Chile and Her People of To-day / An Account of the Customs, Characteristics, Amusements, History and Advancement of the Chileans, and the Development and Resources of Their Country

by Nevin O. Winter

In compliance with this view the Pope issued the famous bull of Alexander VI, in 1493, which is in part as follows: “We give, concede and assign them (lands in the New World) in perpetuity to you and the Kings of Castile and of Leon, your heirs and successors: and we make, constitute and depute you and your heirs and successors, the aforesaid, lords of these lands, with free, full and absolute power, authority and jurisdiction.”[2] This absolute power granted to Spain was not used against the Church, as subsequent events showed, for the priests and monks everywhere accompanied the soldiers, and conquests of the civil power were invariably attended with at least the nominal conversion of the natives to Christianity. This alliance placed in the absolute power of the king of Spain the privilege to name the priests, or other ecclesiastics, who might accompany the expeditions, and gave him absolute power over their work. All causes of friction between bishops, priests and other dignitaries were decided alone by the sovereign or his representatives in the New World, although it might be regarded entirely as a spiritual matter. Under the interpretation given to this papal authority, the King of Spain had it within his power to define the boundaries of the archbishoprics and bishoprics, and the Church was even compelled to secure his consent for the erection of vicarages, churches, monasteries, convents and other places for religious worship.

One decree of the King of Spain, which is similar to many others, reads as follows: “We wish and command that there shall not be created, instituted, founded or conceded any cathedral or parochial church, monastery, hospital, votive church, or any other pious or religious place without our express command, or that of the person who shall have our authority of commission for this purpose.” And again, “That there shall not be instituted or established any archbishopric, dignitary, canonry, prebend, benefice, curacy, or any other benefice or ecclesiastical or religious office without our consent or presentation.” At another time it was decreed: “If in effect, or by dissimulation, any person shall make or begin to make any of these edifices without this prerequisite the viceroys, audiencas or governors shall cause them to be demolished, and everything reduced to its previous state without cause or delay.” For the erection of the cathedral churches the royal treasury contributed one-third.

These privileges were at first jealously guarded by the royal authorities. In maintaining the right of patronage the civil courts were given jurisdiction instead of the ecclesiastical courts, which likewise gave the civil authorities an advantage. There was in each bishopric, however, an ecclesiastical court over whose decision appeal might be made to the archbishop. The cases which might be brought before this court were those which concerned tithes, patronages, marriages, legitimation, funerals, donations to churches and such other pious matters. If a case arose in which a layman brought action against a priest, this was tried before an ecclesiastical church, but, if a priest brought action against a layman, the cause was tried before a secular tribunal. The Church likewise had a general council, which was composed of a number of archbishops, cardinals and other high church officials. It was the general aim of the Church to have the ecclesiastical division correspond with the civil divisions of the territory, thus making the political capitals also the seats of religious authorities, although there were exceptions to this rule. One of these was in Chile, where, although the captaincy-general of Chile was independent of the vice-royalty of Peru, yet the Bishop of Santiago was subservient to the Archbishop of Lima. Thus at every step in the administration of ecclesiastical affairs in America, the authority and domination of the civil power was recognized. In the first century of the colonial period the Archbishop of Lima was the metropolitan for all of South America under Spanish rule, but this was later divided.

Wherever the Spaniards established themselves in America, they made the natives serfs, and forced them to approximately unrequited labour. Looking upon these natives as an inferior race, it soon became unpopular among the Spaniards to perform any labour which might be considered menial. This made the opportunities for profitable employment comparatively scarce. The doors of the monasteries were always open, however, and the life within the cloisters, although seemingly one of self abnegation and denial, in reality offered opportunities for intellectual development, for vague contemplation and day dreaming, and also a chance to enjoy more of the things of the world than fell to the lot of the average man outside of the cloistered walls. Furthermore, the fact that the ecclesiastical offices were at the disposal of the representatives of the Crown gave opportunities to those persons to favour friends who wore the cloak of the Church, which they could not do if the same persons were following secular pursuits, because of the limited number of positions at their disposal in civil life. Hence it was that the ranks of the ecclesiastics came to be recruited not so much from those who were religiously inclined, as from those who sought ease, indulgence in the appetites and passions, and were ambitious for power and authority.

A century after the beginning of Spanish rule, the missionaries on the frontier had lost their enthusiasm to make converts, and thereafter assisted in advancing the civilization of the natives very little. The cupidity of those priests, who were not noted for their piety, was excited by the opportunities which their position gave them. There were numerous opportunities to charge fees and perquisites for the services required of them, and they took full advantage of it. Furthermore, they sold to the Indians various articles, such as rosaries and images, at an enormous profit, and persuaded them to labour upon their buildings and in their little settlements without compensation other than a bare living. Likewise many persons who had acquired great wealth in the New World, but had probably lived reckless and immoral lives, when nearing the end of life were anxious to secure absolution for their sins, and as short an experience as possible in the purgatory of the next world. The representatives of the Church urged upon them the necessity of giving all of their worldly goods into its keeping, in return for the desired absolution. The mysticism with which the Church surrounded itself was favourable to the securing of such a boon, and the monastic and convent orders accordingly accumulated great wealth.

Thus it was that the power of the Church in the later period of colonial rule was greatly increased through the accumulation of wealth, and through the access to its ranks of men who were influenced by political and covetous, rather than pious principles. After a century or more from the beginning of Spanish rule the church dignitaries were able to a great extent to defy the civil authorities. As a natural consequence, the civil authorities then sought the aid and influence of the ecclesiastics. The evil effects of these various influences upon the Church can be traced down even to the present time in Chile, as well as the other countries in South America. Most of the political troubles have been the result of friction between the conservatives, who were aided by the Church, and the liberals, who were intent upon restricting the power of that body.

A CHILEAN PRIEST.

The wealth of the Catholic Church in Chile is still enormous, even after a considerable portion of it has been taken by the government for public uses. Many of the public school and college buildings were formerly the property of the Jesuit or other monastic order. It is said that the church property in Santiago alone is worth not less than one hundred million dollars in gold. It owns some of the best business blocks, as well as hundreds of houses, and great haciendas upon which wine is manufactured and other products raised. A great part of this wealth is owned by the various orders established in the country. The Carmelite nuns of Santiago are a very wealthy organization and possess an enormous income. These nuns never allow their faces to be seen by men. The monastic order, known as the Dominican Friars, is also a very wealthy body. They dress in black hats and gowns, with white flannel undergowns which reach clear to the feet. This gives them quite a strange appearance to one not familiar with the sight of such costumes worn by religious orders.