CHAPTER XIII CHRISTIANITY AND THE SPANISH MISSIONARIES

Etched against the colorful background of Philippine history is the silhouette

of the Christian Cross, by whose sign hundreds of Spanish missionaries
labored and died to build up a Christian nation in the Far East. Historical
writers, Catholic as well as non-Catholic, justly hailed these apostolic heroes
for their achievements, not only in religion, but also in education, economics,
arts, and sciences- achievements which are really unique and “without a
parallel in history.” In the opinion of Dr. Frank C. Laubach, American
Protestant scholar, such achievements, “constitute the most wonderful
missionary facts in all the history of the Far East.”

The Augustinians. The vanguard of Christianity In the Philippines were the

Augustinian friars who came with Legazpi and Father Urdaneta in 1565. From
that date to 1898, a span of 333 years, 2,368 Augustinians came to the
Philippines, founded 385 towns, and administered 2,000,000 souls. The
Philippine Augustinian organization is called Provincia de Santisimo Nombre
de Jesus Province of the Most Holy Name of Jesus), and its members bear the
title O.S.A., meaning Order of St. Augustine. It contributed 57 martyrs to the
cause of Christianity in the Philippines, China, Japan, and other Oriental
lands.

The Franciscans. The second religious group to preach the Gospel of Christ In
the Philippines was the Franciscan Order. The first Franciscans, under the
leadership of Fr. Pedro de Alfaro, landed at Manila on June 24, 1577.6 From
that time to 1898, л total of 2,367 Franciscans came to Philippine shores,
founded 233 towns, and administered 1,124,278 souls. The Philippine
Francis- can organization is called Provincia de San Gregorio Magno (Province
of St. Gregory the Great), and its members bear the title O.F.M., meaning
Order of Minor Friars, or O.S.F., signifying Order of St. Francis. It contributed
72 martyrs to the Christian cause in the Philippines and the Orient.”

The Jesuits. The third missionary order arrived In Manila in September, 1581:
it was the Jesuit Society, represented by Fr. Antonio Sedeño, Fr. Alonso
Sanchez, and Bro. Nicolas Gallardo. After that year more and more Jesuits,
imbued with the apostolic zeal of St. Francis Xavier, came to the Philippines.
The Jesuit organization in the Philippines is called Mision de Filipinas de la
Compañia de Jesus (Philippine Mission of the Society of Jesus), and its
members bear the title SJ., meaning Society of Jesus. At the time of the
banishment of the Jesuits from the Philippines in 1768, they numbered 158,
administering 209,527 souls in 93 towns, Upon their return from exile in
1859 they resumed their missionary work in the Archipelago, and by 1893
they had totalled 132 taking charge of 33 towns and 223 visitas (missions)
with an aggregate population of 200,184 souls. In 1927 the Spanish Jesuits
were replaced by the American Jesuits belonging to the Province of the
Maryland-New York. In that year there were 176 Jesuits in the Philippines, of
whom 46 were Filipinos, 53 Americans, and 77 Spaniards. The Jesuit Society
contributed 28 martyrs to the cause of Christianity in the Philippines,
Malaysia, and Oceania.

The Dominicans. The first Dominicans to reach the Philip- pines Bishop
Domingo de Salazar and a companion-came with the pioneer Jesuits in
September, 1581. The first regular Dominican mission, however, consisting
of 15 members, landed at Manila in July, 1587.14 From that time up to 1898,
it is estimated that 1,755 Dominicans had come to the Philippines, of whom
112 died as martyrs in the mission fields of the Far East. Before the outbreak
of the Philippine Revolution in 1896 the Dominicans “were in charge of 90
towns with an aggregate population of 672,812 souls.” The Dominican
organization in the Philippines is called Provincia de Santo Rosario (Province
of the Holy Rosary), and its members bear the title O.P., meaning Order of
Preachers.

The Recollects. The fifth religious group to come to the Philippines was the
Recollect Order. Its first mission, consisting of 12 members under Fr. Juan de
San Jeronimo, arrived at Manila on May 31, 1606.17 From that time up to
1898, no less than 1,623 Recollects had come to the Philippines, and
administered 235 towns and visitas with a total population of 1,606,759
souls.” The Philippine Recollect organization is called Provincia de San
Nicolas de Tolentino (Province of St. Nicholas of Tolentino), and its members
bear the title O.S.A.R., meaning Order of St. Augustine Recollect. It
contributed 24 martyrs¹ to the Christian cause in the Philippines.

The Benedictines. The last religious order to preach Christianity in the

Philippines was the Benedictine Order. The first band of Benedictine priests.
Numbering 14 under the leadership of Fr. José Déas y Villar. Arrived at Manila
on September 12, 1895,20 a year prior to the flare-up of the Philippine
Revolution. Despite the political chaos attending the sanguinary Revolution
of 1896, the Spanish-American War of 1898. And the Filipino-American War of
11:00-1902. These apostolic workers of St. Benedict propagated the Christian
religion in Surigao. Owing, however, to lack of missionaries, they gave up
their missions in favor of the Dutch Missionaries of the Sacred Heart in
190821 and withdrew to Manila and devoted themselves to educational
work.
The Missionaries and Their Mission. The early Spanish missionaries of the
different religious orders were the pioneer builders of Christian Philippines,
They were men of God, imbued with the gallant courage of crusaders, the
fervent faith of martyrs. The noble virtues of saints. Without other arms than
their rosaries and crucifixes, they penetrated unexplored jungles and crossed
uncharted mountains to bring the torch of Christ to the Filipinos: in so doing,
they suffered untold misery, and even came to untimely death.

To facilitate the evangelization of the Filipinos and to avoid over- lapping of

missionary work, the Philippines was partitioned by the Spanish Government
among the religious orders. The Augustinian missionaries confined their
religious work in the Ilocos. Pangasinan, Pampanga, and some islands in the
Visayas; the Franciscans in the Bicol Peninsula and the regions around
Laguna de Bay such as Laguna, Rizal, Batangas, and Tayabas; the
Dominicans in the Cagayan Valley and part of Pangasinan; the Jesuits in
Cebu, Leyte, Samar, Bohol, and later Mindanao; and the Recollects in Bataan.
Zambales, Mindoro, Masbate, Ticao, Burias, Romblon, Cuyo, Pala- wan,
Negros, and part of Mindanao. The mission fields were not. However,
permanent; oftentimes, they were transferred from one religious order to
another, or were exchanged between them. Thus in 1607 the Augustinians
ceded their missions in Bataan and Zambales to the Recollects, and in 1768
the latter were given change of the Jesuit missions in Mindanao.

Conversion of the Filipinos to Christianity. Right from the inception of Spanish

rule, Christianity took firm anchorage in the Philippines. By their exemplary
virtues and spirit of Christian affection, the missionaries convinced the
Filipinos of the falsity of their pagan gods and raised them to the light of the
true faith. “The people,” related Dr. Morga, “have firmly accepted the faith,
for they are a people of so good understanding. They have recognized the
errors of their paganism and the truths of the Christian religion…. In these
islands there is no region or settlement that resists conversion or does not
desire it.”

The rapid march of Christianity In the Philippines was confirmed by tangible

statistics. In 1591, barely 26 years after Legazpi’s landing at Cebu, there
were 667,612 Christian Filipinos under the charge of 140 missionaries, of
which 79 were Augustinians, 42 Franciscans, and nine Dominicans.26 The
number of Christians increased progressively in subsequent times, to wit:
904,110 in 1751: 4,000,000 in 1866;2 and 6,559,998 in 1898, the end of the
Spanish regime. The number of Spanish missionaries likewise increased. In
1591 there were 140 of them; at the close of the 17th century, 400; and in
1876, 1,962 (both regulars and seculars),30 In 1898 when Dewey’s guns
boomed the end of Spanish rule, there were in the mission fields of the
Philippines 346 Augustinians, 107 Franciscans, 233 Dominicans, 42 Jesuits,
327 Recollects, 16 Capuchins, and 6 Benedictines. It is estimated that about
12,000 missionaries had labored in the Philippine mission fields from 1565 to
1925. In 1751, according to Fr. Delgado, Jesuit historian, there were 569
parishes, of which 142, embracing 147,269 souls, were under secular priests,
and the rest under regular priests. In the year 1950 there were two
archbishoprics, fourteen bishoprics, three apostolic prefectures, and about
1,000 parishes in the Philippines.

Effects of Christianity on the People. Christianity has wrought a wonderful

transformation in the lives of the Filipinos. Inspired by the softening influence
of the Cross, they stopped their old tribal feuds and bloody combats; they
cast aside their pagan ethics and accepted the Christian code of morals; and
they became less turbulent in their human relations, for their fiery passions
had been sublimated by the brotherly philosophy of the new faith.

Usury, intemperance, and swearing were minimized; infanticide, human and

animal sacrifices, and other brutal practices were stamped out; adultery,
concubinage, and bigamy were checked; and marriage was respected as a
holy sacrament. 35 Slavery was abolished by the bull of Pope Gregory XIV
issued at Rome, April 18, 1561. The position of Filipino women in society was
further elevated, “It is perfectly safe to say,” admitted Mr. LeRoy,” “that in no
other part of the Orient have women relatively so much freedom or do they
play so large a part in the control of the family or in social and even
industrial affairs… There seems every reason for ascribing this relative
improvement in the position of woman in the Philippines as compared with
the surrounding countries in the Orient to the influence of the Christian
religion.” Moreover, Christianity was a vital factor in welding the diverse
groups of Filipinos into one solid people. At the time the Cross came to
Philippine shores, the Filipinos had no national identity, disrupted as they
were by tribal war and regional jealousies. By accepting the new religion,
they came to realize the brotherhood of all men; together they prayed at the
foot of the Cross, united by one God, one Faith! Unum in Cristo.

The Missionaries-Vanguard of Civilization. The Spanish missionaries were not

only evangelizers but also civilizers. Aside from introducing the Christian
religion, they sowed the seeds of European civilization in the Philippines.” “At
the same time that the missionaries were preaching the tenets of religion to
the natives,” wrote Dr. Morga, “they labored to instruct them in matters of
their own improvement. According to Msgr. Jeremy Harty, first American
Archbishop of Manila, they were men “who not only had a knowledge of
physics, philosophy, and theology, but were also architects and builders,
advance agents of civilization.

Founders of Towns. The missionaries were the founders of towns in the

Philippines. Out of the lowland wildernesses and crude settlements, they
established new pueblos (towns) which exist to the present day as thriving
centers of population and culture. Of the 385 towns founded by the
Augustinians, the following are now prominent Arevalo, Dumangas, Pototan,
Miagao, Barotac Nuevo, Dueñas, Jaro, Calumpit, Pasig, Malolos, Lingayen,
Lemery. Taal, Arayat. San Isidro, and San Miguel de Mayumo. The Franciscans
founded no less than 233 towns, notably: Santa Cruz (Laguna), Lumbang,
Pila, Nagcarlang. Lilio. Antipolo, Morong Meycauayan, Lucban, Naga, Iriga,
and Agoo.” The Jesuits founded about 93 towns, among them San Pedro
Makati, Palapag, Ormoc. Dagami, Cabalian. Maasin. Iligan, Misamis, and
Dapitan. The Dominicans founded over 90 towns, including Orani, Abucay.
Santa Rosa (Laguna). Cabuyao, Calamba. Dagupan. Mangaldan. San Fabian,
Villasis, Bayambang. Sual, Calasiao, Camiling. Gerona. Tuguegarao, and
Basco (Batanes), The Recollects founded about 235 towns, notably
Mariveles. Bagac. Subic, Masinloc. Catarman. Cuyo, Agutaya, Taytay, Banton.
Ticao. Murcia. La Carlota. Tandag Dumaguete, Silay and Bacolod.”

In the heart of all the towns which they founded, the missionaries erected a
church and a convent. Symbolic of Christianity: usually around these were
the plaza public square), the government building, and the houses of the
residents. “The friars,” remarked Dr. Laubach, “deserve credit for their
magnificent conceptions in church and convent building, and their equally
fine judgment in selecting locations. Almost without exception one may see
the massive white stone church, far and away the finest building, and on the
choicest location in every town in the archipelago. Religion was placed at the
center of the city, as they meant to place it at the center of life.”

Builders of Roads, Bridges, and Other Public Works. The missionaries also
deserved credit as builders of roads, bridges, forts, irrigation dams and other
public works. Citing a few cases, we have Frays Francisco Paula Marquez and
Francisco Roxas. Augustinian builders of the road between Dagami and
Tanauan (Leyte): Fr. Joaquin Coria, Franciscan builder of the road between
Pagsanjan and Santa Cruz (Laguna); Fr. Manuel del Rio, Dominican builder of
the first trail across the Caraballo Mountain; Fr. Ildefonso de la Concepción,
Recollect builder of the first road across the island of Masbate: Fr. Saturnino
Franco, Augustinian builder of bridges in Agoo, Laoag, and Dingras: Fr. And a
Cabrera, Franciscan builder of the stone bridge in Pakil (Laguna): Bro. Matias
Carbonel Resect bridge-builder who was decorated by Governor Ramon
Montero with a medal of distinction for his construction of the fine bridge
“Isabel Segunda” near Imus; Fr. Antonio Sedeño, Jesuit missionary-architect
who built the first stone fortifications of Manila; Fr. Melchor de Vera. Jesuit
war architect who constructed Fort Pilar of Zamboanga: Fr. Agustin de San
Pedro, famous Recollect Moro-fighter who built the im pregnable fortresses of
Banton and Romblon: Bro. Isidro Costa, Dominican builder of the irrigation
works at Biñan: Fr. Jorge de Carcabilla, Recollect canal-builder in Misamis; Fr.
Pedro Monas terio, Franciscan builder of the stone pier at Guiuan (Samar):
Frays Manuel Camañes and Luciano Morros, Augustinian builders of the
artesian wells at Betis and Sexmoan; and Fr. Jose Cabañas, Recollect builder
of the viaduct at Nueva Valencia (Negros Oriental).

The Missionaries Introduce New Plants and Animals. The Spanish

missionaries introduced new plants and animals into the Philippines, and
taught the Filipinos new industries and crafts. From Mexico and Europe, they
brought Indian corn, tobacco, cotton, wheat, indigo, cacao, sweet potato
(camote), egg-plant, papaya, pineapple, maguey, tomato, peanut, lima bean,
squash, cassava, and other plants; they also introduced cows, horses, ducks,
swans, pigeons, and other species of fowls and animals. “Immense was their
value to the Islands,” said Dr. Laubach, “in the transfer of animals and plants
to the Philippines from Spain and Mexico.”

The Missionaries and New Industries. The Jesuit Fr. Antonio Sedeño, who
arrived in Manila in 1581, introduced silk raising and tile manufacturing in
the Islands. Frays Pedro de S. Agustin and Manuel de Jesus, Augustinians,
introduced the cattle industry in Nueva Ecija. Fr. Matias Octavio, s another
Augustinian, encouraged the cultivation of indigo in Malabon and of corn in
the locos. Fr. Agustin Jimenez, Franciscan, taught the people of Marilao how
to cultivate coffee and discovered the iron and copper deposits in the
mountains of Laguna. Fr. Tomas de Miranda, another Franciscan, introduced
the cultivation of wheat in Nagcarlang, Laguna. Other missionaries who
contributed to Philippine economic progress were Fr. Manuel Plaza, O.S.AR.,
who promoted the cultivation of bananas in Bohol; Fr. Mateo Atienza, O.F.M.,
who encouraged hemp production in Albay; Fr. Mariano Granja, O.F.M.,70 who
fostered the manufacture of hats and mats in Tayabas; Fr. Lobato, O.P., who
introduced the lime and brick industries in Cagayan; Fr. Camañez, O.S.A.,
who encouraged the fish and salt industries in Pampanga; and Fr. Jose Mata,
O.F.M., who discovered a new method of dyeing hemp fibers and
subsequently introduced it in the hemp-producing regions.

Educational Achievements of the Missionaries. To the lasting glory of the

Church, it can be said that the pioneer Spanish missionaries were the first
educators of the Filipinos. They founded the first schools and colleges in the
Philippines, many of which still stand today as veritable citadels of Catholic
education in the Pacific world. It is true that the early Spanish missionaries
were responsible, to a certain extent, for the destruction of the ancient
Filipino writings. But viewed from a larger perspective, the burning of these
old native writings was a blessing to the Filipinos, for it facilitated their
assimilation of the Latin alphabet, the Spanish language, and the Occidental
knowledge that the missionaries had brought to the Philippines. Writing in
1604, Fr. Chirino related: “They [Filipinos] have learned our language and its
pronunciation and write it even better than we do, for they are so intelligent
that they learn anything with the greatest ease.” This testimony was echoed
by Fr. Colin, another Jesuit historian, in 1663: “The Filipinos easily accustom
themselves to the Spanish letters and method of writing. They are thus
greatly benefited, for many of them write now just like us, owing to their
intelligence and facility in imitating any letter or design, and in doing
anything with their hands.”

The educational contributions of the missionaries have endured to the

present day and age. Many of the Catholic schools and colleges which they
established still exist; such as the University of San Carlos (1595), the
University of Santo Tomas (1611), the College of San Juan de Letran (1630),
the Ateneo de Manila (1859), the College of San Agustin (1895) in Iloilo, and
various colleges for girls, including Santa Isabel (1632), Santa Catalina
(1696), Beaterio de la Compañía (1694), San Sebastian (1719), Santa Rosa
(1750), La Concordia (1869), Looban, (1885), Assumption Convent School
(1892), and the College of San Agustin (1895).

The Latin alphabet and the Spanish language which the early missionary-
educators introduced in the Islands are now part and parcel of the Spanish
heritage of the Filipino people. Together with the Christian religion and
Occidental culture, they have be come vital forces in national life and
progress.

The educational institutions established by the Church in the Philippines

during Spanish times were by no means perfect and. If appraised in the light
of modern pedagogical standards, would appear to be inadequate and even
backward. But considering the circumstances of the times during which they
flourished and the obstacles they had to surmount, they were certainly good
enough to deserve praise. Thus affirmed Dr. Laubach: “They were in-
adequate, it is true, compared with the present excellent school system, but
they were better than what Spain established anywhere in America, and
compared favorably with the schools of Spain of the same period.”

Printing and the Missionaries. The first printing press was established in the
Philippines by the missionaries. As early as 1593 two books on Christian
doctrine (one in Tagalog-Spanish and the other in Chinese) were printed in
Manila by xylography (printing by means of the woodblock.) The first printing
press using movable types (typography) was founded in 1602 by Fr.
Francisco Blancas de San Jose, Dominican printer, linguist, and teacher, at
Binondo, Manila. He trained Tomas Pinpin, “prince of Filipino printers,” and
other notable Filipino printers, including Diego Talaghay, Fernando
Bagongbanta, and Luis Beltran.

The Franciscans established their printing press in Tayabas at about 1606,

which they later transferred to Manila. The Augustinians brought their press
in Japan to Manila in 1611, and this was sold to the Jesuits in 1622. “Thanks
to the friars,” wrote a Spanish author [probably Retana in 1898, “printing
came to exist in Manila ahead of Philadelphia (1663), Calcutta (1780),
Bombay (1792), Sidney (1795), and other cities of great importance.”

The first books published in the Philippines were products of the monastic
presses. These books dealt on innumerable subjects. Such as religion,
linguistics, history, biography, philosophy, literature, drama, education,
economics, and sciences. “These works.’ Said Professor J. Z. Valenzuela,
“constituted the Filipinos intellectual diet that kept them alive through the
passing centuries, and upon which the Filipino social order today is based. By
1800 about 500 titles of books had been printed in the Philippines.

First Libraries and Museums. The first libraries and museums in the
Philippines were established by the religious orders in their convents and in
the schools which they founded. Every monastic convent in Manila was, and
is still, stocked with books and documents pertaining to Philippine history
and civilization.

The museum of the Jesuit Ateneo de Manila was famous for its rich collection
of historical relics and scientific specimens. Un- fortunately this museum was
destroyed by fire on the night of August 13, 1932. The museum of the
Dominican University of Santo Tomas, which was established in 1682, still
exists. In 1859 Dr. Jagor, himself a scientist, praised the collection of
Philippine bentles and shells which he saw in the convent of Ligmanan.
Camarines Sur.

Social Welfare and the Missionaries. The Spanish missionaries were also
hospital-builders and founders of asylums and orphanages. The first hospital
in Manila was Hospitalito de Santa Ana (Little Hospital of Saint Anne), which
was founded in 1578 by Bro. Juan Clemente, Franciscan, From this hospital
originated the Hospital de San Juan de Dios and the San Lazaro Hospital. In
1587 the Dominican Order founded the Hospital of San Gabriel at Binondo,
Manila, and in 1612 the Franciscan Order founded the Hospital Real.

Hospitals were also established in the provinces notably the Hospital de

Aguas Santas in Los Baños, founded in 1602 by the Franciscans; the Hospital
de San Jose in Cavite, founded in 1641 by the Congregation of San Juan de
Dios; the Lepers’ Hospital in Laoag, founded in 1814 by Fr. Vicente Febras;
the Lepers’ Hospital in Cebu, founded in 1850 by Bishop Romualdo Gimeno;
and the Lepers’ Hospital in Naga, founded in 1873 by Bishop Francisco
Gainza. By the 17th century, thanks to the friars’ achievements in social
welfare, the Philippines has outstripped other nations in the care of the sick.
Thus attested Dr. Bourne: “In provisions for the sick and helpless, Manila at
the opening of the 17th century was far in advance of any city in the English
colonies for more than a century and a half to come. “

Some of the early colleges founded by the Church served also as asylums for
homeless and orphaned children; such were the College of Santa Potenciana,
the Santa Isabel College, and the Looban College. In subsequent times,
regular orphanages were established, notably the Hospicio Real de San Jose
for both boys and girls, founded in 1810 by royal order; the Asylum of
Mandaluyong for girls, founded in 1882 by the Augustinian Sisters; and the
Asylum of Tambohong for boys, founded in 1883 by the Augustinian Fathers.
In 1887 Bishop Martin Garcia founded the Casa de Socorro (House of Help)
for charitable purposes.

Literature and the Missionaries. As linguists and grammarians, poets and

essayist, dramatists and novelists, folklorists and philosophers, historians
and biographers, the early friars contributed immensely to the development
of Philippine literature.

Listing some of them, we have Fr. Blancas de San Jose, O.P., author of Arte y
regla de la lengua tagala (1610); Fr. Francisco Lopez, O.S.A., pioneer linguist
in the Iloko tongue and author of the Iloko translation of Belarmino’s Doctrina
Christiana (1621); Fr. Antonio Mejia, O.S.A., who wrote the Pasion de N. S.
Jesucristo (1659) in Iloko; Fr. Pedro de San Buenaventura, O.F.M., author of
Vocabulario de la lengua tagala (1613); Fr. Marcos de Lisboa, O.F.M., who
wrote Vocabulario de la lengua bicol (1754); Fr. Joaquin Lazaro, O.P., author of
Gramatica isinay-español (1888); Fathers Juan de Noceda and Pedro de San
Lucar, S.J., authors of Vocabulario de la lengua tagala (1754); Fr. Domingo
Esquerra, 95 S.J., who wrote Arte de la lengua bisaya (1662); Fr. Toribio
Minguella de la Merced, O.S.A.R., author of Ensayo de gramatica hispano-
tagalog (1878); Fr. Agustin Mejia, “ Augustinian poet who composed Vida de
San Barlam y Josaphat in Iloko verse; Fr. Pedro Fabo del Corazon, Recollect
poet laureate who penned the Re- colección y Recoletos, a grand poem of
epic magnitude; Fr. Geronimo Perez,99 S.J., who wrote the first Tagalog
comedy Guerras piratericas de Filipinas (1637); Fr. Antolin Frias, 100
Augustinian dramatist who wrote the one-act play La Conquista de Cebu
(1890); Fr. Rufino Redondo, Augustinian novelist who wrote Matilde de
Sinapangan (1892) which was reputed to be the first Iloko novel; 101 Fr.
Antonio Ubeda de la Santísima Trinidad, Recollect author of La Teresa (1853),
novel in the Bisayan language; Fr. Marcelino Gutierrez, O.S.A., author of La
Filosofia Cristiana (1892); Cardinal Ceferino Gonzales, vice-rector of the
University of Santo Tomas (1855-59) who was rated “the greatest
philosopher of Spain of the nineteenth century”; 101 Fr. Norberto del Prado,
another Dominican philosopher who won recognition as “the best Thomist
theologian of Europe; “as Fr. Jose Murgadas, Jesuit educator who wrote
Tratado de Pedagogia (1889); and Fr. Juan de la Plasencia. Franciscan author
of Las Costumbres de los tagalos (1589).

In the fields of biography and history the friar-writers also contributed

immensely. Their works are now indispensable sources of historical
information to all researchers of things Philippine. Among the notable
biographers were Frs. Gaspar Cano, O.S.A., Elviro J. Perez, O.S.A., Eusebio
Gomez Platero, O.F.M., Julian Velinchon, O.P., Hilario Ocio, O.P., Fr. Diego de
Bodadilla. S.J., and Francisco Sadaba, O.S.A.R. Of the Augustinian his torians,
the following were famous: Frs. Gaspar de San Agustin. Casimiro Diaz,
Joaquin Martinez de Zuñiga, and Juan de Medina. Noteworthy among the
Franciscan historians were Frs. Marcelo de Rivadeneyra, Francisco de Santa
Ines, Juan Francisco de San Antonio, and Felix de Huerta. Of the Jesuit
historians, Frs. Pedro Chirino, Francisco Colin, Francisco Combes, Pedro
Murillo Velarde. And Juan J. Delgado were of wide celebrity. The famed
Dominican historians were Frs. Diego de Aduarte, Balthazar de Santa Cruz,
Vicente Salazar, Domingo Collantes, Juan Ferrando. Ramon Martinez Vigil,
and Julian Malumbres. And among the Recollect historians, the following
merited fame: Frs. Rodrigo Aganduru Moriz, Juan de la Concepción, Andres de
San Nicolas. Diego de Santa Theresa, Patricio Marcellan, and Jose de la
Concepción.

Music and the Missionaries. Many of the early missionaries distinguished

themselves as musicians and music teachers of the Filipinos. Among them
were the following: Fr. Geronimo de Aguilar, first Franciscan music teacher in
the Philippines: Fr Lorenzo Castello, known as the “Augustinian Orpheusll
because of his great singing voice; Fr. Juan Bolivar, famous Augustinian com
poser of Christmas carols; Fr. Cipriano Gonzales, O.F.M., who founded in 1893
a music academy in Pandacan; Fr. Tomas Fer nandez del Rosario, Recollect
composer of hymns and odes; and Fr. Diego Cerra, Recollect musician and
builder of the world-famed “Bamboo Organ of Las Piñas.”

Science and the Missionaries. The first sundials in the Philippines were
constructed by Fr. Juan Sorolla, O.S.A., in the churchyard of Tagudin, Ilocos
Sur, about 1841. These sundials- there were two of them-antedated some of
the well-known sundials of England, America, Africa and India. The hours
were indicated in Arabic numbers which was not the case with the majority
of sundials used elsewhere in the world. Each sundial had two meter- high
columns upon which were engraved the two hour “faces,” one to be used
from September 23 to March 22 and the other from March 23 to September
22. These sundials were not impressive in their appearance nor imposing in
their frame-work, but their time-reckoning was scientific. They remain now as
“monuments to the genius and expert planning of Fr. Sorolla.”

The greatest scientific legacy of the Church to the Philippines is the

Observatory of Manila, which was founded by the Jesuit Fathers in 1865.
Under the able directorship of Fr. Federico Faura. World-renowned Jesuit
meteorologist, it gained international recog. Nition by its accurate forecasts
of tropical typhoons and its keen observations of Philippine earthquakes. At
first, it had only one department-meteorological; but later seismic, magnetic,
and astronomic departments were added. In 1870 the publication of its
bulletin was started: in 1883 the Spanish government, in recognition of its
invaluable services to science and humanity, granted it an annual subsidy;
and in 1901 it became the official Weather Bureau of the Philippine
government.

The contributions of the Observatory of Manila to the Philippines, in

particular, and to the scientific world, at large, cannot be over- estimated.
Before the last war it was probably the best equipped and most reliable
authority on Pacific climatology, seismology, and vulcanism. In the words of
General J. P. Sanger: “It contains the finest and most modern instruments for
recording the force and direction of earthquake shocks, and is manned with
the most skilled observers, who keep carefully records of all volcanic and
seismic phenomena occurring in the archipelago.” Other gifted Jesuit
scientists gave it added luster, notably Fr. Federico Faura (1840- 97), inventor
of the famous “Faura Barometer”; Fr. Jose Algue (1856-1930), inventor of the
well-known “Barocyclonometer”; Fr. Ricardo Cirera (1864-1932), authority on
Philippine terrestrial magnetism: Fr. Jose Coronas (1871-1937), noted student
of Phil- ippine typhoons; and their worthy companions and successors Frs.
Juan Doyle (1862-1918), Miguel Saderra Masó (1865-1939), George M. Zwack
(1861-1923), William C. Repetti (1884-1951) and Miguel Selga (1879-1956).

Another scientific contribution of the friars was the discovery of mineral

springs whose waters are of therapeutic value and effective in the cure of
skin diseases and other ailments. In 1593 Fr. Pedro Bautista, 19 Franciscan
“protomartyr of Japan,” dis- covered the hot springs of Los Baños. The
mineral springs of Lemery, Batangas, were discovered by Fr. Raimundo
Cortezar, 05.A.; those of Oslob, Cebu, by Fr. Mauricio Alvarez, 121 O.S.A.,
those of Magsingal, locos Sur, by Fr. Jose Vazquez, O.S.A., and those of Sibul,
Bulacan, by Frs. Juan Tombo and Francisco Arriola, O.S.A. In 1873, Fr.
Fernando Cuenca, O.S.A.R., discovered the thermal springs of Minuluan
(Talisay), Negros Occidental, and there established the first sanitarium in the
Philippines.

In other branches of science, the missionaries likewise left the impress of

their achievements. Among these missionaries the following merit
consideration: Fr. Juan Antonio Campion, Jesuit mathematician who published
various calendars with the dates of the lunar and solar eclipses; Fr. Teodoro
Rodriguez, Augustinian physicist who conducted intensive researches on the
Roentgen rays; Fr. Marcos Laynes, Dominican chemist whose work
Combinación y compuesta quimica (1886) was acclaimed as “one of the
early dissertations read in the Philippines on physical chemistry;” Fr. Ignacio
de Mercado, 18 O.S.A., forerunner of phytochemical research in the
Philippines; Bro. George Kamel, Jesuit botanist and phar- macist who
established the first regular drugstore in Manila (1702); 129 Fr. Blas de la
Madre de Dios, Franciscan botanist who wrote in 1611 the “first work on
Philippine flora; 130 Fr. Manuel Blanco, celebrated Augustinian botanist,
whose monumental work Flora de Manila (1837, 1 st ed.) won for him the title
“prince of the botanists; “a Fr. Casto de Elera, greatest Dominican zoologist;
Fr. Paul Klein (Pablo Clain), famed Jesuit medical researcher who published in
1712 a pioneer monograph on Philippine medicinal plante; Fr. Juan Villaverde,
O.P., whose writings on the customs and folklore of the pagan tribes of
Northern Luzon were of great anthropologic value; and Fr. Pedro Murillo
Velarde, Jesuit historian-cartographer who prepared in 1734 the first
complete map of the Philippines.

Art and the Missionaries. The friars deserve praise for their magnificent
contributions to Philippine art. The hundreds of churches in Corinthian, Doric,
Ionian, Graeco-Roman, Byzantine, Gothic, and Moorish styles which they built
in Manila and in the provinces are now the pride of Philippine architecture.
Monuments to the grandeur that was Spain and the glory that was Rome,
they now stand stately and majestic beneath tropic skies, crowned with the
memories of past ages. In them are truly symbolized the harmonious
blending of religion and art, for they are not only houses of prayer but also
temples of art. Among the famous friar-architects were Bro. Antonio Herrera,
136 O.S.A., builder of the romantic Monastery of Guadalupe; Fr. Gregorio
Giner, 137 Augustinian builder of the Angat church: Fr. Ramon Ramos, 138
Augustinian builder of the elegant church of Pototan: Fr. Francisco Gascueña,
13 Franciscan builder of the church tower of Meycauayan: Fr. Diego de la
Torre, Franciscan builder of Santa Clara Monastery: Fr. Antonio Lobato,
Dominican builder of the beautiful church of Tuguegarao: Fr. Modesto Perez,
142 Dominican builder of the church of Gerona: Fr. Antonio Sedeño, builder of
the first Jesuit church in Manila: Fr. Juan Antonio Campion, S.J., builder of St.
Ignatius Church in Manila; and Fr. Remigio Sanmiguel del Ssmo. Cristo de la
Columna, 145 Recollect architect who assisted in the construction of the all-
steel Gothic church of San Sebastian, Manila.

The early missionaries converted their convents into “schools of art” and
taught the Filipinos the rudiments of Occidental painting and sculpture. “The
artistic instruction,” said Don Fabian de la Rosa, eminent Filipino master of
the brush, speaking of the art education furnished by the missionaries, “gave
good results; there sprung up a group of good artisans and artists of more
than ordinary skill, who found continuous employment in works of
ornamentation, especially in wood carving and in the making of religious
figures of saints of which the churches and convents were constant need
during the first years of the conquest.” With Christianity as their inspiration
and the Church as their munificent patron, the painters and sculptors of
those days were able to the conceive and achieve the artistic masterpieces
that now embellish the churches and convents of the Philippines and which
constituted their enduring contributions to Philippine art.

History’s Salute to the Spanish Friars. In the light of the foregoing exposition
on the manifold services rendered by the Spanish friars to God, Spain, and
the Philippines, we can conclude with certitude that these men merit the
lasting gratitude of the Filipino people. Biased writers have censured them,
injudiciously and unfairly attributing to them all the evils of Spanish
colonization. While it is true that they committed certain errors, it is equally
true that they have made the Filipino nation the beneficiary of their labors,
having been responsible for the implantation of the Christian religion and
Occidental civilization in the Philippines. As far back as 1810 Tomas de
Comyn extolled the civilizing work of the friars, as follows:

Let us visit the Philippine Islands, and with astonishment shall we there
behold extended ranges, studded with temples and spacious convents, the
Divine worship celebrated with pomp and splendour; regularity in the streets,
and even luxury in the houses and dress: schools of the first rudiments in all
towns, and the inhabitants well versed in the art of writing. We shall see
there causeways raised. Bridges of good architectural built, and, in short, all
the measure of good government and policy, in the greatest part of the
country. Carried into effect; yet the whole is due to the exertions, apostolic
labours, and pure patriotism of the ministers of religion. Let us travel over
the provinces, and we shall see towns of 5. 10. And 20,000 Indians.
Peacefully governed by one weak old man, who, with his doors open at all
hours, sleeps quiet and secure in his dwelling, without any other magic, or
any other guards, than the love and respect with which he has known how to
inspire his flock.

The German scientist Dr. Jagor, who was free from ecclesiastical influence,
after speaking of the wonderful results of Spanish rule in the Philippines,
asserted:1” “The monks, also, have certainly had an essential part in the
production of the results.” Writing in 1870, the Duke of Alencon (Ferdinand
Philippe Marie d’Orleans) declared: “The friars have elevated the people to
the highest point of civilization to which a race… is susceptible. The religious
orders can show today with pride the results of their efforts in those towns in
the Philippines, which are more civilized, more independent, and richer than
any other European colony in Asia. And even in the whole Orient.”

The well-known English author and traveler William Gifford Palgrave related
in 1878: “To clerical government, paradoxical as the statement may sound in
modern European ears, the Philippine Islands owe, more than to anything
else, their internal prosperity, the Malay population its sufficiency and
happiness. This it is that again and again has stood a barrier of mercy and
justice between the weaker and stronger race, the vanquished and the
victor; this has been the steady protector of the native inhabitants, this their
faithful benefactor, their sufficient leader and guide. With the ‘Cura’ for
father, and the ‘Captain’ for his adjutant, a Philippine hamlet feels and knows
little of the vexations inseparable from direct and foreign official
administration; and if under such a rule ‘progress,’ as we love to term it, be
rare, disaffection and want are rarer still.”

Even Dr. T. H. Pardo de Tavera, noted Filipino scholar and rabid anti-friar
writer, admitted that the friars should be commended for their
achievements. He said: “The friars undoubtedly were responsible for many
things, but they also should be credited with the attainment of certain results
in the civilization of the Filipino people, the credit for which is now denied
them.” On this judgment we must agree, for it is the historical truth.