, between 1580 and 1618. The timeline starts with the Jesuits' arrival in the town, and finishes with the acquisition of the doctrina of Tepotzotlán, this being the moment when the Jesuits acquired the spiritual monopoly of the town. Beginning with the school's initial aims, the thesis studies how it evolved over time, and how this evolution was influenced by geographical, political, historical, and social factors. The geographical factor is crucial; indeed, I analyze the geographical particularities that led the Jesuits to choose the town of Tepotzotlán to open this particular school. It is, for example, clear that the Jesuits chose Tepotzotlán precisely because it bordered on two different cultural areas, with two different Indian social groups (Mexican and Otomí), as well as other groups such as Spaniards and black slaves. This geographical particularity allowed the Jesuits to work with all the groups at one time. Moreover, the Jesuits also used the town as a bridge in order to ease its expansion into the north of the Viceroyalty. Besides geographical, there were, as mentioned, also political, historical and social factors. The thesis explores political institutions' role in institutionalizing the school, both inside and outside New Spain, and the tensions among them. It examines different actors and voices that were engaged in the configuration of the project in the foundation of Tepotzotlán, thus going beyond the local context and putting the evolution of the institutionalization of the college into a wider perspective.
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Books on the topic "Mexico – Church history"

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Grayson, George W. The Church in contemporary Mexico. Washington, D.C: Center for Strategic and International Studies, 1992.

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Peregrino: A journey into Catholic Mexico. Grand Rapids, Mich: W.B. Eerdmans Pub., 2010.

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The church and clergy in sixteenth-century Mexico. Albuquerque: University of New Mexico Press, 1987.

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Laumbach, Joyce. History of early religions and methodism in Northeastern New Mexico. Roy, N.M. (P.O. Box 184, Roy 87743): J. Laumbach, 1987.

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Velazco, José Luis. Mexico, labyrinth of faith. [New York]: General Board of Global Ministries, The United Methodist Church, 2002.

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Defouri, James H. Historical sketch of the Catholic Church in New Mexico. [Las Cruces, N.M.]: Yucca Tree Press, 2003.

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Manuel, Olimón Nolasco, ed. Episcopado y gobierno en Mexico: Cartas pastorales colectivas del Episcopado Mexicano, 1859-1875. Mexico, D.F: Universidad Pontificia de Mexico, 1989.

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Gerdeman, Dale B. Presbyterian missionaries in rural northern New Mexico: Serving the Lord on the New Mexico frontier. 2nd ed. [Albuquerque, N.M.]: Menaul Historical Library of the Southwest, 1999.

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Origins of church wealth in Mexico: Ecclesiastical revenues and church finances, 1523-1600. Albuquerque: University of New Mexico Press, 1985.

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Palacios, Ethel. The story of Joint Commission for Church Extension lin Mexico. Place of publication not identified]: [publisher not identified], 1985.

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Book chapters on the topic "Mexico – Church history"

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Ovando-Shelley, E., E. Botero, and M. A. Díaz. "Tunnelling under the San Francisco church in Guadalajara, Mexico." In Geotechnical Engineering for the Preservation of Monuments and Historic Sites III, 116–34. London: CRC Press, 2022. http://dx.doi.org/10.1201/9781003329756-6.

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Ovando-Shelley, E., E. Botero, and M. A. Díaz. "Tunnelling under the San Francisco church in Guadalajara, Mexico." In Geotechnical Engineering for the Preservation of Monuments and Historic Sites III, 116–34. London: CRC Press, 2022. http://dx.doi.org/10.1201/9781003308867-6.

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"A Cloak in Mexico Illumines the History of Christianity in Latin America." In Exploring Church History, 109–19. 1517 Media, 2014. http://dx.doi.org/10.2307/j.ctt9m0sv7.12.

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Pulido, Elisa Eastwood. "Bautista’s Repatriation to Mexico, 1935." In The Spiritual Evolution of Margarito Bautista, 136–58. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0008.

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Bautista repatriated to Mexico in 1935 where he hoped to participate in the political, cultural, and spiritual evolution of Mexico. The chapter argues that despite disappointments in Salt Lake City, Bautista found purpose as he proselytized Mexicans, gave readings of his tome, and won the admiration of Mexican Mormons. The chapter follows Bautista’s efforts to publish and market his magnum opus, La evolución de México, including his attendance at Mexico’s Second National Congress of History, where he hoped to connect with Mexicans shaping the nation’s future. Though this attempt failed, Bautista’s authorship afforded him celebrity among Mexican Mormons, who financed the publication of his book. This celebrity waned when Harold W. Pratt informed Mexican members that the The Church of Jesus Christ of Latter-day Saints would not endorse Bautista’s book. The chapter also discusses Bautista’s covert wooing of young women he hoped to make polygamous wives.
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Graziano, Frank. "Historic Churches on the High Road to Taos." In Historic Churches of New Mexico Today, 38–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0002.

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The Penitentes’ Good Friday devotions at San Antonio in Córdova are described, particularly the tinieblas (tenebrae) ritual. The Truchas section treats the conservation of altar screens painted by Pedro Antonio Fresquís. The history of the settlement of Las Trampas is then detailed, including discussion of fortified plazas and fortress churches, and followed by observations regarding current maintenance of San José church. The section on San Lorenzo at Picurís Pueblo describes feast-day events and then surveys the history of the five San Lorenzo churches constructed at the pueblo, including attitudes toward the current church. Several other adobe churches on this route are also discussed, and the chapter concludes with an analysis of the sculptural form and sensory qualities of San Francisco de Asís in Ranchos de Taos. Visiting information is integrated throughout the chapter.
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Pulido, Elisa Eastwood. "Introduction." In The Spiritual Evolution of Margarito Bautista, 1–8. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190942106.003.0001.

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The spiritual biography of Margarito Bautista (1878–1961), a Mexican cultural nationalist and Mormon evangelizer of Mexican and Mexican Americans in the U.S.-Mexico borderlands, this book follows Bautista’s journey into and out of The Church of Jesus Christ of Latter-day Saints (Mormons) and his subsequent founding of a polygamist utopia in Central Mexico. It argues that Bautista’s insistence on indigenous ecclesiastical self-governance led to his estrangement from the Mormon Church. Bautista’s prolific writings allow a view of his life and thought in his own voice. The book embeds Bautista’s experience in the religious history of the borderlands by devoting beginning chapters to the loss of indigenous spiritual authority at the time of the Spanish Conquest and the arrival of Mormonism in Mexico in 1875. Subsequent chapters follow Bautista’s preaching of a Mexican exceptionalism founded on the Book of Mormon, for which he was ultimately excommunicated in 1936.
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7

Washbrook, Sarah. "On the border: Chiapas, between empire and republic." In Producing Modernity in Mexico. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197264973.003.0002.

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This chapter analyzes the political, economic, and social relations in Chiapas during the colonial era in order to better understand the nature and impact of the modernizing reforms enacted by liberal regimes after independence. The first section presents an overview of the conquest of the region from 1528 to around 1550. The second section examines the institutions of state rule and how they changed over time, emphasizing the break between Habsburg and Bourbon rule after 1750. The third section analyzes the history and structure of the Indian community or república de indios and underscores its important political, economic, and ideological role in colonial society. The next two sections look at controlled markets in commerce and labour (repartimientos), which constituted important means by which surplus labour and produce were extracted from the Indian population. The next section considers the history of the Church in Chiapas, which like the Spanish Crown extracted taxes, fees, and labour from the communities. The Church also structured religious celebration and public ritual in the communities around the corporate institutions of the parish and cofradía, thereby contributing to the consolidation of both colonial rule and Indian ethnic identity and solidarity. Chiapas's hacienda sector, which is examined in the final section, was also dominated by the Church, although production was limited in the province before Bourbon policies fomented the expansion of commercial agriculture in the late eighteenth century.
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Matovina, Timothy. "Latino Catholics in the Southwest." In Roman Catholicism in the United States, 43–62. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0003.

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This chapter summarizes new trends in scholarship on the U.S. Southwest by expanding and refining the three-era schema of Southwest history illustrated in the book of Francis Baylies, who accompanied the victorious U.S. forces on their march through Mexico following the Mexican–American war. The book reflected U.S. views on the history of the region and the U.S. takeover of the former Mexican territories. The chapter divides Latino Catholicism in the Southwest into a thematic schema: colonial foundations, enduring communities of faith in the wake of the war between Mexico and the United States, the rejuvenation and diversification of Latino Catholic communities with the arrival of numerous immigrants from Mexico and throughout Latin America, and the struggle for rights in church and society that accelerated during the second half of the twentieth century.
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Moran, Katherine D. "Making Parallel Histories out of Spanish Missions." In The Imperial Church, 81–106. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748813.003.0004.

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This chapter explores the mission celebrations that developed in Southern California, among newly arrived Anglo settlers and tourists, and between the 1880s and World War I. It talks about mission writers who celebrated the Spanish Franciscans that were led by Junípero Serra and founded missions in the late eighteenth and early nineteenth centuries. It also argues that the celebrations in the Midwest elevated Catholic missionaries to the status of regional and national founding fathers in ways that naturalized U.S. territorial expansion. The chapter mentions the Serra celebrations that contended with the recent history of violence in Southern California. It describes the war with Mexico and ongoing violence against Mexicans, as well as the murder and displacement of Native Americans.
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Voekel, Pamela. "Conclusion." In For God and Liberty, 251–58. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197610190.003.0010.

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Abstract The Reform Catholic International that animated republican movements and fought for local control of churches across the Atlantic world was characterized by widely shared transregional intellectual production and by site-specific creativity—hardly surprising given the church’s three-century presence in Spanish America. This reformist current of the church provided the language to talk about new forms of political representation. Reform Catholicism was not a justification for republicanism ex post facto, not a religious alibi for a secular politics. Rather, the very conceptualization of individual citizens and representative polities sprang from late eighteenth-century religious configurations with deep roots in theological history, as did notions of civil control over the church. In Central America and Mexico, reformers fought to wield the state against the ultramontane church in order to create godly republics.
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