Author Topic: Cristero 100 year anniversary (Read 5861 times)

Miseremini · « **Reply #5 on:** July 24, 2026, 03:21:41 PM »

What it took to become a saint before and after Vat II. Both 15 years old.

BEFORE Saint Jose Sanchez del Rio, Cristero martyr

AFTER Saint Carlos Acutis, computer guy

Ladislaus · « **Reply #6 on:** July 24, 2026, 08:20:34 PM »

I just think we have to be careful not to deride Carlo Acutis in our derision of the Conciliar Church.

Persto · « **Reply #7 on:** **Today** at 04:09:24 PM »

https://obispoenmisiones.com/la-epopeya-cristera-ix-algunos-datos-y-reflexiones-sobre-la-guerra-cristera/#more-8219

Some Facts and Reflections on the Cristero War
May 27, 2012 By Monsignor Martín Dávila Gándara (Priestly Society of Trent ) (SST)

Note: Bishop Davila worked with Bishop Carmona and was trained and mentored by him. He is the present head of the SST. He wrote this article to docuмent and expose the traitorous bishops of Mexico during the Cristiada (Cristero Struggle), the role of the US, the Vatican, and the general history of the movement.

This struggle would not have occurred if President Calles had acted as a just and neutral ruler, and if he had respected the feelings of the Mexican people, 99% of whom were Catholic.

But the directive of the Masonic lodges and the powerful in the United States was to first foment a socialist revolution in our country, with the imposition of the ejidos (communal landholdings), which were the same as the kolkhozes (collective farms) years later in the Soviet Union, and the imposition of an anti-religious constitution that crystallized in 1917, along with the persecution of the Catholic Church.

Religious persecution and the satanic desire to eliminate religion through bƖσσdshɛd have been a constant characteristic of revolutions, be they French, Mexican, Spanish, Cuban, or Russian.

That is why the Cristero War can be called a true and authentic counter-revolution, one that opposed the main aims of the socialist revolution, which was emanating from and sponsored by the wealthy of a “capitalist” country, directed by the behind-the-scenes power of Fɾҽҽmαsσɳɾყ.

In the Mexican socialist revolution, the imposition of point 6 of the Bucareli Treaties, issued by the lodges of New Orleans, played a significant role. This point consisted of dividing Mexican agricultural land into ejidos (Soviet-style collective farms). The goal pursued was not improved production, nor justice and equity in the countryside, but rather the economic ruin and political control of the peasants to whom the government lent the land. Thus, the famous agrarian reformers were born.

The same thing that happened in the countryside also happened in the cities with government-controlled unions, which kept workers tied down with exclusion clauses if they weren't compliant with the policies and desires of the rulers. Calles later used these agrarian reformers and unionized workers, controlled by the government, in the fight against the Cristeros.

The armed struggle of 1910 began because neither Porfirio Díaz, nor Francisco I. Madero, nor Victoriano Huerta, accepted the famous sixth point of the Constitution. Why? Where did the weapons for the armed struggle come from? From the United States. Carranza remained in power because he partially adhered to the sixth point, and he also partially persecuted the Church and instituted the infamous anti-Catholic Constitution of 1917, which was drafted in the lodges of New Orleans.

In the case of President Victoriano Huerta, neither the Villistas nor the Zapatistas, nor any of the other revolutionaries well-armed by the United States, could overthrow him. Therefore, the U.S. Army had to come to their aid to impose the Masonic laws they had enacted. This is how the invasion and landing of American troops in Veracruz to defeat Huerta occurred once again.

If the Cristeros had won the war, as seemed likely in mid-1929, the United States would have intervened militarily to reinstate Calles's Masonic government, just as they had done previously against Huerta. This was not necessary because the Cristeros were infiltrated and betrayed by the bishops who favored the regime and by the Vatican Secretary of State, the denounced Pietro Gasparri, a Freemason trained in the circle of the Luciferian Mariano Rampolla, who acted behind the scenes, betraying the trust of Pius XI. Gasparri directed everything from Rome, sending contradictory messages to the Cristeros, and arranging deals with Morrow, with the Masonic government, and directing Rafael Guízar y Valencia, Banegas y Galván, and the executors bishops Ruiz y Flores and Pascual Díaz, who concluded the treacherous arrangements for the Church and the Cristeros with the anti-religious, Masonic and liberal government of Portes Gil, a puppet of Calles.

Regarding the Guízar brothers, their actions demonstrate that they were infiltrated in the Church like Judas, fifth columnists working for the liberal government, and not for Christ and his Church; likewise, the betrayal of General Jesús Degollado Guízar (nephew of Antonio and Rafael Guízar and cousin of the pederast Marcial Maciel Degollado-Guízar, founder and leader of the Legionaries of Christ, all of them originally from Cotija, Michoacán) and of Efraín González Luna, married to a woman with the surname Morfín from Cotija, related to the priest Jesús Guízar Morfín, who denounced first Anacleto Gonzáles Flores and then General Gorostieta. Both González Luna and Degollado Guízar emerged unscathed, without a scratch after the arrangements, and were even rewarded. So much so that González Luna, along with Manuel Gómez Morín, was allowed by the Masonic government to found and register the National Action Party (PAN), unlike the other Cristero leaders, almost all of whom were deported or arrested and murdered after surrendering their weapons.

Persto · « **Reply #8 on:** **Today** at 04:24:05 PM »

Some facts and reflections on the Cristero War (Continued)
May 27, 2012 By Monsignor Martín Dávila Gándara (Priestly Society of Trent ) (SST)

After this necessary introduction, let's return to the story.

In the 1920s. In the last century, the socialist revolution had wreaked havoc on Mexican soil. No sooner had a century plagued by misfortunes for the country and the Catholic Church in Mexico ended than an anti-Catholic constitution was promulgated, unleashing terrible anti-Christian persecutions. These persecutions were completely alien to the feelings of the Mexican people, 99% of whom were deeply Catholic. The worst was expected, for on one side were the savage hordes of revolutionaries—influenced by Soviet Bolshevism and financed by the United States—who were destroying any vestige of civilization in their path. On the other side was the Church, the quintessential civilizing force, embodied in the people of Mexico, in the common Mexican, whose love for God was paramount. The encounter was terrible.

And the moment arrived. The years 1926 to 1929 were prolific in martyrs who, faithful to Christ, preferred to die rather than renounce Him. Our nation was drenched in the blood of brothers; federalists, agrarian reformers, and Cristeros—all Catholics—clashed in a tremendous struggle that would cost the country thousands of lives, all in an attempt to impose foreign ideologies on Mexicans.

They tried to tear the Cross of Christ from Mexico, and an entire people, with their blood, told the tyrant that they preferred to die rather than change kings. An entire people went to the polls, and with their blood legitimized the reign of Christ in our homeland.

Anacleto González Flores says in the book “The Plebiscite of the Martyrs”: And then, as soldiers of God arose everywhere, fighting for the rights of the Church—those who generously “took to the hills” to fight for their faith—martyrs emerged, who, refusing to take up arms, gave the most sublime testimony of love for Christ, and with their exemplary and heroic conduct, showed Him the great love they have for our Nation, and with their spilled blood told the tyrants that God does not die, that Mexico was born Catholic, and will remain Catholic as long as there are men capable of fighting for their faith and their country. They told the unjust oppressors that as long as there was one Mexican willing to die for his faith, Mexico would remain Catholic, for it had a destiny to fulfill, and it would fulfill it, even if it cost him his life.

Faced with the threat of losing the Catholic faith under the "Calles Law," 25,000 Mexicans formed poorly armed guerrilla groups (shotguns and pistols) in ten states of the country in 1926, and were fought by more than 50,000 soldiers and agrarian reformers loyal to Calles. When a Cristero was captured, he was hanged or shot on the spot without any trial. The wounded were hunted down from house to house and finished off with several shots.

The press, controlled by the government, only published brief articles describing the Cristeros as robbers and murderers. The consuls and the United States Ambassador, Morrow, always referred to the Cristeros as "bandits."

Who were the real "bandits"?

The Cristeros fought for a just cause, defending the right to freely practice their religion. After winning battles against Calles' army, they released prisoners, except for those who had killed priests. Those who engaged in looting were also prohibited, punishable by execution.

In contrast, Calles' generals and army, powerless after the defeats inflicted upon them by the Cristeros, took revenge by killing Catholic civilians, raping women, stealing their livestock, burning crops, and executing prisoners without trial.

THE CALLES LAW

The so-called Calles Law consisted of a series of reforms to the Penal Code. Thirty-three articles were amended, some of which are listed below:

Art. 6. Religious vows and monastic orders are prohibited; The convents will be dissolved by the authorities, and those who reconvene in community will be punished with one or two years in prison, and the superiors of the orders with six years in prison.

Art. 7. Persons who induce a minor to enter a monastic order will be punished with imprisonment and a second-class fine.

Art. 10. Priests may not, either privately or publicly, criticize the laws or the government, under penalty of one to five years in prison.

Art. 21. The Church may not acquire, possess, or administer real estate, nor capital encuмbered by such property. Public action is granted to denounce any such assets.

Now, the application of those four points alone was enough to completely suffocate the Catholic religion in Mexico.

Faced with this situation, the Church hierarchy protested. Through the League for the Defense of Religious Liberty, they organized a boycott, buying only what was absolutely necessary. More than two million signatures were gathered to urge Congress to overturn the law, but the hatred of Calles and the anti-religious Masonic minority in power always prevailed. They wanted to annihilate the Catholic religion in the country by force and with their guns. What could a vast and deeply Catholic people do? They tried everything to stop the iniquitous and violating law on religious freedom: "penances, sacrifices, vows, communions." They did everything, but to no avail, given Calles's inflexibility.

And faced with this situation, the Catholic people were left with a dilemma: either submit to the iniquitous laws or take up arms.

Some “bishops” within the Church worked to enforce these laws… among them, Antonio Guízar y Valencia, Bishop of Chihuahua, who in January 1927 threatened excommunication to anyone who took up arms. This action earned him the government's favor, which promoted him in negotiations with Rome. This bishop, along with his brother Rafael and Bishops Ruiz y Flores, Pascual Díaz, and Francisco Banegas, played a significant role in betraying the Cristeros in the agreements with Calles. They also joined forces with the American ambassador, Dwight Morrow, and Cardinal Pietro Gasparri at the Vatican to betray the Cristeros in the spring of 1929.

And then the Christ the King movement emerged.

CathInfo.com

Author Topic: Cristero 100 year anniversary (Read 5861 times)

Miseremini

Before and after Vat II

Ladislaus

Re: Cristero 100 year anniversary

Persto

Re: Cristero 100 year anniversary

Persto

Re: Cristero 100 year anniversary