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Revolution in Mexico sought to subordinate church to state and push the church out of public life. Nevertheless, state and church shared a concern for the nation's social problems. Until the breakdown of church-state cooperation in 1926, they ignored the political chasm separating them to address those problems through education in order to instill in citizens a new sense of patriotism, a strong work ethic, and adherence to traditional gender roles. This book examines primary, vocational, private, and parochial education in Mexico City from 1917 to 1926 and shows how it was affected by the relations between the revolutionary state and the Roman Catholic Church. One of the first books to look at revolutionary programs in the capital immediately after the Revolution, it shows how government social reform and Catholic social action overlapped and identifies clear points of convergence while also offering vivid descriptions of everyday life in revolutionary Mexico City. Comparing curricula and practice in Catholic and public schools, Patience Schell describes scandals and successes in classrooms throughout Mexico City. Her re-creation of day-to-day schooling shows how teachers, inspectors, volunteers, and priests, even while facing material shortages, struggled to educate Mexico City's residents out of a conviction that they were transforming society. She also reviews broader federal and Catholic social action programs such as films, unionization projects, and libraries that sought to instill a new morality in the working class. Finally, she situates education among larger issues that eventually divided church and state and examines the impact of the restrictions placed on Catholic education in 1926. Schell sheds new light on the common cause between revolutionary state education and Catholic tradition and provides new insight into the wider issue of the relationship between the revolutionary state and civil society. As the presidency of Vicente Fox revives questions of church involvement in Mexican public life, her study provides a solid foundation for understanding the tenor and tenure of that age-old relationship.
"Mexican Protestantism was born in the encounter between Mexican Catholics and Anglo American Protestants, after the United States ventured into the Southwest and wrested territory from Mexico in the early nineteenth century. In Sea la Luz, Juan Francisco Martinez traces the birth and initial development of this ethno-religious community brought through the westward expansion of the United States. Using the records of Protestant missionaries, he uncovers the story of Mexican converts and the churches they developed. Those same records reveal Protestant attitudes toward the war with Mexico, the conquest of the Southwest, and the Mexican population that became U.S. citizens with the signing of the Treaty of Guadalupe-Hidalgo (1848)."--BOOK JACKET.
The Latina/o culture and identity have long been shaped by their challenges to the religious, socio-economic, and political status quo. Robert Chao Romero explores the "Brown Church" and how this movement appeals to the vision for redemption that includes not only heavenly promises but also the transformation of our lives and the world.
The Cristero movement is an essential part of the Mexican Revolution. When in 1926 relations between Church and state, old enemies and old partners, eventually broke down, when the churches closed and the liturgy was suspended, Rome, Washington and Mexico, without ever losing their heads, embarked upon a long game of chess. These years were crucial, because they saw the setting up of the contemporary political system. The state established its omnipotence, supported by a bureaucratic apparatus and a strong privileged class. Just at the moment when the state thought that it was finally supreme, at the moment at which it decided to take control of the Church, the Cristero movement arose, a spontaneous mass movement, particularly of peasants, unique in its spread, its duration, and its popular character. For obvious reasons, the existing literature has both denied its reality and slandered it.
Tells the story of the founding of American Christianity against the backdrop of devastating disease, and of the Indigenous survivors who kept the nascent faith alive Many scholars have come to think of the European Christian mission to the Americas as an inevitable success. But in its early period it was very much on the brink of failure. In 1576, Indigenous Mexican communities suffered a catastrophic epidemic that took almost two million lives and simultaneously left the colonial church in ruins. In the crisis and its immediate aftermath, Spanish missionaries and surviving pueblos de indios held radically different visions for the future of Christianity in the Americas. The Church of the Dead offers a counter-history of American Christian origins. It centers the power of Indigenous Mexicans, showing how their Catholic faith remained intact even in the face of the faltering religious fervor of Spanish missionaries. While the Europeans grappled with their failure to stem the tide of death, succumbing to despair, Indigenous survivors worked to reconstruct the church. They reasserted ancestral territories as sovereign, with Indigenous Catholic states rivaling the jurisdiction of the diocese and the power of friars and bishops. Christianity in the Americas today is thus not the creation of missionaries, but rather of Indigenous Catholic survivors of the colonial mortandad, the founding condition of American Christianity. Weaving together archival study, visual culture, church history, theology, and the history of medicine, Jennifer Scheper Hughes provides us with a fascinating reexamination of North American religious history that is at once groundbreaking and lyrical.
The Treatise of Hernando Ruiz de Alarcón is one of the most important surviving documents of early colonial Mexico. It was written in 1629 as an aid to Roman Catholic churchmen in their efforts to root out the vestiges of pre-Columbian Aztec religious beliefs and practices. For the student of Aztec religion and culture is a valuable source of information. Hernando Ruiz de Alarcón was born in Taxco, Guerrero, Mexico, in the latter part of the sixteenth century. He attended the University of Mexico and later took holy orders. Sometime after he was assigned to the parish of Atenango, he began writing the Treatise for his fellow priests and church superiors to use as a guide in suppressing native "heresy." With great care and attention to detail Ruiz de Alarcón collected and recorded Aztec religious practices and incantations that had survived a century of Spanish domination (sometimes in his zeal extracting information from his informants through force and guile). He wrote down the incantations in Nahuatl and translated them into Spanish for his readers. He recorded rites for such everyday activities as woodcutting, traveling, hunting, fishing, farming, harvesting, fortune telling, lovemaking, and the curing of many diseases, from toothache to scorpion stings. Although Ruiz de Alarcón was scornful of native medical practices, we know now that in many aspects of medicine the Aztec curers were far ahead of their European counterparts.
In a story that spans from the founding of immigrant parishes in the early twentieth century to the rise of the Chicano civil rights movement in the early 1970s, Roberto R. Trevino discusses how an intertwining of ethnic identity and Catholic faith equipped Mexican Americans in Houston to overcome adversity and find a place for themselves in the Bayou City. Houston's native-born and immigrant Mexicans alike found solidarity and sustenance in their Catholicism, a distinctive style that evolved from the blending of the religious sensibilities and practices of Spanish Christians and New World indigenous peoples. Employing church records, newspapers, family letters, mementos, and oral histories, Trevino reconstructs the history of several predominately Mexican American parishes in Houston. He explores Mexican American Catholic life from the most private and mundane, such as home altar worship and everyday speech and behavior, to the most public and dramatic, such as neighborhood processions and civil rights marches. He demonstrates how Mexican Americans' religious faith helped to mold and preserve their identity, structured family and community relationships as well as institutions, provided both spiritual and material sustenance, and girded their long quest for social justice.
Originally published in 1938, this important document chronicles a little-known chapter in Mormon history: the polygamous members in the 1880s who sought refuge from the U.S. federal marshals in Mexico.