 For more than three centuries of Spanish rule, the missionaries or the friars as they were known at that time played a major role not only in propagating the Christian faith but also in the political, social, economic and cultural aspects of the Filipinos. They are actually the ‘real conquistadors’ during the Spanish times. The Advent of Frailocracy. When the Legazpi expedition reached the Philippines in 1565, the Augustinian missionaries also began to make its presence. Other religious orders followed such as the Franciscans (1577), Jesuits (1581), Dominicans (1587), Recollects (1606) and the Benedictines (1895). The primary role of these missionaries is to propagate Christianity among the natives of these new conquered islands. As the pope gave the king of Spain the power of patronato real, the State and the Church in the Philippines was unified. Thus, the colonial government appoints and pays the salaries of the archbishops, bishops and the parish priests. The government also funds the churches, schools and charities run by these religious orders. In order for these missionaries to have a self-sustainable life, land estates known as ‘friar lands’ were granted to them thus, making them land owners and later on merchants. They started to become influential not only economically but also politically. They reigned supreme even in government matters. Some even acted as governor-general until 1762. One example is Manuel Rojo, the last archbishop to hold such high position. Another development is the scarcity of secular priest to manage the parishes. These vacancies led to the appointment of the regulars, especially in the rich and developed parishes. These events started frailocracy or monastic supremacy in the Philippines. The Role of the Friars. Aside from spreading the word of God, the missionaries help in pacifying the country. They created more than 300 towns; built churches, roads and bridges, and other infrastructures. They also established schools, colleges and universities; hospitals, orphanages, and asylums across the country. They become the ‘carriers’ of the Western culture. Many friars contributed much in the development of the printing press, medicine, science, architecture, music, grammar, dictionaries, literature and the arts which eventually become part of the Filipino culture. They also introduced new crops, plants and animals from Europe and Mexico. They also taught the natives new industries such as dye-making, bricks and tile-making. The parish priest is the most powerful figure in a town or pueblo. Even if he is the only Spaniard in town, he was feared and obeyed by the people, and was often kissed on the hands as a sign of respect and of his great influence.
Filipino’s Reaction to the Frailocracy. As the friars become powerful, abuses among the Filipinos took place. The issue about the friar lands became one of the reasons for the outbreak of the Philippine Revolution. Majority of the lands, especially in the Tagalog region, were owned by the friars. Foreclosure of mortgages and outright land grabbing were frequent. Abuses made by the friars among his constituents/ flock were observable. The secularization of the parishes also became an issue since the regulars won’t give up their parishes to the Filipino seculars. These abuses made by the friars are well depicted in Rizal’s Noli Me Tangere and El Filibusterismo, Del Pilar’s La Soberania Monacal en Filipinas and Lopez-Jaenas’ Fray Botod. Though unsuccessful, the first and only open anti-friar demonstration against intolerable church abuses was spearheaded by several gobernadorcillos in 1888. Many unsuccessful Filipino revolts of the 18th and 19th centuries were also rooted from these friar abuses. Frailocracy ended during the dawn of the Philippine Republic and the early part of the American Occupation. At present, we can still see the influence of the clergy in our education system and in our culture. Though already less, they still react and participate in the political affairs of the country as seen in the two EDSA People Power revolutions. *Published in Student’s Digest Gr.5, Vol.27 No.2 SY 2006-2007 by Azur M. Peraz References: Agoncillo, Teodoro A. A History of the Filipino People. Quezon City: Garotech Publishing, Inc. 1990.; Arcilla, Jose S. SJ. ed.. Kasaysayan: The Story of the Filipino People, Vol. 3: The Spanish Conquest. Manila: Asia Publishing, Ltd., 1998.; Constantino, Renato. The Philippines Vol.1: A Past Revisited. Manila: Renato Constantino, 1975.; Zaide, Gregorio F. and Sonia M. Zaide. The Philippines: A Unique Nation. Quezon City: All Nations Publishing, Inc., 1994. Photo credits: www.lipatourism.wordpress.com; www.themasterviajero.blogspot.com; www.loc.gov
(The following is a post by Hong Ta-Moore, Southeast Asia reference librarian, Asian Division.) Southeast Asia is home to eleven countries, nearly 700 million people, and a rich variety of religious traditions. The Philippines, for example, is one of two Southeast Asian countries with a majority Christian population (the other being East Timor). According to the 2000 CIA World Factbook estimates, some 90% of the country’s 104 million people identify themselves as Christian, the majority of whom are Catholic. Prior to the arrival of Catholic missionaries and explorers from Spain, Islam had been introduced in the Philippines in the late 14th century through trade with merchants from Indonesia, Malaysia and the Middle East. It was only later in the 16th century that the voyages of Portuguese explorer Ferdinand Magellan (1480-1521) first brought Catholicism to the archipelago, originally named St. Lazarus’ Islands by Spanish explorer Ruy López de Villalobos (1500? – 1544), but later changed to the present name in honor of Philip II of Spain who reigned from 1556-1598. Commissioned by King of Spain, Magellan arrived on Homonhon Island on March 17, 1521, claiming lands in the name of Spain after months navigating through what is now known as the Strait of Magellan at the southern part of Chile and Argentina. At Homonhon, Magellan and his crew made first contact with the inhabitants who offered the foreign visitors provisions to help them regain their strength. This seemed to replenish their desire to push westward to the original destination of their Homeric voyage to the Spice Islands, an Indonesian archipelago in the Banda Sea where cloves, nutmeg, and cloves originated. Portrait of Ferdinand Magellan, 1581 [Date created: 1810]. Library of Congress, Prints and Photographs Division. Magellan’s route around the world [Date created: ca. 1544]. Geography and Map Division, Library of Congress. Image 14 of page view. Detail of Strait of Magellan. [Date created: ca. 1544]. Geography and Map Division, Library of Congress. Image of 14 of page view. On Easter Sunday in March 1521, Magellan arrived at Limasawa, an island west of Homonhon Island, where Magellan’s missionaries conducted the first mass on Philippine soil. Participating in the mass were two ruling brothers: Rajah Colambu, ruler of Limasawa, and Rajah Siagu, ruler of Butuan in Northern Mindanao. Both rajahs kissed the cross and prayed with the crew, making them the first Filipinos to encounter Christianity. Afterwards, Magellan and his crew decided to sail to Cebu to convert more Filipinos to Catholicism. The first recorded conversion in the Philippines took place on this island on Sunday, April 14, 1521 when the King and Queen of Cebu and their subjects embraced the Catholic faith during the Sunday mass. On that day alone, according to one account, Magellan’s priests baptized up to eight hundred Cebuanos.Within twenty-five years of the first conversion on Cebu, about a quarter of a million Filipinos—half of the entire population of the archipelago at the time—converted to Christianity. The rapid rate of baptism was aided by books on catechism published by monastic presses, such as the “Doctrina Christiana,” (Christian Doctrine) which was published in Tagalog and Spanish in xylography type in 1593. Over time, religious works were also published in other Filipino languages, such as “Pagduao sa santisimo sacramento sa altar, cag sa mahal na Virgen” (Visit of the Sacred Sacrament in the altar of the blessed Virgin of San Alfonso Maria de Ligorio) (1886) in Hiligaynon pictured below. “Doctrina Christiana, en lengua española y tagala …” (Christian Doctrine in Spanish and Tagalog corrected by the Religious of the orders. Printed with permission in San Gabriel of the order of Santo Domingo.) Manila, 1593. Lessing J. Rosenwald Collection, Rare Book/Special Collections Reading Room, Library of Congress. Image 5 of page view. “Casaysayan nang pasiong mahal ni Jesucristong Pan︢g︣inoon natin : na sucat ipag alab nang puso nang sino man babasa.” (The story of the Holy Passion of Jesus Christ, Our Lord, which will inflame the heart of anyone who reads it.) Manila : Reimprenso en la Imprenta de Santo Tomás, 1854. Southeast Asian rare books collection, Asian Division, Library of Congress. Saint Alfonso Maria de Liguori. “Pagduao sa santisimo sacramento sa altar, cag sa mahal na Virgen.” (Visit of the Sacred Sacrament in the altar of the blessed Virgin of San Alfonso Maria de Ligorio.) Manila, Imp. y lit. de M. Perez, hijo, 1886. Southeast Asian rare books collection, Asian Division, Library of Congress. However, religion was not the only topic of early printed works in the Philippines between the 1600s and 1800s. The monastic presses also published grammar books to help priests learn the native languages in order to minister more effectively. These included works like “Arte y reglas de la lengua tagala” (Art and rules of the Tagalog language) and “Arte de la lengua bicol para la enseñanza de este idioma…” (Art of the bikol language for the teaching of this language …). Francisco de San José, fray. “Arte y reglas de la lengua tagala” (Art and rules of the Tagalog language.) En el partido de Bataan : Por Thomas Pinpin Tagalo, 1610. Rare Book/Special Collections Reading Room, Library of Congress. Andres de San Agustín. “Arte de la lengua bicol para la enseñanza de este idioma…” (Art of the bikol language for the teaching of this language …) Manila, Tip. de Ramirez y Giraudier, á cargo de C. Miralles, 1879. Southeast Asian rare books collection, Asian Division, Library of Congress. In the view of some historians, the actions of the Church and Spanish colonial authorities during the Spanish colonial period (1521-1898) led to tensions and social upheavals in the Philippines. While some Filipino clergy as well as the Catholic lay population expressed discontent regarding the lack of access to proper religious training, for the Filipino clergy, the lack of religious training also meant the lack of opportunities to rise to positions of power within the Church and subsequently effect changes in their country. However, the Spanish authorities and Catholic officials feared that more education would lead to Filipino independence and loss of the Church’s control over the populace and revenue for the Church and the Spanish Crown. This was the Church’s modus operandi well into the latter half of the 1800s, at which time Filipino intellectuals and clergy grew increasingly critical of Spanish priests and authorities. One such intellectual was José Rizal who wrote the novels “Noli me tángere” (1902 ed.) (Don’t Touch Me) and “El filibusterismo” (Filibustering) (1908 ed.) to highlight the corruption and hypocrisy of the Spanish clergy. His anti-Spanish activism led to his execution in 1896 by the Spanish colonial government, which in turn made him a national hero. José Rizal. “Noli me tangere” (Don’t Touch Me). Barcelona, Casa editorial Maucci; [etc.] 1902. Southeast Asia Cage, Asian Division, Library of Congress. José Rizal. “El filibusterismo” (Filibustering). Barcelona : Impr. de Henrich y ca, 1908. Southeast Asian rare books collection, Asian Division, Library of Congress. Rizal’s work is also known as “The Reign of Greed” in English. The Library of Congress has many books on Catholicism in the Philippines, both in English and in many Filipino languages. Those that are in Tagalog or one of the languages in the Philippines are part of the Southeast Asian collection, which is accessible in the Asian Reading Room. For items in the Southeast Asian rare books collection, appointments are required and can be made via the Asian Division’s Ask-a-Librarian page. |
How did the friars use religion to maintain the Spanish power in the Philippines
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