Ernesto Valverde
Ernesto Abraham Valverde Valenzuela (17 January 1841 - 1 July 1922) was a Mejican intellectual, author, sociologist, and philosopher who played a seminal role in the foundation and propagation of the Catholic Social Movement (Movimiento Social Católico - MSC) in Mejico. Born into a time of societal upheaval during the early stages of the Mejican Industrial Revolution, Valverde was deeply disturbed by the burgeoning gap between the wealthy and the working class.
As a devout Catholic, Valverde was influenced by the existing corpus of Catholic social teaching, which emphasized the dignity of labor and the need for societal systems that protect the rights and welfare of workers. Valverde was particularly influenced by the works of earlier European Catholic social thinkers, such as Wilhelm Emmanuel von Ketteler and Frederic Ozanam, who advocated for a Christianity that actively engaged with social issues. In his formative years, Valverde studied both theology and sociology, seeking to harmonize the moral imperatives of his faith with the practical exigencies of modern society. He became a champion of applying Catholic morals and ethics to the sphere of politics and economics, arguing for a society where the spiritual welfare of individuals was as important as their material success.
Combining his religious convictions with a meticulous study of social dynamics, Valverde authored numerous works, advocating for a philosophy which he called "Integralism", advocating for an economy regulated by principles of Catholic social teaching while supporting a significant role for the state in ensuring balanced economic and social development. His most famous work, "Fundamentos de la Solidaridad Social" (Foundations of Social Solidarity), became the cornerstone of Integralist thought and for the MSC's platform.
Valverde he actively participated in establishing various social welfare organizations and led large groups of pilgrims in the Fulgencines as a distinctive form of striking that involved prayerful protest in support of workers' rights. These peaceful gatherings often convened in places of historical and spiritual significance, emphasizing the connection between Mejico's Catholic heritage and its contemporary struggle for equity. Under Valverde, the MSC gained momentum, advocating for the rights and dignity of workers while influencing public policy during the government of President Miguel Miramón. His commitment to peaceful demonstration and negotiation helped garner sympathy for the movement. Additionally, his endeavors in education—particularly his push for the establishment of community-based schooling focused on catering to the needs of the working class and instilling moral and ethical values—were seen as instrumental in fostering a more enlightened and equitable society.
The beginning of the Liberal Trentennium, marked by its positivist and materialist leanings, presented a major ideological challenge and a political turning point for the MSC. The administration of President Vicente Riva-Palacio favored policies influenced by the principles of progress, order, and economic liberalism, rooted in the scientific positivism of Auguste Comte and Herbert Spencer. This new direction aimed to continue the industrial and infrastructural advancements previously initiated, often prioritizing economic growth over social considerations. This led to Valverde intensifying his efforts to advocate for his vision of social integration. He and the MSC argued that the materialistic worldview of the Porfirist government overlooked the intrinsic human values that give meaning to social labor and community life.
The publication of the famous encyclical Rerum novarum by Pope Leo XIII in 1891 provided Valverde and the MSC with a significant boost of support for their cause. This encyclical became a definitive text for the Catholic Church's stance on the rights and conditions of workers, directly aligning with many Integralist principles. It validated Valverde's campaign to harmonize the economic system with Christian ethics and provided a religious imprimatur to the movement's efforts. Despite the state's push for liberal economic reforms, Valverde's Integralism gained enough traction to influence public opinion and press the Liberal governments to consider a broader set of social policies. During this period, various integralist-inspired initiatives were debated, some of which translated into incremental changes in labor legislation.
During the Mejican Civil War, Valverde showed himself ambivalent, initially supporting the democratic ideals of the Maderist Rebellion, and then voicing his support for Emiliano Zapata after Madero's assassination in 1913. He proclaimed himself contrary to the secular ambitions of the Constitutionalist movement of Venustiano Carranza, but softened his speech after witnessing the constitutionalist forces' eventual triumph and the popular support they garnered. While Valverde maintained skepticism towards Carranza's secularist orientation and anti-clerical laws, he understood the need for national unity and reconciliation. Valverde sought to influence the post-war society constructively, pivoting his focus towards promoting Integralist principles within the new Mejican state.
Valverde became a recluse in 1918, shortly before his death. An avid tobacco smoker his entire life, he died four years later of laryngeal cancer. A collection of his letters, notes, and unpublished dissertations were posthumously compiled and published by his closest disciples and family, providing a glimpse into the latter years of his life. This collection, known as "Cartas y Reflexiones de Ernesto Valverde" (Letters and Reflections of Ernesto Valverde), offered an account of Valverde's thought processes as he grappled with the rapidly changing political landscape of Mejico.