is still active today. The Penitentes believe in three core principles; charity, prayer, and being the good example. In addition to providing for the community's religious needs, mutual aid and community charity were at the forefront of their beliefs. The Penitentes came to popularity in New Mexico in the 1820s following Mexican independence. Following independence, the Catholic Church withdrew its clergymen and priests from the area, creating a religious void for the people of New Mexico, which the Penitente Brotherhood filled. The Penitentes have long been a source of tension within the Catholic church, well before their establishment in New Mexico. A lot of this tension comes from the practice of flagellation, which has historically been a very important idea in folk Catholicism. Flagellation can be defined as flogging or beating, either as a religious discipline, or for sexual gratification. (google definitions) Flagellation can also be done to oneself by oneself, which further complicates the discussion. The Penitente Brotherhood were known for acts of violence against themselves, especially wearing only white cotton trousers with a scarf to hide the lower part of their face, dragging heavy crosses, and whipping themselves. Many of these acts of flagellation occur on each Friday of Lent, throughout Holy Week, and Fridays between the Holy Week and Pentecost. Furthermore, as the end of Lent nears, these acts of Penitence become more open to the public, primarily at their meeting houses, called Moradas. Well before their establishment in New Mexico, the brotherhood and their belief of flagellation received criticism by religious leaders and governments. Pope Clement VI issued a bull against flagellation in the 1300s, and the German bishops forbade the assembly of German flagellants in this time period as well. In Spain, the royal cedula of 1777 forbade certain types of Penitente behavior, especially flagellation. This reform would be brought by Spain to Mexico and would come into effect in New Mexico as well. Even Mexican Priests wanted to keep the Brotherhood private. In February 1833 the Parish Priest Antonio José Martínez, with the tacit approval of the Bishop Zubiria, forbade the public acts of Penitence, but still allowed for the practice to be carried out at night and in private. He understood the power the Penitente had, and allowed the group to exist as long as the practice of flagellation were kept private. Priest Martinez would then go on to receive notoriety in 1847,