Ferenc Morton Szasz - Religion in Modern New Mexico
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The religious experiences of modern New Mexico are diverse: they range from Penitente ceremonies to televangelists, from oriental mysticism to crystal shops, and from sacred mountains to a mega-church that seats 7,000. Taken together, these essays form an interfaith conversation about how the different religious traditions have confronted modernity and materialism. The activities of religious groups in New Mexico are also compared to national trends in such basic matters as church growth, concern for social justice, and teaching personal morality.
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New Mexico--Religion--Congresses, New Mexico--Church history--Congresses.
publication date
:
1997
lcc
:
BL2527.N6R45 1997eb
ddc
:
200/.9789
subject
:
New Mexico--Religion--Congresses, New Mexico--Church history--Congresses.
Page iii
Religion in Modern New Mexico
Edited by Ferenc M. Szasz and Richard W. Etulain
Published in cooperation with the UNIVERSITY OF NEW MEXICO CENTER FOR THE AMERICAN WEST
Page iv
Library of Congress Cataloging-in-Publication Data
Religion in modern New Mexico / edited by Ferenc M. Szasz and Richard W. Etulain.1st ed. p. cm. "Published in cooperation with the University of New Mexico Center for the American West." Essays first presented at a conference held at the University of New Mexico on September 11, 1993. Includes bibliographical references and index. ISBN 0-8263-1766-9 1. New MexicoReligionCongresses. 2. New MexicoChurch historyCongresses. I. Szasz, Ferenc Morton, 1940 . II. Etulain, Richard W. (Richard Wayne), 1938 . III. University of New Mexico. Center for the American West. BL2527.N6R45 1997 200'.9789dc20 96-9995 CIP
1997 by the University of New Mexico Press All rights reserved. First edition
Page v
Contents
Introduction
vii
1. Roman Catholicism in Modern New Mexico A Commitment to Survive
Carol Jensen
1
2. Protestantism in Modern New Mexico
Randi Jones Walker
27
3. The Religious Culture of the Jews in Modern New Mexico
Henry J. Tobias
63
4. Competition for the Native American Soul The Search for Religious Freedom in Twentieth-Century New Mexico
Kathleen Egan Chamberlain
81
5. Mormons in Twentieth-Century New Mexico
Leonard J. Arrington
101
6. A Rhetorical Approach to Protestant Evangelism in Twentieth-Century New Mexico
Janice E. Schuetz
125
Page vi
7. Boomer Dharma The Evolution of Alternative Spiritual Communities in Modern New Mexico
Stephen Fox
145
8. The United States and New Mexico A Twentieth-Century Comparative Religious History
Ferenc M. Szasz
171
For Further Reading An Annotated Bibliography
Daniel R. Carnett and John J. Griffin
197
Index
211
Contributors
219
Page vii
Introduction
In recent years the study of western American history has evolved into a fiercely contested battleground. A cadre of "New Western Historians" has focused on "race, class, and gender" as a chief means of unlocking the secrets of the past. In numerous books and articles, they have accused more traditional western historians of an overemphasis on ''triumphant expansionism," plus a blindness to the hardships that the western movement inflicted upon Native peoples and upon the land. In reply, the traditionalists have criticized their opponents' ''negativity," accusing them of assuming a "moral superiority" that rests solely on the fact that they were born later in time.
In spite of often heated rhetoric, the traditionalists and the "new" western scholars have more in common than they are likely to admit. Foremost among their shared assumptions is a conspicuous lack of interest in the religious history of the American West.
To marginalize the religious aspect of western history, however, is to overlook an essential component of human experience. In addition to providing a faith perspective on life's ultimate questions, organized religion has often overlapped with western schooling, social mores, health care, ideas of justice, and even politics. At times, as in Gentile-Mormon tensions in Utah and Idaho or Catholic-Protestant antagonisms in the Southwest, religious affiliations have divided. But on other occasionsas in the role of Catholic schools in "Americanizing" Mexican and European immigrants or in the wide net cast by conservative Protestant evangelismthey have united. In truth, a shared faith perspective almost always realigns conventional social groupings. Membership in a particular denomination provides a common
Page viii
framework that transcends traditional divisions of gender, region, or ethnic grouping. Moreover, issues of faith have proven very democratic. Although not everyone shares strong views on politics, music, art, or architecture, virtually everyone has vigorous opinions on his or her own personal faith perspective or on the social value of this or that particular denomination.
Few would deny the role that religion has played in shaping the saga of early New Mexican history. From ancient times to the turn of the nineteenth century, religious themes have often held center stage: traditional Native ceremonies that ensured both social and individual harmony, plus abundant crops; the Franciscan missionaries who arrived with Coronado, Oate, and Vargas; the Pueblo Revolt of 1680; the attempts by Jean Baptiste Lamy to "Europeanize" New Mexican Catholicism and the resulting opposition from Taos's Padre Martnez; the Italian Jesuits, the Sisters of Charity, and the Sisters of St. Joseph who built and staffed the turn-of-the-century schools and hospitals; the long-standing German Jewish mercantile community; the itinerant Protestant evangelists who handed out tracts in Spanish; the Presbyterian and Congregational missionary women who taught in a far-flung network of parochial schools; and Latter-day Saints who settled in the Farmington region. The list could easily be extended.
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