By Pb. Julio César Martín Trejo
INDAUTOR Register: 03-2010-030113325800-01
The Temple of San Jose de Gracia, Mexico City, is a seventeenth-century religious building who served as former convent chapel and conceptionist Santa Maria de Gracia. Declared a national monument in 1932, today houses the National Cathedral of the Anglican Church of Mexico, home to the oldest Anglican church in Latin America. Is Street located in the Inns, number 139 in the Historic Center of Mexico City. History
The Temple of San Jose de Gracia is the missing history Piety Santa Monica, a house-hostel for poor widows and abandoned women founded in the sixteenth century, and the Santa María de Gracia convent founded on October 25, 1610 in the same house at the request of Fray Garcia Guerra, archbishop and then viceroy, and under the patronage of Fernando de Villegas, president of the Royal and Pontifical University, provided that his mother Maria de Alarcón and two of his daughters, Barbara of Jesus and Maria de Jesus, were designated as founders of the convent of rule conceptionist (Blue habit and white coat). To serve as a chapel of the convent was built the Temple of Santa Monica Gracia.
As Villegas's death his son refused to continue the endowment of two thousand dollars annually, the temple began to deteriorate to the extent that by 1658 could no longer use. Another benefactor, English Pastrana Juan Navarro of wealthy merchant of silver (13-03-1664 + [i] ), who had sponsored and works in gold and silver temples in New Spain to Spain, [ ii] rebuilt the monastery and provided new temple dedicated to San Jose. [iii]
1661-1863 Phase Construction began in March 19, 1659, the Temple of San Jose de Gracia was blessed on November 27, 1661 by Matthew and Bugueiro Zaga, Archbishop of Mexico in the presence of the Viceroy Juan de Leiva and La Cerda. The previous day had left the Metropolitan Cathedral is a solemn procession in which all the fraternities, sororities, vestries, clergy and diocesan communities of the colonial capital, carrying on their shoulders the image of Patriarch St. Joseph the new temple, with They were members of the council taking the Blessed Sacrament, the civil authorities of the city Juan Navarro benefactor including Pastrana, the courts and the Royal Court, which presided over the Viceroy Juan de Leiva. [iv]
The streets where solemn procession passed that were decorated with rich tapestries and placed at the intersections monjibelos fire with five votive altars were placed in the path of the procession. The celebration extended eight days (one octave) in which the Eucharist was held involving the most famous preachers of the major religious orders of the viceroy in the person of their best preachers, "God principle in the Eighth the twentieth day i said November 7, covering the altar Mui Venerable Lord Dean i Illustrious Cabildo, i the pulpit, the Lord Master Doctor Don Simon i i Alzate Esteban Beltran, magistral canon of the Holy Church of Holy scripture i Professor at the Royal University, authorizing courts day, Real Audiencia i Viceroy.
the second day, with assistance from the Tribunal of the Inquisition, the religion of the Lord solemnized Santo Domingo, where the preacher the Reverend Father Master Frai Mui Agustín Dorantes.
the third day he discharged his obligation to the Seraphic family, being the performance in his prayer, the Rev. Mui Frai father Prudencio Bravo.
the fourth day so solemnly applauded Augustinian family publishing their glories the Reverend Father Master Mui Frei Miguel de Consuegra.
the fifth day, the eighth held solemn Carmelite religious, working in the same way as other religions.
The sixth day was his performance the Holy Community of Our Lady of Mercy.
The seventh day as Mother, Holy and Honorable Society of Jesus, celebrating i applauding a speaker as the Father Esteban de Aguilar.
I the last day, which ended the Eighth, was the one who gave the supplement to the praise, the Reverend Father Frai Mui Nicolás de Prado. " [v]
Since its dedication the church of San José de Gracia continued to receive support from his wealthy benefactor who this agency be primarily altarpieces and silver liturgical implements. [vi] wealth of material for worship testifies to the report of Archbishop Fray Payo Enriquez de Rivera's April 20, 1673: 8 lamps, 16 pitchers, six cauldrons, large candlesticks 16, a large cross; ASETRAD, swab, shuttle, spoon and censer, four dishes, seven chalices and patens, hostiario, and other liturgical objects adorned with pearls and diamonds, all silver. [vii] In 1664 the famous sculptor Antonio Maldonado made an altar and the equally renowned sculptor Diego de Velasco did the same in 1668, both reflecting the Andalusian art retablos moved to New Spain, were destroyed by anti-clerical forces in 1863. [viii]
legends that are said the church had no image, but one day came to their door a donkey carrying a box of considerable size, the animal stopped at the temple and not was no human power could move him from there and no one claimed. When you open the box that brought the donkey on his back found a lovely image the gilded and painted Virgin Mary. The image was placed in the main altar and venerated as Santa Maria de Gracia. [ix]
Another story says that the day of the Three Kings of 1840 the nun Sister Magdalena del Señor San José, while in prayer before the manger of baby Jesus, he dreamed that the Virgin Mary expatiated its also desire to be worshiped at his birth and his son Jesus. The girl managed to make the image of what he had dreamed it was exposed for public veneration in the name of the Divine Infant. As Archbishop of Mexico banned the worship of the image to confirm no its authenticity, Sister Magdalene went to Rome to meet Pope Gregory XVI. At the hearing, explained everything that happened on the occurrence and what the Virgin had dicho.El pope approved the new devotion, and enriched with many indulgences, and from there spread throughout the Mexican territory to reach Spain. After the papal approval began printing triduums, novenas, and prayers in honor of the Divine Child. They began to celebrate every day of every month in August as special memory to Our Lady Nina, and especially the main feast, the Nativity, 8 September when Pontifical Eucharist was celebrated. On December 9, 1848 was blessed an altar to the image of the Infanta followed by a solemn Tridium. [x]
Second Stage 1869 - present.
Due to the abandonment of the convent by the Law of secularization February 1863, much of the monastery was used for barracks, the rest was divided into lots for houses, and the temple was intended to be stable by the Ministry of War. [xi]
Years later, in 1869, the Catholic reform movement of the Mexican Catholic Society founded in 1857, later Church of Jesus (Mexican Catholic Church reformed apostolic succession Anglican Church of Mexico today) bought the temple for four thousand dollars in 1869, rescuing from ruin and rededicate ourselves to the celebration of Holy Eucharist (using the Mozarabic liturgy, first, and then in the twentieth century Anglican liturgy) cultivating Anglican choral tradition. Since then home to his secular congregation that until then had gathered on nearby San Juan de Letran since at least 1854. [xii]
facilities existed in one of the first bookstores in the Mexican capital where you could buy without comment Castilian Bibles doctrinal Church, censorship and, shocked, pointed to the English ambassador in diplomatic reports. Since then the Temple of San Jose de Gracia have taken place and events relevant to the Mexican Anglicanism. [xiii]
The July 2, 1871 would have been a theological debate between the priest Manuel Aguas as representative of the Church of Jesus and the Priest Aguilar y Bustamante theologian representative of the Roman Catholic Church. The anticipation for this debate, although the absence of the suspended Roman Catholic controversialist, was widely distributed among the newspapers of the time (in the edition July 7 of that year gave him the vast Republican Monitor report), which led to several reformist Catholic congregations (about seventy) were organized throughout the country. [xiv] The Temple of San Jose de Gracia continued reference point and center for the dissemination of Anglicanism Mexico to various parts of Mexico, defined as "Catholic, not Roman, Evangelical, not Protestant."
San José de Gracia was no exception among the congregations that were the scene of religious intolerance. In 1913, in full Mexican Revolution, the vicar Rev. William Watson and his assistant in social pastoral Deaconess Frances B. Affleck were victims of an attempt on their lives at the gates of the temple out of the Eucharist, getting out unharmed and being forced to take refuge in the temple for a few hours and run away to hide a few days with friends. [xv]
Since 1933 San José de Gracia has been the Cathedral of the Anglican Church of Mexico. The first consecration in Mexico, a Mexican Anglican bishop took place there in 1958 and in 1995 took place right there the enthronement of the first Presiding Bishop for the Anglican Church of Mexico, the Hon. José Guadalupe Saucedo Mendoza, fifth Bishop of Mexico, first bishop of Cuernavaca and first bishop primate. At the ceremony was attended by other bishops Mexicans and foreigners. [xvi] [xvii]
bibliographic
[xviii]
By the late eighteenth and early nineteenth centuries, the convent sold part of its bibliographical at Colegio San Ignacio de Loyola, in the Calle de las Vizcaínas. Currently in the historical archives of the college found the library collection associated with the Temple of the Convent of San José de Gracia: 193 books of seventeenth to nineteenth centuries in English and Latin, mostly from English workshops .
The most widely read authors are Teresa de Jesús, Antonio Arbiol and Alonso Rodríguez, although it should be noted that ninety percent of books were written by Jesuits in the eighteenth century. Favorite subject is Asceticism (94), followed by the Hagiography (26), Mariology (23), Pastoral (18) Biography (14), Theology (6), Catechetics (4), Religious (4), Bible pastoral letters, homiletics and Moral (1). Liturgical Life
coral art was not interrupted in 1863, rescued it from Anglican and in 1878 the choir of children from the orphanage San Antonio Abad (former monastery south of the city), [xix] contributed to enriching liturgical San José de Gracia. The Anglican tradition of music and hymnody were cultured in the Temple of San Jose since its reopening. The Lord's Prayer, the Sanctus, the Sursum Corda, the Trisagion, the Gloria, the doxology and the confractoria anthem sung. In the early years used a liturgy based on the English Mozarabic rite, later in 1904 used the rite in use in the U.S. Church.
Unlike other churches in the colonial era that have been destroyed or secularized and used as libraries, theaters and museums, the Temple of San Jose de Gracia, thanks to the efforts of the Anglican Church of Mexico, continues to serve as venue of the Catholic eucharistic worship in Anglican side. Throughout the liturgical year, observed the seasons and celebrate holidays with their corresponding main liturgy Advent, Nativity, Christmas, Epiphany, Ash Wednesday, Lent, Easter, Easter Tridium, Easter, Ascension, Pentecost. Many priests have been ordained in this place and have contracted marriage. Others have had their funerals in this church. Although since 1869 the celebrations are liturgical in Castilian, there have been occasions when due to globalization has been made in English and French. [xx]
Although liturgically conservative, the congregation of San José de Gracia describes itself as open-minded in other respects continued the tradition of their ancestors nineteenth century liberals. In the sixties were different youth liturgical events with music and instruments of the time, and since 1994 has preached and ministered the Holy Communion also women priests and lay ministers. [xxi] In December 2008, hosted a Christian theater group representing religious themes coral. Earlier in 2003 and 2004 a group of gay Christians "Genesis" (composed mainly of Roman Catholics driven from their parishes) made in its chorus in a Christmas and an ecumenical ceremony on the occasion of the Nativity. This group, with the exclusive endorsement of the Vestry, [xxii] continues to meet for Bible study, singing and prayer, in adjacent facilities that serve as multipurpose room to the congregation of the Church of St. José de Gracia.
Clerics (rectors, vicars, deans and chaplains) to the front of the Temple of San Jose de Gracia since its reopening in 1869 [xxiii]
I. Agustin Palacios 1869-1873 Vicario
II. Juan Ignacio Ramírez Arellano Vicar 1874-1878 (organized the first seminar)
III. Vicar N. Rodriguez 1879-1882
IV. Prudencio G. Vicario Hernández 1883-1886 (first elected bishop of Cuernavaca)
V. Jacinto V. Vicario Hernández 1887-1890 (preserved temple file)
VI. Jesus Leonardo Pérez Vicar 1891-1895 (established a parochial school)
VII. José Antonio Carrión 1896-1897 Vicario
VIII. Orihuela 1898-1899 Vicario
IX Faustus. Samuel Salinas Vicar 1900-1904 (seminar director)
X. Fausto Vicario Orihuela 1905-1908 (seminar director)
XI. Vicar José Antonio Carrión 1909-1911 (Bishop-elect)
XII. Vicar William Watson 1911-1914 (Dir. Seminario y capellán de Guantánamo 1915 [xxiv] )
XIII. 1er. Rector Fausto Orihuela 1915-1933 (primer rector)
XIV. Vicario Interino J. A. Miranda 1933-1934 (S.J. de G. es designada catedral)
XV. 1er. Deán Francisco Aragón 1934-1937 (primer deán)
XVI. 2do. Deán Lorenzo Justiniano Saucedo 1938-1943 (historiógrafo del templo y Dir. seminario)
XVII. 3er. Deán José Filogonio Gómez 1944-1963
XVIII. 4to. Deán José Raúl Flores 1964-1974 (Dir. Seminar)
XIX. 2nd. Roberto Martínez-Resendiz Rector 1975-1979 (at this time was a parish)
XX. 5th. Alfonso Gómez-Osnaya Dean 1979-1989 (Dir.. Seminar)
XXI. Chaplain Jaime Yong-Patiño 1990-1994 (pastoral starts with sex workers)
XXII. Chaplain-Pinto Héctor Roberto Limatú 1995-1996 (Guatemala)
XXIII. 3rd. Eugenio Ayala-porfile Rector 1998-2001 (re-erected in the parish)
XXIV. 4th. Chancellor Julius Caesar Martin Trejo 2001 - 2010 (Prof. Theology at the Seminary) (continued ministry with sex workers)
The Temple liturgical services in San José de Gracia in 1661 to 1863 were given by chaplains appointed by ordinary ecclesiastical authority. Since her rescue and reopened in 1869 by the Anglican Church has hosted a secular congregation (ie secular) of England which has been the pastoral care of diocesan clergy who have had varying degrees depending on circumstances: a) appointed by the bishop vicars when the Temple was not based cathedral; b) appointed as deans or chaplains when it was home and was not self-cathedral economically, as rectors elected by the Vestry, being parish (ie, self-sufficient economically.)
So from 1869 to 1998, the clerics in charge of the congregation and the temple were appointed by the bishop and moved into their free will (except for the periods from 1915 to 1933 and from 1975 to 1979 he was parish and had its first and second president respectively). In this period 1869 to 1933 took the title of vicars, and headquarters and cathedral, from 1933 to 1997 led the title of deans and chaplains, during which it was not financially independent with the exception of the aforementioned period from 1975 to 1979) . Since 1998 when reconstituting parish economically self-elected to his third and fourth bodies.
Clerics Temple in front of San Jose de Gracia have had different origins: the first Catholic reformers were prominent members as the Rev. Agustin Roman Palacios, the second generation of clerics had already wrought in the Church of Jesus, as the Rev. Prudencio G Hernández (ex - army colonel of the Republic and Mason) and his son, the Rev. V. Jacinto Hernández (also a Mason), the Freemasons have followed this in six of the remaining sixteen clerics in front. Several of the clerics have spoken English (and other languages) and studied in abroad. An American (Watson, 11-14), a Central (Limatú, 95-96) and a Puerto Rican (Ayala, 1998 to 2001) are among them. Most were prepared at the Anglican seminary of St. Andrew, although few studies in other countries like USA, Canada and England. At first the majority were evangelical tendencies but from the eighties of the twentieth century was a charismatic, an Anglo-Catholic, and a rationalist. Many teachers have been teaching local seminary classes in theology, homiletics and liturgy, and have played important roles in the work of the Church. So in 1924 and 1925 (in the absence of the diocesan bishop) Rev. William Watson served as an administrator with privileges Episcopal Church on the Mexican. The Rev. Watson had arrived in the country in 1907, had been a missionary in Puebla and Oaxaca, and dean of the local seminary before being vicar of San José de Gracia, and later was chaplain at the Guantanamo naval base. In 1921 he returned to Mexico had been appointed general missionary. [xxv]
Apart from the liturgical and pastoral activities are also carried out social work around the Temple of San Jose de Gracia and close relationship with him. In 1913, the deacon (at that time were lay deaconesses who formed a kind of brotherhood secular, in the manner of third order female) Frances B. Affleck established a cooperative among the marginalized in the neighborhood where it is located San José de Gracia. This work, The House of the Holy Name, played a leading role between 1915 and 1916 when famine threatened many inhabitants of the capital, the Red Cross was recognized as a major food distribution centers in the city. [xxvi] In the decades since this work was continued under the direction of the deaconess Claudine Whittaker and Ms. Josefa Romero. In the last decade of the twentieth and early twenty-first century some priests of San José de Gracia has been involved ministries to people with HIV (Yong) and to sex workers in the course (Martin). Architecture
The Temple of San Jose de Gracia (attributed to the architect Diego de los Santos and Avila, the old, "master builder" of the Inquisition in the middle of XVII - author of the façade of the Inquisition), [xxvii] [xxviii] oriented from east to west is 60 meters long and 15 meters wide and over 25 meters high. Plant has a single nave, the north side two covers twin fates quarry columns and pads in his first body, in its second body is a broken pediment framing a large window, also in stone. In the span of income of these covers is an arch, while the jambs, batteries-after and the walls have cut stones arranged horizontally in one section and another section was double and vertical. The key features elaborate design arc ending in a leaf, the frieze shows a cartouche surrounded by interlocking loops and scrolls. As mentioned, the upper body of the cover is surmounted by a broken pediment, which leads to a window which in turn is surmounted by a cross. [xxix]
high choir has a lower choir (currently adapted for use as a baptistery), a bell tower, and octagonal cupola with eight windows of more than two feet each.
After its abandonment in 1863 by the Laws of secularization, lost the central altar and other liturgical chairs and furniture. Currently has several oil paintings representing St. Joseph, the Blessed Virgin Mary and our Lord Jesus Christ. In the central part was the main altar is now a huge oil painting of the Nativity.
In the sixties of the twentieth century the Anglican Church of Mexico remodeled the temple following the liturgical reforms of those years. The Presbytery was taken in the sixties to the middle under the dome. It has a stone altar and two pulpits of stone. In the lower choir, currently used as a baptistery, is a stone baptismal font in the center and a wooden altar in front of a nineteenth century stained glass of the Risen Christ. [xxx]
The Temple of San Jose de Gracia was declared a national monument on September 21 de1932. [xxxi]
In 1930, 1956, 1966, 1986 and 2009 were carried out repair work, restoration and consolidation. [xxxii] adult and juvenile bones were found in the choir loft (it was customary for children of school age lived with the nuns to be educated) also sobresuelo pitchers in the same choir that helped increase the resonance. In one of the buttresses (particularly wide and protruding from the structure much more than the rest) was found a spiral staircase that runs from top to ground level. [xxxiii]
Resources:
[i] Rubial García, Antonio. History of everyday life in Mexico: The Baroque City. FCE 2006
[ii] Sabau García, María Luisa. Mexico in the world of art collections, Volume 4.
[iii] Bundle typed, Archive of Modern Convent of San José de Gracia
[iv] Bundle typed, Archive of Modern Convent of San José de Gracia
[v ] Bundle typed, Archive of Modern Convent of San José de Gracia
[vi] Digital Library of the University of New Leónhttp: / / cdigital.dgb.uanl.mx/la/1080010868_C /
1080010869_T2/1080010869_047.pdf [vii] 12. Car of the visits of Archbishop Payo Enriquez to convents in Mexico City (1672-1675) Sources for the History Volume 15 of Journal of the Historical Archives of the UNAM Sources for the history of education in Mexico Leticia Pérez Puente , Gabriela Oropeza Tena, UNAM, 2005 Marcela Saldaña Solis (p. 194)
[viii] Religious Architecture of the City of Mexico. Sixteenth to the twentieth centuries. A Guide. Artistic Heritage Association Mexicano, AC Mexico. 2004
[ix] Alejandra McCartney http://leyendascoloniales.blogspot.com/2009/08/san-jose-de-gracia.html
[x] Digital Library of the Autonomous University of Nuevo León http: / / cdigital.dgb.uanl.mx/la/1080010924_C/1080010926_T3/1080010926_13.pdf
[xi] Digital Library of the Autonomous University of Nuevo León http://cdigital.dgb. uanl.mx/la/1020133929/1020133929_033.pdf
[xii] Diocesan Archives, Diocese of Mexico (Anglican Church of Mexico).
[xiii] Encyclopedia Mexico through the Ages.
[xiv] "Good Lid" January, February, April and May 1921. Organ of the Advertising Committee of the Episcopal Church of Mexico. Diocesan Archives, Diocese of Mexico (Anglican Church of Mexico).
[xv] http://anglicanhistory.org/mx/creighton1936/ Project Canterbury, Creighton, FW, Mexico: A Handbook on the Missions of the Episcopal Church. NY: The National Council of the Protestant Episcopal Church, 1936.
[xvi] Diocesan Archives, Diocese of Mexico (Anglican Church of Mexico).
[xvii] Parish archives, Anglican Cathedral, San José de Gracia.
[xviii] Adabi of Mexico, AC Support the Development of Mexico Archives and Libraries http://www.adabi-ac.org/investigacion_libro_ant/memorias/paginas/articulo_id_691.htm
[xix] http://anglicanhistory.org/mx/sister_church1878.html Project Canterbury LETTER FROM OUR SISTER CHURCH EPISCOPAL CHURCH IN MEXICO TO THE PEOPLE OF AMERICA. NEW YORK: PUBLISHED BY THE "LEAGUE IN AID OF THE MEXICAN BRANCH OF THE CHURCH." Transcribed by Wayne KemptonArchivist and Historiographer of the Episcopal Diocese of New York, 2009
[xx] Files parish, Anglican Cathedral, San José de Gracia.
[xxi] Parish archives, Anglican Cathedral, San José de Gracia.
[xxii] Idem.
[xxiii] Source: Records offices and worship. Parish records, St. Joseph's Anglican Cathedral de Gracia.
[xxiv] http://anglicanhistory.org/mx/creighton1936/ Project Canterbury, Creighton, F. W., Mexico: A Handbook on the Missions of the Episcopal Church. N Y: The National Council of the Protestant Episcopal Church, 1936.
[xxv] idem
[xxvi] idem
[xxvii] Anales del Instituto de Investigaciones Estéticas de la UNAM. ANALESIIE63 http://www.analesiie.unam.mx/pdf/63_57-69.pdf
[xxviii] Martha Fernandez, Architecture and colonial government. Teachers over Mexico City. Seventeenth century, Mexico, Universidad Nacional Autonoma de Mexico, Institute of Aesthetic Studies. 1958 (Studies and Sources of Art in Mexico, XLV).
[xxix] Religious Architecture of the City of Mexico. Sixteenth to the twentieth centuries. A Guide. Artistic Heritage Association Mexicano, AC Mexico. 2004.
[xxx] Parish archives, Anglican Cathedral, San José de Gracia.
[xxxi] National List of Historic Monuments Federal Real Property. Conaculta-INAH. México.2002.
[xxxii] Parish archives, Anglican Cathedral, San José de Gracia.
[xxxiii] Log Restoration and consolidation work in the temple of San José de Gracia 1985-1987 General Directorate of Colonial Monuments, INAH.
0 comments:
Post a Comment