The policy in times of change crosses and surrounds different areas, the square, the streets that the circumscribed, the central institutions like the Cabildo or the sessions of the National Constituent Assemblies, the spaces that open the periodic press, but also the family gatherings, the cafes and the surroundings of the theater, the different services provided in the military contingents. While all that history (although not all),
but in some of those power environments, it has a serious and decisive turning point in the hectic days of the English invasions, it becomes highly visible and audible after the May Revolution of 1810: agitating priests, men of the church holding positions in the National Assemblies, in the drafting of press organs, churches converted into the place of political meeting, of deliberative assemblies.
The overwhelming evidence does not admit implications.1 The question of whether the priests involved in the policy does not matter. And he doesn't have it because it is obvious that they did. A historians specialized in the religious world are not interested then find out
Whether or not they participate in the revolutionary phenomenon. What is really more appropriate is Try to understand that process. If we leave aside the apologetic perspectives that abound in these cases, where in the middle of the scene it can be clearly found a drama and several heroes or antiheroes, and, where, finally, there is no interpretation but Excessively positive or negative ratings, two looks deserve to stand out.
One of the most popular interpretations is the so-called politicization of the clergy.
From this assumption, the scene appears divided, to the extent that it is believed that by a On this subject you can consult with great utility Di Stefano Fabián Herrero
On the one hand there is a fact, the revolution, and on the other hand, a church that can opt for strategies that refer to accession and support, or to others that they prefer instead the questioning and the combat. We are in the presence of actors who arrive at the time revolutionary have to opt. The hypothesis is based, then, on that contingent of Church men who participate in one way or another in the new world that opens the
revolutionary phenomenon.
