Carlism initially ignored Santa Cruz.
Re-calibrating the movement as "party of order", until late Restoration, Traditionalist politicians viewed him as an inconvenient ghost from their past.
Things changed upon his death.
The late 1920s saw three apologetic works, two flavored with Carlism; Bernoville focused on Catholic regionalism while Olazábal on Integrism; the third one by Orixe advanced Basque threads.
Confrontational political milieu of the Republic helped the Carlists to re-claim Santa Cruz, e.g. in poetry, and upon outbreak of the civil war Traditionalist press linked military virtues of Requetés to these of El Cura.
The Enderlaza monument was blown up by Carlist troops advancing from Navarre to Gipuzkoa in July 1936, but got silently reinstated in 1940.
Two major Carlist historiographical works, written by Oyarzun in the 1940s and by Ferrer in the 1950s, approached El Cura with caution.
In popular propaganda there were cases of exaltation yet Santa Cruz did not become an orthodox mythical hero.
Youths from the progressist faction of Comunión Tradicionalista tried to re-claim El Cura, and in the early 1970s their terrorist organisation GAC declared that "the flag of Santa Cruz has been raised again".
Today Santa Cruz marginally features on some private Carlist websites.

In the vasco-navarrese area the Carlist social base was gradually taken over by Basque nationalism.
Its radical faction attempted to re-format the image of Santa Cruz accordingly; violence and fanaticism were converted into virtues.
El Cura started to feature in nationalist propaganda as a convenient hyperbole for violent action; in the 1980s the Herri Batasuna newspaper Egin ran a series of lengthy articles on El Cura and no nationalist figure dared to criticize him.
As a result, papers noticed "admiration of left-wing youth for legendary Santa Cruz" and Baroja observed that "you can meet Cura Santa Cruz on any Basque street today."
The vision of El Cura as spiritual embodiment of "these mountains", unforgiving but idealistic, was pursued in a 1990 Basque film of José Tuduri.
Also a Basque historiographical study by Xabier Azurmendi set the protagonist deeply against the Basque background.
Today Santa Cruz is still present in nationalist discourse and features on some websites, usually flavored with radical Left-wing politics.
In 2008 a Basque band Bizardunak released a song which cultivates the Santa Cruz myth; it remains in public circulation with references to ETA.

A new kind of narrative started to emerge in Colombia in the 21st century.
Fundación Manuel Santa Cruz Loydi was set up to honor his work for the poor and to preserve his memory as exemplary missionary, who possibly bordered sanctity.
The organisation strives to renovate the decayed San Ignacio church.
Its leader, a historian Isidoro Medina Patiño, in 2005 released two versions of another biography, this time focused on his American period; he declares that the Santa-Cruz-related "conceptos canonizados de bueno o malo, pueden confundirse o alterarse", yet both versions remain highly apologetic and present a man who spent his life serving the others; for a similar role in Jamaica he is also acknowledged in Catholic encyclopedia.
Carlism initially ignored Santa Cruz. Re-calibrating the movement as "party of order", until late Restoration, Traditionalist politicians viewed him as an inconvenient ghost from their past. Things changed upon his death. The late 1920s saw three apologetic works, two flavored with Carlism; Bernoville focused on Catholic regionalism while Olazábal on Integrism; the third one by Orixe advanced Basque threads. Confrontational political milieu of the Republic helped the Carlists to re-claim Santa Cruz, e.g. in poetry, and upon outbreak of the civil war Traditionalist press linked military virtues of Requetés to these of El Cura. The Enderlaza monument was blown up by Carlist troops advancing from Navarre to Gipuzkoa in July 1936, but got silently reinstated in 1940. Two major Carlist historiographical works, written by Oyarzun in the 1940s and by Ferrer in the 1950s, approached El Cura with caution. In popular propaganda there were cases of exaltation yet Santa Cruz did not become an orthodox mythical hero. Youths from the progressist faction of Comunión Tradicionalista tried to re-claim El Cura, and in the early 1970s their terrorist organisation GAC declared that "the flag of Santa Cruz has been raised again". Today Santa Cruz marginally features on some private Carlist websites.
In the vasco-navarrese area the Carlist social base was gradually taken over by Basque nationalism. Its radical faction attempted to re-format the image of Santa Cruz accordingly; violence and fanaticism were converted into virtues. El Cura started to feature in nationalist propaganda as a convenient hyperbole for violent action; in the 1980s the Herri Batasuna newspaper Egin ran a series of lengthy articles on El Cura and no nationalist figure dared to criticize him. As a result, papers noticed "admiration of left-wing youth for legendary Santa Cruz" and Baroja observed that "you can meet Cura Santa Cruz on any Basque street today." The vision of El Cura as spiritual embodiment of "these mountains", unforgiving but idealistic, was pursued in a 1990 Basque film of José Tuduri. Also a Basque historiographical study by Xabier Azurmendi set the protagonist deeply against the Basque background. Today Santa Cruz is still present in nationalist discourse and features on some websites, usually flavored with radical Left-wing politics. In 2008 a Basque band Bizardunak released a song which cultivates the Santa Cruz myth; it remains in public circulation with references to ETA. 
A new kind of narrative started to emerge in Colombia in the 21st century. Fundación Manuel Santa Cruz Loydi was set up to honor his work for the poor and to preserve his memory as exemplary missionary, who possibly bordered sanctity. The organisation strives to renovate the decayed San Ignacio church. Its leader, a historian Isidoro Medina Patiño, in 2005 released two versions of another biography, this time focused on his American period; he declares that the Santa-Cruz-related "conceptos canonizados de bueno o malo, pueden confundirse o alterarse", yet both versions remain highly apologetic and present a man who spent his life serving the others; for a similar role in Jamaica he is also acknowledged in Catholic encyclopedia.
Manuel Santa Cruz Loidi