Books by Alfonso Gómez-Rossi
Publicia, 2016
La Iglesia le pide a los católicos homosexuales renunciar a un estilo de vida gay que define a la... more La Iglesia le pide a los católicos homosexuales renunciar a un estilo de vida gay que define a las personas a partir de sus acciones sexuales. El catolicismo garantiza que renunciar a ello, es un acto de amor que beneficiará a la sociedad en general y a los homosexuales de manera particular. Esta solicitud implica que los homosexuales no sostengan relaciones sexuales y que tampoco tengan parejas del mismo sexo (a menos que puedan sostener una relación casta). Esta obra pregunta ¿cómo es que la Iglesia Católica que promueve y vive de acuerdo a creencias que proponen la existencia de un Dios amoroso es también es responsable de promover un discurso de desconfianza y hétero-sexismo hacia el estilo de vida gay? La respuesta que analizaremos en esta libro y que es también la hipótesis sobre la que versa el estudio, es que el catolicismo, debido a la definición que le ha dado a las relaciones sexuales en los siglos pasados es en este momento incapaz de aceptar las relaciones sexuales no conducentes a la procreación y que es esta incapacidad la que hace que tenga problemas con la masculinidad gay cuando se trata del apostolado católico Courage, que promueve la castidad para los homosexuales mexicanos.
En el nuevo esquema neo-liberal la educación se convirtió en un vehículo necesario para el desarr... more En el nuevo esquema neo-liberal la educación se convirtió en un vehículo necesario para el desarrollo de la sociedad mexicana y como muestra, la matrícula en universidades particulares y públicas comenzó a incrementar considerablemente; irónicamente en una coyuntura histórica de mayor demanda, las universidades públicas comenzaron un proceso de reforma en donde sólo aceptaban a aquellos alumnos que fueran los mejores de sus preparatorias o bachilleratos, probado mediante examen de admisión y que significó el rechazo de muchos candidatos a ingresar en la universidad pública. Comenzaron a surgir universidades pequeñas que fueron bautizadas como “universidades al vapor”, “de garaje” o “patito” que ofrecían a los alumnos una opción más económica que la de universidades particulares de renombrado prestigio y que habían sido fundadas entre 1941 y 1963. Las “universidades patito” se convirtieron en laboratorios sociales ya que con la finalidad de captar más alumnos, comenzaron a ofrecer carreras novedosas que redituaron en un beneficio económico para ellas y que fueron posteriormente copiadas por las universidades de mayor prestigio, enriqueciendo el panorama educativo mexicano.
A new crusade is being launched in North America, one which tries to salvage old beliefs and trad... more A new crusade is being launched in North America, one which tries to salvage old beliefs and traditions categorized as “moral values” which are heavily imbued with Christian theology. The ideals espoused by conservative groups tend to be discriminatory toward the homosexual person. This book explores the discourse that one of the branches of Christianity, the Catholic Church, uses to discriminate homosexuals in a North American context and the impact the institution has on the political acceptance of gays in The United States, Canada, and Mexico.
Papers by Alfonso Gómez-Rossi
The International Journal of Religion and Spirituality in Society, 2024
During the papacies of Benedict XV and Pius XI, a tumultuous era marked by the rise of fascism an... more During the papacies of Benedict XV and Pius XI, a tumultuous era marked by the rise of fascism and communism, a clash over definitions of what correct masculinity should be, emerged within nation-states. Governments critical of Christianity, influenced by Nietzsche's philosophy, viewed religion as endorsing a "feminine" and "weak" form of masculinity. In the United States, some Protestant and secular factions saw Catholicism as imbued with femininity, believing its male adherents lacked assertiveness, deferring to priests, and potentially relinquishing their agency and independence. Catholicism, in turn, rejected the contemporary American notion of masculinity, considering it a threat to men's spiritual salvation. In response, the Catholic Church promoted a robust form of masculinity through initiatives like The Society of the Holy Name, a Dominican devotion prominent in early twentieth-century American Catholicism. The Society aimed to reinforce Catholic masculinity by venerating Christ's name and encouraging active sacramental participation. The Church identified two main adversaries: atheists and those who disparaged Christ through profanity and indecent language. This article explores the origins of the crisis in masculinity and the archetype of manhood advocated by the Holy Name Society. It also examines the Church's efforts to propagate a specific form of masculinity in a society averse to Catholic beliefs.
Zenodo (CERN European Organization for Nuclear Research), Apr 12, 2018
upheld different constitutions, while the military interventions of France (1838, 1861-1866) and ... more upheld different constitutions, while the military interventions of France (1838, 1861-1866) and the United States (1846-1848)-which led to the loss of half of Mexican territory-the independence of Texas (1836) and the establishment of a failed second empire (1864-67), aggravated the tense political and economic situation of the Aztec country (Walker 1986, 211). 1 Civil strife in both countries was responsible in part for the transatlantic migrations to Hispanic-America, while established patterns of emigration from La Montaña to the Western Hemisphere since colonial times propelled a particular Spanish migration that would transform two regions within Mexico and Spain. This article explores the transatlantic ties that were forged between the hamlet of Borleña-in northern Spain-and the city of Puebla, Mexico during the period between 1840 and 1913. 2 There were two waves of migration from the Valley of Toranzo, to southeastern Mexico that would transform both areas, thanks to the fortune Spaniards accrued in Mexico through the exploitation of haciendas and textile mills. 3
The international journal of religion and spirituality in society, 2019
During the last quarter of the nineteenth century and first thirty years of the twentieth, the Ca... more During the last quarter of the nineteenth century and first thirty years of the twentieth, the Catholic laity was encouraged to pray and meditate on the mysteries of the Rosary to remedy perceived evils caused by the ideology of modernity, understood by devout Catholics as a threat to the well-being of humanity due to its attacks on the Catholic Church in Europe and the Western Hemisphere. Though the physical rosary is associated with the meditation on the events of Mary’s life and their connection to the earthly life of Christ, her son, Catholics also consider it a spiritual weapon to implore God’s intercession in worldly affairs, in favor of the mystical body of the Catholic Church. Beginning in 1883, when Leo XIII issued the first of a series of Encyclicals that encouraged Catholics to pray and meditate on the beads to 1929, when the Mexican movement of the Cristeros ended, the papacy asked its constituents to use the Rosary to defend the Church from the onslaught of the state in a series of civil movements that were vindicated as Just Wars against a secular state that acted as an enemy of its citizenry. Among Catholics who heeded the call were Mexicans, who used the Rosary to petition the Virgin and God to help them overthrow the Mexican government led by Plutarco Elías Calles.
The international journal of religion and spirituality in society, 2023
The international journal of religion and spirituality in society, 2022
The establishment of the Feast of Christ the King on New Year’s Eve, 1925, can be understood as a... more The establishment of the Feast of Christ the King on New Year’s Eve, 1925, can be understood as a political statement aimed at censuring political changes in Europe and the Western hemisphere wrought by World War I (1914– 1918). The disorder brought on by the collapse of the German empire, the dissolution of the Austro-Hungarian and Ottoman Empires, along with the establishment of communist USSR and republican governments in several European countries, forced the Papacy to look at itself and the message of the Church as a model of leadership in a world that appeared anarchic. To counter political regimes antagonistic toward Catholicism and institute a new political program, Pius XI enunciated, in Quas Primas, that Christ should be recognized as the king of this world and sovereign over all nations. Christ the King was to be the symbol that negated political regimes hostile to Catholicism. Mexico was one such country attempting to curb Catholicism’s political influence. Under the slogan “Long Live Christ, the King!” the laity developed a political message and rallying point to fight the anticlerical government of Mexico. This article explores the meanings of the phrase and its link to the beliefs of the detractors of Plutarco Elías Calles during the Cristero War. Analyzing the words and their various meanings, this article intends to explain the importance of Catholicism and the laity’s particular brand of faith in Christ in the fight against the Mexican government.
The international journal of religion and spirituality in society, 2015
Welcome to the Fifth International Conference on Religion and Spirituality in Society. The Religi... more Welcome to the Fifth International Conference on Religion and Spirituality in Society. The Religion and Spirituality in Society Conference sets out to describe, analyze, and interpret the role of religion and spirituality in society. The bases of this endeavor are cross-disciplinary. The intellectual project is neutral with respect to the agendas of particular religions or explicit counterpoints to religion such as agnosticism or atheism. The Religion and Spirituality in Society Conference serves as a forum for those interested in the pursuit of scholarly conversation surrounding the key issues that impact the relationship between religion and society. The conference is intended as a space for careful, scholarly reflection and open dialogue while recognizing that a tension exists between the academic conversation and the practice of religious and spiritual traditions.
The International Journal of Religion and Spirituality in Society
The international journal of religion and spirituality in society, 2022
The establishment of the Feast of Christ the King on New Year’s Eve, 1925, can be understood as a... more The establishment of the Feast of Christ the King on New Year’s Eve, 1925, can be understood as a political statement aimed at censuring political changes in Europe and the Western hemisphere wrought by World War I (1914– 1918). The disorder brought on by the collapse of the German empire, the dissolution of the Austro-Hungarian and Ottoman Empires, along with the establishment of communist USSR and republican governments in several European countries, forced the Papacy to look at itself and the message of the Church as a model of leadership in a world that appeared anarchic. To counter political regimes antagonistic toward Catholicism and institute a new political program, Pius XI enunciated, in Quas Primas, that Christ should be recognized as the king of this world and sovereign over all nations. Christ the King was to be the symbol that negated political regimes hostile to Catholicism. Mexico was one such country attempting to curb Catholicism’s political influence. Under the slogan “Long Live Christ, the King!” the laity developed a political message and rallying point to fight the anticlerical government of Mexico. This article explores the meanings of the phrase and its link to the beliefs of the detractors of Plutarco Elías Calles during the Cristero War. Analyzing the words and their various meanings, this article intends to explain the importance of Catholicism and the laity’s particular brand of faith in Christ in the fight against the Mexican government.
In History of Sexuality Volume 1, Foucault claims that despite commonly held beliefs that Victori... more In History of Sexuality Volume 1, Foucault claims that despite commonly held beliefs that Victorians restricted public references to sex, they and subsequent generations could not stop talking, writing, and researching topics that dealt with intercourse. If Foucault’s hypothesis is true, and this paper assumes it to be so, a question to research is how different groups within Western culture understood, constructed, and dealt with sexuality from the Victorian era into the twentieth century. One of the groups that interest this article is the Catholic Church. Catholicism has traditionally defined itself as a religion that encourages sexual abstinence as a means of achieving salvation, but the notion of restraint was particularly applied to women until the nineteenth century. From the second half of the nineteenth century through to the mid-twentieth century, a shift occurred emphasizing both male and female agency to police their bodies. It was during this time that the figure of the...
ABSTRACT Since the establishment of the North American Free Trade Agreement (NAFTA) tensions conc... more ABSTRACT Since the establishment of the North American Free Trade Agreement (NAFTA) tensions concerning immigration trends and policies, which continued to escalate at the turn of the millennium resulted in revised national security policies in Mexico, Canada, and the United States. These tensions have catalyzed the three governments to rethink their political and economic agendas. While national feminist scholarship in and on these respective countries continue to predominate, since NAFTA, there has been increasing feminist inquiry in a North American regional frame. Less has been done to understand challenges of the hegemonies of nation, region, and empire in this context and to adequately understand the meaning of (im)mobility in people's lives as well as the (im)mobilities of social theories and movements like feminism. Drawing from current feminist scholarship on intimacy and political economy and using three main frameworks: Fortressing Writs/Exclusionary Rights, Mobile Bodies/Immobile Citizenships, and Bordered/Borderland Identities, a handpicked group of established and rising feminist scholars methodically examine how the production of feminist knowledge has occurred in this region. The economic, racial, gender and sexual normativities that have emerged and/or been reconstituted in neoliberal and securitized North America further reveal the depth of regional and global restructuring.
Spaniards from Asturias, with lesser contingents of immigrants from Cantabria, Galicia, and the B... more Spaniards from Asturias, with lesser contingents of immigrants from Cantabria, Galicia, and the Basque Country arrived in the city of Puebla, Mexico, from 1880 to the 1930s. The Puebla Archdiocese promoted that the Order of Preacher's from Andalucía tend to the spiritual needs of the Iberian immigrants and Mexicans throughout the twentieth century (1904–1993). The Church of Santo Domingo helped the Spanish community transition to the realities of Puebla through the administration of the Catholic sacraments, the participation of feasts and devotion to the Saints that reaffirmed an Iberian Catholicism. The Dominicans offered the laity a possibility to join their ranks through the tertiaries (later known as Lay Dominicans) and the Confraternity of the Rosary who participated with the Order in the celebration of the mass reinforcing, at the same time, a Spanish identity and spirituality.
The International Journal of Religion and Spirituality in Society, 2019
During the last quarter of the nineteenth century and first thirty years of the twentieth, the Ca... more During the last quarter of the nineteenth century and first thirty years of the twentieth, the Catholic laity was encouraged to pray and meditate on the mysteries of the Rosary to remedy perceived evils caused by the ideology of modernity, understood by devout Catholics as a threat to the well-being of humanity due to its attacks on the Catholic Church in Europe and the Western Hemisphere. Though the physical rosary is associated with the meditation on the events of Mary’s life and their connection to the earthly life of Christ, her son, Catholics also consider it a spiritual weapon to implore God’s intercession in worldly affairs, in favor of the mystical body of the Catholic Church. Beginning in 1883, when Leo XIII issued the first of a series of Encyclicals that encouraged Catholics to pray and meditate on the beads to 1929, when the Mexican movement of the Cristeros ended, the papacy asked its constituents to use the Rosary to defend the Church from the onslaught of the state in a series of civil movements that were vindicated as Just Wars against a secular state that acted as an enemy of its citizenry. Among Catholics who heeded the call were Mexicans, who used the Rosary to petition the Virgin and God to help them overthrow the Mexican government led by Plutarco Elías Calles.
Revista Palobra, "palabra que obra", 2017
Las políticas neoliberales que se instituyeron en México a partir de la década del 90 transformar... more Las políticas neoliberales que se instituyeron en México a partir de la década del 90 transformaron la relación de la ciudadanía mexicana con las diversas universidades públicas del país Azteca. Mientras que en las décadas anteriores el ingreso a la universidad pública había sido legislado como un derecho al que podían acceder todos los ciudadanos, las políticas neoliberales exigían que a partir de ese momento sólo entraran los candidatos que aprobaran el examen con buenas notas y tuvieran buenas calificaciones de la preparatoria o bachillerato de los que provenían. La decisión tuvo consecuencias inesperadas para jóvenes de la generación x y los millennials ya que al no poder acceder a la universidad pública recurrieron a universidades privadas, que en la cultura general fueron llamadas “Universidades Patito” por no ser consideradas buenas instituciones para la educación superior. El surgimiento de diversas universidades las obligó a competir entre ellas para poder atraer nuevos alu...
The International Journal of Religion and Spirituality in Society, 2015
International Journal of Advanced Research, 2018
upheld different constitutions, while the military interventions of France (1838, 1861-1866) and ... more upheld different constitutions, while the military interventions of France (1838, 1861-1866) and the United States (1846-1848)-which led to the loss of half of Mexican territory-the independence of Texas (1836) and the establishment of a failed second empire (1864-67), aggravated the tense political and economic situation of the Aztec country (Walker 1986, 211). 1 Civil strife in both countries was responsible in part for the transatlantic migrations to Hispanic-America, while established patterns of emigration from La Montaña to the Western Hemisphere since colonial times propelled a particular Spanish migration that would transform two regions within Mexico and Spain. This article explores the transatlantic ties that were forged between the hamlet of Borleña-in northern Spain-and the city of Puebla, Mexico during the period between 1840 and 1913. 2 There were two waves of migration from the Valley of Toranzo, to southeastern Mexico that would transform both areas, thanks to the fortune Spaniards accrued in Mexico through the exploitation of haciendas and textile mills. 3
The International Journal of Religion and Spirituality in Society, 2022
The establishment of the Feast of Christ the King on New Year’s Eve, 1925, can be understood as a... more The establishment of the Feast of Christ the King on New Year’s Eve, 1925, can be understood as a political
statement aimed at censuring political changes in Europe and the Western hemisphere wrought by World War I (1914–
1918). The disorder brought on by the collapse of the German empire, the dissolution of the Austro-Hungarian and
Ottoman Empires, along with the establishment of communist USSR and republican governments in several European
countries, forced the Papacy to look at itself and the message of the Church as a model of leadership in a world that
appeared anarchic. To counter political regimes antagonistic toward Catholicism and institute a new political program,
Pius XI enunciated, in Quas Primas, that Christ should be recognized as the king of this world and sovereign over all
nations. Christ the King was to be the symbol that negated political regimes hostile to Catholicism. Mexico was one
such country attempting to curb Catholicism’s political influence. Under the slogan “Long Live Christ, the King!” the
laity developed a political message and rallying point to fight the anticlerical government of Mexico. This article
explores the meanings of the phrase and its link to the beliefs of the detractors of Plutarco Elías Calles during the
Cristero War. Analyzing the words and their various meanings, this article intends to explain the importance of
Catholicism and the laity’s particular brand of faith in Christ in the fight against the Mexican government.
Revista Palobra, "palabra que obra", 2015
Desde tiempo atrás, la iglesia católica es uno de los grupos ideológicos, que más oposición ha ge... more Desde tiempo atrás, la iglesia católica es uno de los grupos ideológicos, que más oposición ha generado al reconocimiento de “derechos especiales”, para los hombres y mujeres de la comunidad LGBT en Norteamérica. Esta ha sostenido históricamente una postura conservadora y a pesar de ello en las últimas décadas del siglo XX, se observan segmentos de la población homosexual, que aun ante esto, deciden permanecer en la institución, con el interés de hallar equilibrio entre sus ideales espirituales y su sexualidad, lo cual se contrapone al dogma católico. Este articulo analiza las ideas que formaron la relación entre el catolicismo y la comunidad lésbico-gay, a partir de postulados de Agustín de Hipona y Tomás de Aquino, quienes exploraron a través de sus textos las nociones de libre albedrío y lo natural, ideas que tienen un rol determinante en la relación conflictiva de ambos grupos. El artículo explora algunos postulados del grupo “Courage” movimiento en torno a valoraciones antagón...
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Books by Alfonso Gómez-Rossi
Papers by Alfonso Gómez-Rossi
statement aimed at censuring political changes in Europe and the Western hemisphere wrought by World War I (1914–
1918). The disorder brought on by the collapse of the German empire, the dissolution of the Austro-Hungarian and
Ottoman Empires, along with the establishment of communist USSR and republican governments in several European
countries, forced the Papacy to look at itself and the message of the Church as a model of leadership in a world that
appeared anarchic. To counter political regimes antagonistic toward Catholicism and institute a new political program,
Pius XI enunciated, in Quas Primas, that Christ should be recognized as the king of this world and sovereign over all
nations. Christ the King was to be the symbol that negated political regimes hostile to Catholicism. Mexico was one
such country attempting to curb Catholicism’s political influence. Under the slogan “Long Live Christ, the King!” the
laity developed a political message and rallying point to fight the anticlerical government of Mexico. This article
explores the meanings of the phrase and its link to the beliefs of the detractors of Plutarco Elías Calles during the
Cristero War. Analyzing the words and their various meanings, this article intends to explain the importance of
Catholicism and the laity’s particular brand of faith in Christ in the fight against the Mexican government.
statement aimed at censuring political changes in Europe and the Western hemisphere wrought by World War I (1914–
1918). The disorder brought on by the collapse of the German empire, the dissolution of the Austro-Hungarian and
Ottoman Empires, along with the establishment of communist USSR and republican governments in several European
countries, forced the Papacy to look at itself and the message of the Church as a model of leadership in a world that
appeared anarchic. To counter political regimes antagonistic toward Catholicism and institute a new political program,
Pius XI enunciated, in Quas Primas, that Christ should be recognized as the king of this world and sovereign over all
nations. Christ the King was to be the symbol that negated political regimes hostile to Catholicism. Mexico was one
such country attempting to curb Catholicism’s political influence. Under the slogan “Long Live Christ, the King!” the
laity developed a political message and rallying point to fight the anticlerical government of Mexico. This article
explores the meanings of the phrase and its link to the beliefs of the detractors of Plutarco Elías Calles during the
Cristero War. Analyzing the words and their various meanings, this article intends to explain the importance of
Catholicism and the laity’s particular brand of faith in Christ in the fight against the Mexican government.