By Mario Cerutti
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Extra info for Burguesía y capitalismo en Monterrey, 1850-1910
30 In 1945, Avila Camacho allowed the Church to hold a massive religious celebration to commemorate the coronation of the Virgin of Guadalupe, even permitting a religious broadcast over national radio. 31 His successor, Miguel Aleman (1946-1952), continued Avila Camacho's conciliatory pattern, implementing a policy of collaboration repeated by successive administrations. For example, Aleman used the clergy to help improve agricultural Historical Underpinnings and Reform 29 development, specifically in his campaign to control hoof and mouth disease.
The framers of the Constitution of 1917 attacked the Catholic Church for many reasons. "13 It is interesting that the revolutionaries should return to a prominent 19th-century Liberal theme—the Church's influence over the socialization of val- Historical Underpinnings and Reform 27 ues. The other explanation for these provisions and the constitution's virulent anticlerical tone stems from the Church joining Victoriano Huerta in 1913 in opposing the revolution. As one prominent historian concluded: "The Catholics compromised themselves by choosing the wrong side when Huerta ousted the Maderistas.
See his "Understanding Religion and Politics," Daedalus, 29, no. 3 (Summer 1991): 2, 3, 8-9, 14. 22 Crossing Swords 43. Roberto Blancarte, El poder salinismo e iglesia catolica, una nueva convivencia? (Mexico City: Grijalbo, 1991), 77-78. 44. As Philip E. Hammond concludes, in contrast, churches in the United States, because of the doctrine of religious liberty, have always competed religiously, but never politically, that is, over the rules governing competition. "The Conditions for Civil Religion: a Comparison of the United States and Mexico," in Varieties of Civil Religion, Robert W.
Burguesía y capitalismo en Monterrey, 1850-1910 by Mario Cerutti