By Richard Edward Martínez
From the 1848 Treaty of Guadalupe Hidalgo to the Nineteen Sixties, Mexican American Catholics skilled racism and discrimination in the U.S. Catholic church, as white clergymen and bishops maintained a racial divide in all parts of the church's ministry. To oppose this non secular apartheid and problem the church to minister really to all of its devoted, a bunch of Chicano clergymen shaped PADRES (Padres Asociados para Derechos Religiosos, Educativos y Sociales, or clergymen linked for non secular, academic, and Social Rights) in 1969. Over the following 20 years of its lifestyles, PADRES turned a strong strength for swap in the Catholic church and for social justice inside of American society.
This ebook deals the 1st background of the founding, activism, victories, and defeats of PADRES. on the center of the publication are oral background interviews with the founders of PADRES, who describe how their ministries in negative Mexican American parishes, in addition to their very own reviews of racism and discrimination inside of and outdoors the church, galvanized them into beginning and maintaining the circulation. Richard Martínez strains the ways that PADRES used to be encouraged via the Chicano circulation and different civil rights struggles of the Nineteen Sixties and in addition probes its linkages with liberation theology in Latin the US. He makes use of a mixture of social flow concept and organizational thought to give an explanation for why the crowd emerged, flourished, and at last disbanded in 1989.
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Extra info for PADRES: The National Chicano Priest Movement
He controlled the whole neighborhood, the whole parish. If somebody would come up in the area of leadership, from the pulpit, he would denigrate them. I saw that. That was the way it was. He could never do that in an Anglo congregation. 93 Perceived Need for Protection The church also showed its true colors when it punished activist priests who openly challenged the dominant centers of power in society. During the mid- to late 1960s, many of these priests met resistance from conservative bishops and their functionaries within the church.
27 But in the long run it did not seem to matter. For if they were not activists at the time of their ordination, this mind-set developed when they became directly involved with poor and working-class Mexican Americans. Again, Father Carrillo: “[After ordination] you see reality and you see the world. ”28 Father Casso, who was ordained in 1957, said, “Was I formally made aware of the social doctrines? I don’t think so. Not so much in the church. I think I was thrown into it. I got thrown into a very impoverished, economically depressed area.
Fr. Henry Casso) Social issues were not part of the structure of the church. They are outside the church. I felt you had to be accountable. So we had to bring social 39 padres justice issues inside the church, and that was our job, PADRES. Bring our values inside the church, to the hierarchy, to the Council of Bishops, to the highest levels of power in the church. (Fr. Ralph Ruiz) I was very involved in getting the church to look at the social situations in our diocese [Santa Fe]. In fact, and this is what we found, that one of the greatest discriminators is the church itself at the time.
PADRES: The National Chicano Priest Movement by Richard Edward Martínez