Jesús Requejo San Román

Jesús Requejo San Román (1880-1936) was a Spanish Catholic militant, theorist of society and politician; the Catholic Church declared him a martyr and a candidate for sainthood. He was locally known in the provinces of Zamora and Toledo for his activity in education, charity and agrarian syndicalism. His key work, Principios de Orientación Social, made some moderate impact among Spanish Catholic intellectuals of the mid-1930s. Politically he evolved from centre-left to extreme right: initially Requejo supported the Romanonista dynastic Liberalism, then he turned towards accidentalist Acción Católica, and finally he joined Carlism. His career climaxed in the mid-1930s; since 1934 he headed the provincial Carlist structures in Toledo and in 1936 he served as a Carlist deputy to the Cortes.

Jesús Requejo San Román
Born
Jesús Requejo San Román

1880[1]
Puebla de Sanabria, Spain
Died1936
Los Yébenes, Spain
NationalitySpanish
Occupationproperty registrar
Known forChristian martyr
Political partyComunión Tradicionalista

Family and youth
Sanabria county landscape

Since early modern era the noble family of Requejo has been related to the region of León,[2] though for centuries none of its representatives distinguished himself in the history of Spain. Things changed in the mid-19th century, when one branch of the Requejos turned into a Liberal “oligarquía dominante” in the province of Zamora[3] and Miguel Requejo Linares was – apart from being key taxpayer in the province – the chief Sagastino in Zamora.[4] It is not clear how they were related to the ascendants of Jesús, yet it is confirmed that both branches remained in contact.[5] The father of Jesús, Víctor Requejo Rodríguez, belonged to the middle class[6] and served as a court clerk[7] in the town of Puebla de Sanabria. He married Josefa San Román San Román;[8] none of the sources consulted provides any closer information on her family, though many San Románs held various petty official positions in the county[9] and were also of Liberal political preferences.[10]

The couple lived in the village of Castro de Sanabria; they had 4 children, all of them boys: Antonio, José, Herminio and Jesús.[11] According to some authors Jesús was the youngest one,[12] other sources suggest otherwise.[13] Jesús spent his early childhood of the 1880s in Castro de Sanabria.[14] From a very young age he demonstrated religious zeal and intended to become a priest. At unspecified time he entered the local seminary in Puebla de Sanabria and then moved to another one in Astorga, where he was recorded in 1895[15] and 1897.[16] He followed the courses of Humanidades, Filosofía and Teología and was reported as an excellent student.[17] One year prior to completing the curriculum he resigned from ecclesiastic career.[18] Eventually he obtained bachillerato with the Jesuits[19] in Cáceres in 1900.[20] He then enrolled at law in Valladolid and majored in 1903.[21] Requejo continued his academic career studying derecho administrativo in Salamanca.[22] In 1906 he obtained doctorado thanks to Repudio en Roma. Religión y Derecho Unidos,[23] a dissertation rewarded with high grades by the jury and published afterwards.[24]

Puebla de Sanabria

In 1906 Requejo married his cousin on the maternal side,[25] Antonia San Román San Román (1889-1977).[26] A girl from Puebla de Sanabria,[27] she was daughter to a local tax collector,[28] Manuel San Román Moran.[29] The couple settled in Puebla; it is not clear how initially they made a living, yet at least since 1908 Jesús has been noted in the press as the local Sanabrian abogado,[30] acting as attorney at the turn of the 1900s[31] and 1910s.[32] Jesús and Antonia had one child,[33] Antonio Requejo San Román (1907-1936); he graduated in law in Madrid and was preparing to pass the notary exams[34] when soon after outbreak of the civil war he was detained and executed with his father. None of Jesús’ siblings and further relatives became a public figure; his brother Antonio was an entrepreneur, José served as fiscal and Herminio grew to high post official in mid-Francoism.[35]

Restoration
Romanones

The Requejo family was of Liberal ideas[36] and the young Jesús initially adhered to the same political current. In the early 20th century he commenced collaboration with Heraldo de Zamora, the key liberal newspaper in the province.[37] His first contributions identified come from 1903 and are related to electoral campaigns of Fabriciano Cid, local cacique of liberal monarchist left;[38] following the death of Sagasta, the Requejo father and son declared themselves supporters of conde de Romanones.[39] In the mid-1900s Jesús Requejo acted as sort of a local Sanabrian correspondent of Heraldo.[40] His political ideas were somewhat heterodox. On the one hand, reportedly due to interest in social justice raised by the Jesuits,[41] he lamented underprivileged position of the workers, on the 1st of May encouraged them that “querer es poder” and claimed that “their day will come”.[42] On the other, in 1907 he formed part of Comité Conservador in the town.[43] In 1908 he was already recognized locally, and during town feasts he spoke right after the mayor, delivering grandiloquent lectures on historical traditions of the town.[44]

In 1909 Requejo was elected to the ayuntamiento of Puebla[45] and proved a fairly active councillor.[46] The same year he entered the Cuerpo de Aspirantes al Notariado[47] and indeed soon became a notary.[48] In 1912 – still serving as a local attorney – he passed exams to become a property registrar.[49] In August he was posted to Bande (Orense province),[50] but he agreed a swoop and in October 1912 he was reassigned to his native Puebla de Sanabria.[51] Due to new duties he resigned from the town hall.[52] In 1913 he was officially admitted to “claustro de doctores” at the University of Salamanca[53] and since then he appeared as “doctor en derecho”.[54] In the mid-1910s he already acted as member of the jury which examined applicants for academic teaching positions[55] and took part in nationwide semi-scientific congresses.[56]

Ismael Calvo Madrono

In the late 1910s and early 1920s Requejo remained related to the liberalismo dinástico faction, active in the network of Romanonistas like Antonio Rodríguez Cid,[57] Santiago Alba Bonifaz,[58] Fernando López Monis[59] or Ismael Calvo Madroño.[60] Apart from his registrador and attorney jobs[61] he was increasingly engaged in social initiatives.[62] In 1915 he co-founded Sindicato Agrícola Católico Sanabrés and engaged in Federación Agraria Católica of Zamora. In 1916 he worked to ensure cheap credit by co-founding a local Banco Agrícola[63] and started to discuss agrarian policy in specialized Madrid periodicals.[64] In 1917 he raised support for Liberal educational initiatives;[65] in 1918 he briefly served in Madrid as “secretario particular de la subsecretaria”; he worked on a public education project, sponsored by López Monis.[66] In Puebla Requejo founded a dormitory for the poor and tried to set up a secondary school; in 1920 he donated 5,000 ptas for a future educational institution in the town[67] and funded grants for aspiring young teenagers from poor families.[68] In the early 1920s he was a well-recognized county personality, active in numerous bodies and assuming prestigious roles during local events.[69]

Dictatorship
Madridejos

As a property registrar in 1924 Requejo was reassigned to the town of Madridejos (Toledo province);[70] at the time he was already an expert in real estate law and occasionally published in scientific periodicals.[71] In Madridejos he resumed his trademark activities: charity and education. He donated money to various projects supposed to help the poor,[72] funded scholarship grants for children and co-ordinated campaigns contributing to local culture.[73] Banking on the 1926 secondary educational reform of Eduardo Callejo, Requejo launched the project of setting up a college in Madridejos and remained its moving spirit;[74] the initiative was crowned with success in 1928, when Instituto Elemental de Madridejos became the second institute offering bachillerato education in the province.[75]

Though Requejo's public activity in Puebla de Sanabria was only moderately marked by Catholic flavor,[76] in Madridejos it was increasingly formatted along religious lines. He paid for sacerdotal education of a number of seminarians from Madridejos, and some – including teenagers of African origin[77] - indeed would later become priests.[78] The couple engaged in Conferencia de San Vicente de Paúl and apart from various minor projects worked to set up a college for girls intending to enter religious orders.[79] He donated royalties from Tierra Santa y Roma (1927), a book which provided account of his voyages, to Obra Pontificia de San Pedro Apóstol.[80] In 1930 together with his wife they became godparents of José Luis Martin Descalzo, a local boy who would later gain name nationwide as a writer, publisher and priest.[81] His zeal assumed a militant tone when he focused apostolic and missionary activities on the nearby town of Camuñas, a Manchegan centre of Protestantism known as “Spanish Geneva”;[82] Requejo worked with the local parish to contain and possibly reduce its Protestant influence.[83] In 1930 he was vice-president of a committee to erect monument to the Heart of Jesus in Toledo[84] and took part in Congreso Mariano in Madrid.[85]

present AC logotype

In the late 1920s Requejo gained in Madridejos the prestige he used to enjoy in Puebla de Sanabria, appreciated as a person who believed that education brings progress and the one who did his best to help the community he lived in.[86] Due to his activities he gradually came to be known as the local “paladín de la cultura”.[87] However, none of the sources consulted confirms Requejo's engagement in politics; he is not recorded as member of Unión Patriótica, Somatén or any other primoderiverista structures. After the fall of Primo he wholeheartedly engaged in Acción Católica;[88] not only he attended its first National Congress of 1930[89] but remained on close terms with Herrera Oría[90] and with cardenal Segura. Moreover, he prepared Notas para un ensayo de reorganización de la Acción Católica Española, a pamphlet which recommended new organisation of AC[91] and in a competent, somewhat technocratic style dwelled on suggested main threads of its activity.[92] Engagement in central AC structures soon became sort of his second job,[93] especially that in the early 1930s Requejo was living partially in Madridejos and partially in Madrid.[94]

Republic
cardenal Segura

It is not clear whether Requejo cheered or regretted the fall of the monarchy; his earlier publications, public addresses or engagement in Acción Católica suggest rather some sort of accidentalism. In 1931 he remained active in Cruz Roja[95] and Federación de Amigos de Enseñanza, both perfectly compatible with liberal spirit of the early Republic.[96] In 1932, however, he started to oppose the official policy; as vice-president of Confederación de Padres de Familia[97] he protested forced secularization of schools and voiced in favor of parents rising children the way they liked.[98] As acting president of Asociación de Familias y Amigos de Religiosos he spoke in defense of conventual property, targeted by new religious legislation;[99] in the press Requejo published a series of related articles,[100] calling for “oración, propaganda, cooperación económica”.[101] He also engaged in Catholic agrarian sindicates.[102]

In 1932[103] Requejo published El Cardenal Segura, the first biography of the primate; prologued by Ramiro de Maeztu,[104] the 215-page work assumed a decisively hagiographic tone. It was welcome by the Catholic press[105] and proved a market success, with re-run issued shortly.[106] Moreover, given Segura had been expelled from Spain by the new Republican authorities, the book sounded like Requejo's political declaration. Confirmation of his new militant line came with publication of Las fuerzas secretas de la revolución (1932), Requejo's translation from Léon de Poncins, and with his own De la Revolución española. Los Jesuitas (1932), prologued by Herrera Oria; both pamphlets denounced militantly secular policy as driven by anti-Church conspiracy and declared expulsion of religious orders, especially Jesuits, part of this plot.[107] His cultural campaign climaxed in Principios de Orientación Social (1933), a collection of essays on state, church, society, and individual rights.[108] Called “catecismo social Cristiano”,[109] by Catholic press the book was applauded as a treaty on Christianity in modern world.[110] A number of minor works followed.[111]

Carlist standard

Requejo turned even further Right and in the early 1930s he approached Carlism.[112] In January 1934 he was nominated head of Comunión Tradicionalista in the province of Toledo[113] and engaged in some Traditionalist initiatives.[114] He published an article which declared democracy and parliamentarism on the brink of death; noting that some countries had already done away with it, he claimed that Spain would soon follow suit and replace unworkable, individualistic universal suffrage with organic democracy.[115] In 1935 the Carlist political leader Manuel Fal Conde nominated Requejo to Junta de Hacienda, a central body supposed to manage economic issues of CT.[116] During the 1936 electoral campaign Requejo as a Traditionalist candidate joined local right-wing alliance named Bloque Antirevolucionario[117] and was comfortably elected.[118] In the Cortes he entered commissions of Budget, Justice and Public Education,[119] but he took to the floor also during plenary sessions. Requejo championed Catholic rights to publicly profess their faith and protested Popular Front designs against religious orders and conventual education; he was last recorded speaking on July 8.[120] Some scholars claim that parliamentary clashes with left-wing personalities gained attention of the press, which would ultimately seal his fate.[121]

Martyrdom
noria (example)

It is not clear whether Requejo took part in Carlist conspiracy against the Republic; some sources maintain he participated in the plot, but a RAH historian claims otherwise.[122] On July 18 Requejo was with his wife and son in Madridejos, reportedly preparing to travel to Puebla de Sanabria to commence summer holidays.[123] According to some accounts Requejo could have easily gone into hiding or escaped abroad, but as he considered himself a just man who harmed no-one and worked for common good he saw no reason to flee and declined a related offer.[124] However, in late July both Requejo and his son were detained by local militia and placed in a Franciscan convent, turned into a makeshift prison.[125] For some 3 weeks his wife was permitted to bring them food;[126] some authors claim they were beaten and tortured.[127] In mid-August the Requejos were extracted from prison and transported towards Toledo, but their journey ended in Los Yébenes. First they were tied to a noria wheel, operating in the Algodor river; then they had their hands cut off.[128] While being shot[129] the Requejos cried "¡Viva Cristo Rey!"[130] They were buried in a common grave.[131]

Following the Nationalist triumph in the Civil War Requejo and his son were referred to in the Francoist press as martyrs for God and the Fatherland,[132] but their names soon went into oblivion. None of the sources consulted clarifies whether individuals responsible for Requejo's death have been identified. The widow re-buried her husband and son in the Madridejos church;[133] she donated substantial sums to set up a seminary in the town, but the plan has ultimately ended in failure.[134] The Instituto that Requejo helped to set up developed into Instituto Garcilaso de la Vega and provides education until today.[135] A school for girls that Requejo tried to launch materialized thanks to donations of Fundación Pérez-Moreno and works as Colegio Amor de Dios de Madridejos,[136] operated by Hermanas del Amor de Dios.[137]

In the early 21st century the Toledo archbishopric office started to collect data which might lead towards canonization of Catholics killed in the diocese during the Civil War; both Jesús Requejo and Antonio Requejo were among these investigated. The so-called Causa Toletana case, which covers 464 names, was brought formally before the Vatican Congregation for the Causes of Saints, which in 2003 declared all these listed – including the Requejos – Servants of God.[138] The step, which acknowledged their martyrdom, formally commenced the canonization process; it is still ongoing. Local press in Zamora few times mentioned Requejo as a would-be saint.[139] Requejo gained no major monograph; so far he was dedicated 3 smaller pieces.[140] There is plaza commemorating him in Madridejos. A cross erected in 1956 to commemorate these executed near Los Yébenes still stands by the CM-4205 road.[141] Another cross stands in the centre of the town; it used to commemorate 180 victims of Republican terror in Los Yébenes, but in 2017 the plaque was changed and now it records “all fallen during the Civil War”.[142]

gollark: If 50% is the right answer, then you only have a 25% chance, actually.
gollark: It's a multiple-choice question, silly.
gollark: That sure is* an image of me.
gollark: Neural networks doing unsupervised learning apparently first end up learning the frequencies of letters, then making vaguely wordlike things, then learning about which words go near each other, and eventually more complex things like grammar and narrative.
gollark: It is not you.

See also

Footnotes
  1. almost all sources claim Requejo was born in 1880. There is one, however, which claims he was born in 1879, Julio Garcia Ortiz, El instituto «Garcilaso de la Vega» de Madridejos cumple 75 años, [in:] ABC 07.09.03, available here
  2. Requejo entry, [in:] HeraldryInstitute service, available here
  3. José Ramón Milán García, Liderazgo nacional y caciquismo local: Sagasta y el liberalismo zamorano, [in:] Ayer 38 (2000), p. 239
  4. Milán García 2000, p. 240
  5. see e.g. public homeges of Jesús Requejo to Federico Requejo Avedillo, Heraldo de Zamora 03.07.13, available here
  6. Jorge López Teulón, “Que no tiemble vuestro corazón”. Llamados a la santidad, Toledo 2013, ISBN 9788461661350, p. 190
  7. officially his job was named “secretario del juzgado”
  8. María Julia Rodríguez de Diego Zamorano, Jesús Requejo San Román – “alma de esta empresa”, [in:] Cuadernos de Historia y Cultura Popular 2 (2014), p. 136
  9. like juez municipal or alcalde, see e.g. Boletín Oficial de Zamora 13.04.88, available here. The San Román family descended from 15th-century Jewish converts from Zamora, Matilde Gini de Barnatán, Los San Roman de Zamora: desde el siglo XV hasta hoy, [in:] Magen-Escudo 144 (2007), pp. 16-33
  10. Heraldo de Zamora 06.02.19, available here
  11. ABC 05.05.39, available here, ABC 25.03.76, available here
  12. Marisol López, Un sanabrés camino de los altares, [in:] La Opinión de Zamora 02.02.10, available here
  13. Víctor Requejo entry, [in:] Geneanet service, available here
  14. López Teulón 2013, p. 190
  15. Boletín Ecclesiástico del Obispado de Astorga 05.07.95, available here
  16. Boletín Ecclesiástico del Obispado de Astorga 19.06.97, available here
  17. Requejo San Román Jesús entry, [in:] 464Martires service, available here
  18. Enrique San Juan, Jesús Requejo San Román, un registrador en el santorial, [in:] Registradores de España 53 (2009), p. 83
  19. Rodríguez de Diego 2014, p. 136
  20. El Lábaro 12.05.00, available here
  21. Heraldo de Zamora 05.01.03, available here
  22. López Teulón 2013, p. 190
  23. Rodríguez de Diego 2014, p. 136
  24. Repudio en Roma was not Requejo’s debut; already during academic period he completed Estudio sociológico-administrativo del municipio de Puebla de Sanabria and published it as a separate booklet, López Teulón 2013, p. 190
  25. Rodríguez de Diego 2014, p. 136
  26. Antonia San Román San Román entry, [in:] Geneanet service, available here
  27. Requejo San Román Jesús entry, [in:] 464Martires service, available here
  28. Boletín Oficial de Zamora 18.05.96, available here; he was married to Francisca San Román Arias, Francisca San Román Arias, [in:] Geneanet service, available here
  29. Antonia San Román San Román entry, [in:] Geneanet service, available here
  30. Heraldo de Zamora 03.04.08, available here
  31. Boletín Oficial de Zamora 08.02.09, available here
  32. Boletín Oficial de Zamora 27.10.11, available here
  33. López Teulón 2013, p. 184
  34. López Teulón 2013, p. 187
  35. Imperio 30.09.58, available here
  36. Milán García 2000, p. 240, compare also Heraldo de Zamora 03.07.13, available here, Federico Requejo Avedillo entry, [in:] Real Academia de Historia service, available here
  37. Juan José Nervión Chamorro, El Heraldo de Zamora como fuente para la investigación en Historia Contemporánea, [in:] Academia service, available here
  38. Heraldo de Zamora 23.03.03, available here
  39. Heraldo de Zamora 29.04.03, available here
  40. Heraldo de Zamora 06.05.05, available here
  41. López Teulón 2013, p. 190
  42. Heraldo de Zamora 01.05.06, available here
  43. Heraldo de Zamora 05.02.07, available here
  44. Heraldo de Zamora 03.04.08, available here
  45. Heraldo de Zamora 04.05.09, available here
  46. Boletín Oficial de Zamora 20.08.09, available here
  47. La Reforma 15.02.09, available here
  48. El Siglo Futuro 03.04.09, available here
  49. Heraldo de Zamora 03.05.12, available here; Requejo’s ascendance to registrador was hailed by friendly press as a triumph of youth, see Heraldo de Zamora 12.06.12, available here
  50. San Juan 2009, p. 83
  51. Rodríguez de Diego 2014, p. 137
  52. Heraldo de Zamora 31.10.12, available here
  53. El Adelanto 31.12.13, available here
  54. Heraldo de Zamora 13.05.14, available here
  55. e.g. in 1914 for catedra vacante in Universidad de Granada, Heraldo de Zamora 30.07.14, available here
  56. in 1915 Requejo took part in Congreso nacional de Doctores in Madrid, Heraldo de Zamora 24.04.15, available here
  57. Heraldo de Zamora 27.05.13, available here
  58. Heraldo de Zamora 25.11.16, available here
  59. Heraldo de Zamora 09.02.18, available here
  60. Heraldo de Zamora 14.04.19, available here; in 1921 Requejo presided over local commemorations of Ismael Calvo on 2nd anniversary of his death, Heraldo de Zamora 23.04.21, available here
  61. Boletín Oficial de Zamora 07.08.14, available here
  62. e. g. he tried to mobilize the rural proletariat into action, concluding by the “Adelante, hijos de los campo!” cry, Heraldo de Zamora 19.02.15, available here
  63. Heraldo de Zamora 25.11.16, available here
  64. 1918 in Madrid a specialized periodical La Liga Agraria published Requejo’s article Nuestra política agraria, advertising the author as a perfectly competent professional, as registrador expert on issues related to rural property, Heraldo de Zamora 13.09.18, available here
  65. Heraldo de Zamora 04.05.17, available here
  66. Heraldo de Zamora 14.09.18, available here
  67. Heraldo de Zamora 01.10.20, available here
  68. Rodríguez de Diego 2014, p. 137, San Juan 2009, p. 84
  69. Heraldo de Zamora 20.02.23, available here
  70. Rodríguez de Diego 2014, p. 137, López Teulón 2013, p. 191
  71. 1925 he published in Revista Científica de Derecho Inmobiliario, see El Liberal 27.05.25, available here
  72. Rodríguez de Diego 2014, p. 137
  73. Requejo himself paid for a campaign against swearing, which resulted in plaques mounted across the city, Rodríguez de Diego 2014, p. 137
  74. Rodríguez de Diego 2014, p. 138
  75. the first and until 1928 the only Instituto in the province was operational in Toledo, María Julia Rodriguez de Diego Zamorano, El Instituto Garcilaso de la Vega de Madridejos (Toledo), [in:] Madridejos. Cuadernos de Historia Y Cultura Popular 2 (2014), p. 108
  76. the first clearly religious threads of Requejo’s activity are dated from 1917, when he hosted a local bishop in his home, Heraldo de Zamora 05.06.17, available here
  77. Rodríguez de Diego 2014, p. 137
  78. Rodríguez de Diego 2014, p. 137, López Teulón 2013, p. 191
  79. compare the official site of Colegio Amor de Dios de Madridejos, available here
  80. López Teulón 2013, p. 193
  81. Rodríguez de Diego 2014, p. 138, López Teulón 2013, p. 191, San Juan 2009, p. 84
  82. Manuel de León, Protestantismo en Castilla La Mancha, [in:] ProtestanteDigital service 23.04.15, available here
  83. Rodríguez de Diego 2014, p. 137
  84. El Siglo Futuro 12.09.30, available here
  85. El Siglo Futuro 17.12.30, available here
  86. Rodríguez de Diego 2014, p. 136
  87. Rodríguez de Diego 2014, p. 138
  88. Rodríguez de Diego 2014, p. 139
  89. La Independencia 09.01.31, available here
  90. Rodríguez de Diego 2014, p. 140
  91. El Siglo Futuro 17.03.31, available here, also El Siglo Futuro 10.03.31, available here
  92. Santiago Martínez Sánchez, El Cardenal Pedro Segura y Sáenz [PhD thesis Universidad de Navarra], Pamplona 2002, p. 168
  93. López Teulón 2013, p. 194
  94. though Requejo normally operated the Madridejos office of Registro de la Propiedad at his home at calle Ramón y Cajal, where he employed poor people as guardians, on the on-and-off basis he lived also at calle Hermosilla 103 in Madrid, Rodríguez de Diego 2014, pp. 138-139
  95. Región 18.02.31, available here
  96. La Opinión 23.12.31, available here
  97. La Nación 01.01.32, available here
  98. e.g. in 1932 Requejo delived a lecture Cooperación de la Asociación de Familia en la educación de la juventud, see España en 1932. Anuario, available here
  99. El Día 03.06.32, available here
  100. in 1933 Requejo published a serialised competent study on church property rights, En defensa del Altar. A Díos lo que es de Díos, calling the Catholics to unite, defend themselves and exercise their rights, El Defensór de Córdoba 07.01.33, available here
  101. El Defensór de Córdoba 01.02.33, available here
  102. in 1934 Requejo was in executive of Comité de Enlace de Entidades Agropecuarias, La Libertad 13.02.34, available here; he was active also in Confederación Católico-Agraria, where he held high posts in its branch, Junta del Credito Agrícola, El bien público 10.03.34, available here
  103. some sources claim the book was published in 1930, and some note that exact year of the first edition is not clear, compare e.g. San Juan 2009, p. 83
  104. Rodríguez de Diego 2014, p. 139
  105. Acción Española 15.01.32, available here
  106. see a review on his publications on AbeBooks service, available here
  107. in Los Jesuitas Requejo noted: “Qué importa que los modernos Césares abran de nuevo las puertas del circo? Pasarán, como pasaron aquéllos, y la Historia los presentará a las generaciones venideras con la execrable silueta de sus desmanes”, referred after Hoja Oficial de Lunes 12.06.39, available here
  108. López Teulón 2013, p. 193
  109. Boletín Oficial del Obispado de Osma 15.03.33, available here
  110. some commentators noted that “Requejo es un espíritu de combate, de lucha. Es un fervoroso enamorado de Jesucristo, que sabe iluminarse con bellísimas luces más bien que en los dulces remansos de la paz, en las estridencias vibrantes de la batalla”, Requejo San Román Jesús entry, [in:] 464Martires service, available here
  111. like Prinicipio de Ordenación al bien común, Panorama social, Por la independencia económica de la Iglasia, El Derecho de la propiedad y el problema de la Tierra. Many authors quote the titles, but none provides any details on date of publication or content, compare Rodríguez de Diego 2014, p. 139
  112. none of the sources consulted provides information on Requejo's engagement in Carlism prior to 1934, though since in January of 1934 he was appointed the Carlist provincial leader in Toledo it seems he must have neared the movement at least since 1933
  113. El Siglo Futuro 30.01.34, available here
  114. e.g. in March 1934 he entered a committee which organize funeral of defunct Carlist politician Jaime Chicharro, Pensamiento Alaves 07.03.34, available here
  115. the article, titled El ocaso de una doctrina y de un sistema, was re-published by a number of periodicals, compare El Defensor de Cordoba 26.02.34, available here
  116. Robert Vallverdú i Martí, El Carlisme Català Durant La Segona República Espanyola 1931-1936, Barcelona 2008, ISBN 9788478260805, p. 198
  117. El Diario Palentino 15.01.36, available here. The place on a joint righ-wing alliance list was originally reserved for Acción Popular Agraria de Toledo, but APATO ceded it to Comunión Tradicionalista, José María Ruiz Alonso, El sistema de partidos en el Toledo de la Segunda República, [in:] Manuel Alvarez Tardío, Roberto Villa García (eds.), Nuevos estudios sobre la cultura política en la II República Española (1931-1936), Madrid 2011, ISBN 9788415454830, pp. 52-53
  118. see details of his ticket on the official Cortes service, available here. Comisión de Actas, a parliamentary committee which checked all claims of fraud and annulled a number of right-wing tickets, seriously considered declaring Requejo’s mandate void, but eventually they confirmed it, see El Cantábrico 28.03.36, available here
  119. López Teulón 2013, p. 195
  120. Rodríguez de Diego 2014, p. 140
  121. Marisol López, Un sanabrés camino de los altares, [in:] La Opinión de Zamora 02.02.10, available here. Another opinion is that he was targeted by the Republican militia purely because of his religious zeal, Octavio Ruiz-Manjón, Violencia vs. representación. Los diputados de las Cortes de 1936, víctimas de la Guerra Civil Española, [in:] Historia y Política 32 (2014), p. 166
  122. Miguel Ángel Mateos Rodríguez, referred after Rodríguez de Diego 2014, p. 141
  123. Antonio Requejo resided in Madrid; he intended to meet his parents in Puebla de Sanabria, but they asked him to come to Madridejos, so that they could travel by car to Puebla together, López Teulón 2013, p. 195
  124. Rodríguez de Diego 2014, p. 141
  125. López Teulón 2013, p. 196
  126. López Teulón 2013, pp. 196-197
  127. Rodríguez de Diego 2014, p. 141
  128. Hoja Oficial de Lunes 12.06.39, available here
  129. the official document which lists victims of the Los Yébenes executions marks Requejo as victim of “armas de fuego”, Juan E. Pfluger, Aplicar la Memoria Histórica para ocultar 180 asesinatos en Los Yébenes, [in:] La Gaceta 01.06.17, available here
  130. López Teulón 2013, p. 196
  131. Rodríguez de Diego 2014, p. 141. Requejo was one of 29 MPs killed in the Republican zone and one of 77 MPs and ex-MPs killed by the Republicans, Ruiz-Manjón 2014, pp. 175-176. He was the only serving Carlist MP killed and one of 6 Carlist MPs or ex-MPs killed (along Beunza, Meras, Sangenis and Madariaga). In comparison, there were 41 MPs killed in the Nationalist zone and 73 MPs and ex-MPs killed by the Nationalists, Ruiz-Manjón 2014, p. 158
  132. Heraldo de Zamora 29.04.39, available here
  133. Rodríguez de Diego 2014, p. 141
  134. Rodríguez de Diego 2014, p. 137
  135. López Teulón 2013, p. 191
  136. compare the official College site, available here
  137. Rodríguez de Diego 2014, p. 137
  138. Rodríguez de Diego 2014, p. 141
  139. Marisol López, Un sanabrés camino de los altares, [in:] La Opinión de Zamora 02.02.10, available here
  140. Enrique San Juan, Jesús Requejo San Román, un registrador en el santorial, [in:] Registradores de España 53 (2009), pp. 82-87, Jorge López Teulón, Al servicio de la Santa Madre Iglesia. Jesús Requejo de Madridejos, [in:] Jorge López Teulón, "Que no tiemble vuestro corazón". Llamados a la santidad, Toledo 2013, ISBN 9788461661350, pp. 190-197, María Julia Rodríguez de Diego Zamorano, Jesús Requejo San Román – “alma de esta empresa”, [in:] Cuadernos de Historia y Cultura Popular 2 (2014), pp. 135-143
  141. San Juan 2009, p. 82; the cross might be seen at GoogleMaps service, available here
  142. Juan E. Pfluger, Aplicar la Memoria Histórica para ocultar 180 asesinatos en Los Yébenes, [in:] La Gaceta 01.06.17, available here

Further reading
  • Jorge López Teulón, Al servicio de la Santa Madre Iglesia. Jesús Requejo de Madridejos, [in:] Jorge López Teulón, "Que no tiemble vuestro corazón". Llamados a la santidad, Toledo 2013, ISBN 9788461661350, pp. 190–197
  • Enrique San Juan, Jesús Requejo San Román, un registrador en el santorial, [in:] Registradores de España 53 (2009), pp. 82–87
  • María Julia Rodríguez de Diego Zamorano, Jesús Requejo San Román – “alma de esta empresa”, [in:] Cuadernos de Historia y Cultura Popular 2 (2014), pp. 135–143
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