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Broken Traditions: Mexican Revolutionaries and Protestant Allegiances
Published online by Cambridge University Press: 11 December 2015
Extract
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.
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References
1 See for example: Lic. Obregón, Toribio Esquivel, La propaganda protestante en México a la luz del derecho international y del mas alto interes de la nación (México, 1946)Google Scholar; Planchet, Regis, La intervención protestante en México y Sud América (El Paso: Editorial Revista Católica, 1929)Google Scholar, and La propaganda protestante en México (Mexico, 1922).
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44 It is questionable whether Protestants defined “class” in terms of economics or in terms of religion. In either event, the propaganda uses the term “class.”
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63 Eaton to the Mission Board Secretary, December 1910, ABCFM archive. Grijalva continued to act as a preacher; in 1919 the annual report noted that he was assigned to a church in Nayarit.
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68 Eaton to Mission Board Secretary, January 1911, ABCFM archive.
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74 Ibid, p. 35, Ross, Stanley, Francisco Madero: Apostle of Mexican Democracy (New York: Columbia University Press, 1955), Chapter 4.Google Scholar
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76 Ibid.
77 Ibid.
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