By Ferenc Morton Szasz, Richard W. Etulain
The non secular stories of recent New Mexico are different: they vary from Penitente ceremonies to "televangelists," from oriental mysticism to crystal retailers, and from sacred mountains to a mega-church that seats 7,000. Taken jointly, those essays shape an interfaith dialog approximately how the various non secular traditions have faced modernity and materialism. The actions of non secular teams in New Mexico also are in comparison to nationwide tendencies in such easy issues as church development, problem for social justice, and instructing own morality.
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Extra info for Religion in Modern New Mexico
Three consequent legacies characterize twentieth-century New Mexico Catholicism: an enduring missionary spirit, a troubled hierarchical structure, and a diverse grassroots creativity. Whether impacting each other or developing on their own, these three impulses illustrate a Catholic commitment to survive. Interaction with Native Americans has accompanied a Catholic presence in the New World since 1521 and in New Mexico's Catholic culture since 1539. Consequently, this essay contains no special section highlighting Native American Catholics; Indian issues arise most appropriately in discussing the church's missionary efforts but appear throughout the essay.
37 Such decisive action was essential to uniting archdiocesan Catholics and encouraging their continued commitment. These changes came too late for the twenty-nine victims of former priests treated and released to active ministry in the state of New Mexico, but they may have contributed to a successful suit against the Servants of the Paraclete, who treated many of these priests at a center in Jemez Springs, New Mexico, during the 1960s. 38 The Archdiocese of Santa Fe, too, has faced extraordinary expenses in providing counseling to victims and in removing a number of priests from active ministry.
M. on KTNN-AM, the tribal-owned 50,000-watt station at Window Rock. Another example of changing missionary attitudes and practices is the 1986 appointment of a Native American coadjutor bishop to assist Bishop Jermoe J. Hastrich in the Diocese of Gallup. Donald E. 16 The first Native American to be named a bishop, Pelotte became Bishop of Gallup in 1990. Two twentieth-century secular enactments have further encouraged the new missionary values: the Native American Self-Determination Act, passed by President Gerald Ford in 1975, and the American Indian Religious Freedom Act, signed into law by President Jimmy Carter in 1978.