Religion in Post-Independence Mexico
The revo
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The revolutionary government of Mexico attempted a far-reaching cultural transformation of Mexican society from 1910 to 1940 (and beyond) by promoting nationalism, literacy, thrift, and industry. Simultaneously, the government supported socialist values and attempted to diminish and even eradicate the influence of the Roman Catholic Church. According to Robert E. Quirk, the Mexican Revolution of 1910 was a revolution against a number of disparate forces or groups: a political revolt against dictatorship; an economic revolt against Cientificios, hacendados, and foreign capitalists; a nationalistic revolt against the sub-owners of MexicoÆs birthright (gringos and gauchipines); a religious revolt against a highly conservative and increasingly antiquated Church; and a social revolt of the masses against the properties classes. After 1910, liberalism meant the separation of Church and State, secular as opposed to religious education, laissez faire, and a federal system that permitted considerable autonomy for provincial governments. The radicals, some of whom were influenced by the Flores MagonsÆ Mexican Liberal Party, demanded that the Church and its priests play a limited û even negligible û role in education, governance, or society at large. The new Constitution promulgated in 1916 contained in several Articles (i.e., 3 and 130) a deliberate effort by the elites of the Revolution to eliminate popular or ôfolkö Christianity and thus to modernize the nation. The rev
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tionary government and the Catholic Church destroyed all chances of Christian reforms. Pablo Gonzalez Casanova states that it was not until profirismo that the Church recovered part of it power; the conflict between Church and State reached unusual violence with the rebellion of the cristeros; further, ôWith Portes Gil and especially with General Lazaro Cardenas, a modus vivendi between the State and the clergy was achieved.ö
It is the view of Peter Reich that in the wake of the 1910 Revolution and 1917 Constitution, Catholic clerics were limited in their freedom to proselytize and the Church was no longer allowed to hold property or to administer charitable foundations. However, Reich also believes that prior to the Revolution, the Church had established a pattern of accommodation that continued after the Revolution. It was not until 1926 during the Cristero Rebellion undertaken by militant lay Catholics that overt conflict between Church and State broke out. This conflict, which lasted for three years, was resolved in terms of the informal Arreglos or arrangements made public on June 22, 1929. In these arrangements, President Emilio Portes Gil promised moderation in anticlerical enforcement on the condition that the Ch
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Some common words found in the essay are:
President Cardenas, Mexican Revolution, Catholic Church, Social Action, Liberal Party, Ruiz Flores, Mexico Revolution, Gonzalez Casanova, Mexican Catholics, Portes Gil, catholic church, social action, mexican catholics, pablo gonzalez, social action movement, 1930s 1940s, mexicoö journal, 1917 constitution, separation church, 1910 revolution, revolutionary mexico, mexican catholic church, pablo gonzalez casanova,
Approximate Word count = 1622
Approximate Pages = 6 (250 words per page)
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