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Relevant bibliographies by topics / Cristero Rebellion

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Academic literature on the topic 'Cristero Rebellion'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Cristero Rebellion"

1

Naranjo Tamayo, Omayda. "La mujer mexicana de la primera rebelión de los cristeros (1926-1929): una mirada historiográfica / The Mexican Woman in the First Cristero Rebellion (1926-1929): A Historiographic Gaze." Historiografías, no. 8 (December 28, 2017): 121. http://dx.doi.org/10.26754/ojs_historiografias/hrht.201482420.

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This article analyses the participation of the Mexican women in the first Cristero rebellion (1926-1929), by offering an overview of its different studies by national and foreign historians put in chronological order. Through this historiographic examination the work intends to shed light on the acute and repeated female invisibility in an episode which, as part of a complex revolutionary process, shook up the Mexican nation during the early twentieth centuryKey WordsWoman, rebellion, cristero, MexicoResumenEste artículo examina la participación de la mujer mexicana en la primera rebelión de los cristeros (1926-1929), ofreciendo una visión general de los diferentes estudios realizados por historiadores nacionales y extranjeros siguiendo el orden cronológico de sus publicaciones. A través de este análisis historiográfico, el trabajo pretende arrojar luz sobre la acentuada y reiterada invisibilidad femenina en un episodio que, como parte de un complejo proceso revolucionario, conmocionó a la nación mexicana en los inicios de siglo XX.Palabras claveMujer, rebelión, cristera, México.

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BUTLER, MATTHEW. "The ‘Liberal’ Cristero: Ladislao Molina and the Cristero Rebellion in Michoacán, 1927–9." Journal of Latin American Studies 31, no. 3 (October 1999): 645–71. http://dx.doi.org/10.1017/s0022216x99005416.

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This article studies the Mexican cristero rebellion of 1926–9. While scholars assert that the rebellion was the product of a clash between ‘modern’ liberal and ‘traditional’ Catholic mentalities, it is argued here that Ladislao Molina was an astute political actor who embraced a liberal ideology in order to establish a cacicazgo in his home region of Michoacán. When Molina was threatened by state encroachments and agrarian demands, he, like other members of the middling rural strata, promoted a Catholic rebellion not because of religious piety but in order to protect his sphere of influence.

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Catton, John. "¡Viva Cristo Rey!: Militant Catholic Devotion and the Creation of the National Votive Sanctuary of Christ the King in Revolutionary Guanajuato, 1914–1928." Latin Americanist 68, no. 1 (March 2024): 25–46. http://dx.doi.org/10.1353/tla.2024.a923799.

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Abstract: This article examines the role of the Catholic ideology of Cristo Rey during the Cristero Conflict, which lasted from 1926 to 1929. This conflict was an armed rebellion led by militant Catholics who opposed the Mexican government's enforcement of anti-clerical provisions in the Mexican Constitution of 1917. This article argues that the creation of the Cristo Rey devotion in Guanajuato, Mexico as well as the statue dedicated to that devotion in 1923 demonstrate the early role the Mexican clergy played in escalating tensions between the Church and the Mexican State in the years before the armed phase of the Cristero rebellion. Additionally, this examination provides an important insight into the unification of lay Catholic organizations surrounding the expulsion of the Papal Nuncio, Eugenio Filippi in 1923. This article further demonstrates that the militant Catholic interpretation of Cristo Rey was impactful outside of Mexico, especially through the official Papal adoption of Christ the King as Catholic doctrine in 1925.

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Jrade, Ramón. "Inquiries Into the Cristero Insurrection Against the Mexican Revolution." Latin American Research Review 20, no. 2 (1985): 53–69. http://dx.doi.org/10.1017/s0023879100034488.

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Interest in the Cristero insurrection against the Mexican Revolution has continued unabated since the 1960s. Until now all the major published studies have viewed the rebellion as the climactic outcome of the long-standing conflict between church and state in Mexico. By adopting this perspective, these works have deepened knowledge of church-state relations and sharply delineated the composition and development of Catholic and revolutionary factions. At the same time, these studies have offered a wide range of interpretations of the Cristero movement, interpretations that are incompatible with one another.

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Piña, Ulices. "The Different Roads to Rebellion: Socialist Education and the Second Cristero Rebellion in Jalisco, 1934-1939." Letras Históricas 16 (March 1, 2017): 165–92. http://dx.doi.org/10.31836/at.16.6562.

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Piña, Ulices. "The Different Roads to Rebellion: Socialist Education and the Second Cristero Rebellion in Jalisco, 1934-1939." Letras Históricas 16 (February 22, 2017): 165–92. http://dx.doi.org/10.31836/lh.16.6562.

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Butler, Matthew, and Kevin D. Powell. "Father, Where Art Thou? Catholic Priests and Mexico's 1929 Relación de Sacerdotes." Hispanic American Historical Review 98, no. 4 (November 1, 2018): 635–67. http://dx.doi.org/10.1215/00182168-7160347.

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Abstract This article studies an ecclesiastical census, the Relación de sacerdotes, that was compiled by the Secretariat of the Interior during Mexico's Cristero War in 1929. We propose that this statistical device ultimately helped the Catholic Church and the Portes Gil government to plot a way out of the religious crisis. It did so by providing a mutually acceptable means for priests to register with the postrevolutionary state and by providing a discursive mechanism for the Catholic clergy to present itself to the regime as a national, less Rome-oriented body. The Relación can therefore give historians insights into the contingent and bureaucratic ways that revolutionary and ecclesiastical elites renegotiated the contours of Mexico's secular order. The second half of the article contains an analysis of the Relación. There we argue that the Relación offers a kind of prosopographical and political snapshot of the Mexican clergy during the Cristero Rebellion.

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Brescia, Michael M. "Popular Piety and Political Identity in Mexico's Cristero Rebellion: Michoacan, 1927–29." History: Reviews of New Books 34, no. 1 (January 2005): 13. http://dx.doi.org/10.1080/03612759.2005.10526722.

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Butler, Matthew. "Mexican Nicodemus: The Apostleship of Refugio Padilla, Cristero, on the Islas Maríías." Mexican Studies/Estudios Mexicanos 25, no. 2 (2009): 271–306. http://dx.doi.org/10.1525/msem.2009.25.2.271.

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This article explores lay responses to religious persecution during Mexico's cristero rebellion (1926––1929), using devotional testimonies produced by Catholic deportees to the Islas Maríías penal colony, Nayarit. Faced with the Calles regime's anticlericalism, the article argues that Mexico's episcopate developed an alternative religious model premised on a revitalized lay apostolate; the article then considers how lay actors enacted this identity in practice, through white masses, lay sermons, and clandestine communions. The article concludes that religious persecution, if intended to promote a secular revolutionary culture, also opened new spaces for popular religious participation. Este artíículo explora respuestas a la persecucióón religiosa durante la rebelióón cristera de Mééxico (1926––1929), usando testimonios devotos producidos por deportados catóólicos a la colonia penal de las Islas Maríías, Nayarit. Frente al anticlericalismo del réégimen de Calles, el artíículo sostiene que el episcopado de Mééxico desarrollóó un modelo religioso alternativo a travéés de un apostolado revitalizado, pero no profesional; el artíículo entonces considera cóómo se adoptóó esta identidad en la prááctica, a travéés de misas blancas, sermones de no expertos, y comuniones clandestinas. El artíículo concluye que la persecucióón religiosa, al haber intentado promover una cultura revolucionaria secular, tambiéén abrióó nuevos espacios para la participacióón religiosa popular.

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Bantjes, Adrian A. "Review: Popular Piety and Political Identity in Mexico's Cristero Rebellion: Michoacán, 1927–29." English Historical Review 120, no. 487 (June 1, 2005): 861–62. http://dx.doi.org/10.1093/ehr/cei316.

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Dissertations / Theses on the topic "Cristero Rebellion"

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Butler, Matthew John Blakemore. "Devotion and indifference in religious revolt : the Cristero rebellion in east Michoacan, 1926-1929." Thesis, University of Bristol, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311338.

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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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Silva, Caio Pedrosa da 1984. "Mártires de Cristo Rey : revolução e religião no México (1927-1960)." [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281166.

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Orientador: José Alves de Freitas Neto
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-27T07:58:10Z (GMT). No. of bitstreams: 1 Silva_CaioPedrosada_D.pdf: 7283480 bytes, checksum: 6bac580ba2d433d2dfdfef8b0eebc488 (MD5) Previous issue date: 2015
Resumo: Entre as décadas de 1910-1940, diversos sacerdotes católicos foram fuzilados por tropas revolucionárias mexicanas. Alguns desses personagens foram constantemente lembrados nas décadas posteriores como mártires da "perseguição religiosa". O mais conhecido dos mártires foi o sacerdote jesuíta Miguel Agustín Pro (padre Pro), que terminou fuzilado em 1927 na capital mexicana. A história do padre Pro foi escrita em diferentes contextos como forma de afirmar o lugar do catolicismo na nação mexicana, porém esse lugar não era, de forma alguma, ponto pacífico entre aqueles que se definiam como católicos. O presente trabalho analisa a história dos textos sobre os mártires católicos ¿ em especial o padre Pro ¿ pensando na maneira como eles forneciam uma visão católica para o período revolucionário que contrastava com as construções narrativas que enalteciam a revolução. A elaboração de uma narrativa da Igreja como mártir para o período revolucionário mexicano, realizada entre 1927 e 1960, serviu como antídoto para as narrativas pátrias produzidas por liberais e revolucionários que marginalizavam a importância da Igreja católica na formação nacional, ou mesmo apresentavam-se como abertamente anticlericais
Abstract: Between the decades of 1910-1940, a number of Catholic priests were executed by Mexican revolutionary troops. Quite often, these characters were reminded in the following decades as martyrs of the "religious persecution". The best known of this martyrs was the Jesuit priest Miguel Agustín Pro (padre Pro), killed in front of a firing squad in Mexico City in 1927. Catholics wrote the history/story of padre Pro in different contexts as a way of defining the place of Catholicism in the formation of Mexico as a country. However, this place was not taken for granted among those who defined themselves as Catholics. This dissertation examines the history of the texts about the Catholic martyrs - especially padre Pro - aiming to discuss how they provided a Catholic vision for the revolutionary period that contrasted to the narrative built to praise the revolution. The development, between 1927 and 1960, of a narrative of the Church as a martyr in the Mexican revolutionary period served as an antidote to the narrative produced by liberal and revolutionary authors that marginalized the importance of the Catholic Church in the national formation, or that even presented themselves as openly anti-clerical
Doutorado
Politica, Memoria e Cidade
Doutor em História

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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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Silva, Caio Pedrosa da 1984. "Soldados de Cristo Rey : representações da Cristera entre a historiografia e a literatura (Mexico, 1930-2000)." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278666.

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Orientador: Jose Alves de Freitas Neto
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-13T19:47:57Z (GMT). No. of bitstreams: 1 Silva_CaioPedrosada_M.pdf: 774317 bytes, checksum: 37f56a76c5bf2fe6adcb42c0a64ac81a (MD5) Previous issue date: 2009
Resumo: "Cristera" é como ficou conhecida a guerra em que camponeses e organizações católicas lutaram contra as posições anticlericais do Estado mexicano, contestando assim o regime revolucionário instituído. Essa guerra (1926-1929), que só foi considerada um tema importante para os estudos historiográficos a partir da década de 1960, foi antes representada na literatura, especialmente novelas nas quais não era apenas um pano de fundo para a trama, mas o próprio motivo da escrita. Dessa maneira, alguns textos literários foram produzidos com o intuito de justificar a guerra, do ponto de vista de revolucionários ou de católicos. No presente trabalho pretende-se investigar as maneiras como se entrelaçam as representações literárias da Cristera e aquelas realizadas pelos historiadores, tendo em vista como os pesquisadores utilizaram o material literário como fonte histórica, quais desafios e temáticas a respeito da Cristera essa literatura lança para os estudos históricos, e as diferenças com que literatura e historiografia trataram o mesmo tema histórico. Para tanto, utilizaremos como material de análise textos historiográficos e de crítica literária que trataram das novelas cristeras, assim como a novela Héctor de Jorge Gram, que tem como um dos motivos principais da sua escrita justificar a participação dos católicos na guerra.
Abstract: "Cristera" is the name by which it became known the war in which peasants and Catholic organizations fought against the anticlerical statements of the Mexican State, thus challenging the established revolutionary regime. This war (1926-1929), which was considered an important issue for historiographic studies only in the 1960s, was before that represented in literature, especially in novels in which it was not merely a backdrop to the plot, but the very reason for writing. Thus, some literary texts were produced in order to justify the war, from the point of view of revolutionaries or of Catholics. This work aims to investigate the ways by which the literary representations of the Cristera and those made by historians intertwine, paying particular attention to how the researchers used the literary material as historical source, to which challenges and issues concerning the Cristero this literature casts for historical studies, and to the differences with which literature and historiography treated the same historical theme. Therefore, we will employ, as material for analysis, texts of historiography and literary criticism which deal with Cristero novels, as well as the novel Héctor, by Jorge Gram, which counts, as one of the main reasons to its the writing, justifying the participation of Catholics in the war
Mestrado
Historia Cultural
Mestre em História

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Findlay, Eileen J. "Breaking bounds the Brigadas Femeninas of the Cristero rebellion /." 1988. http://digital.library.wisc.edu/1793/28662.

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Thesis (M.A.)--University of Wisconsin--Madison, 1988.
Typescript. Title from title screen (viewed July 3, 2008). Includes bibliographical references (p. 123-129). Online version of the print original.

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Velazquez, Martin Tomas. "Radical Catholic resistance to the Mexican Revolution: the Cristero Rebellion and the Sinarquista Movement." Thesis, 2006. http://hdl.handle.net/1969.1/ETD-TAMU-1664.

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The Cristero Rebellion and the Sinarquista Movement were reactionary forces that opposed the progression of the Mexican Revolution in the first half of the twentieth century. This thesis compares the two movements, with particular emphasis on their ideologies. Both groups embodied Catholic resistance against an anticlerical and socialist Mexican government. The struggle between the church and state, which can be traced to colonial times, reached a zenith with the highly anticlerical Mexican Revolution of 1910. As revolutionary ideology was vigorously implemented by the Mexican state, Catholics rallied behind the church and sought recourse in violence. This culminated in the Cristero Rebellion of 1926-29, with disastrous results. In the 1930s, when the new threat of socialism emerged, Catholics abandoned the path of bloodshed and supported the Sinarquista Movement. These movements represented the ultimate expression in religious protest, yet little is written that compares the Sinarquistas with the Cristeros. Moreover, some historians contended that the two groups had little in common. In essence, present historiography views the movements as two separate events. This thesis argues that while a few differences exist, the Sinarquistas shared many of the goals, ideologies, and demographics of the Cristeros. Moreover, it concludes that the Sinarquista Movement was essentially a continuation of the Cristero struggle.

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Books on the topic "Cristero Rebellion"

1

Gulisano, Paolo. Viva Cristo Re: Cristeros : il martirio del popolo del Messico, 1926-29. Rimini [Italy]: Il Cerchio, 1999.

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A, José Antonio Martínez. Los padres de la Guerra Cristera: Estudio historiográfico. Guanajuato, Gto., México: Universidad de Guanajuato, 2001.

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1942-, Meyer Jean A., and Doñán Juan José 1957-, eds. Antología del cuento cristero. Guadalajara, Jalisco, México: Secretaría de Cultura de Jalisco, 1993.

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González, Enrique Bautista. La guerra olvidada: La cristera en Nayarit, 1926-1929. Guadalajara, Jalisco, México: Taller editorial La Casa del Mago, 2008.

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González, Enrique Bautista. Apuntes para la historiografía de la cristiada, 1926-1950. Guadalajara, Jalisco, México: Asociación Pro-Cultura Occidental, 2006.

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Encinas, Alberto Rivera. Persecución cristera. México: [s.n.], 1993.

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Manuel, Caldera, and Torre Luis de la, eds. Pueblos del viento norte. Guadalajara, Jalisco, México: Secretaría de Cultura de Jalisco, 1994.

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Cruz, Salvador Olvera. La cristiada en México, Colima y Villa de Álvarez: Una visión socio-política de la época. [Villa de Álvarez, Mexico]: H. Ayuntamiento Constitucional de Villa de Álvarez, 2001.

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Villaseñor, Fabiola Medina. Jefa cristera: Jovita Valdovinos Medina : "de viva voz". Lagos de Moreno, Jalisco, México: Universidad de Guadalajara, Centro Universitario de Los Lagos, 2020.

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Corona, Genaro Hernández. Los cristeros toman el puerto de Manzanillo. [S.l: s. n., 2009.

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Book chapters on the topic "Cristero Rebellion"

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Ocampo, Daisy. "Cristero Rebellion." In Encyclopedia of Latin American Religions, 1–3. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-08956-0_204-1.

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Ocampo, Daisy. "Cristero Rebellion." In Encyclopedia of Latin American Religions, 372–74. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_204.

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Butler, Matthew. "The Cristero Rebellion, 1926–9." In Popular Piety and Political Identity in Mexico's Cristero Rebellion. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197262986.003.0007.

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This chapter examines the history of the Cristero Rebellion in Michoacán, Mexico during the period from 1926 to 1929. It explains that despite Bishop Leopoldo Ruiz y Flores' call for passive resistance to the regime some curas at the parish level allowed Catholics to follow their consciences and rebel if they choose. It discusses the decision of many Catholics to mix elements of hierarchical dogma with their own understandings of Catholicism and legitimate violence while holding to a basic conviction that shouldering arms in defence of los padrecitos was a moral, political and practical necessity. It provides a narrative of the various cristero revolts which broke out in east Michoacán, Mexico in 1927–29 and analyses the social base, leadership and motivations of the rebel movement.

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Butler, Matthew. "Conclusion." In Popular Piety and Political Identity in Mexico's Cristero Rebellion. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197262986.003.0008.

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This concluding chapter sums up the key findings of this study on the popular responses of the local communities in Michoacán, Mexico to the Cristero Revolt. The findings reveal the economic and political factors involved in the decision of the agraristas and cristero to engage the regime. The result also suggests that the revolts were largely influenced by cultural and religious divisions. These divisions clearly outlived the revolt, but the cristero cristero years were the last time these tensions caused mass bloodshed.

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Butler, Matthew. "Introduction: Religion in the Cristero Revolt." In Popular Piety and Political Identity in Mexico's Cristero Rebellion. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197262986.003.0001.

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This chapter explains the coverage of this book, which is about the Cristero Revolt in Michoacán, Mexico from 1926 to 1929. It traces the origin of the revolt from the President Plutarco Elías Calles' strict enforcement of the anticlerical provisions of Mexico's 1917 revolutionary constitution. It contends that though popular religious cultures in Michoacán were socially constructed, it did not follow that they were empty, merely instrumental, constructs. It argues that popular groups in the 1920s created multi-layered identities and reshaped not only their political ideas but also their religious beliefs and practices as they alternatively accommodated or resisted the post-revolutionary state.

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Andes, Stephen J. C. "The Vatican and Mexico’s Cristero Rebellion, 1926–1929." In The Vatican and Catholic Activism in Mexico and Chile, 71–102. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780199688487.003.0004.

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Flores, John H. "The Counterrevolution Migrates to Chicago and Northwest Indiana." In The Mexican Revolution in Chicago. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041808.003.0003.

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This chapter examines the formation of a Mexican conservative (traditionalist) community in Chicago and East Chicago, Indiana. Traditionalists were devout Catholics who denounced the liberals’ anticlericalism and secularism and created a parochial educational program to rebuke the anticlerical aspects of the Mexican Revolution and the liberal movement. After the start of the Cristero Rebellion, the traditionalist movement grew in size and influence, endorsed the Cristeros, received the backing of the Catholic Church, and then aggressively challenged the liberals in Mexico and Chicagoland. With the onset of the Great Depression, traditionalists were subjected to a deportation campaign that led many traditionalists to question the value of their Mexican citizenship, which could cost them the Catholic community they had created within the borders of the United States

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"THE CRISTERO REBELLION IN THE GRAN NAYAR, 1926–1929." In Soldiers, Saints, and Shamans, 121–75. University of Arizona Press, 2021. http://dx.doi.org/10.2307/j.ctv1f8xcfz.12.

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Butler, Matthew. "Into the Catacombs: Crisis and Persecution, 1926–9." In Popular Piety and Political Identity in Mexico's Cristero Rebellion. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197262986.003.0006.

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This chapter examines the religious crisis in Michoacán, Mexico during the period from 1926 to 1929. It explains that Church-state hostilities in Michoacán intensified in 1926 when Bishop José Mora y del Río publicly reiterated the Church's opposition to constitutional provisions which prohibited the clergy from giving primary education, outlawed ecclesiastical property, and denied the Church of any judicial personality. It outlines the Church's official response to persecution during the cristero revolt and describes the experiences of persecution of Christians at the parish level.

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Andes, Stephen J. C. "The Vatican and Mexican Lay Activists after the Cristero Rebellion." In The Vatican and Catholic Activism in Mexico and Chile, 148–74. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780199688487.003.0007.

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