Saint Jude, Santa Muerte, and the Drug Trade: How Saints Are Used as Supposed Protection in the Drug Trade

“Sol Prendido” for Borderland Beat 

In Mexico, religious imagery is an integral part of the everyday landscape: from small household altars to large statues displayed in businesses or private homes.

However, in recent years, the presence of saints, depictions of the Virgin Mary, and other devotional figures has also been observed in contexts linked to organized crime.

According to Arturo Navarro—an academic at the Western Institute of Technology and Higher Education (ITESO) whom *MILENIO* interviewed—this phenomenon doesn’t necessarily imply that religious figures are inherently linked to violence; rather, it reflects a specific form of religious appropriation.

From his perspective, to understand why figures from popular Catholicism—such as Saint Jude Thaddeus or the Virgin of Guadalupe—appear in these contexts, one must first examine the fundamental elements common to any religion.

“We must first look at the basic components of religion, of which there are three: a belief system—which encompasses the specific tenets of those beliefs; a system of worship or ritual practice; and, finally, a moral framework—a set of prescriptions governing how individuals should conduct themselves and coexist,” he explained in his interview with *MILENIO*.

The scholar posits that, in certain instances, the connection between criminal activity and religious symbols does not engage with the moral dimension of religion, but rather stems from a cultural and utilitarian appropriation of those symbols.

“In the case of how these images are utilized—specifically by those whose usage is intertwined with violence—the connection lies primarily with the cultural aspect, rather than the moral one. In other words, there is an instrumentalization of religion: the saint or religious figure in question is invoked as a source of protection, yet there is no genuine commitment to a transformation of one’s way of life. That is precisely where the disconnect occurs,” Navarro observes.

Statues of Saint Jude Thaddeus or the Virgin of Guadalupe are part of the process of cultural and utilitarian appropriation of religious symbols.

Adapting Devotion

A religious practice embraced through faith entails something more than merely believing in specific symbols or figures.

“It seems to me that when any religion presents itself as such—and is embraced by a believer—that individual doesn’t merely adhere to the tenets of the faith or simply believe in the elements set forth therein; rather, they also strive to align their life with those beliefs.”

In the case of organized crime, he notes, the use of religion is instrumental; consequently, one’s behavior doesn’t change, and this is where inconsistencies begin to emerge.

Furthermore, he cautions that this phenomenon cannot be understood as a monolithic entity, as there exist distinct types of devotions.

On one hand, there are those linked to Catholicism—such as the veneration of officially recognized saints; on the other, there are figures situated outside the traditional Catholic imaginary.

“I believe we cannot speak of this matter in a uniform manner, either, because—at least as I perceive it—there are two distinct elements at play: one involves beliefs fully rooted in Catholicism—such as the veneration of saints or traditional religious figures—which do not intersect with figures lying outside the Catholic imaginary; the other involves figures such as Jesús Malverde or *Santa Muerte* (Holy Death), which may even be syncretized with Catholic elements,” he says.

In his analysis, when individuals wish to maintain specific behaviors yet simultaneously seek spiritual protection, they tend to generate new forms of devotion.

“If religion inherently entails a transformation of one’s life, then those who desire to continue seeking religious protection—but have no desire to change their way of life—will seek out an alternative path that guarantees the security they seek; thus, these images are created, power is ascribed to them, and religion is utilized in a purely instrumental fashion.”

Faith with Meaning

According to the scholar, religions also fulfill a social function: providing meaning in the face of uncertainty.

“Religion provides order and meaning; it serves the function of establishing order and meaning, and of helping people cope with contingency. What does this entail? Well—evil, illness, pain, insecurity, and everything else that suddenly generates uncertainty for us,” he says.

This quest for security can give rise to particular interpretations of religious imagery. One example is the devotion to Saint Jude Thaddeus, considered the patron saint of difficult causes.

“To begin with, if one were to examine this through a theological lens, one might say: ‘Well, if these are truly impossible causes, then there is no one left who can resolve matters.’ However, this line of reasoning does not intersect with the act of belief,” the scholar notes.

In other instances, believers reinterpret specific elements within religious images. Navarro cites the case of Saint Jude Thaddeus and the medallion he wears upon his chest.

“That medallion bears the figure of Christ—or, as we might put it, the effigy of Christ; it is gold-colored. What happens regarding matters of this nature? Essentially, believers segment the image, detaching it from its original religious context... and they then focus their attention on the medallion, interpreting it as if it were a coin.”

Based on this interpretation, the figure can acquire entirely new meanings.

“The belief arises that this ‘coin’ serves as a symbol of wealth, protection, and care; consequently, the saint ceases to function as a religious symbol and transforms, instead, into a symbol of economic security.”

The search for security can lead to particular interpretations of religious images.

The scholar points out that this type of reinterpretation can be observed even in neighborhoods within Guadalajara.

“On a single block, you might find as many as four or five homes featuring large statues of this religious figure. In this context—when interpreted in this specific way—they stand as a symbol of economic security, but also, ultimately, as a safeguard against the uncertainty of violence.”

Another example of the symbolic use of religious elements is the reading of certain biblical texts as mechanisms of protection.

Navarro cites the case of Psalm 91:

“It addresses the issue of safety and the quest for protection; consequently, it is widely used today across many different circles—and not solely within the realm of organized crime. Many believers turn to it as if it were a magical charm, or a literal instrument of protection.”

However, he cautions that the text originally held a different meaning; it is a psalm that speaks to the *hope* of protection. Ultimately, he suggests that when the psalm is stripped of its religious significance—even if the text continues to be read or the associated prayers continue to be recited—it no longer serves the original intention of connecting with the foundational religious belief.

The case of *Santa Muerte* (Holy Death) is even more complex, as she is a figure who doesn’t appear in the Catholic calendar of saints.

Navarro explains that her exclusion stems from a central tenet of Christianity.

“In the context of Catholicism, the reason she is ultimately excluded from the official calendar of saints is rooted in the belief that Jesus conquered death. If Jesus conquered death, then death itself cannot be holy; rather, it stands as the ultimate adversary to human fulfillment.”

Nevertheless, devotion to her has grown across various social strata.

Navarro warns that it would be a mistake to confine this phenomenon solely to the criminal sphere.

“It’s not the case that devotion to *Santa Muerte* is limited exclusively to criminal groups... It is equally true that devotion to *Santa Muerte*—along with other similar devotions—can be found among other social groups, including families who have absolutely no connection to such criminal activities.” 

Instrumental Religion

Ultimately, he argues that the difference between religious faith, popular devotion, and the instrumental use of religion lies in the moral dimension.

“Faith linked to a religious institution—whichever one it may be—requires one not only to believe and attempt to participate in worship rituals but also to change one’s life... In the case of marginal beliefs or devotions—where this instrumental use of religion appears—the key factor is that there is no desire to cease doing evil.”

For the scholar, understanding these nuances is fundamental to analyzing the religious phenomenon in contemporary society.

“It seems to me that the subject of these marginal devotions can ultimately help us begin to make distinctions; otherwise, we risk lumping into a single package—under a single interpretive framework—all the elements that, in reality, mark distinct differences.”

Source: Milenio