Monastic Supremacy in the Philippines PDF

**Readings in Philippine History** **Monastic Supremacy in the Philippines** C:\\Users\\User\\Downloads\\97ffe6ad67f7834267136cfb4e0ba7ef5deefea8\_180.jpg Excerpts from Marcelo H. Del Pilar's La Soberenia Monacal en Filipinas as translated by Dr. Encarnacion Alzona, 1957. Details: ![C:\\Users\\...

**Readings in Philippine History** **Monastic Supremacy in the Philippines** C:\\Users\\User\\Downloads\\97ffe6ad67f7834267136cfb4e0ba7ef5deefea8\_180.jpg Excerpts from Marcelo H. Del Pilar's La Soberenia Monacal en Filipinas as translated by Dr. Encarnacion Alzona, 1957. Details:  1889- first publication in Barcelona, Spain 1898- reprinted in Manila People who hailed its publication in Spain 1. Former Governor-General Emilio Terrero (1885-1888) 2. Benigno Quiroga-former Director General of the Civil Administration in the Philippines C:\\Users\\User\\Downloads\\download.jpeg 3. Miguel Morayta  4. Ferdinand Blumentritt C:\\Users\\User\\Downloads\\download (2).jpeg 5. Jose Rizal (the most cultured of the reformist group who called Del Pilar's work as one that had "no chaff; it is all gain."  6. Spanish liberals in Spain C:\\Users\\ay\\Downloads\\download (1).jpg 7. Former Spanish administrators in the Philippines (who were based in Spain during the publication)  **POLITICAL ASPECT** The interference of the friars in the government of the Philippines is so ingrained that without difficulty the friars control the status quo of the country in defiance of the nation and the institutions. In charge of almost the parishes, their parochial mission takes on the double character of a political organ and popular patronage. This mission gives the curate great power in each locality; and this power, as it does not lose its monastic character, is at the command of the regular prelates under whose guidance the parish priests think, preach, confess, and act with marvelous uniformity. Perhaps the guarantee of the moderating power of the parish priest may be self to society to balance and harmonize the interest of the people and the institutions but the fact is that the convents are opposed to this equilibrium and harmony. The hatred and distrust between both elements constitute the life of the convents. To frighten the government with the rebelliousness of the country and frighten the country with the despotism of the government- that is the system that the friars have so skillfully evolved to be able to rule at the expense of everyone. C:\\Users\\ay\\Downloads\\download (5).jpg  They offer the government to suppress the country's rebelliousness and the government gives them all its autocratic support, going to the extreme if the friars so demand, while they portray the ruler as the personification of tyranny and despotism. They offer the people to soften the tyranny and the people place its wealth in their hands so that they may defend them against official rapacity. The basis of monastic wealth: - The lack of union between the people and the government and it is necessary to foster it by fanning the resentment of the first and the despotism of the second. **Despotism**. the rule of a despot; the exercise of absolute authority. absolute power or control; tyranny. an absolute or autocratic government. a country ruled by a despot. - To achieve this, they count on the diversity of language among the rulers and the ruled; and to preserve that diversity, to impede popular education and - To avoid at any cost that the people and the government come to understand each other are the best way to keep them in perpetual antagonism C:\\Users\\ay\\Downloads\\download (4).jpg  In the Philippines, however, religious amortization is very conspicuous. Ignorance and fanaticism encouraged by the monastic institutions and ignoring the claims of blood relations as if they were contrary to divine law have been responsible for centuries for the immense number of disinherited families. The best lands, the best estates, thus passed to the control of monastic communities. C:\\Users\\ay\\Downloads\\images (4).jpg  Today, the convents are the millionaires of the country; their large funds cannot be alienated. Their lands are cultivated without the stimulus of the owners and with discouragement on the part of the tillers. They are leased and the rent increases from time to time and in proportion to the improvements introduced on the land. On more than one occasion the voice of poverty has exhaled touching complaints; but who listens to the voice of poverty? Monastic properties are subject to land titles of ten percent and the increase in their income ought to favor the government treasury, but does it perchance? C:\\Users\\ay\\Downloads\\download (7).jpg  We don't know. The government finance office relies on the sworn statement of the convents and what official would dare verify that Olympics declaration, as in view of monastic predominance government employees are daily in danger of losing their positions? In the year 1887 the provincial government of Laguna tried to get information about the increase in the income of the lands in Calamba belonging to the Dominican friars. It found out that the annual income of five thousand pesos has been sextupled, amounting to more than thirty thousand pesos. The finance office learned about it;...and nothing more. C:\\Users\\ay\\Downloads\\images (6).jpg  **What is the land dispute in Calamba?** The agrarian dispute at the Hacienda de Calamba was one of the most prominent sources of Filipino resentment in Spanish colonial rule. Among those affected in the conflict was Rizal\'s family. Paciano Rizal\'s endeavors resulted in Rizal\'s family to obtain the vast land of Pansol. **What is the cause and significance of Calamba land dispute to the history of agrarian reforms and revolutions in the Philippines?** Calamba land dispute\ \ The dispute originated from a directive of Governor General Emilio Terrero y Perinat ordering for the investigation of estates owned by Dominican friars as an effort to resolve agrarian issues and problems in collection of land taxes and tenancy upon the request o f José Rizal. C:\\Users\\ay\\Downloads\\download (9).jpg  C:\\Users\\ay\\Downloads\\115588582\_3160561993980417\_3090257902546949996\_n.jpg **Why was the Calamba agrarian trouble getting worse?** The Calamba agrarian trouble was getting worse. The management of the Dominican Hacienda continually raised the land rents until such time that Rizal\'s father refused to pay his rent. Other tenants inspired by Don Francisco\'s courage, also refused to pay their rents.  C:\\Users\\ay\\Downloads\\download (11).jpg The Filipinos pay the following: - Direct taxes consisting of the personal cedula, urban tax, industrial subsidy, and additional municipal tax - Provincial tax, personal loan, - The indirect one of the markets, vehicles, horses, stamps, and surcharges - Slaughter of cattle, river tolls, and others. Well then; besides the direct and indirect taxes there exists another which, though it does not figure in the financial plan of the Philippines, nevertheless is a burden of her interests.  C:\\Users\\ay\\Downloads\\images (8).jpg This is what we call the tax of the religious festivals. The papal decree of 2 May 1867 aimed to relieve the Filipino Catholics of this burden by reducing the number of feast days and ordering that each diocese have only one patron saint to be named by the Holy See, and in fact this was done. But it is evident that the will of the Pope is ineffective and impotent so far as the regular curates in the Philippine Archipelago is concerned. - Each parish church has a tutelary patron of the town besides the patron saint of one or more confraternities  C:\\Users\\ay\\Downloads\\images (12).jpg - The patron saint of secondary importance venerated in some churches according to the curate's devotion - Their respective saint's days are celebrated with pomp at the expense of the people - For each celebration are collected large sums of novena, masses, sermons, processions, music, bands, singers, sacristans, bell-ringing, bell-men, curtains, altars, silver candelabra, chandeliers, candles, and the like.  C:\\Users\\ay\\Downloads\\download (9).jpg - During these celebrations, the townspeople have to keep open house, entertaining lavishly. - In addition, there are fireworks of thousands of skyrockets that reduce to smoke the savings of the fervent devotee. C:\\Users\\User\\Downloads\\download (4).jpeg Filipinos pass time during the Spanish colonial time Thttps://www.google.com/search?sca\_esv=b7834c396069f319&rlz=1C1SQJL\_enPH1059PH1059&q=celebration+of+fiesta+during+spanish+colonial+times&uds=AMwkrPs9 Aside from these numerous and costly festivals, in every district where fifty families dwell, a chapel is created at a cost of at least one thousand pesos; there are some costing five, ten, and fifteen thousand pesos. The dues of the stole and the foot of the altar are a legitimate source of revenue of the priesthood. They are not just mere alms as they think, they are a just remuneration; Jesus Christ and common sense declare that he who works deserves to eat. The Reverend Father are empowered to name the persons who ought to be deported; and the Government solemnly declares that the parish curate's opinion suffices so that the deportation may not be arbitrary. C:\\Users\\ay\\Downloads\\images (5).jpg It is no longer fanaticism that builds this opulence, no: It is fear of the group which has been raised to the power which, with no one stroke at the pen or a low whisper, can kill the happiness of one who obstructs or does not cooperate in the development of its schemes of exploitation. **RELIGIOUS ASPECT** In the performance of their duties, the municipal officials depend on the parish priest. To report the conduct of as citizen the testimony of one hundred members of the Principalia is not enough. - The essential requirement is the curate's approval. - The signature of the curate is necessary to the census of residents in a municipality - To the conscription of eligible young men, - To formalize accounts and other official documents - To everything and for everything the curate's signature is an essential requisite. - Supreme orders are carried out if the curate so pleases. - If the superior authority tries to demand an energetic enforcement of his orders, the curate informs the prelate of his convent and this one obtains dismissal of the public official. - His powerful argument which produces a magical effect is that national integrity is in danger. - The foundation of a building is to be laid and the curate does not like it, then the national integrity is in danger - Public health demand s that the corpses should not be brought into the churches; well nothing, the integrity is in danger - The same litany in everything. The cry for immediate expulsion of the friars is unanimous. And above all: if the friars command public opinion, from whom will come the danger to national integrity? Ah, let the government consider that, let Spain consider that. As for us, we don't believe it prudent to leave national integrity in the hands of the friars. Neither it is good for the reigning monarch nor for any political interest does that monasticism continue to be the arbiter of the fate of Spain in the Philippine islands. **ECONOMIC ASPECT** The laws that regulate the foundation and development of convents in the Philippines are undoubtedly based on the belief that monastic life is unproductive. Numerous are the regulations pertaining to the manner of supplying their need for wine, oil, and other things of the kind. But the abundance found in the convents makes laughable the pity of the government. The Philippine Spanish government lacks resources to undertake public works, on the other hand, the monastic orders build grand and costly convents in Manila and in each parish of three thousand souls, they erect a spacious palace fort the residence of then regular curate. The government finds a thousand obstacles in collecting taxes from the tax-paying public; but the monastic orders empty without the difficulty the purse of the same public in return for [heavenly promise]. The government worries about meeting its peremptory financial needs, but the monastic treasuries are overflowing with money so that their only worry is how to send away from the country their copious savings that foster the banking interest of foreign trade. The government refrains from creating new sources of revenue in order not to burden Filipino interests, but the friars invent every day new forms of devotion, some very costly, and the public pay, not because of fanaticism, but rather, for fear of displeasing the friars whose power they know has sent many innocent victims to exile. Because of this, there is notable contrast between the poverty of the government and the opulence of the vow of poverty. Let us analyze this economic phenomenon. The amortization of lands is fatal to agriculture everywhere. Experience and economics have shown the needs for laws of disentail. In the countries where such wise measures have been adopted, capital was immediately channeled to greater and better production. The **sale of religious objects** that rise in price by reason of priestly blessing constitutes a true and indisputable simony; and notwithstanding, one of the principal sources of income of the monastic order is the [trade in religious objects].  C:\\Users\\ay\\Downloads\\download (14).jpg The ready-made belt without priestly blessing costs and is sold at four or five pesos a hundred, but the moment the priest blesses it and the belt passes on to the class of spiritual things and becomes an object of papal and Episcopal indulgences from that moment the price rise one hundred percent at least.  To the new member of confraternity, it is sold at sixty-two cents, four eights of a peso each belt, the price going down until twenty-five cents minimum when the buyer is an old customer. What is true of belts is also true of scapulars of the Recollect fathers, of the rosaries of Dominican fathers, of the cords of the Franciscan friars, and of various others too many to enumerate. **Religious orders During the Spanish colonial period** The five earliest regular orders assigned to Christianize the natives were the Augustinians, who came with Legazpi (1565), the Discalced Franciscans (1578), the Jesuits (1581), the Dominican friars (1587) and the Augustinian Recollects (simply called the Recoletos, 1606). **What was the Augustinian order in the Philippines?** Philippines. The Augustinian friars were the first Christian missionaries to settle in the Philippines. They were led by navigator and Augustine friar Andrés de Urdaneta who, with four other friars, arrived at Cebu in 1565. C:\\Users\\ay\\Downloads\\download (3).jpg  Augustinians: First Catholic Missionaries in the Philippines: Urdaneta and four other Augustinians, Martín de Rada (b. 1533 - d. 1578), Diego de Herrera, Pedro de Gamboa and Andrés de Aguirre, started a successful apostolate in Cebú as soon as they landed in April 1565. **What did the Augustinians do in the Philippines?** After being the first priests to serve in the Philippines, the Augustinians continued to be foremost in making the area embraced Catholicism. They built hundreds of churches and towns, blending Spanish and local elements of culture into forms characteristically Filipino even to the present times. C:\\Users\\ay\\Downloads\\download (5).jpg  **The Order of the Franciscans** Brief History of the Franciscans (OFM) in the Philippines. The OFM Franciscans arrived in Manila on July 2, 1578. Upon their arrival, the first fifteen friars were temporarily housed in the Augustinian convent in Intramuros. Then they finally moved to their own residence on August 1 of the same year. Fr. Femilou S. Gutay, OFM C:\\Users\\ay\\Downloads\\download (7).jpg The OFM Franciscans arrived in Manila on **July 2, 1577**. Upon their arrival, the first fifteen friars were temporarily housed in the Augustinian convent in Intramuros. Then they finally moved to their own residence on August 1 of the same year. The next day they blessed their new church and placed it under the protection of Our Lady of the Angels. After a few months, they set off for the evangelization of the archipelago. In Manila, they founded Santa Ana de Sapa, Paco, Pandacan, Sampaloc, and San Francisco del Monte. With the arrival of more friars, the **Province of St. Gregory the Great** was finally erected on November 15, 1586. In the ensuing years, the Spanish Franciscans labored energetically in many places in the country. From their arrival until the end of the Spanish rule in 1898, the Franciscans were able to establish and/or administer 207 towns/parishes in the following areas: *Manila, Bulacan, Rizal, Laguna, Quezon Province, Isabela, Cavite, Batangas, Bataan, La Union, Ilocos Sur, Camarines Norte, Camarines Sur, Albay, Albay, Sorsogon, BuriasIsland, Marinduque, Mindoro, Samar, and Leyte.*  C:\\Users\\ay\\Downloads\\download (11).jpg  C:\\Users\\ay\\Downloads\\download (14).jpg  C:\\Users\\ay\\Downloads\\download (12).jpg Aside from the founding of towns and parishes, the Franciscans also dedicated themselves to the establishment of institutions of charity such as the* San Juan de Dios Hospital (1580), Naga Hospital of San Diego (1586)*, *Hospital of the Holy Waters in Los Baños (1592), and San Lazaro Hospital --* the first leprosarium in the Far East (1580). The Franciscans also excelled in the field of languages. Fray Pedro de San Buenaventura, composed the first *Spanish-Tagalog dictionary (Vocabulario de la Lengua Tagala)* that was published in Pila, Laguna in 1613. The Bicolano-Spanish dictionary printed in 1745 was authored by Fray Marcos Lisboa. The authorship of the first book printed in the Philippines in 1593, the Doctrina Christiana, was attributed to Fray Juan de Plasencia. Fray Juan de Oliver wrote the first catechism on the 10 commandments in Tagalog. The first water system in Manila and free loan-banks (Montes de Piedad) were established through the efforts of Fray Felix Huerta, OFM. They were also involved in the building of infrastructures such as roads, dams, and bridges. Some Franciscans became bishops. Among them were Ignacio de Santibañez, first archbishop of Manila (1595); Luis Maldonado, first bishop of Nueva Caceres in Naga (1595); and Martin Maria Alcocer, last Spanish bishop of Cebu (1886).\ \ By the year 1896, there were 275 Franciscans in the Philippines administering over a hundred parishes and mission areas. However, at the end of the Spanish colonial rule in 1898, many friars departed. By 1900 there were only 70 friars left. In 1905, the seat of the administration of the Province was transferred to Madrid, Spain. What was left was a Provincial Commissariat established to oversee the remaining ministries of the Spanish friars. On July 16, 1931, a seminary was opened in San Francisco del Monte, Quezon City for Filipino candidates. In 1948 only 23 Spanish Franciscans remained in the Philippines. **The Order of Jesuits** In 1581, the first Jesuits from the Province of Mexico arrived in the Philippines. In 1591, mission stations were established in Balayan, Batangas, in Taytay, and in Antipolo, Rizal. In 1593, the first Jesuit mission stations were established in the Visayas in Tibauan, Panay. In 1534 friends Igantius Loyola, Peter Faber, and Francis Xavier founded what would become the Society of Jesus, a male religious order also known as the Jesuits. The men were led by Ignatius who\'d experienced a spiritual conversion after being injured in battle in 1521. **When did Jesuits come to the Philippines?** 1581 In 1581, the first Jesuits from the Province of Mexico arrived in the Philippines. The mission was headed by Fr. Antonio Sedeño, the Superior. **Who were the first Jesuits?** The Jesuit movement was founded by Ignatius de Loyola, a Spanish soldier turned priest, in August 1534. The first Jesuits---Ignatius and six of his students---took vows of poverty and chastity and made plans to work for the conversion of Muslims **Who are Jesuits in Philippine history?** The Jesuits were the third order to come to the Philippines, after the Augustinians and Franciscans, and dedicated themselves above all to the proselytization of the large islands of Bohol, Samar, and Leyte, being part of the Visayan Islands, in the center of the archipelago.  C:\\Users\\ay\\Downloads\\images.jpg **Who are the three Jesuits?** We could also signify Ignatius as the man of prayer, Xavier as the evangelizer, and Faber as the spiritual director. **What is the Dominican Order of Catholic priests?** Dominican, one of the four great mendicant orders of the Roman Catholic Church, founded by St. Dominic in 1215. Its members include friars, nuns, active sisters, and lay Dominicans. From the beginning the order has been a synthesis of the contemplative life and the active ministry.  C:\\Users\\ay\\Downloads\\download.png Dominicans would also describe our life in terms of four pillars: prayer, study, community and ministry **The Order of Preachers,** also known as the Dominican Order, is a Catholic mendicant order of pontifical right that was founded in France by a Castilian priest named Dominic de Guzmán. It was approved by Pope Honorius III via the papal bull Religiosam vitam on 22 December 1216.  C:\\Users\\ay\\Downloads\\images (3).jpg UST LETRAN **What was the Dominican Order in the Spanish Inquisition?** The Dominicans were one of the leading groups responsible for carrying out the Spanish Inquisition, established in the late 15th century to root out heresy and enforce religious orthodoxy in Spain. The Dominicans were known to keep strict and rigorous records of church members and those suspected of being heretics [https://www.google.com/search?sca\_esv=b7834c396069f319&rlz=1C1SQJL\_enPH1059PH1059&q=what+is+the+dominican+order+priests%3](https://www.google.com/search?sca_esv=b7834c396069f319&rlz=1C1SQJL_enPH1059PH1059&q=what+is+the+dominican+order+priests%253) **What was meant by monastic supremacy?** Is the service to God and to King. The church\'s organization, personnel, and role in society were all defined early in the colonial era. Friars suggested that the King grant them some estates in the native villages so that the missionaries could become self supporting. **What was the pen name used by Marcelo del Pilar when he wrote the monastic supremacy in the Philippines?** del Pilar better known by his pen name Plaridel, was a Filipino writer, lawyer, journalist, and freemason. Del Pilar, along with José Rizal and Graciano López Jaena, became known as the leaders of the Reform Movement in Spain. What is the description of Marcelo H del Pilar?  C:\\Users\\ay\\Downloads\\download.jpg del Pilar and also known by his nom de plume Pláridel, was a Filipino writer, lawyer, journalist, and freemason. Del Pilar, along with José Rizal and Graciano López Jaena, became known as the leaders of the Reform Movement in Spain. Del Pilar was born and brought up in Bulakan, Bulacan. **What are the contributions of Marcelo H del Pilar to the Philippines history?** His contributions as a lawyer, revolutionary, and propagandist emulates his patriotism, bravery, and intelligence. As the father of Philippine Journalism, Del Pilar founded the Diariong Tagalog where he exposed the atrocities committed by the Spanish friars against the Filipinos of the time.  **What are the social ideas of Marcelo H. Del Pilar?** Among Del Pilar\'s foremost ideals include equality \-- equality of footing of Filipino vis-a-vis another Filipino or any person from another race, equality of all people in the eyes of the law, and liberty "which even then did not have a Tagalog word equivalence. **Is Marcelo Del Pilar a propagandist?** Marcelo H. del Pilar - Simple English Wikipedia, the free \... Marcelo Hilario del Pilar y Gatmaitan (August 30, 1850 -- July 4, 1896), was a leading propagandist of the Philippine Revolution in 1896. Leaders of the reform movement in Spain: Jose Rizal, Marcelo H. del Pilar and Mariano Ponce. The Order of Augustinian Recolects The Order of Augustinian Recollects (OAR) is a mendicant Catholic religious order of friars and nuns. It is a reformist offshoot from the Augustinian hermit friars and follows the same Rule of St. Augustine. They have also been known as the \"Discalced Augustinians\". **When did the Recollects arrive in the Philippines?** The arrival of the Recollects in the Philippines\ \ May 12, 1606 at the island of Cebu, they became the fifth order to be stalwarts of Philippine evangelization. **What is the difference between Augustinian and Augustinian recollects?\ **\ The Order of Augustinian Recollects (OAR) are lay people who share in the mission of Saint Augustine. The Order of Saint Augustine, commonly called Augustinians or Friars, are priests. They both share in the mission and graces of the order. **What is a recollect priest?** The Recollects (French: Récollets) were a French reform branch of the Friars Minor, a Franciscan order. Denoted by their gray habits and pointed hoods, the Recollects took vows of poverty and devoted their lives to prayer, penance, and spiritual reflection.  C:\\Users\\ay\\Downloads\\images (1).jpg google.com/search?sca\_esv=2d8b49fe239ead85&sca\_upv=1&q=the+order+of+recollectos&uds=ADvngMipajioxIlpJYA27QdZAqwgvri\_RUpo47SO9nRhsrwOGNvHVRMzU2sO5OeX2Ie6SVAuJhaibScnr