This paper aims to provide new elements for the study of the Catholic reform and the royal patronage in the parishes, especially in its disciplinary aspects. Some problems after the Third Mexican Council of 1585 are analyzed. The research is based on little-known files from the old archive of the Archbishopric of Mexico. The first objective is to analyze the role of the miter in promoting conciliar and monarchical regulations. The second is to study the intervention of the viceroys and the royal audience in the controversies and lawsuits of the parishes. The third is to explore the relationships between parish priests and parishioners in three aspects: the performance of priests, the problems of parish administration, and the new regime of parish rights.

This article studies some stages and debates about the access of New Spain’s Indians to major studies: The discussion about their mental capacity in the 16th century, the impulse of Carlos II to the indigenous nobility in the 17th century, or the reticence in the Royal University of Mexico and the Church to their acceptance in the 18th century. It also analyzes the responses given by the Crown to the interest of the Indians elites in superior studies, degrees and public positions, protected by their rights as free vassals of the kingdom and as nobles, comparable to the Spanish nobility. Despite the insistent resistance of sectors of the colonial government and society to the rise of Indians, they firmly defended, in the 18th century, the rights and privileges granted to them by the monarchy since the beginning of New Spain, thereby achieving their entry into the university, colleges, and clergy.

En este trabajo se analiza el arancel de 1767, su aplicación en los curatos del arzobispado de México y las discusiones del cuarto concilio mexicano. Para ello se consultaron diferentes fuentes que reflejan los problemas sobre el pago de derechos parroquiales y la política eclesiástica vigente. El eje ha sido el papel del arzobispo de México Lorenzana, quien estuvo en el centro de las polémicas desatadas. El objetivo es contribuir con más elementos de análisis a la discusión sobre los alcances y los límites del reformismo eclesiástico, acudiendo a la cuestión de las parroquias y su régimen de pagos. Archbishop Lorenzana before the problem of parochial rights and the 1767 parish tariffIn this paper we analyze the 1767 tariff, its application in the parishes of the archbishopric of Mexico and the discussions of the Fourth Mexican Council. For this, different sources that reflect the problems on the payment of parochial rights and the ecclesiastical policy in force were consulted. Lorenzana, the Archbishop of Mexico, was the axis of that movement and the center of the unleashed controversies. The objective of this article is to contribute with some more elements of analysis on the scope and limits of the ecclesiastical reformism, regarding the situation of the parishes and their payment system.DOI: http://dx.doi.org/10.31836/lh.18.6588

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El objetivo de este artículo es exponer los motivos del alto clero y de la Corona para reafirmar la política de lo que aquí llamo «auto-sustento» de los curatos. Para esos poderes era más conveniente que cada curato se autofinanciara a tener que buscar nuevas fuentes de ingreso, lo cual podía desembocar en un mayor reparto del diezmo o extraer recursos de la Real Hacienda, como plantearon algunas voces aisladas en el IV Concilio provincial mexicano de 1771. La tendencia fue, por el contrario, garantizar que los fieles sustentaran a cada parroquia.

Rodolfo Aguirre Profesora asociada de la Pontificia Universidad Católica de Chile y doctora en Historia Moderna y Contemporánea por la Université Michel de Montaigne Bordeaux 3 (Francia) y por la Pontificia Universidad Católica de Chile. Fue coordinadora, en compañía de Francisco Cervantes Bello y Rodolfo Aguirre, del libro Tradición y reforma en la Iglesia Hispanoamericana (Puebla: Benemérita Universidad Autónoma de Puebla/iisue-unam/Ediciones Bicentenario, 2011), y autora del artículo “La república chilena ante la cuestión indígena (1810-1830)”, Hispania Sacra 62: 128 (2011): 627-652. lenriqua@uc.cl

This article studies the process of congregations among Muiscas in the province of Santafe during the 16th and 17th centuries. By examining archive documentation, the author limits and explores three specific moments: the configuration of the peoples, the creation of reservations, and the dynamics of aggregation. The article attempts to observe the adaptations made by the colonial administration in order to forge a new residential pattern guided by the evangelization of indigenous peoples and adjusted to the new order imposed by the encomienda. We also observe the economic, territorial, and sociopolitical transformations led by said process in this society.

This article analyzes the ecclesiastical, political and social context in which the meetings of the Mexican Council of 1771 on the division of the parishes are unwrapped. Although, secularization of doctrines began in 1749 allowed the bishops a more direct link with the doctrines and the Crown ordered improvement of the spiritual administration, in practice, the bishops had strong limitations to achieve this, such as the historic structure parishes that could not simply modified by decree, the subordination of the bishops to the real patronage or the interests of the parish clergy. In the following pages, the options discussed in the council and their relationships to these limitations are analyzed.

In this paper we study the discussions among the friars and clergy of New Spain and their proposals regarding the problem of the territorial dispersion of the indigenous population. These responded to two competing projects of evangelization: the friars' and the bishops'. Each sector had its own ecclesiastical concept of what the congregations and the goals to be achieved with them should be. In the only decree destined by the bishops to the congregations, in the third Mexican Provincial Council of 1585, any recognition of the work of the friars in previous decades was omitted; on the contrary, the diocesan Church officials protested to the viceroys about the lack of compliance with the royal patents of reductions. In the end, however, the model practiced by the friars of the congregations in the mid sixteenth century prevailed.

In this paper we study the discussions among the friars and clergy of New Spain and their proposals regarding the problem of the territorial dispersion of the indigenous population. These responded to two competing projects of evangelization: the friars’ and the bishops’. Each sector had its own ecclesiastical concept of what the congregations and the goals to be achieved with them should be. In the only decree destined by the bishops to the congregations, in the third Mexican Provincial Council of 1585, any recognition of the work of the friars in previous decades was omitted; on the contrary, the diocesan Church officials protested to the viceroys about the lack of compliance with the royal patents of reductions. In the end, however, the model practiced by the friars of the congregations in the mid sixteenth century prevailed.

Given a set of agents with valid previous knowledge bases, we wish to know how new knowledge affects each agent. To model the new knowledge, boolean logic is used, expressed by 2CNF clauses, to reduce the complexity. Upon recieving new knowledge, one or more agents may find it inconsistent with their previous knowledge base, so a mechanism is applied which removes knowledge by using a contraction operation, described by the AGM model. The goal is to determinate if that contradicting knowledge significantly affects the set of beliefs of each agent. Further more, a problem is modeled in which, given a set of agents and their knowledge base, some clauses representing new knowledge are added with the aim of determining which agent is the most affected, due to contradiction with the previous knowledge.

Given a set of agents with valid previous knowledge bases obtained by a generator of beliefs, we wish to know how new knowledge affects each agent. To model the new knowledge, boolean logic is used, expressed by 2CNF clauses, to reduce the complexity. Upon recieving new knowledge, one or more agents may find it inconsistent with their previous knowledge base, so a mechanism is applied which removes knowledge by using a contraction operation,described by the AGM model in order to ensure consistency of the knowledge base. The goal is to determinate if that contradicting knowledge significantly affects the set of beliefs of each agent.

En este trabajo se aborda a un sector del clero novohispano generalmente desapercibido: el de aquéllos dedicados a administrar sacramentos en lenguas indígenas. Figuras secundarias en la jerarquía de la Iglesia, generalmente subordinadas a los curas titulares, sin embargo, sus tareas parroquiales fueron de primer orden. Los clérigos lenguas fueron los avocados a comunicarse con los indios, garantizaron la posesión de las parroquias en el clero secular y ayudaron a preparar el camino para la secularización de las doctrinas. La importancia religiosa y política que llegó a adquirir ese sector de la clerecía fue tal que, hacia la primera mitad del siglo XVIII, más del 50 por ciento de los clérigos del arzobispado tenía conocimiento de al menos una o varias lenguas nativas. En contraste, su situación material no era la mejor: carecían de patrimonio propio, con una formación académica básica, ocupados todo el año en recorrer los pueblos más recónditos, y alejados de la posibilidad de seguir estudiando, difícilmente podían hacer las relaciones y los méritos suficientes para ascender a la titularidad de los curatos, y mucho menos a alguna prebenda.

El presente trabajo tiene como objetivo contrastar los argumentos expuestos en las juntas de Madrid encargadas de discutir la situación del clero regular en Indias, previas a la real cédula de 1749 sobre secularización de curatos, con la realidad de los mismos en la región mexicana. Las juntas, compuesta por ministros del rey y los arzobispos de México y Lima, tuvo como meta demostrar la necesidad de separar de los curatos a los frailes debido a la relajación de sus votos y la independencia que mostraban ante cualquier autoridad. No obstante, la realidad mostraba que desde 1700, en el arzobispado de México, sus prelados habían logrado sujetar a los frailes encargados de los curatos de indios. Al comparar los argumentos vertidos en Madrid y la cédula de 1749 con los cambios ocurridos en el arzobispado de México durante la primera mitad del siglo XVIII queda claro que las medidas decretadas por Fernando VI sobre las doctrinas indianas obedecieron principalmente a razones políticas externas a la Nueva España, más que internas.

The work presents the results of analysis of a seldom used source: a book of examinations given to clergymen to obtain certain sacerdotal orders. This analysis permitted to gain a better idea of what really happened in the formation and renovation of the clergy, beyond council dispositions. The article focuses on some aspects that have been ignored by the historiography of the colonial Church, such as reprobation of the clergymen, and the fact that half of them was ordered as chaplaincy while the rest were ordered as "indigenous languages", thus demonstrating that the transition of indigenous to Castilian language had failed after two centuries of evangelization.