Bibliografías temáticas / Mexico Catholic Church

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Literatura académica sobre el tema "Mexico Catholic Church"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 1 de febrero de 2022

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Artículos de revistas sobre el tema "Mexico Catholic Church"

1

Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)". Americas 59, n.º 4 (abril de 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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BUTLER, MATTHEW. "The Church in ‘Red Mexico’: Michoacán Catholics and the Mexican Revolution, 1920–1929". Journal of Ecclesiastical History 55, n.º 3 (julio de 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 y Pamela J. Fuentes. "Bodies and Souls". Mexican Studies/Estudios Mexicanos 36, n.º 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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Stauffer, Brian. "The Routes of Intransigence:Mexico's ‘Spiritual Pilgrimage’ of 1874 and the Globalization of Ultramontane Catholicism". Americas 75, n.º 2 (abril de 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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Kloppe-Santamaría, Gema. "The Lynching of the Impious". Americas 77, n.º 1 (enero de 2020): 101–28. http://dx.doi.org/10.1017/tam.2019.73.

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AbstractThis article analyzes the impact that religion had on the act of lynching and its legitimation in postrevolutionary Mexico. Basing its argument on the examination of several cases of lynching that took place after the religiously motivated Cristero War had ended, the article argues that the profanation of religious objects and precincts revered by Catholics, the propagation of conservative and reactionary ideologies among Catholic believers, and parish priests’ implicit or explicit endorsement of belligerent forms of Catholic activism all contributed to the perpetuation of lynching from the 1930s through the 1950s. Taking together, these three factors point at the relationship between violence and the material, symbolic, and political dimensions of Catholics’ religious experience in postrevolutionary Mexico. The fact that lynching continued well into the 1940s and 1950s, when Mexican authorities and the Catholic hierarchy reached a closer, even collaborative relationship, shows the modus vivendi between state and Church did not bring an end to religious violence in Mexico. This continuity in lynching also illuminates the centrality that popular – as opposed to official or institutional - strands of Catholicism had in construing the use of violence as a legitimate means to defend religious beliefs and symbols, and protect the social and political orders associated with Catholic religion at the local level. Victims of religiously motivated lynchings included blasphemous and anticlerical individuals, people that endorsed socialist and communist ideas, as well as people that professed Protestant beliefs and practices.
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McCracken, Ellen. "Fray Angélico Chávez and the Colonial Southwest: Historiography and Rematerialization". Americas 72, n.º 4 (octubre de 2015): 529–47. http://dx.doi.org/10.1017/tam.2015.66.

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In the summer of 1924, townspeople recount, 14-year-old Manuel Chávez built models of colonial New Mexico mission churches in the dirt outside Our Lady of Guadalupe Church in the village of Peña Blanca. He was staying with the Franciscan friars after expressing his desire to enter the seminary, where he would become the first native New Mexico Hispano to be ordained a Franciscan priest in the centuries since the Spanish colonization. Still a boy, but one who was about to embark on a life-changing path, the small missions he playfully constructed in the dirt and staunchly protected foretold the strategy of rematerialization that would characterize his future: he would become a pioneering Franciscan historian who organized and interpreted the vast collection of Catholic Church documents from the colonial period in New Mexico through the twentieth century. The author of two dozen books and over 600 shorter works, Fray Angélico Chávez (1910–1996) was a visual artist, literary figure, historian, genealogist, translator, and church restorer—one of New Mexico's foremost twentieth-century intellectuals.
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Rostas, Susanna. "From church to pyramid". Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (31 de agosto de 2021): e021016. http://dx.doi.org/10.20396/csr.v23i00.14916.

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Sometime after coming to Mexico City in the early twentieth century, the Concheros gradually became involved in the growing cultural interest in the Aztec past. By the last decades, however, they found themselves in an antagonistic situation with those dancers who called themselves the Mexica who, although they performed the same dances, espoused mexicanidad a strong neo-nationalistic and neo-indianist ideology. The Mexica reject Spanish colonialism and have discarded the clearly Catholic ritual practices of the Concheros who habitually dance outside Churches: the Mexica’s preference is for pyramids. The article, using historical and fieldwork data, examines the growing use of archaeological sites as they have slowly been refurbished, focusing on two: Teotihuacan and Cholula. Importantly, in the last two decades, a gradual rapprochement between the Concheros and the Mexica has occurred as the overall ethos of the dance has been changing once again.
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Hughes, Jennifer Scheper. "The Niño Jesús Doctor". Nova Religio 16, n.º 2 (1 de noviembre de 2012): 4–28. http://dx.doi.org/10.1525/nr.2012.16.2.4.

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The last two decades have seen an accelerated production of novel devotions at the margins of the Catholic Church in Mexico. Celebration of Santo Niño Jesús Doctor, the infant Jesus dressed as a medical doctor, is one of the fastest-growing new religious expressions in contemporary Mexico. This paper takes this particularly productive moment as an opportunity to theorize novelty and innovation in Mexican religion. In spite of the increase in non-Catholic religious alternatives, including most importantly a range of novel Protestant expressions, I suggest the possibility that at the beginning of the twenty-first century Roman Catholicism is the primary field of religious innovation in Mexico, and that it frequently has been an important locus of innovation since its arrival in the New World. An analysis of devotion to this new manifestation of the infant Jesus reveals the cultural mechanisms that allow for and sustain religious innovation in Mexico.
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Espinosa, David. "Student Politics, National Politics: Mexico’s National Student Union, 1926–1943". Americas 62, n.º 4 (abril de 2006): 533–62. http://dx.doi.org/10.1353/tam.2006.0064.

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In 1926 students enrolled in Mexico City’s exclusive Catholic preparatory schools faced a crisis that threatened to ruin their academic careers. They were in a serious quandary because officials at the government-supported National Autonomous University of Mexico (UNAM) were placing what were viewed as unfair obstacles to their plans of matriculating into the university, thereby threatening the aspirations that these students and their parents had for their futures. Their predicament was directly related to the deteriorating political climate that would soon produce the religious civil war known as the Cristero Rebellion of 1926-1929. These students were being victimized by pro-government UNAM officials because of their Catholic Church affiliation; this at a time that the Church was locked in a bitter struggle with President Plutarco Elías Calles (1924-1928). The heart of the conflict was Calles’s steadfast determination to enforce the anticlerical provisions contained in the Constitution of 1917. This landmark document encapsulated many of the central demands of the men and women who, like President Calles, had fought in the Mexican Revolution (1910-1920). Calles was a dedicated anticlerical who believed that the nation’s social, political, economic, and educational development required a dramatic reduction in the Roman Catholic Church’s influence within Mexican society.By mid 1926 these affected students had organized themselves into a citywide student group, the Union of Private School Students, with the goal of defending themselves from what they perceived to be the arbitrary, ideologically driven actions of university officials. However, the evolution of this nascent student organization changed dramatically when its activities drew the attention and interest of the country’s most important Catholic official, the Archbishop of Mexico José Mora y del Río.
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Slawson, Douglas J. "The National Catholic Welfare Conference and the Church-State Conflict in Mexico, 1925-1929". Americas 47, n.º 1 (julio de 1990): 55–93. http://dx.doi.org/10.2307/1006724.

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Established in 1919 to be the Catholic voice of America, to look after church interests, and to offset the political influence of the Protestant Federal Council of Churches, the National Catholic Welfare Conference (NCWC) was a voluntary association of the American hierarchy meeting annually in convention. It implemented decisions through an administrative committee of seven bishops which operated a secretariat, also known as the NCWC, located in Washington, D.C. This headquarters had five departments (Education, Lay Activities, Legislation, Press, and Social Action) each with a director and all under the supervision of Reverend John J. Burke, C.S.P., the general secretary of the administrative committee and its representative at the capital.
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Tesis sobre el tema "Mexico Catholic Church"

1

Larkin, Brian Richard. "Baroque and reformed Catholicism : religious and cultural change in eighteenth-century Mexico /". Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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González-Galarza, Fernando. "Mexican popular religion a way of spirituality /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Wright-Rios, Edward. "Piety and progress : vision, shrine, and society in Oaxaca, 1887-1934 /". Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2004. http://wwwlib.umi.com/cr/ucsd/fullcit?p3130409.

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Stuart, George Edwin. "The establishment of dioceses and the appointment of bishops in Yucatán under the patronato real de Indlas, 1519-1562". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Huitrado, Juan Jose. "La religiosidad popular y la conciencia del pueblo Mexicano apuntes para un posible discurso teologico /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Lundberg, Magnus. "Unification and Conflict : The Church Politics of Alonso de Montúfar OP, Archbishop of Mexico, 1554-1572". Doctoral thesis, Centre for Theology and Religious Studies, Lund University, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-86559.

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This dissertation focuses on Archbishop Alonso de Montúfar OP (ca. 1489-1572). It seeks to explore two decades of sixteenth century Mexican Church History mainly through the study of documents found in Spanish and Mexican archives. Born outside Granada in Southern Spain, just after the conquest from the Muslims, Alonso de Montúfar assumed teaching and leading positions within the Dominican order. After more than forty years as a friar, Montúfar was elected archbishop of Mexico and resided there from 1554 until his death eighteen years later. From the 1520s onwards, many missionaries went from Spain to Mexico in order to christianise the native inhabitants and to administer the church’s sacraments to them. Many of the missionaries were members of three mendicant orders: the Franciscans, the Dominicans, and the Augustinians. Alonso de Montúfar’s time as archbishop can be seen as a period of transition and a time that was filled with disputes on how the church in Mexico should be organised in the future. Montúfar wanted to strengthen the role of the bishops in the church organisation. He also wanted to improve the finances of the diocesan church and promote a large number of secular clerics to work in the Indian ministry. All this meant that he became involved in prolonged and very animated disputes with the friars, the members of the cathedral chapter, and the viceroy of Mexico. One chapter of this dissertation is devoted to a detailed study of Archbishop Montúfar’s role in the early cult of Our Lady of Guadalupe in Tepeyac, which today has become of the most important Marian devotions in the world.
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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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Starr, Jean Elizabeth Florence. "Ideal models and the reality : from Cofradia to Mayordomia in the Valles Centrales of Oaxaca, Mexico". Thesis, Connect to electronic version, 1993. http://hdl.handle.net/1905/606.

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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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Libros sobre el tema "Mexico Catholic Church"

1

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

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2

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

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Megged, Amos. Exporting the Catholic Reformation: Local religion in early-colonial Mexico. Leiden: E.J. Brill, 1996.

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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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5

Otero, Luis Leñero. Perfil de la religiosidad en la Aquidiocesis de México, D.F.: Encuesta realizada en la III Vicaría, IV Decanato. México, D.F: III Vicaría Episcopal de la Arquidiócesis de México, 1994.

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Navajos in the Catholic Church records of New Mexico, 1694-1875. 3a ed. Santa Fe: School for Advanced Research Press, 2010.

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Navajos in the Catholic Church records of New Mexico, 1694-1875. 2a ed. Tsaile, Ariz: Navajo Community College Press, 1985.

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Costeloe, Michael P. Church wealth in Mexico: A study of the 'Juzgado de Capellanias' in the archbishopric of Mexico 1800-1856. Cambridge: Cambridge University Press, 2008.

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

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Jaehn, Tomas, translator, editor, writer of added commentary y Jaehn Tomas, eds. The pastor of New Mexico: Peter Küppers's memoirs. Santa Fe: Sunstone Press, 2014.

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Capítulos de libros sobre el tema "Mexico Catholic Church"

1

Hendrickson, Brett. "Mexican migration and the Catholic Church, 1880–1940". En Mexican American Religions, 77–89. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429285516-6.

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Loaeza-Lajous, Soledad. "Continuity and Change in the Mexican Catholic Church". En Church and Politics in Latin America, 272–98. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-09661-9_15.

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Norget, Kristin. "The Virgin of Guadalupe and Spectacles of Catholic Evangelism in Mexico". En Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0015.

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This chapter examines the celebration of the feast day of the Virgin of Guadalupe, whose shrine in Mexico City is the focus of one of the largest pilgrimages in the Catholic world, as a window on to the aesthetics of contemporary Roman Catholic Church evangelism. Since Pope John Paul II, and ongoing under Benedict XVII and Francis, the institutional Church’s mass public ritual performances have shown a shift toward a new aesthetic sensibility emphasizing emotion, spectacle, and multiculturalism. Concurrent to this shift has been the gradual emergence within the Church of a new media strategy associated with the institutional Church’s campaign of the “New Evangelization”. Drawing on recent theories of the neo-baroque, the chapter explores how the Virgin of Guadalupe celebration, like those of other saints, is a key arena in the Church’s mediation of its institutional power and presence. Public, mass celebrations of this kind cannot be interpreted as manifestations solely of ‘national culture,’ for they are orchestrated partly from the institutional heart of the Church in Rome. As they are mediated through television and other mass media technologies, they create new religious subjectivities, imaginaries, and publics.
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Flores, John H. "The Counterrevolution Migrates to Chicago and Northwest Indiana". En 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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Graziano, Frank. "San Esteban del Rey, Acoma Pueblo". En Historic Churches of New Mexico Today, 100–122. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0004.

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The punitive expedition ordered by Juan de Oñate and commanded by Vicente de Zaldívar is summarized, following documents from the subsequent trials. The construction and current situation of San Esteban del Rey, including the convento and courtyard complex, is then detailed, following historical sources and interviews with gaugashti (church caretakers) and others. Of particular interest is the decline of tradition and the lack of volunteer labor for traditional church workdays. The chapter then analyzes how Catholic churches at the pueblos are often dissociated from Catholicism and reinterpreted in Indian terms. The experience of visiting the church on Christmas Eve is then discussed, including votive offerings made by Acomas to the Christ child. The chapter’s last section explores Acoma v. Laguna, a lawsuit regarding the disputed ownership of a miraculous painting of St. Joseph. The chapter concludes with a visiting guide.
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"Liberals, Indians, and the Catholic Church in Nineteenth-Century Michoacán". En Popular Movements and State Formation in Revolutionary Mexico, 24–47. Duke University Press, 1999. http://dx.doi.org/10.1215/9780822399506-002.

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"Liberals, Indians, and the Catholic Church in Nineteenth-Century Michoacán". En Popular Movements and State Formation in Revolutionary Mexico, 24–47. Duke University Press, 1999. http://dx.doi.org/10.2307/j.ctv1134d7d.5.

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Matovina, Timothy. "Latino Catholics in the Southwest". En 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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"2 Liberals, Indians, and the Catholic Church in Nineteenth-Century Michoacan". En Popular Movements and State Formation in Revolutionary Mexico, 24–47. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822399506-003.

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Moran, Katherine D. "Making Parallel Histories out of Spanish Missions". En 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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