Archbishop Carlo Maria Viganò has publicly appealed to Catholics in Mexico to hold a mass of reparation following the inauguration ceremonies of President Claudia Sheinbaum, during which pagan rituals were reportedly performed. Sheinbaum, who is a 61-year-old politician, scientist, and academic, is Mexico’s first female president, succeeding Andrés Manuel López Obrador. Having served as the Head of Government of Mexico City from 2018 to 2023, Sheinbaum intends to pursue the leftist policies established by López Obrador and the Morena party. The inauguration included various ceremonies, one of which was conducted by pagan priestesses invoking Mesoamerican deities, drawing significant concern from Viganò and others.
The inauguration’s pagan ceremony, carried out in Mexico City’s Constitution Plaza (Zócalo), featured priestesses using incense and fruits while invoking nahuales—mythical beings believed to be protective spirits that can transform into animals. This ceremony aimed to seek support for the new president, asking for “life, enlightenment, and wisdom.” Viganò has criticized this blending of paganism with governmental celebrations, suggesting that Sheinbaum and her administration are affirming ideologies that stand in stark opposition to Catholic teachings. This incident feeds into what Viganò perceives as a broader trend of diminishing Catholic values in favor of pagan practices, expressing strong opposition to such a deviation.
The archbishop’s critique of the ceremony extends to the leadership of Pope Francis, asserting that Francis bears some responsibility for the emergence of paganism within Catholic contexts. Viganò’s comments reflect a broader concern among conservative factions in the Catholic Church regarding the perceived dilution of traditional values. He equates the current landscape of religious syncretism with historical periods of apostasy, arguing that the integration of pagan rituals into official proceedings signals a departure from the fundamental tenets of the Catholic faith. In a statement on social media, he highlighted scriptural references to paganism being aligned with demonic practices, reiterating his call for a reparative response from Catholics.
While attempts to represent Indigenous peoples during the inauguration were likely motivated by a desire for inclusion, some religious leaders have criticized how authentically Indigenous traditions were portrayed. Father Alberto Medel, an exorcist and coordinator of the Theological Committee of the College of Exorcists of the Archdiocese of Mexico, voiced skepticism regarding the authenticity of the ceremony’s representation of Indigenous culture. According to Medel, authentic Indigenous expressions are deeply intertwined with Christianity, and the performance he observed felt scripted and inauthentic. He argues that the event was more about political optics than a true reflection of Indigenous spirituality.
Medel’s perspective emphasizes the fundamental Christian identity of the Mexican people, suggesting that any attempt to engage Indigenous spirituality should be approached with caution and respect for their Catholic roots. He contended that the representations seen in the ceremony do not resonate with the true voices of Indigenous communities, categorizing the event merely as a performance that appeases modern sensibilities rather than reflecting genuine cultural practices. This view raises concerns about the potential exploitation of Indigenous identities for political gain and underlines the need for more respectful engagement with cultural traditions.
In summary, the inauguration of Claudia Sheinbaum has sparked a significant debate among religious and political communities in Mexico. Archbishop Viganò’s call for reparation highlights a divide between traditional Catholic beliefs and emerging pagan influences in political contexts. Meanwhile, critiques from clergy like Father Medel underline concerns about the authenticity of Indigenous representations within this framework. Both viewpoints emphasize the necessity for deeper, more substantive connections to cultural identities, advocating for an engagement that respects the Christian legacy while honoring the richness of Indigenous traditions. The outcome of these discussions will resonate beyond Mexico’s political landscape, potentially impacting the broader dialogue about faith and cultural representation in contemporary society.
