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Mexican Americans comprise the largest segment of Hispanics in the US, but are struggling for full acceptance in the Catholic Church. This is a history of this community, which argues that the Church will embrace the new challenge Hispanics present in the 21st century as it becomes more tolerant.

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• Part I (p. 9)
• 1 (p. 13)
• 2 (p. 31)
• 3 (p. 84)
• Summary and Conclusion(p. 120)
• Part II (p. 127)
• 1 (p. 129)
• 2 Catholic Ministry in the Era of the Mexican Problem," 1910-1943"(p. 148)
• 3 (p. 176)
• 4 (p. 196)
• 5 (p. 209)
• 6 (p. 222)
• Part III (p. 235)
• 2 (p. 268)
• 3 (p. 285)
• Contributors(p. 359)
• Index(p. 361)

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In the summer of 1992 a woman praying at the shrine of Our Lady of Guadalupe in San Antonio's Mexican-American West Side noticed that a statue of the Blessed Mother was "weeping." Word spread quickly through the barrio, and soon hundreds began filing past the statue to witness the miracle and to pray. A week or two later, across town in a North Side Anglo-American church, a priest giving a homily on the central role of Christ in the salvation of humanity, a very appropriate theme for that day's feast of Corpus Christi, decried the "weak faith" of those streaming by the statue. For Mexican Americans in the barrio, however, the phenomenon was no less than an incarnational event, a manifestation of God's presence on earth. La Virgen was crying for her people and their community, which was enduring a rash of senseless gang slayings and drive-by shootings. Just a few days before the statue had begun "weeping," a young man had been killed in a public housing project only a few blocks from the church. To most middle-class North Siders, those deaths were merely headlines in the newspapers and the tearful statue a curiosity of Mexicans* of little "true" faith. To Mexicanos, the Blessed Mother's "weeping" was a sign that she shared their pain. Moreover, some of the faithful would claim, her tears were not shed in vain, for in the following weeks the violence slacked off. La Virgen helped them through this crisis, as she had assisted them in the past. While most Mexican Americans in San Antonio did not flock to venerate the weeping statue, the incident and the North Side priest's reaction to it are poignant reflections of the contradictions in the Mexicano faith experience. The Catholic Church has always played an important role in the Mexican-American faith community. Some of the sacraments and traditional Catholic devotions have contributed significantly to the spiritual lives of many Mexicanos. Bishops, priests, and women religious have served generously, some heroically. But like the priest in the North Side parish, the Church has not always understood the Mexican-American community. Because at times the Church has been overly concerned with doctrine, regulations, institutional goals, it has not responded adequately or equitably to the spiritual and temporal needs of Mexican Americans. Indeed, at times the goals of Church authorities have been in conflict with those of the Mexican-American community. The incident of the weeping statue also reflects the strength of popular religiosity and the Church's ambivalent attitude. The pastor at the Guadalupe church did not promote the devotion; neither did he discourage it or close down the church. On other occasions, the official Church has nurtured popular beliefs and found a place for them within traditional doctrine and rituals. For their part, Mexican Americans have for ·centuries integrated the supernatural with the joys and tribulations of their worldly society through their belief system. Their faith has been closely linked to institutional religion and is nourished by it, but Mexicano religiosity has also been independent of official structures. However ambivalent, the relationship between the Church and Mexicanos and their religiosity has given rise to a faith community. Members of this community sometimes formulate a set of beliefs and devise rituals that do not follow the standard Church traditions. El pueblo, the people, also propose their own norms, virtues and sins. Most importantly, they support one another in the faith, irrespective of the Church's sometimes helpful, sometimes hindering role. The mutual support among the people sustains the community through change and adversity. (excerpted from the Prologue) Excerpted from Mexican Americans and the Catholic Church, 1900-1965 All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.

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CHOICE Review

Through the pioneering work of Julian Samora, University of Notre Dame Press has become one of the major publishers of works on Latinos in the US. The series of which these three books are part represents recognition of the growing importance of the Spanish-speaking population to the Catholic Church as an institution. At first glance, the research cutoff date of date of 1965 seems to be a limitation, especially considering the dramatic increase in population of Latinos generally and Chicanos in particular that has occurred since then. However, the contents of volume 3--subtitled Issues and Concerns--in part address this gap. The series editors also recognize that like Asian Americans, Latinos are too diverse a group to lump together. The first volume, on Mexican Americans, takes cognizance of the fact that Mexican Americans alone constitute some 16 million of the 24 million Latinos in the US. Although highly instructive, the essays that make up this volume are uncritical. The introduction states that the loyality of many Mexican Americans is torn by competition from other churches, forces within US society, and the poverty of Mexicans: "In these circumstances the age-old faith communities are being tested more severely than ever before and the institutional Church faces a daunting challenge." This statement appears to set the tone for this and the next volume, in which contributors eschew a critical examination of the Church's role in the Spanish colonization--and later Irish colonization--of Mexican and African American culture. Indeed, alienation goes beyond cultural expression to include class differences between those who control the church and those who attend mass. Volume 1 is divided into three sections: a long historical overview of Mexicans and the church that focuses on Mexican Americans in Texas, in California, and in the Midwest. Despite the uncritical nature of the work, which sometimes borders on being apologetic, it is important because it lays out the major actors in this history. Volume 2 makes clear that although Cubans and Puerto Ricans share some history as a result of the Spanish-American War, as well as a common language and island heritage, they are often diverse racially and economically. In a perceptive introductory article, Jaime R. Vidal makes the point that Puerto Ricans differ from Mexicans and other Latin Americans in that the Spanish colonists brought Catholicism with them, whereas in the case of Mexicans, the Indian populations were evangelized. These island cultures were dominated by criollos, Spaniards born in the New World, who later incorporated cultural elements from African slaves. Much of Vidal's discussion concerns New York. The weakest section of the first two volumes by far is that on Cubans in the US. The treatment could have been much fuller; although there are only a million Cuban Americans, they enjoy an influence well beyond their numbers. The narrative never gives the reader a feeling for a Cuban center equal to that of, for example, New York for Puerto Ricans or Los Angeles and San Antonio for Mexicans. Essays in volume 3, on cultural issues, are solid, with a leadoff article by Joan Moore, an eminent lay scholar. Generally, the articles in this volume are superior to those in the first two. Edmundo Rodriguez's treatment of historical movements such as the Cursillo de Cristiandad, the charismatic renewal, and societies of priests and nuns such as PADRES and HERMANAS is invaluable. The entire series is recommended, although this reviewer suggests that volume 3 be read first. Each volume has an index and solid endnotes. All levels. R. Acu^D na California State University, Northridge