La Cristiada

Provides a pictorial history of the little-known Mexican religious war waged as a result of anti-Catholic oppression, examining the events, personalities, and politics involved and how support from the U.S. helped end the conflict.

This comprehensive two-volume history of the Mexican Revolution presents a new interpretation of one of the world's most important revolutions. While it reflects the many facets of this complex and far-reaching historical subject it emphasises its fundamentally local, popular and agrarian character and locates it within a more general comparative context.-- Publisher.

Between 1926 and 1929, thousands of Mexicans fought and died in an attempt to overthrow the government of their country. They were the Cristeros, so called because of their battle cry, ¡Viva Cristo Rey!—Long Live Christ the King! The Cristero rebellion and the church-state conflict remain one of the most controversial subjects in Mexican history, and much of the writing on it is emotional polemic. David C. Bailey, basing his study on the most important published and unpublished sources available, strikes a balance between objective reporting and analysis. This book depicts a national calamity in which sincere people followed their convictions to often tragic ends. The Cristero rebellion climaxed a century of animosity between the Catholic church and the Mexican state, and this background is briefly summarized here. With the coming of the 1910 revolution the hostility intensified. The revolutionists sought to impose severe limitations on the Church, and Catholic anti-revolutionary militancy grew apace. When the government in 1926 decreed strict enforcement of anticlerical legislation, matters reached a crisis. Church authorities suspended public worship throughout Mexico, and Catholics in various parts of the country rose up in arms. There followed almost three years of indecisive guerrilla warfare marked by brutal excesses on both sides. Bailey describes the armed struggle in broad outline but concentrates on the political and diplomatic maneuvering that ultimately decided the issue. A de facto settlement was brought about in 1929, based on the government’s pledge to allow the Church to perform its spiritual offices under its own internal discipline. The pact was arranged mainly through the intercession of U.S. Ambassador Dwight Morrow. His role in the conflict, as well as that of other Americans who decisively influenced the course of events, receives detailed attention in the study. The position of the Vatican during the conflict and its role in the settlement are also examined in detail. With the 1929 settlement the clergy returned to the churches, whereupon the Cristeros lost public support and the rebellion collapsed. The spirit of the settlement soon evaporated, more strife followed, and only after another decade did permanent religious peace come to Mexico.

La Cristiada, by Fray Diego de Hojeda, is one of the great religious epics of the seventeenth century. The present work, the result of a vast amount of research, attempts to discover the sources used by Hojeda. As one reads it, one feels that Hojeda must have had access to most, if not all, of the literary material available in his day--the classical, medieval, Renaissance, and contemporary literatures, sacred history, and mythology, and the works of the mystics and the patristic writers. La Cristiada, so baroque in its structure, is a mirror of the times and an epitome of the learning and culture that prevailed and to which one could attain during the Golden Age of Spain. The two chapters on legends and traditions make this source study of interest not only to scholars and students of Spanish literature, but also to students of Christian lore.

This nuanced book considers the role of religion and religiosity in modern Mexico, breaking new ground with an emphasis on popular religion and its relationship to politics. The contributors highlight the multifaceted role of religion, illuminating the ways that religion and religious devotion have persisted and changed since Mexican independence. Focusing on individual stories and vignettes and on local elements of religion, the contributors show that despite efforts to secularize society, religion continues to be a strong component of Mexican culture. Portraying the complexity of religiosity in Mexico in the context of an increasingly secular state, this book will be invaluable for all those interested in Latin American history and religion.

This provocative account of the persecution of the Catholic Church in Mexico in the 1920s and 1930s tells the stories of eight pivotal players. The saints are now honored as martyrs by the Catholic Church, and the sinners were political and military leaders who were accomplices in the persecution. The saintly standouts are Anacleto González Flores, whose non-violent demonstrations ended with his death after a day of brutal torture; Archbishop Francisco Orozco y Jiménez, who ran his vast archdiocese from hiding while on the run from the Mexican government; Fr. Toribio Romo González, who was shot in his bed one morning simply for being a Catholic priest; and Fr. Miguel Pro, the famous Jesuit who kept slipping through the hands of the military police in Mexico City despite being on the "most wanted" list for sixteen months. The four sinners are Melchor Ocampo, the powerful politician who believed that Catholicism was the cause of Mexico's problems; President Plutarco Elías Calles, the fanatical atheist who brutally persecuted the Church; José Reyes Vega, the priest who ignored the orders of his archbishop and became a general in the Cristero army; and Tomás Garrido Canabal, a farmer-turned-politician who became known as the "Scourge of Tabasco". This cast of characters is presented in a compelling narrative of the Cristero War that engages the reader like a gripping novel while it unfolds a largely unknown chapter in the history of America.

Love and Despair explores the multiple and mostly unknown ways progressive and conservative Catholic actors, such as priests, lay activists, journalists, intellectuals, and filmmakers, responded to the significant social and cultural shifts that formed competing notions of modernity in Cold War Mexico. Jaime M. Pensado demonstrates how the Catholic Church as a heterogeneous institution--with key transnational networks in Latin America and Western Europe--was invested in youth activism, state repression, and the counterculture from the postwar period to the more radical Sixties. Similar to their secular counterparts, progressive Catholics often saw themselves as revolutionary actors and nearly always framed their activism as an act of love. When their movements were repressed and their ideas were co-opted, marginalized, and commercialized at the end of the Sixties, the liberating hope of love often turned into a sense of despair.