Illustrations

Preface

The tone of this volume is mainly ecclesiastical, although many sidelights on the civil government and social life are incidentally shown. All the intense bitterness that generally accompanies contests between the regulars and seculars is seen in the Camacho controversy, in which the former recognize that they are fighting for life and existence in the Philippines, and hence spare no effort to gain their ends. As will be seen later this fight between regulars and seculars is quieted only for the moment, to break out with greater force under Archbishop Santa Justa y Rufina; while in our own day, the friar memorial of 1898 (never presented), resorts to the same threat of the regulars to resign their curacies. This struggle, as well as the history of the Augustinian order in the latter part of the seventeenth century (which occupies the greater part of the volume), forms a rich commentary on the life of the times, and one can reconstruct easily the Manila of that period, and recognize the hopes and fears of its various classes.

The noted ecclesiastical controversy between Archbishop Camacho and the religious orders, which began with the arrival of that prelate in the islands (1697), was hardly second in bitterness and importance to that between his predecessor Pardo with the secular government. As in the latter case, we furnish accounts of this episode by persons actually concerned therein; but all these are written by members of the orders, who therefore are opposed to Camacho, no defense of his side being at present available. The first of these (unsigned) is apparently the usual record of events by the Manila Jesuits. Soon after Camacho’s arrival, the regulars appeal to him for aid in a dispute which they have with the secular government regarding their lands; but he makes such aid conditional on their submitting to episcopal visitation in those curacies which they serve as parish priests. They refuse to do so, and appeal from the archbishop to the papal delegate; then a controversy ensues between the two prelates over the exemptions claimed by the regulars, each wielding the thunderbolts of the Church—censures, fines, and excommunications—against the other, a warfare imitated by some of the ecclesiastical rank and file with their fists and stones as weapons, all to the scandal of the commonwealth. Finally the governor interposes, and the affair is settled for the time, the two prelates absolving each other in turn. The Audiencia compel the religious orders to pay tithes for the support of the church, from the incomes of their large estates. This account is followed by a letter (June 2, 1698) from the delegate above mentioned to the pope, giving a detailed report of his proceedings in the affair, and complaining that the archbishop has defied his authority as delegate, and therefore that of the supreme pontiff himself. The writer, Fray Andres Gonzalez, advises that new safeguards be given to the office of delegate in the islands.

In attempting to enforce his visitation of the regulars who act as curas, Camacho makes such official visits in some of the Indian villages near Manila, and issues decrees affecting such parishes; two specimens of these are given. After censuring the prevalent ignorance of Christian doctrine among the native parishioners, the archbishop strictly charges the ministers who are over them to give their people regular and thorough instruction in the faith; to exact no fees for confession and penance; to keep the registers of births, marriages and deaths, and records of fees received thereat, more carefully; to make no distinction between rich and poor in certain functions; and to keep an itemized record of the church incomes and expenditures. Annexed thereto is a copy of the revised tariff of fees which may be demanded by the curas, singers, and sacristans for their respective functions.

In 1700, the five religious orders in the Philippines present to the king, through their representatives at Madrid, a statement of their controversy with Archbishop Camacho over his attempt to subject the regular curas to episcopal visitation; and they make formal renunciation of the mission curacies which they hold in the islands, declaring that they cannot longer hold these under Camacho and the irksome restrictions which he is attempting to impose upon the regular curas. Their reasons for this procedure are stated at length. They did not choose service as curas for their calling and profession, yet they are willing to fill those positions so long as they can do so under the supervision of their own provincials; but subjection to the archbishop so changes their estate in life that they cannot endure the additional burdens and danger thus imposed. Moreover, justice requires that they should, as parish priests, share the privileges and advantages allowed to the secular priests, which is not the case. The subjection which Camacho claims would destroy the rightful liberty of the religious orders, and render them dependent on the wills of the archbishop and governor. In case a regular cura shall commit immoral acts, a conflict of authority will necessarily arise between his provincial and the ecclesiastical authorities; and the difficulties that ensue therefrom react to the oppression and vexation of the entire colony. Moreover, such controversies can seldom be settled by the home government, on account of the great distance of the Philippines from Spain. In such case of transgression by a religious another difficulty arises, that the necessity of referring the case to the public authorities causes undue disgrace to both the offender and his order. The regulars are better qualified to save souls than are the secular priests, but if they are subjected to the ordinary it will be much harder for them—the authority of their provincials over them being thus weakened—to observe their priestly vows with due strictness; also, some would thus be encouraged to undue self-will, to worldliness, and to intrigues for securing worldly advantages—especially by the perpetual tenure of ecclesiastical benefices. These arguments are supported, too, by both history and experience. The orders then refute certain arguments advanced by the archbishop. Their pious labors for the benefit of souls, in all ranks and conditions of men, are recounted; and many of these, especially in Manila, would never be accomplished if they depended on the secular priests. The conduct of Camacho in opposing the papal delegate, and in refusing to give the orders copies of his decrees concerning them, is censured, his own arguments being dexterously turned against him—as is the case also with his complaints to the court that his authority, functions, and usefulness are restricted by the fact that the regular curas are not subjected to him; and his request to be permitted to resign his see and return to Europe. The writers support their position by reference to what the orders have accomplished in the islands, and by the exemptions and privileges granted to them by the Holy See. In view of all these things, the orders make formal renunciation of their mission curacies—especially as the remoteness of the islands gives them little prospect of relief from Spain in these difficulties; and even if royal decrees are sent to the islands, the archbishop is likely to refuse obedience to them. They make complaint of various acts of the bishop against them, especially of the reprimand given them by the Audiencia through his influence, and his disregard of the immunity of their property. The orders are working in Filipinas in entire harmony and amity, but this does not suit the archbishop; and they feel that they cannot hope for peace or safety so long as they act as curas there with Camacho as archbishop. A decree by Carlos II (May 20, 1700) approves the proceedings of the archbishop, promises royal aid in adjusting his difficulties with the orders, and authorizes him to reform and correct the religious when necessary.