Broken Traditions: Mexican Revolutionaries and Protestant Allegiances

1983 ◽  
Vol 40 (2) ◽  
pp. 229-258 ◽  
Author(s):  
Deborah Baldwin
Keyword(s):  
Catholic Church ◽  
Mexican Revolution ◽  
Popular Literature ◽  
Roman Catholic ◽  
Systematic Research ◽  
Religious Institutions ◽  
Revolutionary Era ◽  
Cristero Revolt ◽  
Made In

Scholarly, as well as popular, literature focused on the interaction of the Catholic Church and the Mexican Revolution of 1910 has frequently advanced the contention that the Revolution had “Protestant overtones.” The vagueness of the accusation and its ambiguous implications have thus far eluded clarification. Some of these accusations, particularly those made in the 1920's when memories of the Cristero Revolt were fresh, represent the opinions of the Revolution's detractors and thus their comments have often been dismissed as mudslinging. However, writers of the 1960's in more dispassionate terms have also alluded to this theme. Jean Meyer, for example, includes as a part of his explanation of Cristero dissatisfaction the incompatible juxtaposition of the traditional Roman Catholic Cristero and the Protestant attitude adopted by the revolutionaries. Few investigations have explored the extent or role of non-Catholic religious institutions in Mexico during the revolutionary era. Despite these accusations, systematic research on Protestants has been overshadowed by investigations of Catholics to such an extent that the accuracy and seriousness of accusations of “Protestant overtones” cannot be evaluated.

Institutionalization and Evangelization in the Argentine Church: Córdoba Under Zenón Bustos, 1905-1919

1989 ◽  
Vol 45 (3) ◽  
pp. 363-381
Author(s):  
Arthur R. Liebscher
Keyword(s):  
Twentieth Century ◽  
Pastoral Care ◽  
Catholic Church ◽  
Central City ◽  
Religious Institutions ◽  
The People ◽  
National Leadership ◽  
The Government ◽  
The Church

To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.

scholarly journals UKRAINIAN CATHOLIC RELIGIOUS ORGANIZATIONS UNDER CONDITION OF THE RUSSIAN MILITARY AGGRESSION

2021 ◽  
Vol 3 (50) ◽  
Author(s):  
Olha Vasylivna Vasilieva
Keyword(s):  
Organizational Structure ◽  
National Security ◽  
Catholic Church ◽  
Roman Catholic ◽  
Religious Organizations ◽  
Roman Catholic Church ◽  
Catholic Faith ◽  
Russian Military ◽  
Ukrainian Catholic

The organizational structure of the religious organizations of the Ukrainian Greek Catholic Church and the Roman Catholic Church in Ukraine is investigated in the article. The essence, directions, forms of activity of Catholic religious organizations in modern conditions of the Russian military aggression against Ukraine are analyzed. The peculiarities of the functioning of Ukrainian Catholic religious organizations on the occupied part of Donbas are characterized. The role of religious organizations of the Catholic faith in carrying out socially useful activities in Ukraine in the context of national security is highlighted.

The Never-Ending Story? Or, Does the Roman Catholic Church Remain Vulnerable to Charges of Improper Handling of Clergy Child Sex Abuse?

2019 ◽  
Vol 8 (2) ◽  
pp. 270-299 ◽  
Author(s):  
Patrick S Nash
Keyword(s):  
Cultural Change ◽  
Catholic Church ◽  
Canon Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Religious Institutions ◽  
Sex Abuse ◽  
Organizational Settings ◽  
High Profile ◽  
Child Sex Abuse

Abstract This article explores whether the Roman Catholic Church’s response to the clergy child sex abuse scandal shields it from further charges of improper handling of cases. It begins by noting the current topicality of institutionalized abuse and how several high-profile public inquiries have recently been established to investigate child sex abuse across a range of secular and religious organizational settings. Although numerous religious institutions have become embroiled in clergy child abuse crises, the Catholic Church has come in for particular scrutiny and condemnation on account of its distinctive institutional characteristics which have exacerbated its own abuse scandal in a uniquely severe way. The Church’s own understanding of this issue is that a culture of antinomianism has taken root within the clerical hierarchy and that, were canon law to be applied properly, the crisis would be resolved. This contrasts quite dramatically with the typical external understanding of the crisis which sees the canonical legal system as part of the problem, namely the Church’s refusal to cooperate fully with the secular criminal justice system and effective assumption of a criminal jurisdiction of its own. The article concludes with a final prognosis of the prospects of fundamental legal and cultural change.

“In My Modest Cell I am Not a Rebel”

2017 ◽  
Vol 24 (1-2) ◽  
pp. 1-31
Author(s):  
Angela Berlis
Keyword(s):  
Catholic Church ◽  
Role Models ◽  
Radical Change ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Cultural Issues ◽  
Ethical Action ◽  
Role Of Religion

The contribution explores the question of how people react to situations and experiences of transition and radical change which have a major impact on their own lives. What kind of mindset do they develop in the process, who are their role models and how do they overcome spiritual hardship and marginalisation? The life and work of Charlotte Lady Blennerhassett, née Countess Leyden (1843–1917), serves as a case-study showing how learned liberal Catholics – in this case a lay noblewoman – dealt with their spiritual homelessness in the post-1870 ultramontanised Roman Catholic Church. Blennerhassett’s historical biographies reveal an interest in people in situations of threshold and transition. Through her writings on historical and cultural issues, Blennerhassett addressed topics as freedom, reconciliation of peoples and nations and ethical action. For her, the role of religion in this context was evident. The writings of Charlotte Blennerhassett, “the last European” (as she was described in obituaries), contributed to saving the non-ultramontane heritage from oblivion.

Part II: Transnational Organizations

1971 ◽  
Vol 25 (3) ◽  
pp. 443-445
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Ford Foundation ◽  
Roman Catholic Church ◽  
Transnational Relations ◽  
Transnational Organizations ◽  
Revolutionary Movements ◽  
Business Enterprises ◽  
Made In ◽  
Transnational Actor

Part II focuses on transnational organizations, but the essays themselves are quite diverse. Louis T. Wells, Jr., considers the best known set of transnational organizations, multinational business enterprises, and Peter D. Bell discusses the offspring of one of these enterprises, the Ford Foundation. On the less economic side of transnational relations Ivan Vallier analyzes the Roman Catholic church as a transnational actor, and J. Bowyer Bell explores transnational revolutionary movements. Since these organizations are quite dissimilar, the authors' conclusions cannot be neatly summarized. Many points made in part II refer only to one organization or set of organizations.

Argentine Liberalism and the Church Under Julio Roca, 1880-1886

1974 ◽  
Vol 30 (3) ◽  
pp. 319-340 ◽  
Author(s):  
Lee Bruce Kress
Keyword(s):  
Public Education ◽  
Free Trade ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Education For All ◽  
Free Trade Policy ◽  
Political Economic ◽  
The Church

Julio Roca and the Generation of 1880 are best characterized by their liberalism. Indeed Argentine politics ever since the fall of Juan Manuel de Rosas had adopted an increasing liberal tone. These beliefs included the encouragement of constitutionalism, federalism, freedom, and democracy. The last two points were rather vague; and democracy, especially, was interpreted in a more theoretical than practical way by the aristocracy that remained in charge of political, economic, and social affairs. However, efforts to stress the immigration of workers and capital from Europe, a relatively free trade policy, and public education for all were more clear and determined. On most of these points, the leaders of the nation seemed to agree. But on another point, that of the role of the Roman Catholic Church in Argentine life, there was sharp disagreement. At no time was this more evident than during Roca's first administration, 1880-1886.

The Modification of the Anti-Clerical Nationalism of the Mexican Revolution by General Lázaro Cárdenas and Its Relationship to the Church-State Detente in Mexico

1969 ◽  
Vol 26 (1) ◽  
pp. 35-53 ◽  
Author(s):  
Albert L. Michaels
Keyword(s):  
Catholic Church ◽  
Mexican Revolution ◽  
Roman Catholic ◽  
Colonial Period ◽  
The Other ◽  
Roman Catholic Church ◽  
History Of ◽  
The Government ◽  
Lazaro Cardenas ◽  
The Church

The man of the Revolution disputed the very nature of Mexico with the Roman Catholic. The revolutionary, whether Callista or Cardenista, believed that the church had had a pernicious influence on the history of Mexico. He claimed that Mexico could not become a modern nation until the government had eradicated all the influence of the Roman Catholic Church. The Catholic, on the other hand, was convinced that his religion was the basis of Mexico's nationality. Above all, the Catholic believed that Mexico needed a system of order. He was convinced that his faith had brought order and peace to Mexico in the colonial period, and as the faith declined, Mexico degenerated into anarchy.

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