Tesis: "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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2

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

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3

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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4

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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5

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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6

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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7

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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8

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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9

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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11

Torres, Martinez Rubén. "Jeunes et clivages : présentation et validation du clivage Etat - Eglise catholique au Mexique : un essai de typologie". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM1025/document.

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Depuis l'indépendance du Mexique (1821), deux groupes politiques se disputent le contrôle du pays. Pendant tout le XXe siècle, le système de parti hégémonique a rendu impossible l'observation de clivages dans le pays et, bien au contraire, a stimulé l'idée d'un État-Parti « au-dessus de la mêlée ». Nous exploitons le concept de clivage en tant qu'outil qui permet de voir où se trouvent aujourd'hui les lignes qui divisent les sociétés. Nous étudions le cas des principaux partis politiques au Mexique : le Parti Action Nationale (PAN), le Parti de la Révolution Démocratique (PRD) et le Parti Révolutionnaire Institutionnel (PRI). Les amendements constitutionnels survenus pendant le gouvernement Salinas ont placé à nouveau le conflit entre l'État et l'Église Catholique au centre du débat national. Nous remarquons que le conflit s'est institutionnalisé et s'est poursuivi jusqu'à aujourd'hui, laissant apparaître un important clivage historique déjà perçu à l'époque de l'indépendance. Pour parvenir à notre but, nous présentons une série d'entretiens réalisés avec les jeunes leaders des partis politiques. Nous analysons leurs réponses à partir du clivage État/Église catholique. Des questions croisées à propos des sujets dits « sensibles » (l'avortement et le mariage gay) nous permettent d'observer la reproduction du clivage. Nous élaborons et proposons une typologie (Weber) pour guider et conduire la recherche
Since the independence of Mexico (1821), two political groups have been competing for the control of the country. Throughout the twentieth century, the hegemonic party used the entire state apparatus system to make it impossible to observe the cleavages in the country and on the contrary it stimulated the idea of a party-state above all social conflict. We have studied and exploited the concept of cleavage as a tool. This concept allows us to examine where the lines that divide the society lie. The case of mayor political parties has been studied: the National Action Party (PAN) the Party of Democratic Revolution (PRD) and the Institutional Revolutionary Party (PRI). The constitutional amendments that occurred during Salinas's administration have put the State and the Catholic Church in confrontation again. Indeed, this conflict has become the center of a national debate. We can see that the conflict has been institutionalized and has continued until today. To reach our goal we present a series of interviews with the young leaders from political parties. We analyze their answers from the State - Catholic Church cleavage. Crossed questions about the “sensitive” subjects (abortion and gay marriage) let us detect the reproduction of cleavage. We develop and propose a typology (Weber) to guide and lead this research

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12

Estrada, Andrés Arango. "Religião e migracão: estudo de mexicanos católicos nas cidades de San Diego-CA e Phoenix-AZ, nos Estados Unidos da América, no início do século XXI". Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1948.

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Made available in DSpace on 2016-04-25T19:20:35Z (GMT). No. of bitstreams: 1 Andres Arango Estrada.pdf: 1638026 bytes, checksum: 2c239cc244dfe7d5790c0ea7eddf2941 (MD5) Previous issue date: 2015-03-16
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This study is an approach to the way how Mexican migrants carry out their Catholic religious practices in the United States from the experience of living an international and transnational migration process, confront adverse situations, and reach a multicultural country with a great diversity of beliefs and religious events. The contextualization of these situations in the cities of San Diego-CA and Phoenix-AZ allow to highlight a reality full of contrasts that is observed in their practices and the ability to act in these environments with the challenge of integration and social transformation in the society of origin and destination
Este estudo é uma abordagem de como os migrantes mexicanos realizam suas práticas religiosas católicas nos Estados Unidos a partir da experiência de um processo de migração internacional e transnacional, de como enfrentar situações adversas e chegar a um país multicultural com uma grande diversidade de crenças e eventos religiosos. A contextualização dessas situações nas cidades de San Diego-CA e Phoenix-AZ permitem destacar uma realidade cheia de contrastes que se observa em suas práticas religiosas, bem como a capacidade de ação nesses ambientes tendo o desafio de se integrar e se transformar dentro da nova sociedade que escolheram para viver

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13

Borlik, Dan Paul. "An outsider listens a critical conversation about pastoral leadership with a Mexicano Catholic faith community /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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14

Torres, Emma y Maia Ingram. "Con el favor de Diós: the role of promotoras/community lay health workers as spiritual helpers in supporting diabetes self-management among Mexican Americans". Peeters, 2009. http://hdl.handle.net/10150/621371.

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There is evidence that individual spirituality positively impacts health behaviors and health status, as well as the ability to recover from illness. Among Latinos, spirituality and belief in God may serve as a cultural resource and a source of social support, as well as coping mechanism for disease-related stress. This article describes the results of a qualitative study investigating the role of the lay health worker, or promotora, in serving as a spiritual helper to Mexican Americans with diabetes. Results demonstrated the centrality of spirituality in the daily life of clients. Promotoras utilized the spiritual orientation of their clients to stress personal responsibility for self care in partnership with God, in communal sharing about how spiritual concepts can be applied to one’s life, and by serving as spiritual counselors in times of crisis. Findings have implications for programs serving Mexican American communities.

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15

Curley, Robert. "Slouching towards Bethlehem : Catholics and the political sphere in revolutionary Mexico /". 2001. http://wwwlib.umi.com/dissertations/fullcit/9997157.

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Mijangos, Pablo. "The lawyer of the Church : Bishop Clemente de Jesús Munguía and the ecclesiastical response to the liberal revolution in Mexico (1810-1868)". Thesis, 2009. http://hdl.handle.net/2152/ETD-UT-2009-08-176.

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This dissertation examines the Catholic Church’s response to the mid-nineteenth century Mexican liberal Reforma through a study of the life and work of Bishop Clemente de Jesús Munguía (1810-1868), one of the most influential yet least-known ecclesiastical intellectuals of the period. A lawyer by profession, Clemente Munguía was first professor and then rector of the Morelia diocesan seminary, where he undertook a major reform of the school’s curriculum and also composed several textbooks on a variety of subjects, including grammar, literature, rhetoric, philosophy, theology, and law. Appointed Bishop of Michoacán in October 1850, Munguía distinguished himself for his staunch opposition to the state’s encroachment on the Church, as well as for his insistence on the need for religious intolerance in what he imagined as an “exclusively Catholic” nation. His protests against the 1857 Constitution and the liberal legislation enacted by President Ignacio Comonfort were a key factor in the outbreak of the Civil War of the Reform (1858-1860) and the subsequent French intervention (1862-1867), which resulted in the separation of Church and state and the collapse of Mexican conservatism. Unlike previous studies, this dissertation argues that Bishop Munguía’s opposition to the Reforma derived not from a blind “reactionary” intransigence, but instead from his desire to emancipate the Church from the subordinate status it had under the colonial ancien régime. Far from the stereotype of a backward and parochial intellectual, Munguía was a sophisticated scholar who sought to reconcile Catholicism with the larger currents of thought of the Atlantic Republic of letters. Indeed, he believed that the liberal revolution should be countered “with its own weapons,” a conviction which first led him to frame the defense of ecclesiastical prerogatives in the language of modern natural law, and then to claim for the Church the very power of constitutional interpretation. Although Munguía’s ideal of a “Catholic republic” became unfeasible after the liberals’ final victory in 1867, his efforts at consolidating ecclesiastical independence paved the way for both the Romanization and the social activism that characterized the Mexican Church during the latter half of the nineteenth century.
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"Testerian codices: hieroglyphic catechisms for native conversion in New Spain (Latin America, Catholic Church, Indians, missionaries, Mexico)". Tulane University, 1985.

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Among the earliest attempts of converting the Middle American Indians to Christianity was through the use of pictorial catechisms called Testerian manuscripts. The early Spanish Mendicant friars used the pictorial prayer books to teach the prayers of the Roman Catholic Church considered essential for conversion. The Testerian catechisms are named after Fray Jacobo de Testera, the Franciscan friar who is thought to have developed the hieroglyphic catechisms for the conversion process. The manuscripts combined Christian iconography and symbols from the pre-conquest native codices, and were drawn with small mnemonic and rebus figures representing a syllable, word or phrase of the Christian text The research undertaken in this study is the first comprehensive analysis of a group of manuscripts that were based on the pre-Columbian native codices and created for the religious education and conversion of the Indians of New Spain. Thirty-two documents are considered in this study. An analysis of style, content and form allowed us to define eleven types of Testerian catechisms represented by five groups and six individual examples. We have also determined that only nineteen of the extant manuscripts called Testerian catechisms are actual working catechisms, and that these were created over a time period of approximately three hundred years. The survival of the Testerian method into the nineteenth century reveals the prolonged success of the oldest teaching instruments of the New World, long after the native languages were transcribed into European letters, and three centuries following the merging of the two distinct and powerful New World and European cultures
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Mackin, Robert Sean. "The limits to radical reform in the Catholic Church the case of liberation theology in Cuernavaca, Mexico 1952-1992 /". 1997. http://catalog.hathitrust.org/api/volumes/oclc/37678822.html.

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Thesis (M.S.)--University of Wisconsin--Madison, 1997.
Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 119-124).

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19

Bird, Jonathan Bartholomew. ""For Better or Worse: Divorce and Annulment Lawsuits in Colonial Mexico (1544-1799)". Diss., 2013. http://hdl.handle.net/10161/7094.

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"For Better or Worse: Divorce and Annulment Lawsuits in Colonial Mexico (1544-1799)" uses petitions for divorce and annulment to explore how husbands and wives defined and contested their marital roles and manipulated legal procedure. Marital conflict provides an intimate window into the daily lives of colonial Mexicans, and the discourses developed in the course of divorce and annulment litigation show us what lawyers, litigants and judges understood to be appropriate behavior for husbands and wives. This dissertation maintains that wives often sued for divorce or annulment not as an end in itself, but rather as a means to quickly escape domestic violence by getting the authorities to place them in enclosure, away from abusive husbands. Many wives used a divorce or annulment lawsuit just to get placed in enclosure, without making a good faith effort to take the litigation to its final conclusion. "For Better or For Worse" also argues concepts of masculinity, rather than notions of honor, played a strong role in the ways that husbands negotiated their presence in divorce and annulment suits. This work thus suggests a new way to interpret the problem of marital conflict in Mexico, showing how wives ably manipulated procedural law to escape abuse and how men attempted to defend their masculine identities and their gendered roles as husbands in the course of divorce and annulment lawsuits.

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Esparza, Ochoa Juan Carlos. "An empirical measurement of the option for the poor". Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-12-6641.

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This study links both census and religious service data, aggregating them at significant geographical levels. This makes it possible to test (1) if there is empirical evidence of the Catholic Church prioritizing the pastoral service to the poorest population of Mexico, and (2) if the results at different levels of analysis are consistent. To answer these questions, I will introduce the analysis by an overview of the research and the conceptualization of poverty and the way the Catholic Church has faced this social condition, particularly in Latin America and Mexico. Following the overview, the research design is presented specifying research questions, hypotheses, data, and the procedures followed to process and analyze such data. In my analysis I will present the geographical distribution of five dimensions of poverty in Mexico (deprivation of material goods, lack of running water, limited access to health services, illiteracy, and ethnicity) and the main indicator of pastoral services offered by the Catholic Church (number of parishes). Data from different sources will be linked and aggregated at different geographical levels through statistical and GIS platforms. Two main innovative tools to achieve this are the Areas of Direct Pastoral Influence (ADPI) and the Maximum Historically Consistent Geographical Units (MxHCGUs). These resources help to distribute and link socio-demographic and pastoral data. ADPIs facilitate focusing on the detailed relationships whereas MxHCGUs can be re-aggregated to higher-level units of analysis. The analysis includes descriptive geo-statistical tools to identify geographic patterns and test for spatial autocorrelation. Negative binomial regressions test the correlation of poverty and pastoral services at different levels of aggregation of the data. Besides identifying the levels and dimensions of poverty where there is empirical evidence of the priorities of pastoral service, I address the consistency of the different geographical aggregations and explain the differences. I emphasize the analysis of the levels of geographical aggregation directly relevant to the organizational structure of the Catholic Church: the ecclesiastical circumscriptions and the parishes. I will explain in detail the characteristics of both administrative-territorial levels and their importance in order to understand the provision of pastoral care. Although former sociological studies have never considered these levels in the study of poverty, they are the very units of aggregation used by the Catholic Church in pastoral strategies and decisions. Therefore, these are the most pertinent levels of analysis for a study about the priorities of pastoral services. It should be noted that the main limitation of this research is the lack of longitudinal data that would be necessary to test causality. However, this study links these kinds of data for the first time and there is no source of more complete information: the data presented here are actually the basis for the official maps of the Mexican Catholic Church. Therefore this means a major advance in this kind of research. On the one hand, the dataset that I put together sets the basic structure to organize historical censuses and ecclesiastical data; on the other hand, although the results are limited to cross-sectional data, this exploratory step is crucial for my broader research agenda because this study will evaluate basic procedures that will enable the later incorporation and analysis of longitudinal data from more than 120 years.
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Conover, Cornelius Burroughs 1972. "A saint in the empire : Mexico City's San Felipe de Jesus, 1597-1820". 2008. http://hdl.handle.net/2152/18361.

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Spanish monarchs ruled a global empire encompassing millions of colonial subjects for nearly three hundred years. One key factor in the longevity of the Spanish Empire was its skillful integration of elements from an even longer-lasting, centralized Institution--the Catholic Church. Through a focus on San Felipe de Jesús, a Mexico City-born saint, this dissertation analyzes the pious imperialism of the Spanish Empire in the Catholic missions of Japan, the politics of beatification in Rome and local devotions in Mexico City. Funded by Philip II, Spanish missionaries spread across the Atlantic and then to the Pacific. The mission of Spanish Franciscans in Japan including San Felipe exemplified the orthodox and expansionistic tendencies of this movement. The friars’ uncompromising zeal caused them to reject Japanese society and authority, something which led to their executions in 1597. Spanish subjects thrilled to the martyrs’ inspiring story and supported their beatification cause. The Spanish king, too, actively promoted new holy figures in Rome for political and pious reasons. During the seventeenth century, more than half of the new beatified or canonized holy figures came from the Spanish Empire, including the Nagasaki martyrs. As each new saint earned a feast in liturgy, worship in Spanish territories began to disseminate not only Catholic values, but also divine favor toward the Spanish Empire and its monarch. The liturgical schedule of colonial Mexico City shows that Spanish Catholicism projected both Church and Empire across the Atlantic. As the Catholic Church had found, cults to saints formed effective imperial ties because they could also attract and adapt. Civic and religious leaders in Mexico City molded the cult to San Felipe to express municipal pride, to assert the city’s place in the Spanish Empire and to commemorate its contributions to Catholicism. Devotions to saints, then, captured the potentially-divisive power of identity to reinforce Empire and Church. Pious imperialism worked well until Bourbon-era reforms distanced the Spanish monarch from the devotional culture in Mexico City and interrupted the mediating power of saints’ cults. The Spanish Empire was less able to withstand shocks like the political instability of the early nineteenth century.
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