The arrival of a new archbishop also called for unrestrained pomp. Three impressive ceremonies held for Archbishop-Viceroy García Guerra between 1608 and 1612 illustrate the prominence of religious processions as civic events and demonstrate their significance as symbols of church-state unity. In 1608, high priests and colonial officials met Mexico's newly appointed archbishop at the Veracruz waterfront and processed with him to the local Dominican church for a special Te Deum. Similar processions of cross-bearing priests and chanting followers were performed in every major city on the road to Mexico City. On the outskirts of the capital, the archbishop stepped down from his sumptuous carriage, mounted an ordinary mule, and joined civic and church leaders in the final leg of the journey. The humble entry was followed by a majestic procession. Dressed in elegant robes, Archbishop García Guerra walked slowly beneath a purple and gold episcopal pallium that was held aloft by 22 uniformed magistrates. Rich tapestries and colorful bunting hung from buildings along the route. When the marchers reached the entryway of the metropolitan cathedral, they passed through a gigantic arch that functionaries had decorated in typical Baroque fashion. García Guerra repeated these official processions again in 1611 when he succeeded Luis de Velasco as viceroy. This time he led church and state officials on horseback. When García Guerra died in 1612 his funeral was grand and imposing. Mourners draped the entire city in black while church bells sounded his passing. Clerical leaders, public functionaries, and soldiers solemnly processed to the cathedral to the sound of muffled drums, high-pitched fifes, and somber-toned trumpets.

The most important of Mexico City's annual religious festivals during the colonial period was Corpus Christi, the day celebrating devotion to the Holy Eucharist. Members of the viceregal government, municipal council, confraternities, guilds, merchant's chambers, and parishes all sent delegates to participate in the march. In this way processions reflected the corporate nature of colonial society and drew attention to its main political and religious authorities. Immense columns of people formed at the cathedral, weaved through the main thoroughfares, and returned to the central plaza. At the turn of the eighteenth century, processions stretched up to three-quarters of a mile long and incorporated all classes of society. Enormous effigies in the forms of giants, cabezudos (costumed individuals with enormous heads), devils, and dragons were constructed for the parade, epitomizing the splendor and pageantry of the Baroque age. Revelers dressed in devil, pirate, gypsy, and other costumes marched alongside parade floats that depicted devotional scenes. Countless other religious processions and pilgrimages took place took place during devotions to the Virgin of Remedios and the Virgin of Guadalupe, and on Carnival, Lent, and Easter (Holy Week), and All Saint's Day. The liturgical calendar extended to every settled region. Even in sparsely populated Chihuahua, local magistrates organized public processions on the feast day of San Andrés every November 30. Notwithstanding the Bourbon campaign to curb corporate privilege by limiting public ceremony, 21 processions took place in Mexico City during Holy Week alone in 1794.