[Here follow several notarial attestations.]
Memorial by the religious orders
The lecturer Fray Jaime Mimbela, of the Order of Preachers, and definitor-general of the province of Santo Rosario; Fray Juan Antonio de San Agustin, an Augustinian Recollect; and Antonio Xaramillo, of the Society of Jesus—procurators-general of their provinces of Filipinas and holding powers of attorney for the holy orders of St. Dominic, St. Francis, St. Augustine, the Society of Jesus, and the Recollect Augustinians who live in the said islands for the conversion of the infidels and the maintenance [in the faith] of those who are already converted therein—conforming to the new orders from their provincials which they have received (dated February 13 of the past year 1699), in regard to what has thus far been alleged and represented, make the following declaration:
[Sire:]
The reverend archbishop, Doctor Don Diego Camacho y Avila, having arrived at Manila in the month of September in the past year of 97, undertook, in officio officiando [i.e., “in fulfilling the functions of his office”], to visit the regulars who exercise the duties of parish priests, desiring that they do so by title of law,[28] subject to his jurisdiction. The said holy religious orders, having declined, on repeated occasions, to take upon themselves such a burden, making this known to the said reverend archbishop with all submission, were resolved to abandon all the Indian villages and districts [assigned to them], rather than to administer them in that manner. [They asked him], in order to preserve the tranquillity which had existed in those islands, that at least he would desist from his intention until the pope and your Majesty, being informed of the matter, should decide it: and represented to him that, taking everything into account, irreparable losses of souls would ensue from his persevering in his undertaking if the religious orders, in consequence of his violent acts, should retire [from the curacies]—since there were not secular priests to take the place of the religious in preaching and the administration of the sacraments, but it was not possible for the said reverend archbishop to yield to [even] these so serious representations, nor was he willing to wait for the decisions of [even] those so preëminent; on the contrary, he actually began the visitation. When the religious answered that now they were not parish priests, since they had resigned the Indian villages into the hands of their provincials, who had notified your vice-patron of it, the reverend archbishop took away two churches from the orders of St. Dominic and St. Augustine; and soon the commonwealth found itself in a storm, with confusion and affliction such as had never before been experienced in those islands. For within a week fifty religious who had acted as curas had retired to Manila, and orders had been given for the retirement of the others—which they would actually have done, if the courage of the reverend archbishop himself had not been taught by this experience, so costly and unnecessary, the truth of what had been often before represented to him, with so much humility and entreaty, by the religious.
From that time, troubles continued to crowd together until in all those islands the Catholic faith, as concerns God, and the vassalage of the Indians to your Majesty, were at the point of destruction; for in that country all the villages are inhabited by Indians alone, nor is there in them any Spaniard except the religious who is their minister—except here and there a village where resides some secular priest and the alcaldes-mayor of the provinces. Thus, the villages without the religious minister remain as dead, for divine worship and for vassalage, as the body without a soul is dead for vital functions.
This truth being so well known—as also is this other, that in the religious provinces of those islands there have been and are now many religious of distinguished virtues and learning, and very zealous for the salvation of souls—affairs have arrived at such a state, as is known by the said letters of February, 699, that the regulars refuse not only to be ordinaries [parrocos de justicia] and subject to the jurisdiction of the reverend archbishop, but also to act in that capacity in the manner which has been hitherto in vogue. They ask your Majesty, with the utmost possible reverence, to be pleased to regard them as exonerated from the responsibility which they hitherto have held of ministering as parish priests to the Indians, and to take measures that other persons may look after the Indians in the manner which the reverend archbishop desires; and that the religious for whom there is no room in the few convents and colleges which the religious orders possess in those islands may return to their own provinces—in accordance with what your Majesty commands, in one of his laws, for the consolation of the distressed religious in those kingdoms.
And since actions so grave in themselves and in their consequences as are these—the refusal of the regulars to be parish priests subject to the jurisdiction of the reverend archbishop, and their renunciation before your Majesty of the assignment of the territories allotted to them for ministrations—appear not to have originated only from disinclination, but to have sprung from [their claim to] liberty alone, their representatives set forth to your Majesty in this document the reasons and very weighty arguments by which they are constrained to act in both those proceedings. They also offer to present another, more copious, in which will be related in sequence and order all the occurrences and the exceedingly grievous injuries which the religious orders have suffered and still sustain, occasioned by the visitation of the curas. [It will also recount] the lands that they possess; the tithes[29] that the reverend archbishop has established; the testimonies and appeals that he has denied; the arrests that he has attempted; the banishments that he has urged [upon the Audiencia]; the very sharp reprimand that on account of him was given by your Audiencia to all the provincials together, with other religious of high standing, without permitting them to open their lips—and all with a method of procedure so unlike that which the pope, your Majesty, and your supreme Council employ on occasions like these, even in cases when there is certainty of guilt; and finally, the investigations which he makes to obtain information against them which he can use to carry out his purposes, and disturb them at Madrid and Roma, in this imposing [threats of] excommunication on the witnesses in order that everything may remain a secret, and the reputation of the religious orders be left more exposed to attack.
The reasons, then, which influence the religious not to be parish priests by title in Filipinas, subject to the jurisdiction of the reverend archbishop, are the following: First, because it is unquestionable, and cannot be in any way denied, that the office of parish priest, even with such exemption from [the jurisdiction of] the ordinary, is entirely accessory, and, besides, a heavy additional burden, to the religious estate—not only to that of monks, but even to that of the mendicant regulars; for, in order that they may minister in the said office, it has been necessary to obtain a pontifical dispensation or arrangement, which is founded on important reasons. And this [is a fact], if we consider only what the religious state demands of its followers, as is made plain by the general exemption and the teaching of holy men. If this mode of administering [the curacies] be changed, and the regular who is a parish priest must remain, in what concerns that office, under the jurisdiction of the ordinary, subject to his correction and visitation, and in the other matters subject to the superior of his religious order, it would be a change and condition of affairs so remarkable that, in regard to his estate and his profession of life, the religious would change his nature—for he would be like one cleft in twain, if subject in some cases to one superior and in others to another, the two of differing ecclesiastical rank; and the consequences would be perilous, as will be considered later. In view, then, of a change which would so seriously affect their estate, all the regulars of Filipinas declare that, just as one’s state of life is chosen so as to lead to salvation only when it is chosen through the influence and vocation of God, who calls and inclines one to it, and that one’s choice goes astray when it is made through other motives, so, when after choice has been made of the state and profession of life some other circumstance arises which not only oppresses that state, but changes its very nature—with new responsibilities, new obligations, new superiors, and new modes of government full of dangers and difficulties—and, above all, the rule which he professes, no one can safely add to his mode of life a condition so unusual, if God do not incline and call him to it. The religious of Filipinas declare that they have no such vocation or inclination for being parish priests by title, subject to the ordinary; and that without it they cannot expose themselves to so many dangers, with evident risk of being ruined thereby. They say that neither when they entered the religious life nor when they made their confession did they read among the obligations to which they submitted that of being parish priests, and much less that of being such by title, and subject to the ordinaries; on the other hand, they understood that the Apostolic See had exempted them from it. They assert also that on going from Europa to the Filipinas they knew that the regulars never had ministered to the Indians, nor were they then doing so, as being dependent upon the ordinaries, but with pontifical jurisdiction, remaining in all matters subject to the visitation and correction of their provincials; therefore they must necessarily censure and refuse now this new administration and attempted subjection, which they did not profess and to which God did not call them.
Nor do the precedents [brought forward] from America militate against this argument when it is said that there is but one and the same rule, and one and the same form of government, in essentials, for the religious order or orders whose sons find themselves in America and in Filipinas; for those who are in those islands say, with all esteem and reverence, that there are some things more suitable to be admired than imitated, and that, while they admire the courage [of those in America], they confess that they do not possess courage to imitate them in this matter. They add that, if in America and Filipinas a religious order is one and the same, likewise throughout the world the faith and the church of Jesus Christ is one and the same; and nevertheless, if a Catholic, simply because he had chosen an estate of life, should exhort all others to embrace the same, it would not be judicious counsel, or in conformity to the spirit of God; for that Spirit inspires, influences, and calls whomsoever He will, choosing some for an occupation, and dissuading others from that same employ. And thus it is evident, likewise, that in the one religious order some have a vocation for going from Europa to the Indias, and others have not. Then why cannot the same occur in regard to being or not being parish priests subject to the ordinary?