That complicated bond between my faith is what keeps me wondering, searching, discovering, and debating with myself, and through this I find a little of me each day, repeatedly learning that life has a purpose and that it has much to do with others and my relationship to the divine.\u00a0 It humbles me when I begin to think that I\u2019m very important and lifts me up when I convince myself that I\u2019m not worth much.[1]<\/strong><\/sup><\/a><\/em><\/p><\/blockquote>\n ~Ignacio M. Garc<\/em>\u00eda<\/em><\/p>\n <\/p>\n This is part 6 of a history series in connection with the Mexican Mission Hymns project<\/a>.<\/p>\n <\/p>\n <\/p>\n Sparked by requests from Plotino C. Rhodakanaty (who has been called \u201cMormonism\u2019s Greek Austrian Mexican Socialist\u201d), a missionary group led by Apostle Moses Thatcher arrived in central Mexico in late 1879.\u00a0 There are a number of important stories of success during the early days of the mission, beginning with the rapid baptisms and ordinations of Rhodakanaty and his associates as well as the organization of a branch in Mexico City.<\/p>\n Two of the missionaries (Melit\u00f3n Trejo and James Z. Stewart) worked with Rhodakanaty to translate Parley P. Pratt\u2019s\u00a0A Voice of Warning\u00a0<\/em>(which was generally considered the most important tract for missionary work at that time).\u00a0 They finished their translation,\u00a0Voz de amonestaci\u00f3n<\/em>, on January 8, 1880 and sent it to a publisher on February 9, 1880.\u00a0 Around this same time in a town called Nopala that was located seventy-five miles away from Mexico City, a woman named Desideria Quintanar de Y\u00e1\u00f1ez had a dream in which she saw the\u00a0Voz de amonestaci\u00f3n\u00a0<\/em>being printed.\u00a0 She felt prompted to find the book and sent her son, Jos\u00e9, to Mexico City to find out more.\u00a0 As described in\u00a0Saints, vol 2<\/em>, Jos\u00e9 was successful in his venture:<\/p>\n He found Mexico City teeming with hundreds of thousands of people, and his search for the book seemed hopeless. But one day, while walking through the city\u2019s busy streets, he met Plotino Rhodakanaty, who told him about a book called Voz de amonestaci\u00f3n.<\/p>\n Plotino sent Jos\u00e9 to a hotel to meet with missionary James Stewart. There Jos\u00e9 learned that Voz de amonestaci\u00f3n was the Spanish translation of a book called Voice of Warning, which Latter-day Saint missionaries had been using for decades to introduce English-speaking people to their faith. It testified of the Restoration of the gospel of Christ and the coming forth of the Book of Mormon, a sacred record of ancient inhabitants of the Americas.<\/p>\n Voz de amonestaci\u00f3n<\/em>\u00a0was not yet off the printing press, but James gave Jos\u00e9 religious tracts to take home with him. Jos\u00e9 brought the tracts to his mother, and she studied them carefully. Desideria then asked for missionaries to come to Nopala and baptize her.<\/p>\n Meliton Trejo came to town in April and, at their request, baptized Desideria, Jos\u00e9, and Jos\u00e9\u2019s daughter Carmen. A few days later, Jos\u00e9 returned to Mexico City and received the Melchizedek Priesthood. When he came home, his arms were laden with tracts and books, including ten copies of the newly printed\u00a0Voz de amonestaci\u00f3n<\/em>.[2]<\/sup><\/a><\/p><\/blockquote>\n Desideria and Jos\u00e9 Y\u00e1\u00f1ez responded to Desideria\u2019s dream and were led to the Church of Jesus Christ of Latter-day Saints as a result.<\/p>\n Desideria was the first woman to be baptized into the Church in Mexico and she remained faithful to the Church through the remainder of her life.\u00a0 Not long after their baptism in April 1880, Jos\u00e9 returned to Mexico City and was ordained an elder.\u00a0 Missionaries continued to visit Nopala and more converts continued to be baptized there, particularly among relatives of the Y\u00e1\u00f1ez family. In 1886, for example, Elder Erastus Snow and Horace Cummings (the new mission president) visited their branch.\u00a0 They visited Desideria and were told that she was a descendant of Cuauht\u00e9moc, the final Aztec emperor, who was executed during the conquest.\u00a0 They were excited to hear that and encouraged the Saints to record their genealogies.\u00a0 They also mentioned that Melit\u00f3n Trejo had continued to work on translating the remaining portions of the Book of Mormon and that it was nearly ready for distribution from Salt Lake City.\u00a0 Desideria was so excited to hear this that President Cummings sent for an unbound volume and a month later, he \u201cvisited old Sister Y\u00e1\u00f1ez \u2026 and gave her an unbound Book of Mormon which I had sent to Utah for.\u00a0 It was the first in Spanish that had been received in Mexico, and she was the first woman baptized in the Republic\u2013a pleasant coincidence.\u00a0 She seemed much pleased by it.\u201d[3]<\/sup><\/a>\u00a0 Despite the mission being abandoned in the 1890s and the eventual alienation of Jos\u00e9 from the Church (at least for a time), Jos\u00e9 stated later on that Desideria \u201cdied in full faith of Mormonism\u201d when she passed away in 1893.[4]<\/sup><\/a><\/p>\n Plotino C. Rhodakanaty\u2019s story, however, was not as successful for the Church.\u00a0 As mentioned in a previous post, one of the most important things that drew him to the Church was the communitarian projects that had been attempted in Utah as a means for achieving social and economic reform.\u00a0 He was baptized in 1879 and made a branch president shortly thereafter over eleven others (most of whom were from a study group he led).\u00a0 A month after the branch was organized, however, Moses Thatcher noted in his journal that only four out of the twelve were still attending, which he attributed to the possibility that: \u201cSome of them had other than pure motives in attaching themselves to the Church\u2013A desire for earthly rather than eternal gain.\u201d[5]<\/sup><\/a>\u00a0 He saw their desire to work with the Church in working to cure the economic and social ills faced by their society as a desire to use the Church for their own material benefit.<\/p>\n While Rhodakanaty remained active in the Church, he became increasingly frustrated and at odds with Elder Thatcher.\u00a0 For example, when Rhodakanaty began to pressure Thatcher to establish a United Order community for members in central Mexico, Thatcher balked and complained that Rhodakanaty \u201cacted as if he thought the Mormon gospel existed to serve the ideal of communitarianism.\u201d[6]<\/sup><\/a>\u00a0 In 1881, Thatcher forced Rhodakanaty to resign as branch president and at least one member of Rhodakanaty\u2019s study group (Domingo Mejia) was excommunicated at the same time.\u00a0 As a result Rhodakanaty soon left the Church as well, though some of his group (such as Silviano Arteaga) remained active members.\u00a0 Bill Smith and Jared M. Tamez explained that:<\/p>\n Rhodakanaty and those who left the LDS Church with him indeed became disillusioned, and the records show that both their interest in Mormonism and their disillusionment were sincere.\u00a0 Mormonism, as they understood it, at least in part from the church literature they read, could be a powerful force for social change. \u2026 As rational actors, sincerely committed to the ideals they had perceived in Mormonism, they left the church when they realized it was not what they had expected.[7]<\/sup><\/a><\/p><\/blockquote>\n Although Plotino C. Rhodakanaty was instrumental in bringing the Church to central Mexico, he ultimately chose to reject the Church because it didn\u2019t align with his expectations.<\/p>\n The first two years of missionary work in central Mexico brought some long-standing successes, such as the conversion of Desideria Quintanar de Y\u00e1\u00f1ez and her family, and some frustrating failures, as was the case with Plotino C. Rhodakanaty.\u00a0 The foundations of the Church in Mexico were laid during this early missionary effort, though the mission itself would prove to be a bit touch-and-go over the subsequent decades due to external difficulties faced by the Church of Jesus Christ of Latter-day Saints.<\/p>\n <\/p>\n <\/p>\n Footnotes:<\/strong><\/p>\n [1]<\/sup><\/a>\u00a0Ignacio M. Garc\u00eda,\u00a0Chicano While Mormon: Activism, War, and Keeping the Faith\u00a0<\/em>(Lanham, Maryland: Fairleigh Dickinson University Press, 2015), 217.<\/p>\n [2]<\/sup><\/a>\u00a0Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 2: No Unhallowed Hand, 1846-1893\u00a0<\/em>(Salt Lake City: Church of Jesus Christ of Latter-day Saints, 2020), 477-478,\u00a0https:\/\/www.churchofjesuschrist.org\/study\/history\/saints-v2\/part-3\/32-stand-up-and-take-the-pelting?lang=eng<\/a>.<\/p>\n [3]<\/sup><\/a>\u00a0Horace H. Cummings journal, November 29, 1886, Typescript, Horace H. Cummings Mission Papers, Church History Library.<\/p>\n [4]<\/sup><\/a>\u00a0See Clinton D. Christensen, \u201cSolitary Saint in Mexico: Desideria Quintanar de Y\u00e1\u00f1ez (1814 \u2013 1893), in Richard E. Turley Jr. and Brittany A. Chapman,\u00a0Women of Faith in the Latter Days: Volume One, 1775-1820\u00a0<\/em>(Salt Lake City: Deseret Book, 2011), 461-472.<\/p>\n [5]<\/sup><\/a>\u00a0Moses Thatcher Journal, December 14, 1879.<\/p>\n
\n![\"\"](\"https:\/\/www.timesandseasons.org\/wp-content\/uploads\/2023\/06\/Screenshot_20230620_075307_Chrome.jpg\")
<\/p>\n
\n