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Emilio Ruiz Muñoz

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Emilio Ruiz Muñoz
Born
Emilio Ruiz Muñoz[1]

1874[2]
Almería,[3] Spain
Died1936
Madrid, Spain
NationalitySpanish
Occupationreligious
Known forpress commentator, theorist
Political partyIntegrism, Carlism

Emilio Ruiz Muñoz (1874–1936) was a Spanish Roman-Catholic priest and press commentator, known mostly by his pen-name Fabio. Since 1913 he served as a canon by the Málaga cathedral, though from 1920 onwards the role was rather titular, as he resided mostly in Madrid. Between 1906 and 1936 he contributed some 3,000 articles to the Traditionalist daily El Siglo Futuro, and became recognized as a point of reference for intransigent, militant, ultra-right Catholicism. Politically until the early 1930s he supported Integrism; afterwards he retained the Integrist outlook, but operated within the united Carlist structures and emerged as one of key Carlist intellectuals of the mid-1930s.

Family and youth

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Bentarique, town hall

Distant paternal ancestors of Ruiz Muñoz are unknown. There is little certain about his father, Francisco Ruiz Ramírez (died as “anciano” 1927).[4] In the late 1880s he was noted in relation to Bentarique, a village in the Almería province, and apparently counted among prestigious locals, yet it is not clear what he was doing for a living. He formed part of the local committee, which supported the liberal politician and former president of the First Spanish Republic, Emilio Castelar.[5] He remained related to Partido Liberal also later, noted as its adherent in 1900.[6] The family dominated the municipality, since at the time many of its members held seats in the local ayuntamiento. In the early 20th century Francisco served as teniente de alcalde[7] and in 1904 was reported as elected the mayor of Bentarique,[8] though the election was contested and remained the source of controversy for a few years to come.[9] In 1909 he was again reported merely as a councillor.[10] He remained a locally recognized figure, since in the 1910s local Almería newspapers noted him on societé columns[11] and later his funeral would be attended by the civil governor.[12]

At unspecified time Ruiz Ramírez married[13] Aurora Muñoz Reina (1843–1920).[14] There is little known of either her or her family, except that her younger brother – and Emilio's maternal uncle – was Francisco de Paula Muñoz Reina.[15] Ordained a priest, in the 1880s he served as a presbyter in Málaga,[16] then parson of the San Pedro church,[17] and finally the dean of the cathedral, becoming a prestigious personality in the city.[18] It is known that he and his nephew maintained very close relations, as reportedly Francisco loved Emilio “like a father”.[19] The uncle was a Traditionalist of the Integrist branch and the follower of Ramón Nocedal; also the father at unspecified time abandoned liberalism and converted to Integrism.[20] It is not clear how many children Francisco and Aurora had; there is none except Emilio known.[21]

Málaga seminary

According to some sources Emilio's parents moved from Bentarique to Málaga, where reportedly the boy received his primary education;[22] this information is incompatible with sources which claim that at the time his father was still related to Bentarique. Some data might suggest Emilio later frequented Colegio de 2a Enseñanza in Terque (a municipality 2 km from Bentarique); the college was a branch of the Almería Instituto, the state-run secondary education establishment.[23] At unspecified time, though most likely in the early 1890s, the adolescent Emilio decided to follow in the footsteps of his uncle and to commence an ecclesiastic career; he entered the seminary in Málaga.[24] Exact years of education as a seminarist are unknown, yet most likely it has been completed prior to 1901; by this time he must have been also ordained a priest, since in 1901 he already appears as a presbyter.[25] He double-majored, graduating both in theology and in canon law.[26]

Ecclesiastic career

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San Ginés, Madrid

In the very early 1900s Ruiz Muñoz was among teaching staff of the Málaga seminary, noted as “elocuente orador sagrado” and “Profesor del Seminario de aquella capital”.[27] Apart from oratorical skills, he was also appreciated for his writings, which apparently mattered when in 1903 he applied for the post of a canon by the Málaga cathedral. He lost to another counter-candidate, even though the press claimed the front-runner was unable to produce “disertaciones cual efectuadas por D. Emilio Ruiz Muñóz”.[28] Since 1904 he was noted as travelling on unspecified duties to Madrid.[29]

Since 1905 Ruiz Muñoz has been mentioned as delivering sermons in the capital, particularly often in 1907–1909. His exact ecclesiastic position is unclear; it seems unlikely that he served as a vicar or a resident in any particular parish, since he is noted speaking in a number of temples. He appeared usually in St. Ginés, consistently noted almost every year between 1905 and 1912.[30] Other churches or chapels where he served most frequently were Cristo de la Salud[31] and Buen Suceso.[32] He was taking part in Eucharistic Congresses in Metz (1907)[33] and in Madrid (1911).[34] He appeared speaking also at meetings of lay Catholic organizations like Asociación Visita Josefina.[35] In 1912 he served as director espiritual of the Cardenal Cisneros college in Madrid.[36]

Malaga cathedral

In 1913 Ruiz Muñoz again applied for the vacant canonjía by the Málaga cathedral[37] and emerged successful;[38] he was nominated to the post of canónigo archivero.[39] Little is known of his 7-year-long spell in Málaga. At times he was noted as delivering sermons or taking part in local Catholic events;[40] he also resumed teaching duties at his alma mater, in 1916 recorded as Catedrático de Historia eclesiástica en el Seminario Conciliar.[41] At the time he was heavily engaged in the Madrid-based daily El Siglo Futuro. At unspecified time[42] the papal nuncio Francesco Ragonesi “por orden a miento de Su Santidad” took an exceptional decision[43] and allowed Ruiz Muñoz to move back to Madrid to continue with editorial tasks while retaining his official canon position in Málaga.[44]

Since 1920 Ruiz Muñoz was back in Madrid, fairly seldom noted as delivering sermons in various churches (this time no particular temple prevailing)[45] and during feasts,[46] funerals[47] or weddings.[48] He kept attending religious conferences, e.g. the one organized by Acción Católica in Cáceres (1924)[49] or Asamblea Nacional del Clero in Jaca (1926).[50] In 1927 he was for the first time listed among “capellanes de honor” by the royal chapel,[51] and would consistently appear as “capellán real” of Alfonso XIII.[52] At the turn of the decades he was routinely delivering lectures in apologetics to Juventud Católica Femenina de Estudiantes.[53] He remained member of the Málaga cabildo catedral[54] and one of its 11 canónigos, last mentioned in this role in 1932.[55] In Madrid he was most often noted as related to the Buen Suceso church.[56] In 1935 he was to take care of religious issues in Residencia de Estudiantes, a planned Catholic establishment for university students.[57]

El Siglo Futuro

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in ESF premises, 1928

In the mid-1900s Ruiz Muñoz established links with El Siglo Futuro, a Madrid-based Integrist daily; though of rather limited circulation,[58] it remained very popular among the parish clergy.[59] His father[60] and his uncle were both subscribers, while Muñoz Reina remained on somewhat closer terms with the editorial board.[61] Ruiz Muñoz adopted the pen-name "Fabio"; his first identified contributions[62] come from 1906 and are erudite literary reviews, ironic towards liberal writers.[63] In 1907 he started to publish also brief sarcastic pieces commenting articles in liberal newspapers; in this case, he used another pen-name, "Cabellero de las Calzas Prietas".[64] While as “Caballero” he published only 14 notes, the last one dated 1916,[65] as "Fabio" he would continue to write during 30 years to come. In total as such he published almost 3,000 pieces: on average 35 every year during the Restoration era,[66] 170 during the dictatorship,[67] and 200 during the Second Republic.[68] Under his own surname Ruiz Muñoz printed almost nothing.[69]

The exact official position of Ruiz Muñoz in El Siglo Futuro remains unclear.[70] If referred to on its pages, he usually appeared as “nuestro redactor”[71] or simply as “nuestro Fabio”.[72] In 1912 the newspaper itself acknowledged him as “representante en Málaga de El Siglo Futuro”,[73] but he did not appear in this role after 1920. Another press title in 1925 named him “redactor jefe”, editor-in-chief, the position second only to director Manuel Senante, yet this was entirely exceptional.[74] One present-day historian lists Ruiz Muñoz as merely one of some ten key “colaboradores”,[75] but another one in a monograph, dedicated to the newspaper in the Republican era, features him as the second most often mentioned personality, referred on 68 pages and only after the director.[76] Some sources claim he was “encargado de la sección sociológica” of El Siglo.[77] It is not clear whether Ruiz Muñoz was on the payroll. Regardless of his formal role, there seems to be an agreement that since the mid-1920s Ruiz Muñoz was among key figures in the editorial team.[78]

in ESF premises, 1935

Articles of Ruiz Muñoz were usually printed on the front page. In general, they were formatted as commentary on current events, usually written from a religious perspective. In detail the topics discussed could have varied greatly, from politics[79] to political theory, religion, social issues, history, culture and even grammar. Their characteristic feature, typical for Integrist profile of El Siglo Futuro, was absolute Catholic intransigence, presented as the only proper, pope-approved form of religiosity, and refusal to accept so-called malmenorismo. In the 1910s this intransigence was competitive versus conservative and especially liberal Catholicism; in the 1920s his primary target were emerging Christian-democratic groupings; in the 1930s the negative point of reference – apart from radical left-wing currents, considered in apocalyptic terms – was accidentalist Christianity advanced by CEDA[80] or abroad.[81] Except the mid-1920s, when Ruiz Muñoz hailed “espada providencial de Primo de Rivera”,[82] this translated into hostility towards all subsequent political regimes.

Other activities

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Los Stos. Mártires...

In 1912 Ruiz Muño translated from Latin a liturgical manual, the work officially approved for usage by the Spanish hierarchy.[83] In 1913 as "Fabio" he released two theatrical dramas, both revolving around religious topics and set in ancient Rome: Fabiola[84] and Santa Cecilia;[85] it is not known whether any of them has been actually staged. In 1916 in Málaga he published a 150-page hagiographic booklet Los Stos. Mártires Ciriaco y Paula, prologued by Fidel Fita,[86] in 1921 followed by a 92-page treaty on the role of a woman (collection of some of his earlier lectures),[87] and in 1923[88] by a 129-page historiographic work El comunismo y los primeros cristianos (earlier serialized in El Siglo).[89] Another selection of earlier articles, Polémica sociológica, was released in 1927.[90] His last stand-alone work was a 31-page pamphlet Las dos legitimidades de la potestad civil, a historiosophic treaty indirectly but clearly aimed against political regime of the Second Republic.[91]

Apart from El Siglo Futuro Ruiz Muñoz was marginally related to other periodicals. In 1915 in Málaga he founded a religious bulletin titled Pan de Rosario and directed it for a while;[92] its declared purpose was cultivation of "tres bienes espirituales (Rosario, Eucaristía, Doctrina) y uno temporal (el pan del cuerpo)”. In 1933 the periodical was still being issued; as no copy survived, it is unclear whether with any of his contributions.[93] In the very early 1930s he sent some pieces to the post-Integrist Pamplona title La Tradición Navarra, “cuyos textos eran muy destacados”.[94] In 1932 and invited by Eugenio Vegas Latapié, earlier impressed by his writings, Ruiz Muñoz penned 13 erudite articles[95] to the intellectual monarchist monthly Acción Española.[96] Some of them were massive;[97] since Manuel Senante as the El Siglo Futuro director did not agree to him using the pen-name "Fabio", in Acción Española he was signing as "Javier Reina".[98] In 1932 he contributed a treaty on The Protocols of the Elders of Zion to Las sectas, a tri-monthly issued by Juan Tusquets.[99]

Acción Española

During his second spell in Málaga Ruiz Muñoz was engaged in some sort of amateur archeological research, tracing signs of Christianity in the city left during the ancient and the Visigothic periods. In 1916 and 1917 his friend Fidel Fita published in Boletín de la Real Académia de la Historia a few articles dedicated to stone inscriptions in Malaga and explicitly referred Ruiz Muñoz as the one who greatly contributed to the research.[100] The Academia then applauded as “erudita vindicación sobre los santos mártires” his work on St. Cyriacus and St. Paula,[101] and the same year Ruiz Muñoz was admitted as academico correspondiente to the Real Academia de la Historia.[102] He kept appearing as such in later listings, published by the academy, though no further contributions are known.[103] He was marginally involved in some religion-flavored controversies as to organisation of public space in Málaga.[104] In 1919 he was among co-founders of Comisión Provincial de Monumentos Históricos y Artísticos de Málaga.[105]

Traditionalist: from Integrist to Carlist

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Carlist standard

Ruiz Muñoz inherited political outlook from his father and maternal uncle; both supported Integrism, the branch of Traditionalism which seceded from Carlism in the late 1880s. It was in 1895 that Ruiz Muñoz got first noted as related; in wake of the Integrist assembly in Valladolid he was among the Málaga co-signatories of a declaration of adherence.[106] He kept signing similar letters, e.g. in 1901 in support of Felix Sarda Salvany and his Liberalismo es pecado, the most recognized lecture of Integrist outlook.[107] His first known taking part in a party rally is in Málaga in 1912;[108] in 1913 he was consejero of Juventud Integrista de Málaga[109] and continued at this role for few years to come.[110]

When back in Madrid in the 1920s Ruiz Muñoz was not noted as engaged in Integrist structures, especially that Primo de Rivera suspended all party politics. There was some political flavor in his acceptance of the “capellán real” position[111] at the court of Alfonso XIII,[112] yet one source claims his relations with the royal entourage remained somewhat thorny and in the late 1920s he refused to give sermon in the royal chapel, reportedly because he disagreed “con la política que se seguía”.[113] In 1930 the end of the dictatorship marked resurrection of parties, and at the time – though not holding any formal position and only thanks to his standing as the El Siglo Futuro pundit – he was considered one of “prohombres del integrismo”.[114]

In 1931-1932 the Integrist leader Juan Olazabál led the party to re-integration with Carlism. It is not known whether Ruiz Muñoz was enthusiastic or skeptical about the merger,[115] especially that El Siglo Futuro became the unofficial mouthpiece of the united party, Comunión Tradicionalista. However, he followed suit. In 1933 Ruiz Muñoz was noted as lecturing at meetings of various Carlist branches, e.g. Sección Femenina Tradicionalista in Madrid.[116] In 1934 the claimant Alfonso Carlos[117] nominated him to Consejo de Cultura Tradicionalista,[118] a body supposed to act as authority on Traditionalist doctrine.[119] Though rather absent in party events and rallies, at times he did take part, e.g. in 1935 he blessed the newly opened premises of Sección de Prensa of Secretariado Tradicionalista at the Madrid Calle del Clavel.[120]

Checa de San Bernardo
Checa de San Bernardo

Though in articles he advanced a hardly veiled conclusion that the Republic was an illegitimate regime, there is no indication that he was involved in anti-republican conspiracy.[121] At the moment of the July 1936 coup he was in Madrid and afterwards he reportedly rejected the family advice to go into hiding.[122] In early September[123] he was detained in his rented apartment at calle Vallehermoso[124] by a CNT-FAI squad of CPIP and led to a nearby detention centre known as Checa de San Bernardo;[125] since then his fate is unclear.[126] Some sources suggest he was killed the same day.[127] Other sources claim he was tortured, had his feet and tongue cut off,[128] during the next few days moved on his knees yet kept saying mass every day,[129] and was killed later.[130]

Reception and in historiography

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Though in the early 1920s Fabio emerged as authority in intransigent ultra-right Catholic circles, this segment of the society was rather limited. Seldom his articles might have been re-published by some diaries[131] and he remained ignored by popular Catholic papers like El Debate. Periodicals associated with social-Christian groupings, like Renovación Social, at times might have bothered to publish polemical articles, e.g. in 1926.[132] Some republican papers demonized him, as in 1927 it was claimed that Gabriel Miró was not awarded Premio Fastenrath so that “Father Herrera, Father Minguijón,[133] Father Fabio, Father Chafarote[134] would not get angry”.[135] However, later republican newspapers considered him sort of a caveman, e.g. in 1930 El Heraldo de Madrid counted him among “equizofrenicos y paranoicos” from “manicomio de la calle del Clavel”;[136] in 1932 Luz mocked him as “melancólica flor cavernaria”.[137] Nevertheless, some opponents took him seriously; Ortega y Gasset considered “Javier Reina” a dangerously influential enemy of liberty.[138] Among the radical Right he was thought an authority, be it in Renovación[139] or among the Carlists; Fal Conde suggested that Juan Marín del Campo writes his “biografía apologética”.[140]

Except some post-war collective Carlist obituaries of “victimas del furor sectario” who died for Traditionalist ideal,[141] and a 100-metre-long street in Bentarique (named "Canónigo Ruiz Muñoz" already in the 1920s, renamed to honor Fernando de los Ríos in the republican era and renamed again during Francoism),[142] after the war Ruiz Muñoz mostly went into oblivion,[143] by some noted merely as “otro mártir ignorado”.[144] Traditionalist media barely re-claimed him, while Partido Carlista propagandists declared him a false Carlist.[145] In present-day historiography he is noted almost exclusively due to his publications in El Siglo Futuro,[146] counted among "uno de los colaboradores más importantes dentro del discurso desplegado por el diario tradicionalista",[147] among Traditionalist intellectuals[148] or "figuras intelectuales más destacadas del partido [carlista]",[149] though in a monographic work on Carlism and the Church he is almost ignored.[150]

Out of his press opus there are two threads which receive most attention. One is the 1920s onslaught against the nascent Christian Democracy, be it in case of Aznar[151] or Arboleya.[152] Another is the 1930s campaign against freemasonry and Judaism,[153] considered “el enemigo judeo-marxista-masónico”.[154] Though profoundly anti-racist and commenting (with regard to Hitler) that “nobody but a lunatic could believe himself a member of a master race”,[155] he advanced the thesis of world Jewry conspiring to destroy Christian civilization, principally by means of freemasonry,[156] and saw the Second Republic as its sinister product.[157] This is how he interpreted secular republican legislation, e.g. with regard to religious orders[158] or Catholic schools. Some authors see his writings as an effort to modernize “antijudaísmo tradicionalista español” by absorbing new threads, e.g. the one of judeo-bolshevik conspiracy.[159] One scholar claims that Ruiz Muñoz instigated violence, since his theoretical reflections on illegitimate nature of the Second Republic “seemed to imply the right to take up arms against a regime”.[160] The author of a 2023 scientific monograph on El Siglo Futuro ends his work by ridiculing Ruiz Muñoz.[161]

See also

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Footnotes

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  1. ^ in some booklets, published during his lifetime, his primero apellido is spelled "Ruíz", compare here. Also his hand-written signature appears to feature "Ruíz", see here. However, in almost all press notes he was referred as "Ruiz", the version adopted also here
  2. ^ the year of birth is unclear. There is no official document (e.g. birth certificate) available. Antonio Pérez de Olaguer, who might have known Ruiz Muñoz personally, in his 1944 entry written for Enciclopedia Espasa claimed 1874, see Antonio Pérez de Olaguer, Emilio Ruiz Muñoz entry, [in:] Enciclopedia universal ilustrada europeo-americana, Suplemento 1936/1939 p. 1, Madrid 1944, p. 540. In his 1960 work a Carlist historian Melchor Ferrer, who also might have known Ruíz Muñoz personally, coined the year of 1880, see Melchor Ferrer, Historia del tradicionalismo español, vol. XXIX, Sevilla 1960, p. 161. Since then both dates are in circulation. 1880 appears to be more popular, opted for e.g. by Biblioteca Nacional de España, see here, a Traditionalism-flavored Fundación Ignacio Larramendi, see here, and a number of scholarly works, e.g. a monograph on El Siglo Futuro, José Luis Agudín Menéndez, El Siglo Futuro. Un diario carlista en tiempos republicanos (1931-1936), Zaragoza 2023, ISBN 9788413405667, p. 317, or on Christian anti-semitism, Alfonso Botti, L’antisemitismo in Spagna durante la Seconda Repubblica, [in:] Catherine Brice, Giovanni Miccoli (eds.), Les racines chrétiennes de l’antisémitisme politique, Roma 2003, p. 192. The year of 1874 is less frequent and appears in few historiographic works, see "a 62-year-old priest" (about the year of 1936), Julius Ruiz, The 'Red Terror' and the Spanish Civil War. Revolutionary Violence in Madrid, Cambridge 2014, ISBN 9781107054547, p. 113 and Javier Bandrés, Luis Simarro y sus contemporáneos, Alcorcón 2022, ISBN 9788419382405, p. 41 (wrongly as "Emilio Rodriguez Muñoz"), on some websites, e.g. the one dedicated to Spanish philosophy, see Biblioteca Las Sectas, [in:] Filosofía service, available here, or in the press, see Escritores asesinados por el Frente Popular, [in:] El Español Digital 23.08.16, available here. Some authors change their view, e.g. one historian in his 2015 work opted for "Emilio Ruiz Muñoz (?-1936)", see Jacek Bartyzel, Nic bez Boga, nic wbrew tradycji, Radzymin 2015, ISBN 9788360748, p. 232, while 8 years later he preferred "Emilio Ruiz Muñoz (1874-1936)", Jacek Bartyzel, Tradycjonalizm bez kompromisu, Radzymin-Warszawa 2023, ISBN 9788366480605, p. 751. There is almost no particular episode from his life identified which might help to establish the birth date. The exception is an 1901 (April) press note, where “Emilio Ruiz Muñoz” from Málaga appears as “presbitero”, see El Siglo Futuro 06.04.01, available here. It seems very unlikely that he was ordained priest at the age of 21 or earlier. Somewhat less decisive, though also useful, is another note from 1904; it claims that at the time he was a professor in the Malaga seminary, which also seems hard to reconcile against his alleged age of 24. The only episode which might point to 1880 is his own 1896 press correspondence about baccalaureate exams in Colegio de 2a Enseñanza in Terque, a municipality some 2 km from Bentarique, see Crónica Meridional 08.07.98, available here. The year would have corresponded to him obtaining the bachillerato in this very college at the usual age of 16. However, he could have written the correspondence also at the age of 22. Given all the above, this entry opts for 1874.
  3. ^ also the place of birth is unclear. Pérez de Olaguer coined Almería, see Pérez de Olaguer 1944, p. 540, information repeated also in Ferrer 1960, p. 161, by Fundación Larramendi, see here or Filosofía service, see here. The only source which opts for Bentarique is La Voz de Almería, 17.12.1966. Vegas Latapié settles cautiously for “la provincia de Almería”, Eugenio Vegas Latapié, Otro mártir ignorado, [in:] Verbo 239-240 (1985), p. 1051. In 1925 a single newspaper claimed that Ruiz Muñoz was about to commence holidays departing “a su pueblo natal, Terque”, La Independencia 24.07.25, available here. Almería is accepted here after most sources and given Pérez de Olaguer seems to have given also the correct date of his birth
  4. ^ El Siglo Futuro 24.04.27, available here
  5. ^ Discurso que D. Emilio Castelar dijo en el Congreso de Diputados (7 de febrero de 1888), Madrid 1885, p. 120
  6. ^ as “Francisco Ruiz Ramírez Pérez”, Crónica Meridional 16.12.01, available here
  7. ^ Crónica Meridional 06.01.04, available here
  8. ^ Crónica Meridional 19.01.04, available here
  9. ^ El Radical 18.04.06, available here
  10. ^ El Radical 15.12.09, available here
  11. ^ La Independencia 10.09.16, available here
  12. ^ El Siglo Futuro 02.05.27, available here
  13. ^ in obituary note he was referred to as “padre y esposo ejemplar”, El Siglo Futuro 02.05.27, available here
  14. ^ Crónica Meridional 17.03.20, available here. She was daughter to Antonio Muñoz and Francisca Reina, the maternal grandparents of Emilio, El Siglo Futuro 05.12.20, available here
  15. ^ La Correspondencia de España 23.09.20, available here
  16. ^ El Siglo Futuro 14.09.88, available here
  17. ^ El Siglo Futuro 05.09.93, available here
  18. ^ La Epoca 17.09.20, available here
  19. ^ El Siglo Futuro 17.09.20, available here
  20. ^ he was subscribing to El Siglo Futuro, see El Siglo Futuro 02.05.27, available here; he was also a Franciscan tertiary, El Siglo Futuro 10.05.27, available here
  21. ^ apart from Emilio no other child was mentioned in Francisco’s obituary note, El Siglo Futuro 10.05.27, available here
  22. ^ Vegas Latapié 1985, p. 1051
  23. ^ in 1896 Ruiz Muñoz sent a correspondence from the ceremony of ending the school year in Colegio de 2a Enseñanza in Terque; the text provided no hint as to the author, yet he referred in very warm terms to the teaching staff, Crónica Meridional 08.07.98, available here
  24. ^ Antonio Pérez de Olaguer, Emilio Ruiz Muñoz entry, [in:] Enciclopedia universal ilustrada europeo-americana, Suplemento 1936/1939 p. 1, Madrid 1944, p. 540
  25. ^ El Siglo Futuro 06.04.01, available here
  26. ^ Pérez de Olaguer 1944, p. 540
  27. ^ in some cases his duties took him as far away as to Jerez de la Frontera, where he delivered sermons during a local ceremony, El Guadalete 20.01.04, available here
  28. ^ Desde Malaga, [in:] El Defensor de Granada 22.11.1903, p. 2
  29. ^ El Defensor de Granada 27.09.04, available here
  30. ^ see e.g. El Correo Español 29.11.05, available here, El Siglo Futuro 13.03.07, available here, El Siglo Futuro 13.03.08, available here, El Correo Español 10.03.08, available here, El Siglo Futuro 10.03.09, available here, El Siglo Futuro 17.10.09, available here, El Siglo Futuro 21.10.11, available here, El Siglo Futuro 21.10.12, available here
  31. ^ El Correo Español 19.05.06, available here, El Siglo Futuro 15.05.06, available here, El Siglo Futuro 15.07.07, available here, El Siglo Futuro 15.05.09, available here
  32. ^ El Universo 12.11.05, available here, El Siglo Futuro 31.05.07, available here
  33. ^ El Siglo Futuro 02.08.07, available here
  34. ^ El Correo Español 26.06.11, available here
  35. ^ El Siglo Futuro 20.04.10, available here
  36. ^ El Siglo Futuro 27.09.13, available here
  37. ^ La Prensa 30.04.13, available here
  38. ^ he defeated a certain Francisco Camacho Triviño, El Siglo Futuro 09.04.13, available here
  39. ^ El Universo 03.06.13, available here
  40. ^ El Siglo Futuro 16.04.18, available here
  41. ^ Fidel Fita, Antigua inscripción cristiana de Málaga, [in:] Boletin Real Academia de la Historia 69 (1916), p. 594
  42. ^ the decision must have been taken no earlier than in 1913, when Ragonesi assumed the nunciatura, and probably no later than in 1920, when Ruiz Muñoz was already firmly established in Madrid
  43. ^ decision of the nuncio might have been related to internal controversy within the Catholic Church. Ragonesi was highly skeptical about the emerging Christian Democracy, whom he charged with "l'uso e l'abuso delia frase democrazía cristiana, spiegata dal gran Pontefice Leone XIII, sia per l'inesatezza pericolosa di certi concerti, da lora manifestati sopra il diritto di proprieta, la natura del lavoro e dell'onorario". El Siglo Futuro was known for its stand against the Christian Democrats, quotation and details after Vicente Cárcel Orti, Benedicto XV y el catolicismo social español, [in:] Analecta Sacra Tarraconensia 63-64 (1990), pp. 2-3
  44. ^ J. M. de C., Fabio, [in:] La Avalancha 23.01.43, available here
  45. ^ for Maria Auxiliadora see El Universo 22.05.20, available here, for San Ignacio see El Universo 04.06.22, available here, for San Pedro el Real see El Siglo Futuro 24.06.22, available here, for Santiago El Mayor see El Siglo Futuro 28.02.23, available here
  46. ^ Fiesta de San José Madrid, celebrated in Escuelas Salesianas, El Universo 18.03.21, available here
  47. ^ El Siglo Futuro 23.06.20, available here
  48. ^ El Siglo Futuro 02.03.26, available here
  49. ^ El Siglo Futuro 01.02.24, available here
  50. ^ El Sol 01.12.26, available here
  51. ^ Guía Oficial de España 1927, p. 950, available here
  52. ^ El Siglo Futuro 16.01.31, available here
  53. ^ El Debate 09.02.30, available here, El Siglo Futuro 16.01.31, available here, El Siglo Futuro 08.03.30, available here
  54. ^ in a monograph on El Siglo Futuro Ruiz Muñoz is once referred to as "el abate almeriense" and once as "el abate malagueño", see Agudín Menéndez 2023, pp. 155, 426. There is no confirmation he has ever served as an abbott, be it in Almeria or in Malaga
  55. ^ Guia Industrial y Artistica de Andalucia 1932, p. 464, available here
  56. ^ El Debate 13.04.33, available here, also El Debate 19.03.33, available here
  57. ^ El Siglo Futuro 08.08.35, available here
  58. ^ in 1927 the circulation of El Siglo Futuro was 6,000, Isabel Martín Sánchez, La campaña antimasónica en "El Siglo Futuro: la propaganda antijudía durante la Segunda República, [in:] Historia y comunicación social 4 (1999), p. 76. At the time circulation of mainstream Catholic newspapers like El Debate was some 80,000 copies
  59. ^ there is no systematic readership statistics available. Subscription data for western Andalusia reveals that 44% of subscribers in this region were the religious, see Agudín Menéndez 2023, p. 78
  60. ^ he was subscribing to El Siglo Futuro, see El Siglo Futuro 02.05.27, available here; he was also a Franciscan tertiary, El Siglo Futuro 10.05.27, available here
  61. ^ compare “nuestro querido amigo el Penitenciario D. Francisco Muñoz Reina”, El Siglo Futuro 24.06.08, available here
  62. ^ in 1896 El Siglo Futuro published a correspondence from Orense, signed by “Fabio”, El Siglo Futuro 11.05.96, available here. It seems unlikely that it was Ruiz Muñoz behind the pen-name, as at the time he was probably in the Málaga seminary; besides, he had nothing to do with Galicia. However, this possibility can not be firmly discounted
  63. ^ his 1906 debut was critical review which rather ironically mentioned Blasco Ibañez and Miguel Unamuno, but discussed mostly José Santos Chocano, all listed as samples of liberal literature, El Siglo Futuro 29.08.06, available here; later Fabio tackled other writers, e.g. Enrique Díez Canedo, see El Siglo Futuro 01.09.06, available here. Soon the Literatura liberal column was renamed to Sección literaria, compare El Siglo Futuro 08.09.06, available here
  64. ^ El Siglo Futuro 06.07.07, available here
  65. ^ El Siglo Futuro 16.09.16, available here. He might have published in El Siglo Futuro also under other pen-names, though the only one identified is "C.P.", Agudín Menéndez 2023, p. 426
  66. ^ some 580 articles in total, referred after Hemeroteca.Digital service, available here
  67. ^ some 1,400 articles in total, referred after Hemeroteca.Digital service, available here
  68. ^ some 1,000 articles in total, referred after Hemeroteca.Digital service, available here
  69. ^ the exception is e.g. a 1914 article on religious issues, El Siglo Futuro 19.06.14, available here
  70. ^ a 500-page monograph on El Siglo in the 1930s does not provide any meaningful information on composition of the editorial board and internal division of duties, see especially chapter 3, La evolución de la empresa periodística (pp. 151-211) and chapter 10, La evolución de la empresa periodística (pp. 355-405). Ruiz Muñoz is mentioned almost 100 times, but always when discussing his articles, see Agudín Menéndez 2023
  71. ^ El Siglo Futuro 03.09.18, available here
  72. ^ El Siglo Futuro 04.08.27, available here
  73. ^ El Siglo Futuro 24.07.12, available here
  74. ^ La Independencia 24.07.25, available here
  75. ^ Cristina Barreiro Gordillo, El carlismo y su red de prensa en la Segunda República, Madrid 2009, ISBN 9788497390378, p. 337
  76. ^ this is, among the El Siglo Futuro staff. Other two indivduals mentioned more frequently are the Carlist king Alfonso Carlos de Borbón and the Carlist political leader, Manuel Fal Conde, Agudín Menéndez 2023, pp. 535-536
  77. ^ J.M. del C. [Juan Marín del Campo], Fabio, [in:] La Avalancha 23.01.43
  78. ^ compare e.g. “fue Marín del Campo una de las principales figuras, integrando el prestigioso triunvirato con Fabio y Mirabal”, Periodistas morachos: Juan Marín del Campo, [in:] Memoria de Mora service, p. 9, available here
  79. ^ during World War One Ruiz Munoz sympathised with Germany, see Amistad hispano-germana, Madrid 1916, p. 160. However, a monographic work on El Siglo Futuro and the war does not single him out, see José Luis Agudín Menéndez, "El Siglo Futuro" y la I Guerra Mundial (1914-1918): una visión de conjunto, [in:] Historia y comunicación social 24/1 (2019), pp. 97-110
  80. ^ see e.g. his article lambasting CEDA for killing in the Cortes the motion not to stage parliamentary session during the Corpus Christi, El Siglo Futuro 01.06.34, available here c
  81. ^ see e.g. his article (the last one he has ever published, dated July 16, 1936) lambasting malmenorismo of La Croix, El Siglo Futuro 16.07.36, available here
  82. ^ El Siglo Futuro 29.10.23, available here
  83. ^ “Clave litúrgica y Modificaciones que han de introducirse en el Breviario y Misal romanos”, published “con licencia eclesiástica”, El Siglo Futuro 29.04.12, available here, see also the same position at SanEsteban service, available here. Chafarote claims he translated also the Latin work of Alvar Gómez on cardenal Cisneros, see Marín del Campo 43, but this is not confirmed elsewhere, e.g. a monograph on editions of De rebus does not mention Ruiz Muñoz, compare Ignacio J. García Pinilla, Para una edición del De rebus gestis a Francisco Ximenio Cisnerio de Álvar Gómez de Castro, [in:] Humanismo y pervivencia del Mundo Clásico 1 (2015), pp. 273-286
  84. ^ El Siglo Futuro 29.10.13, available here, compare also Biblioteca Nacional de España database, available here
  85. ^ full title Santa Cecilia Drama en tres actos y en prosa, inspirado en el de Monseñor Segur, El Universo 22.10.13, available here. Both were issued in a series titled Teatro Moral
  86. ^ full text available at Biblioteca Digital Hispánica service here
  87. ^ full title La mujer y su destino principios generales insinuados en cuatro ratos de charla que fueron artículos de periódico y ahora quieren llamarse conferencias microscópicas, see El Castellano 20.05.21, available here, compare also at Biblioteca Nacional de España service here
  88. ^ El Siglo Futuro 21.01.21, available here, see also at Biblioteca Nacional de España service here
  89. ^ both were issued in a Biblioteca Lux series, El Castellano 14.06.23, available here
  90. ^ El Siglo Futuro 01.04.27, available here
  91. ^ compare also at Biblioteca Nacional de España service, available here
  92. ^ El Siglo Futuro 24.10.18, available here
  93. ^ El Siglo Futuro 24.10.33, available here
  94. ^ Javier Dronda Martínez, Con Cristo o contra Cristo. Religión y movilización antirepublicana en Navarra (1931-1936), Tafalla 2013, ISBN 9788415313311, p. 125; exact years are unclear; La Tradición Navarra was discontinued in 1932
  95. ^ compare his contributions to Acción Española at Hemeroteca.Digital service, available here
  96. ^ his relations with people who would become the Renovación pundits have not always been amicable, e.g. in the 1910s he considered Ramiro Maeztú sort of dangerous subversive, and in the early 1920s having read Maeztu’s article he liked, Ruiz Muñoz asked ironically “¿será otro converso?”, Vegas Latapié 1985, p. 1053
  97. ^ see e.g. the 16-page treaty El bien común y las formas de gobierno, [in:] Acción Española 79 (1935), available here
  98. ^ Vegas Latapié 1985, p. 1053
  99. ^ Alfonso Botti, L’antisemitismo in Spagna durante la Seconda Repubblica, [in:] Catherine Brice, Giovanni Miccoli (eds.), Les racines chrétiennes de l’antisémitisme politique, Roma 2003, p. 192
  100. ^ Fita 1916, p. 594
  101. ^ Noticias, [in:] Boletín de la Real Academia de la Historia 69 (1916), p. 412
  102. ^ El Siglo Futuro 22.11.16, available here
  103. ^ in 1925 he was officially listed among RAH correspondents who “han translado su residencia a Madrid desde los puntos para que fueron nombrados”, Guía Oficial de España 1925, available here
  104. ^ Juan Antonio Sánchez López, La voz de las estatuas. Escultura, arte público y paisajes urbanos de Málaga, Malaga 2005, ISBN 9788497470896, p. 58
  105. ^ Comisión Provincial de Monumentos Históricos y Artísticos de Málaga, [in:] Boletín de la Real Academia de la Historia 74 (1919), p. 550
  106. ^ El Siglo Futuro 04.11.85, available here
  107. ^ El Siglo Futuro 06.04.01, available here
  108. ^ El Siglo Futuro 20.07.12, available here
  109. ^ El Siglo Futuro 11.12.13, available here
  110. ^ El Siglo Futuro 13.06.14, available here, also El Siglo Futuro 13.02.14, available here
  111. ^ he was recommended to Alfonso XIII by his secretary, Emilio María de Torres y González Arnao, Vegas Latapié 1985, p. 1054
  112. ^ in 1925 he co-signed as member of El Cabildo de Málaga an address, published in a commemorative album, hailing “La vida honrada, intensamente laboriosa, de acendrado heroísmo, ¡heroico patriotismo!, de nuestro augusto Soberano, Don Alfonso XIII”, El libro de monarquía. El Rey Alfonso XIII ante SS. Pio XI, Madrid 1925, p. 220-221, available here
  113. ^ Vegas Latapié 1985, p. 1052
  114. ^ José Luis Agudín Menendez, Modernidad y tradicionalismo, [in:] Damián A. González, Manuel Ortiz Heras, Huan Sisinio Pérez Garzón, La historia, lost in translation?, Albacete 2016, ISBN 9788490442654, p. 3227
  115. ^ e.g. in the issue of Feb 1, 1932, which on its front page published a letter from Olazabal announcing merger into a united Traditionalist organization, in the neighboring column Fabio discussed the question of the Jesuit order, compare El Siglo Futuro 01.02.32, available here
  116. ^ El Siglo Futuro 10.11.33, available here
  117. ^ though El Siglo Futuro led the Carlist mediatic campaign to idolize the claimant, in a monographic work Ruiz Munoz is not listed as engaged, José Luis Agudín Menéndez, Un rey viejo para tiempos nuevos: la construcción mediática del pretendiente Alfonso Carlos I en la prensa carlista durante la II República, [in:] Pasado y memoria 18 (2019), pp. 135-163
  118. ^ Antonio M. Moral Roncal, La cuestión religiosa en la Segunda República Española: Iglesia y carlismo, Madrid 2009, ISBN 9788497429054, p. 122
  119. ^ with Roca y Ponsa, Pedro Lisbona and Gómez Roji he was one of 4 religious in the council, El Siglo Futuro 26.056.34, available here
  120. ^ La Epoca 25.05.35, availabie here
  121. ^ no historiographic work on Carlist conspiracy of 1936 lists him as involved, see e.g. Juan Carlos Peñas Bernaldo de Quirós, El Carlismo, la República y la Guerra Civil (1936–1937). De la conspiración a la unificación, Madrid 1996, ISBN 9788487863523, Martin Blinkhorn, Carlism and Crisis in Spain 1931-1939, Cambridge 2008, ISBN 9780521086349, Julio Aróstegui, Combatientes Requetés en la Guerra Civil Española (1936–1939), Madrid 2013, ISBN 9788499709758
  122. ^ Mes de los Mártires de la Tradición: Emilio Ruiz Muñoz, [in:] La Esperanza 10.03.23, available here
  123. ^ some authors give the exact date of September 4, 1936, see Joaquín Arrarás, Historia de la Cruzada española, Madrid 1944, p. 532. For newer sources see Ruiz 2014, p. 113
  124. ^ Vegas Latapié 1985, p. 1054
  125. ^ Mes de los Mártires de la Tradición: Emilio Ruiz Muñoz, [in:] La Esperanza 10.03.23, available here, also Ruiz 2014, p. 113; the information is sourced in Archivo Histórico Nacional (Madrid), Fondos Contemporáneos, Audiencia Territorial de Madrid 125 339/36
  126. ^ Agudín Menéndez, the author of a recent historiographic monograph on El Siglo Futuro, seems highly cautious as to version which highligts Ruiz Muñoz’ s sufferings in Checa San Bernardo. He notes that Ruiz Muñoz “murió martirizado segun los testimonios derechistas”; then he proceeds to note “una versión distinta” by Joaquín Arrarás and the work which holds “más credibilidad” by Julius Ruiz, Agudín Menéndez 2023, pp. 467-468. Both Arrarás and Ruiz limit themselves to details of Ruiz Muñoz’s arrest and do not pronounce on what happened later
  127. ^ “asesinado en Madrid el día 4 de septiembre”, Biblioteca Las Sectas, [in:] Filosofía service, available here
  128. ^ according to Manuel Senante, who reportedly has talked to a survivor from the Checa San Bernardo, referred after Vegas Latapié 1985, p. 1054
  129. ^ Biblioteca Las Sectas, [in:] Filosofía service, available here
  130. ^ his killer was reportedly an Aquilino Férvoles, in the Francoist Spain allegedly captured and executed, Emilio Ruiz Muñoz “Fabio”, [in:] Reino de Granada service 04.09.16, available here. For reason which is unclear officials from Dirección General de Seguridad 5 days after his arrest investigated the case and visited his tenement; the concierge explained that he let the Anarchist patrol in since they displayed CPIP ID cards, Ruiz 2014, p. 113
  131. ^ see e.g. La Cruz 08.09.16, available here, or El Correo de Mallorca 15.07.20, available here
  132. ^ Renovación Social 01.12.26, available here
  133. ^ it is not clear who is meant to be "Father Minguijón". Most likely this note refers to Salvador Minguijón Adrián, who was not a priest
  134. ^ Juan Marín del Campo, who published under the pen-name 'Chafarote", was not a priest
  135. ^ Periodistas morachos: Juan Marín del Campo, [in:] Memoria de Mora service, p. 9, available here
  136. ^ El Heraldo de Madrid 06.09.30, available here
  137. ^ Luz 15.04.32, available here
  138. ^ Vegas Latapié 1985, p. 1053
  139. ^ compare Acción Española issues at Hemeroteca Digital service, available here
  140. ^ Agudín Menéndez 2023, p. 470
  141. ^ El Avisador Numantino 11.11.39, available here
  142. ^ Óscar J. Rodríguez Barreira, La construcción y consolidación de los poderes locales. Poder y actitudes sociales durante la postguerra en Almería (1939-1953), Almería 2007, ISBN 9788482408460, p. 504, compare also GoogleMaps service, available here
  143. ^ with few exceptions, see e.g. J.M. del C. [Juan Marín del Campo], Fabio, [in:] La Avalancha 23.01.43
  144. ^ Vegas Latapié 1985, p. 1051
  145. ^ José Carlos Clemente, El carlismo en el novecientos español (1876-1936), Madrid 1999, ISBN 9788483741535, p. 73
  146. ^ see Agudín Menéndez 2023
  147. ^ José Antonio Ferrer Benimeli, La masonería en Madrid y en España del siglo XVIII al XXI, vol. 1, Zaragoza 2004, ISBN 9788496223486, p. 368
  148. ^ along Pradera, Marcial Solana, Bilbao, and González de Amezua, Antonio Rivera, Historia de las derechas en España, Madrid 2022, ISBN 9788413525594, p. 233
  149. ^ Eduardo González Calleja, La prensa carlista y falangista durante la Segunda República y la Guerra Civil (1931-1937), [in:] El Argonauta Espanol 9 (2012), p. 5
  150. ^ Ruiz Muñoz is listed only once, in a table with members of Consejo de Cultura, Moral Roncal 2009, p. 122
  151. ^ “El Siglo Futuro desencadenó su ofensica contra el ‘Grupo” mediante artículos firmados por Fabio”, Cárcel Ortí 1990, p. 2
  152. ^ Etelvino González López, Yo, José D. Gafo Muñiz. Fraile y Diputado, Salamanca 2007, ISBN 9788482602042, p. 177
  153. ^ from April 1935 till May 1936 El Siglo Futuro ran a column “Pagina crítica sobre sectas”, focused almost entirely on freemasonry, Martín Sánchez 1999, pp. 76-77. In a monographic article dedicated to anti-semitism during the Second Republic Ruiz Muñoz is mentioned 18 times on 30 pages, compare Botti 2003. He once even noted that some people had suspicions about “médicos júdios” and deaths of Primo de Rivera and Don Jaime in Paris, El Siglo Futuro 09.02.33, available here
  154. ^ Javier Domínguez Arribas, El enemigo judeo-masónico en la propaganda franquista, 1936-1945, Madrid 2009, ISBN 9788496467989, p. 77
  155. ^ though this hostility was triggered by Nazi theories of Germanic racial superiority, including over the Latin people. He claimed that “German racism is a myth”, and Rosenberg’s writings are “unintended jokes”. Also, though Nazism “achieved incidental good thorugh its war on socialism and democracy”, it was inferior to Traditionalism if not “a contradiction of Traditionalism expressed as a ridiculous caricature”, Blinkhorn 2008, pp. 165-166
  156. ^ “Todo este plan religioso en armonía con el político, el social y el económico, lo va ejecutando el judaísmo por medio de la masonería, que proclama cosa suya la República de trabajadores”, El Siglo Futuro 29.1.32, available here
  157. ^ Martín Sánchez 1999, pp. 73-87
  158. ^ e.g. he interpreted the May 1933 law on congregations as resulting from the intention to destroy Christian civilization, Marco da Costa, La España nazi. Crónica de una colaboración ideológica e intelectual, 1931-1945, Madrid 2009, ISBN 9788430625772, p. 88
  159. ^ da Costa 2009, p. 88
  160. ^ Blinkhorn 2008, p. 219. Somewhat similar in tone are comments about Ruiz Muñoz as member of "más incendiarios" circles of El Siglo Futuro, José Luis Agudín Menéndez, El Siglo Futuro en la (re)construcción de la amalgama contrarrevolucionaria (1930-1933): de órgano de la disidencia nocedalista a catalizador de la modernización defensiva carlista, [in:] Pasado y memoria 26 (2023), p. 126
  161. ^ in the very last paragraph of the 500-page book, Ruiz Muñoz's writings from the 1930s are compared to demands, raised by some Traditionalist groups in 2015, namely to introduce obligatory segregation of sexes on public beaches, Agudín Menéndez 2023, p. 473
Ruiz Muñoz, probably in his 40s (in 1910s?)

Further reading

[edit]
  • José Luis Agudín Menéndez, "El siglo futuro" (1914-1936): órgano del Integrismo y de la Comunión Tradicionalista [PhD thesis Universidad de Oviedo], Oviedo 2021
  • José Luis Agudín Menéndez, "El Siglo Futuro" y la I Guerra Mundial (1914-1918): una visión de conjunto, [in:] Historia y comunicación social 24/1 (2019), pp. 97–110
  • José Luis Agudín Menéndez, "El Siglo Futuro" en la (re)construcción de la amalgama contrarrevolucionaria (1930-1933): de órgano de la disidencia nocedalista a catalizador de la modernización defensiva carlista, [in:] Pasado y memoria 26 (2023), pp. 124–147
  • José Luis Agudín Menéndez, "El Siglo Futuro". Un diario carlista en tiempos republicanos (1931-1936), Zaragoza 2023, ISBN 9788413405667
  • José Luis Agudín Menendez, Modernidad y tradicionalismo, [in:] Damián A. González, Manuel Ortiz Heras, Huan Sisinio Pérez Garzón, La historia, lost in translation?, Albacete 2016, ISBN 9788490442654, pp. 3217–3230
  • Cristina Barreiro Gordillo, El carlismo y su red de prensa en la Segunda República, Madrid 2009, ISBN 9788497390378
  • Alfonso Botti, L’antisemitismo in Spagna durante la Seconda Repubblica, [in:] Catherine Brice, Giovanni Miccoli (eds.), Les racines chrétiennes de l’antisémitisme politique, Roma 2003, ISBN 2728306680, pp. 182–213
  • Eduardo González Calleja, La prensa carlista y falangista durante la Segunda República y la Guerra Civil (1931-1937), [in:] El Argonauta Espanol 9 (2012) [version online, not paginated]
  • Juan Marín del Campo, Fabio, [in:] La Avalancha 23.01.1943, p. 3
  • Isabel Martín Sánchez, La campaña antimasónica en "El Siglo Futuro: la propaganda antijudía durante la Segunda República, [in:] Historia y comunicación social 4 (1999), pp. 73–88
  • Eugenio Vegas Latapié, Otro mártir ignorado, [in:] Verbo 239-240 (1985), pp. 1051–1054
[edit]
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