Irreligion in Mexico

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The Street Gazette: "Anti Clerical Manifestation", by Posada, shows the Mexican Army cavalry attacking irreligious peasants who protested the power of the Roman Catholic Church. Posada-anticlerical.jpg
The Street Gazette: "Anti Clerical Manifestation", by Posada, shows the Mexican Army cavalry attacking irreligious peasants who protested the power of the Roman Catholic Church.

Irreligion in Mexico refers to atheism, deism, religious skepticism, secularism, and secular humanism in Mexican society, which was a confessional state after independence from Imperial Spain. The first political constitution of the Mexican United States, enacted in 1824, stipulated that Roman Catholicism was the national religion in perpetuity, and prohibited any other religion. [1] Since 1857, however, by law, Mexico has had no official religion; [2] as such, anti-clerical laws meant to promote a secular society, contained in the 1857 Constitution of Mexico and in the 1917 Constitution of Mexico, limited the participation in civil life of Roman Catholic organizations and allowed government intervention in religious participation in politics.

Contents

In 1992, the Mexican constitution was amended to eliminate the restrictions and granted legal status to religious organizations, limited property rights, voting rights to ministers, and allowed a greater number of priests in Mexico. [3] Nonetheless, the principles of the separation of church and state remain; members of religious orders (priests, nuns, ministers, et al.) cannot hold elected office, the federal government cannot subsidize any religious organization, and religious orders, and their officers, cannot teach in the public school system.

Historically, the Roman Catholic Church dominated the religious, political, and cultural landscapes of the nation; yet, the Catholic News Agency said that there exists a great secular community of atheists, intellectuals and irreligious people, [4] [5] reaching 10% according to recent polls by religious agencies. [6]

According to the 2020 census, 8% of the population is nonreligious. [7] [8]

Religion and politics

In his time, the writer and intellectual Ignacio Ramirez Calzada El Nigromante was hailed as the Voltaire of Mexico for criticizing the earthly, political power of the Roman Catholic Church Ramirez nigromante.jpg
In his time, the writer and intellectual Ignacio Ramírez Calzada El Nigromante was hailed as the Voltaire of Mexico for criticizing the earthly, political power of the Roman Catholic Church
The assumption of the Mexican presidency (2000-06) by the Roman Catholic politician Vicente Fox raised speculation among liberals intellectuals that Mexican society might lose the secularism of public life. Vicente Fox WEF 2003 cropped.jpg
The assumption of the Mexican presidency (2000–06) by the Roman Catholic politician Vicente Fox raised speculation among liberals intellectuals that Mexican society might lose the secularism of public life.

Since the Spanish Conquest (1519–21), the Roman Catholic Church has held prominent social and political positions concerning the moral education of Mexicans –the ways that virtues and morals are to be socially implemented –and thus contributed to the Mexican cultural identity. Such cultural immanence was confirmed in the nation's first political constitution, which formally established Catholicism as the state religion while prohibiting all others. Article 3 of the 1824 Constitution of Mexico established that:

The Religion of the Mexican Nation, is, and will be perpetually, the Roman Catholic Apostolic. The Nation will protect it by wise and just laws, and prohibit the exercise of any other whatever". (Article 3 of the Federal Constitution of the Mexican United States, 1824) [1]

For most of Mexico's 300 years as the Imperial Spanish colony of the Viceroyalty of New Spain (1519–1821), the Roman Catholic Church was an active political actor in colonial politics. In the early period of the Mexican nation, the vast wealth and great political influence of the Church spurred a powerful anti-clerical movement, which found political expression in the Liberal Party. By the middle of the 19th century, there were reforms limiting the political power of the Mexican Catholic Church. In response, the Church supported seditious Conservative rebels to overthrow the anti-clerical Liberal government of President Benito Juárez and welcomed the anti-Juárez French intervention in Mexico (1861), which established the military occupation of Mexico by the Second French Empire, under Emperor Napoleon III. [10]

About the Mexican perspective of the actions of the Roman Catholic Church, the Mexican Labour Party activist Robert Haberman said:

By the year 1854, The Church gained possession of about two-thirds of all the lands of Mexico, almost every bank, and every large business. The rest of the country was mortgaged to the Church. Then came the revolution of 1854, led by Benito Juárez. It culminated in the Constitution of 1857, which secularised the schools and confiscated Church property. All the churches were nationalised, many of them were turned into schools, hospitals, and orphan asylums. Civil marriages were obligatory. Pope Pius IX immediately issued a mandate against the Constitution, and called upon all Catholics of Mexico to disobey it. Ever since then, the clergy has been fighting to regain its lost temporal power and wealth. (The Necessity of Atheism, p. 154) [11]

At the turn of the 19th century, the collaboration of the Mexican Catholic Church with the Porfiriato , the 35-year dictatorship of General Porfirio Díaz, earned the Mexican clergy the ideological enmity of the revolutionary victors of the Mexican Revolution (1910–20); thus, the Mexican Constitution of 1917 legislated severe social, political, economic and cultural restrictions upon the Catholic Church in the Republic of Mexico. Historically, the 1917 Mexican Constitution was the first political constitution to explicitly legislate the social and civil rights of the people and served as constitutional model for the Weimar Constitution of 1919 and the Russian Constitution of 1918. [12] [13] [14] [15] Nevertheless, like the Spanish Constitution of 1931, it has been characterized as being hostile to religion. [16]

The Constitution of 1917 prohibited the Catholic clergy from working as teachers and as instructors in public and private schools; established State control over the internal matters of the Mexican Catholic Church; nationalized all Church property; proscribed religious orders; forbade the presence in Mexico of foreign-born priests; granted each state of the Mexican republic the power to limit the number of, and to eliminate, priests in its territory; disenfranchised priests of the right to vote and to hold elected office; banned Catholic organizations that advocated public policy; forbade religious publications from editorial commentary about public policy; prohibited the clergy from wearing clerical garb in public; and voided the right to trial of any Mexican citizen who violated anti-clerical laws. [17] [18]

During the Mexican Revolution (1910–20), the national rancour provoked by the history of the Catholic Church's mistreatment of Mexicans was aggravated by the collaboration of the Mexican High Clergy with the pro–U.S. dictatorship (1913–14) of General Victoriano Huerta, "The Usurper" of the Mexican Presidency; thus, anti-clerical laws were integral to the Mexican Constitution of 1917, in order to establish a secular society. [19] [20] [21] [22] [23] In the 1920s, the enforcement of the Constitutional anti-clerical laws by the Mexican Federal Government provoked the Cristero Rebellion (1926–29), the clerically-abetted armed revolt of Catholic peasants known as "The Christers" (Los cristeros). The social and political tensions between the Catholic Church and the Mexican State lessened after 1940, but the constitutional restrictions remained the law of the land, although their enforcement became progressively lax. The government established diplomatic relations with the Holy See during the administration of President Carlos Salinas de Gortari (1988–94) and the Government lifted almost all restrictions on the Catholic Church in 1992. That year, the government ratified its informal policy of not enforcing most legal controls on religious groups by, among other things, granting religious groups legal status, conceding them limited property rights, and lifting restrictions on the number of priests in the country. However, the law continues to mandate strict restrictions on the church and bars the clergy from holding public office, advocating partisan political views, supporting political candidates, or opposing the laws or institutions of the state. The Church's ability to own and operate mass media is also limited. Indeed, after the creation of the Constitution, the Catholic Church has been acutely hostile towards the Mexican government. As Laura Randall in his book Changing Structure of Mexico points out, most of the conflicts between citizens and religious leaders lie in the Church's overwhelming lack of understanding of the role of the state's laicism. "The inability of the Mexican Catholic Episcopate to understand the modern world translates into a distorted conception of the secular world and the lay state. Evidently, perceiving the state as anti-religious (or rather, anti-clerical) is the result of 19th-century struggles that imbued the state with anti-religious and anti-clerical tinges in Latin American countries, much to the Catholic Church's chagrin. Defining laicist education as a 'secular religion' that is also 'imposed and intolerant' is the clearest evidence of episcopal intransigence." [24]

Demographics

From 1940 to 1960, about 70% of Mexican Catholics attended church weekly while in 1982, only 54% partook of Mass once a week or more, and 21% claimed monthly attendance. Recent surveys have shown that only around 3% of Catholics attend church daily; however, 47% percent of them attend church services weekly [25] and, according to INEGI, the number of atheists grows annually by 5.2% while the number of Catholics grows by 1.7%. [5] [26]

Irreligion by state

Percentage of state populations that identify with a religion rather than "no religion", 2010. Religious Belief in Mexico-states.png
Percentage of state populations that identify with a religion rather than "no religion", 2010.
RankFederal Entity% IrreligiousIrreligious Population(2010)
1Flag of Quintana Roo.svg  Quintana Roo 13%177,331
2Flag of Chiapas.svg  Chiapas 12%580,690
3Flag of Campeche.svg  Campeche 12%95,035
4Flag of Baja California.svg  Baja California 10%315,144
5Flag of Tabasco.svg  Tabasco 9%212,222
6Flag of Chihuahua.svg  Chihuahua 7%253,972
7Flag of Sinaloa.svg  Sinaloa 7%194,619
8Flag of Tamaulipas.svg  Tamaulipas 7%219,940
9Flag of Sonora.svg  Sonora 7%174,281
10Flag of Veracruz.svg  Veracruz 6%495,641
11Flag of Morelos.svg  Morelos 6%108,563
12Flag of Baja California Sur.svg  Baja California Sur 6%40,034
13Flag of Coahuila.svg  Coahuila 6%151,311
14Flag of Mexico City.svg  Federal District 5%484,083
-Flag of Mexico.svg  Mexico 5%5,262,546
15Flag of Yucatan.svg  Yucatán 5%93,358
16Flag of Oaxaca.svg  Oaxaca 4%169,566
17Flag of Nuevo Leon.svg  Nuevo León 4%192,259
18Flag of Durango.png  Durango 4%58,089
19Flag of Nayarit.svg  Nayarit 3%37,005
20Flag of the State of Mexico.svg  México 3%486,795
21Flag of Colima.svg  Colima 3%20,708
22Flag of Guerrero.svg  Guerrero 3%100,246
23Flag of Hidalgo.svg  Hidalgo 2%62,953
24Flag of San Luis Potosi.svg  San Luis Potosí 2%58,469
25Flag of Queretaro.svg  Querétaro 2%38,047
26Flag of Aguascalientes.svg  Aguascalientes 2%21,235
27Flag of Michoacan.svg  Michoacán 2%83,297
28Flag of Puebla.svg  Puebla 2%104,271
29Flag of Jalisco.svg  Jalisco 2%124,345
30Guanajuato Flag.svg  Guanajuato 1%76,052
31Flag of Tlaxcala.svg  Tlaxcala 1%14,928
32Flag of Zacatecas.svg  Zacatecas 1%18,057

Mexican atheists

See also

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References

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  2. ↑ "Article 130 of Constitution". Archived from the original on March 3, 2007.
  3. ↑ "Mexico". International Religious Report. U.S. Department of State. 2003. Retrieved 2007-10-04.
  4. ↑ "Catholic News Agency Rise of atheism in Mexico". Archived from the original on 2009-03-14. Retrieved 2009-05-29.
  5. 1 2 "México sigue siendo católico… pero crece el número de ateos". www.aciprensa.com.
  6. ↑ "El 90% de los mexicanos cree en Dios: Encuesta — la Jornada". Archived from the original on 2013-12-05. Retrieved 2013-12-03.
  7. ↑ "'Soy ateo, gracias a Dios': Aumentan las personas sin religión en México" (in Spanish). El finaciero.
  8. ↑ "Religion – Mexico Census". Instituto Nacional de Estadística y Geografía (INEGI). 2020.
  9. ↑ Candidate Vicente Fox contributed to that perception with a letter (May 2000) to the religious authorities of the Protestant and Catholic churches in which he made ten promises, ranging from defending the "right to life", from the moment of conception until natural death (condemnation of abortion and euthanasia), to granting access to the mass communications media to religious organizations. Fox's promises proved expedient, because no political party held a majority in the Mexican Congress, elected on 6 July 2000. The Ten Promises appeared to be proof of a political alliance between Protestant and Catholic religious authorities and presidential candidate Vicente Fox.Laura Randall (2006) Page 433
  10. ↑ "Mexico – Religious Freedom Report 1999". Archived from the original on 2010-10-10. Retrieved 2009-06-13.
  11. ↑ David Marshall Brooks, The Necessity of Atheism, Plain Label Books, 1933, ISBN   1-60303-138-3 p. 154
  12. 1 2 Akhtar Majeed; Ronald Lampman Watts; Douglas Mitchell Brown (2006). Distribution of powers and responsibilities in federal countries. McGill-Queen's Press. p. 188. ISBN   978-0-7735-3004-1.
  13. 1 2 Yoram Dinstein (1989). Israel Yearbook on Human Rights 1982, Volume 12; Volume 1982. Martinus Nijhoff Publishers. p. 14. ISBN   978-0-7923-0362-6.
  14. 1 2 Gerhard Robbers (2007). Encyclopedia of World Constitutions. Infobase Publishing. p. 596. ISBN   978-0-8160-6078-8.
  15. 1 2 Harry N. Scheiber (2007). Earl Warren and the Warren Court: the legacy in American and foreign law. Lexington Books. p. 244. ISBN   978-0-7391-1635-7.
  16. ↑ Maier, Hans; Bruhn, Jodi (2004). Totalitarianism and Political Religions. Routledge. p. 109. ISBN   9780714685298.
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  18. ↑ Needler, Martin C. Mexican Politics: The Containment of Conflict p. 50, Greenwood Publishing Group, 1995
  19. 1 2 John Lear (2001). Workers, neighbors, and citizens: the revolution in Mexico City . U of Nebraska Press. p.  261. ISBN   978-0-8032-7997-1. huerta high clergy.
  20. 1 2 Ignacio C. Enríques (1915). The religious question in Mexico, number 7. I.C. Enriquez. p. 10.
  21. 1 2 Robert P. Millon (1995). Zapata: The Ideology of a Peasant Revolutionary. International Publishers Co. p. 23. ISBN   978-0-7178-0710-9.
  22. 1 2 Carlo de Fornaro; John Farley (1916). What the Catholic Church Has Done to Mexico. Latin-American News Association. pp.  13–14. urrutia .
  23. 1 2 Peter Gran (1996). Beyond Eurocentrism: a new view of modern world history. Syracuse University Press. p. 165. ISBN   978-0-8156-2692-3.
  24. ↑ Laura Randall, Changing structure of Mexico: political, social, and economic prospects, (M.E. Sharpe, 2006) ISBN   0-7656-1404-9 Page 435
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  28. ↑ Ricardo Flores Magón, Chaz Bufe, Charles Bufe, Mitchell Cowen Verter, Dreams of freedom: a Ricardo Flores Magón reader (AK Press, 2006) ISBN   1-904859-24-0
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  32. 1 2 Van Hove, Brian Blood-Drenched Altars Archived 2017-11-09 at the Wayback Machine Faith & Reason 1994
  33. ↑ Ruiz, Ramón Eduardo Triumphs and Tragedy: A History of the Mexican People p.393 (1993 W. W. Norton & Company) ISBN   0-393-31066-3
  34. ↑ Philippe Levillain The Papacy: An Encyclopedia p. 1208, 2002 Routledge
  35. ↑ Nathaniel Weyl, Mrs. Sylvia (Castleton) Weyl (1939). The reconquest of Mexico: the years of Lázaro Cárdenas. Oxford University Press. p. 322.
  36. ↑ John W. Sherman (1997). The Mexican right: the end of revolutionary reform, 1929–1940. Greenwood Publishing Group. pp. 43 to 45. ISBN   978-0-275-95736-0.
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  39. ↑ Marjorie Becker (1995). Setting the Virgin on fire: Lázaro Cárdenas, Michoacán peasants, and the redemption of the Mexican Revolution. University of California Press. pp. 124 to 126. ISBN   978-0-520-08419-3.
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  42. 1 2 Tuck, Jim, "Mexico's marxist guru: Vicente Lombardo Toledano (1894–1968)" Mexconnect, October 9, 2008
  43. ↑ Mexico: Church State Relations Country Studies Series by Federal Research Division of the Library of Congress June 1996
  44. ↑ Philip Stein, Siqueiros: his life and works (International Publishers Co, 1994), ISBN   0-7178-0706-1, pp176
  45. 1 2 3 4 5 6 7 8 Goodrich, Luke, "Mexico's Separation of Church and State" OffNews March 18, 2010, originally published in the Wall Street Journal
  46. ↑ "Humanist Studies – Atheists To Hold Global March in Mexico, Spain and Peru".
  47. ↑ Atheists take to the streets in Mexico – Philadelphia Atheists
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  49. ↑ "Calderon calls non believers likely to become addicts". Archived from the original on 2012-02-22. Retrieved 2009-07-11.
  50. ↑ La Jornada: No creer en Dios hace a la juventud esclava de narcos – Felipe Calderón
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  52. ↑ La juventud no cree en Dios porque no lo conoce: Calderón [ permanent dead link ]
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  55. ↑ Ateísmo desde México Archived 2011-06-04 at the Wayback Machine
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  58. ↑ "Guillermo Kahlo was an educated, atheist, German-Jewish immigrant, who had come to Mexico as a young man and become an accomplished photographer, specializing in architectural photography". Samuel Brunk, Ben Fallaw, Heroes & hero cults in Latin America, (University of Texas Press, 2006), ISBN   0-292-71437-8 Page 174
  59. ↑ "Her father Guillermo, from whom Frida inherited her creativity, was an atheist". Patrick Marnham, Diego Rivera Dreaming with His Eyes Open: A Life of Diego Rivera, (University of California Press, 2000), ISBN   0-520-22408-6 Page 220
  60. ↑ "Marcos' revolutionary weddings were breaking the Church's monopoly on matrimonial services, and the Subcommander's presiding over them was perceived by the diocese as both an encroachment on Church prerogatives and as sacrilege. Marcos and the bishop were diametrically and vehemently opposed on certain issues, in particular birth control. Marcos believed whole-heartedly in it. The guerrillas were issued contraceptive devices at a clinic in Morelia which the government had helped found and fund. Nor was the encouragement and distribution of contraceptives restricted to the guerrillas themselves. Marcos believed that one of the major contributing factors to hardship and poverty was its overpopulation. Finally, according to one source at least, Marcos was becoming increasingly intolerant regarding questions of faith, even going so far as to preach atheism" Nick Henck, Subcommander Marcos: The Man and the Mask , (Duke University Press, 2007) ISBN   0-8223-3995-1 Page 119
  61. ↑ The War Against Oblivion : The Zapatista Chronicles 1994–2000
  62. ↑ "Hasta ahora no profeso religión ni tengo razón para profesarla puesto que no creo en ninguna forma teológica". Juan O'Gorman, Autobiografía, (UNAM, 2007) ISBN   970-32-3555-7
  63. ↑ "God is an excuse, a foggy abstraction that everyone uses for his own benefit and moulds it to the extent of his convenience and interests". Fernando Vallejo during the ceremony of the Rómulo Gallegos Prize in Venezuela
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