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La Misión Del Apóstol Moses Thatcher a La Ciudad De México En 18791

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La Misión Del Apóstol Moses Thatcher a La Ciudad De México En 18791 17 de octubre de 1012 La misión del apóstol Moses Thatcher a la Ciudad de México en 18791 Por LaMond Tullis Desde los comienzos de la Restauración, los líderes de la Iglesia se esforzaron por compartir el Evangelio restaurado en todos los lugares que podían, estos esfuerzos incluían misiones entre los lamanitas, a quienes consideraban que en su mayoría eran los nativos de América, los pueblos mestizos en el hemisferio occidental y los polinesios del pacífico. Cualquiera que haya sido la amplia mezcla interétnica que se extendió por más de cien generaciones, los primeros líderes consideraban que de algún modo estas personas eran descendientes de la familia de Lehi quienes hicieron un viaje extraordinario desde la Península Arábiga hasta las Américas huyendo de Jeru- salén en el año 600 A.C.2 Existen otros dos viajes transoceánicos narrados en el Libro de Mor- món, el primero desde Mesopotamia y el segundo también desde Jerusalén que sin duda dejaron sus propias generaciones.3 Inclusive durante las guerras de exterminio en el siglo IV d.C., en las que mataron a un gran número de los descendientes de Lehi, el impresionante cronista y profeta Mormón afirmó que Dios no abandonaría para siempre al “remanente de la casa de Israel”, y tenía en mente a los lamanitas que para ese entonces eran una mezcla de varios grupos étnicos, incluyendo a los asus- tados y apóstatas nefitas cuya valentía les había fallado en la estela de la vida errante y el salva- jismo interétnico. En los últimos días Dios los favorecería con bendiciones que una vez más los llevarían al conocimiento de su Salvador y los pondría en una posición prominente en Su reino, de hecho, “los lamanitas florecerían como la rosa” (D y C 49:24). Las promesas del Libro de Mormón para los lamanitas intrigaban al profeta José Smith, y en octubre de 1830, apenas seis meses después de la organización de la Iglesia, el profeta suplicó a Dios para determinar si, en breve, debía enviar élderes a las tribus nativas, inclusive a aquellas tan lejanas como las de la frontera occidental de los Estados Unidos (que incluían a las de Mis- souri). Recibió un ¡sí! La sección 32 de Doctrina y Convenios detalla la respuesta del Señor. Oli- ver Cowdery, el “Segundo élder” de la Iglesia, junto con Parley P. Pratt, Ziba Peterson, y Peter Whitmer, Jr. (Frederick G. Williams, un médico de Kirtland, Ohio, se unió más tarde al grupo) comenzaron con su legendario viaje de 3.400 km de ida y vuelta, en su mayoría a pie, llevando sus libros y artículos personales en mochilas. Comenzaron con la tribu nativa de los Cattaraugus, cerca de Buffalo, Nueva York, de ahí se trasladaron al oeste hasta Kirtland, Ohio (para visitar a una congregación bautista, no indígena, dirigida por Sidney Rigdon), continuando con la tribu La misión del apóstol Thatcher a la Ciudad de México en 1879, página 1 de 21 Wyandot en Sandusky, Ohio y a partir de entonces hacia la frontera occidental del asentamiento de Independence, Missouri donde se reunieron con la tribu Delaware. Posteriormente, los misio- neros designaron a Parley P. Pratt para que regresara a Nueva York y le informara a José Smith que su misión había sido exitosa y que habían tenido la oportunidad de dejar varias copias del Libro de Mormón a las tres tribus indias más importantes y les habían predicado acerca del Evangelio restaurado. Especialmente después del martirio del Profeta José en 1844 y la reubicación en 1847 a 1848 de muchos de los santos al gran valle de Lago Salado en territorio mexicano, los líderes de la Iglesia mantuvieron un interés constante hacia los lamanitas. En los años de 1851 a 1852 Par- ley P. Pratt emprendió una misión a Chile, el lugar donde él creía que el viaje de Lehi pudo haber desembarcado4. A mediados de la década de 1850 se enviaron misioneros a lo que llamaban terri- torio indio, para que vivieran entre ellos y les predicaran; por ejemplo, Henry Eyring (1835- 1902) bisabuelo de Henry B. Eyring miembro de la actual Primera Presidencia de la Iglesia, fue enviado a las naciones de Choctaw, Creek y Cheroquis en las que prestó servicio del año 1855 a 1860. En 1876 la Iglesia envió misioneros a México para “predicar el evangelio a los lamanitas”, distribuir una parte traducida del Libro de Mormón (Trozos Selectos del Libro de Mormón), y hacer un reconocimiento de la tierra5. Poco tiempo después del regreso de este grupo de misione- ros, el presidente de la Iglesia, Brigham Young, le pidió a Daniel W. Jones, el líder del grupo, que regresara al área de Casas Grandes en el estado de Chihuahua en México y fundara un asenta- miento; esta asignación resultó ser muy difícil, aún para el determinado Jones que tuvo que con- formarse con el valle del Río Salado de Arizona (Phoenix y Mesa). Inmutable, Brigham envió a un grupo exploratorio al estado de Sonora en México; sin embargo, una guerra fuerte y prolon- gada entre los indios yaqui y el gobierno mexicano los forzó a regresar6. En 1879, tres años des- pués, el Apóstol Moses Thatcher llegó a la Ciudad de Méxi- co para bautizar a nuevos conversos y empezar lo que él esperaba sería un esfuerzo misional continuo en México. En su mayoría sus esperanzas fueron acertadas, exceptuando tres interrupciones causadas por situaciones políticas en Mé- xico y Estados Unidos, desde 1879 la obra misional ha con- tinuado sin cesar en este país. A finales de la década de 1870 y principios de la dé- cada de 1880, circularon informes acerca de espectaculares visitas celestiales a los amerindios de las Grandes Llanuras y las Montañas Rocosas. Delegaciones de líderes mormones de alto nivel dejaron Salt Lake City para visitar a las tribus. Los apóstoles Brigham Young, Jr. y Heber J. Grant fueron a Arizona y Nuevo México, el apóstol George Teasdale realizó nuevos viajes a Territorio Indio, el apóstol Francis M. Ly- man viajó al este a la reservación Ute, y los apóstoles Loren- zo Snow y Franklin D. Richards se encargaron de las tribus del norte en donde se bautizaron 1.188 nativos7. Tiempo después estos conversos nativos ofrecieron mucha ayuda de su colonia Washakie cerca de la Ciudad de Brigham, Utah Trozos Selectos, traídos a México en 1876 alomo para la edificación del templo de Logan8. Se realizaron mu- de caballo y mula, motivó una petición de enviar misioneros a la Ciudad de México. En 1879, el chos bautismos en todas las áreas indígenas a los que asistie- apóstol Moses Thatcher llegó a la ciudad con un ron los apóstoles. El presidente Wilford Woodruff estaba grupo de misioneros. La misión del apóstol Thatcher a la Ciudad de México en 1879, página 2 de 21 decidido a llegar a todos los lamanitas en cualquier lugar que podía9; afortunadamente, el Após- tol Moses Thatcher ya estaba en la Ciudad de México dándole la bienvenida a la Iglesia a los nuevos conversos. Se sientan las bases: Acogida de los Trozos Selectos en la Ciudad de México En 1876 los primeros misioneros en México habían pasado todo su tiempo en el estado de Chihuahua situado al norte del país. De la ciudad de Chihuahua habían enviado por correo quinientas copias de las secciones traducidas del Libro de Mormón (Trozos Selectos del Libro de Mormón) a personas importantes de las cerca de cien ciudades más grandes de Mé- xico (véase el artículo “El Libro de Mormón en español: La primera traducción y cómo llegó a México”, lds.org.mx). Lo anterior y otros asuntos atrajeron la atención de los periódicos locales de México, y comenzaron a seguir los acontecimientos mormones en los Estados Unidos, a veces inclusive de manera favorable.10 A su debido tiempo, mientras las personas empeza- ban a hablar acerca del Libro de Mormón, las noticias acerca de los mormones generaban comentarios en la Ciudad de México. Ignacio Manuel Altamirano Dos de los libros que el grupo de misioneros de Daniel Maestro de letras de México en el siglo XIX que mostró interés en Trozos W. Jones había enviado por correo a personajes destacados de Selectos del Libro de Mormón. todo México generó respuestas interesantes. Una de ellas le fue Cortesía de La Fundación Académica Gue- entregada al que quizás era el más grande novelista de México rrerense y El Colegio de Guerrero para difundir la Cultura en el Estado. del siglo XIX, Ignacio Manuel Altamirano (1834-1893), un maya que hablaba chontal y que aprendiera español aproximadamente a la edad de quince años y desde poco dominaba el idioma como ningún otro de su época. Altamirano se convirtió en un novelista magistral, un periodista muy aclamado y en un maestro, político, juez y administrador público excepcional.11 Escribió una carta a Salt Lake City agradeciendo a las autoridades por los Trozos Selectos y expresándoles su deseo de conocer más acerca del mensaje del Evangelio.12 Lo que él entendía como las promesas del Libro de Mormón para sus antepasados indígenas le lla- maron mucho la atención; posteriormente llegó a tener una relación estrecha y calurosa con el apóstol Thatcher y le proporcionó por lo menos una carta de presentación para que los misione- ros pudieran hacer su trabajo en Puebla.13 Sin embargo, no conocemos registros de que conside- rara alguna vez bautizarse. Más adelante, ya fuera dándole seguimiento a la carta de Altamirano o actuando por sí mismo, el Dr. Plotino Constantino Rhodakanáty, quien enseñaba griego y otras clases en la capi- tal y que además defendía las ideas anarquistas y socialistas en la prensa local, también se invo- lucró.
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