THE ARRIVAL OF THE

MISSIONARIES
Discussions of our topic includes:
 Planting the Church in the Philippines
 First Missionary Attempt
 The Coming of the Missionaries
 The Process of Christianization
 The Obstacles of Christianization
 Success and Setbacks
Quick
Review
 RELIGIOUS BELIEF AND PRACTICES
 OUR  OUR
ANCESTOR FOREFATHERS
BELIEVE THAT
S BELIEVE THEIR DEPARTED
IN ANCESTORS
WERE GUARDING
SUPREME OUR THEM
OUR
BEING ANCESTORS FOREFATHERS
BELIEVE IN FOLLOWED
SPIRITUAL CERTAIN
CUSTOMS AND
BEINGS PRACTICES
 PLANTING THE
CHURCH
IN THE PHILIPPINES
PORTUGAL SPAIN

 In 15 and 16 centuries there was a

th th

geographical exploration and discoveries .

 Both Spain and Portugal vied expansion
of their imperial dominion .
 PORTUGAL SPAIN

 Portugal was the first to sought legitimization

of their rights over territories they discovered
by appealing to the Popes.
 Pope Alexander VI’s bull of 1493.
 This bull defined the spheres of
influence of Portugal and Spain.
 It commissioned him to bring the
Catholic faith to all the designated
lands.
* Religions played an important role.
 The Spain was the providential
instrument that brought the Christian
faith to Filipinos.
 THE FIRST
MISSIONARY
ATTEMPT
FERDINAND MAGELLAN

 A Portuguese, who told King Charles I, who

in 1519 became the Holy Roman Emperor,
that he would find a route for Spain towards
the much-coveted Spice Islands

 At dawn of Saturday, March 16,1521,

Magellan sighted Samar. The following
day, he landed on the islet of Homonhon .
KING CHARLES I of 1519
  They reached the island called Masao,
Butuan where he was welcomed by its
ruler Rajah Kolambu and the Rajah’s
brother Siagu, the ruler of Butuan
A photo of Rajah Kolambu and Rajah Siagu welcoming Megallan

 Kolambu and Magellan sealed their

friendship with sandugan
  On Easter Sunday, March 31,1521 the first
Mass in the Philippines was celebrated by
Fr. Pedro de Valderama on the shores of
Masao, Butuan.

 Pigafetta, the expedition’s chronicler,

recounted this memorable event.
 When the hour for Mass arrived, Magellan together with the
voyagers landed with body armors and dressed in their best
clothes.
 Before the commencement of the mass, the captain sprinkled the
entire bodies of the two kings ( Kolambu and Siagu) with musk
water.
  At sundown, Magellan took possession of the
land in the name of Spain by planting a large
wooden cross on the summit of a hill
overlooking the sea.
 In April 1521, with Rajah Kolambu piloting the
fleet, Magellan proceeded to the flourishing
settlement in Cebu.
 Rajah Humabon, its ruler, performed
sandugan with Magellan and on Sunday
morning of April 14, Mass was celebrated
on the shore of Cebu, an activity that
impressed Rajah Humabon and his
warriors.
  After the Mass, Magellan planted a wooden
cross which exist to this day in Cebu while
Rajah Humabon, his nephew who had married
his eldest daughter, and Rajah Kolambu were
baptized Christians that morning.

 Humabon was named Carlo in honor of the King of

Spain; his nephew became Fernando, after the king’d
brother and Kolambu became Juan. Later that same day,
Humabon’s wife, his nephew’s wife and Kolambu’s wife
were also baptized. And the queen of Cebu received the
name Juana after the Spanish King’s mother, Humabon’s
daughter was named Catalina and Kolambu’s wife
became Isabel.
  Magellan gave Queen Juana of Cebu a statue of
the child Jesus after her baptism.

 The historic event serves to give us “an

insight into the ardent religious spirit of the
Spanish conquistador and at the same time
his rather imperfect understanding of what
Christian commitment meant”.

 It should be noted that it was Magellan, not Father

Valderama, who preached to Rajah Humabon and the
Cebuanos with whom he had just made an alliance ..
 Lapu-lapu an independent-minded chieftain, refused to
abandon his old belief or obey the king of Spain and
bow before Rajah whom Magellan had made
sovereign.

 The battle of Mactan took place and Lapu-lapu’s

historic victory over Magellan, whom Pigafetta called
“our mirror, our light, our comfort and our guide”
showed our ancestors bravery and heroism, their love
of liberty and their fearless defense of freedom from
foreign domination.
 Beginnings of Christianity in the Philippines, a book published in 1965
by the Philippine Historical Committee, recounted that four days after
Magellan was killed, Human gave a feast for the Spaniards and killed
some 27 of those invited. The crew aboard the ships immediately raised
anchor and after clearing the harbor, saw “ a native group tearing down
the cross that Magellan had planted.”

 A Filipino historian Dr. Gregorio Zaide says of

this event: “ Because of their improper conduct,
the Spaniards antagonized the Cebuanos. On
May 1, 27 Spaniards were massacred by the
Cebuanos.
 THE COMING
OF THE
MISSIONARIES
AND THE FAITH
 THE AUGUSTINIANS
 The first missionaires to come to the Philippines
were the Augustinians from Mexico led by Fr.
Andres de Urdaneta.
 They arrived in 1565 with the
Legaspi expedition.

THE JESUITS

 The Franciscans  The Dominicans

arrived in 1578. arrived in 1587. THE RECOLETOS

 The Jesuits
arrived in  The Recoletos
THE FRANCISCANS 1581. THE DOMINICANS
arrived in 1606.
 King Philip II.
 In a cedula (decree) of 1594, King Philip II ordered his
governor in the Philippines and the bishop to assign to
the different orders their respective territories of work.

 The Augustinians occupied some of the Tagalog

provinces, Pampanga, the Ilocos and Cebu, and
Panayin the Visayas..
 The Franciscans occupied the territory around Laguna de
Bay and the Camarines provinces;
 The Dominicans covered Bataan, Pangasinan and the Cagayan Valley and
the Jesuits, some of the Visayan islands and Mindanao.
 Zambales, Northern Mindanao and Palawan were later assigned to the
Recoletos.
 According to the writer Phelan, the partition of the
Islands enabled each order to concentrate its linguistics
studies on not more than four languages.

 The Missionaries believed that our ancestors would

respond better if the Faith was not preached in a foreign
language.

 Governor Francisco Tello wrote in 1598: “ The superior

of these orders are religious of good ability, and among
the other members of the orders are many good linguistics
who are accomplishing much for the conversion of the
natives.”.
 The Church in the Philippines had no formal organization from 1565 until
1578 when the diocese of Manila was just erected.

 In 1579, Fray Domingo de Salazar, a Dominican, was

named its first bishop. He arrived in 1581 to take
possession of his diocese, which remained a suffragan to
the archbishopric of Mexico until 1595.

 At the behest of the King of Spain as a royal patron, the Holy Father
erected the cathedral church of Manila as a metropolitan see and made
its territory an archbishopric with three newly-created suffragan
diocese; Cebu in Visayas, Nueva Segovia in Northern Luzon, and
Caceres in Southern Luzon.
 In his letter of instruction to his ambassador in Rome,
King Philip II stated: “In this way each bishop in his
diocese may exercise the pastoral office, and attend to
the conversion and instruction of the said natives with
jurisdiction, authority, and power ---- metropolitan in
the case of archbishop, and episcopal in that of the
bishops.”

 The organization of the Church remained unchanged

until the twentieth century, except for the recognition
of Jaro as a diocese in 1865.
 As early as 1579 the king made provisions for the construction
of the church in the Philippines. For the Church in New Spain
King Philip II had arranged that “if the sites be villages
belonging to the royal crown, the monasteries are to be founded
at our expense, with the natives contributing their labor when the
villages are in the charge of encomenderos, the monasteries are
to be founded at our expense and that of the encomenderos, as
well as with the help of the Indians of such villages.”

 Later, in 1595, as his financial support to the archbishopric of Manila

and the bishoprics, the king granted to each an annual endowment
from the royal treasury.
 THE
PROCESS
OF
CHRISTIANIZATION
According to writer Phelan, the Spanish missionaries
viewed themselves soldiers of Christ waging, with
spiritual weapons to overthrow the devil’s tyranny over
pagan people..”spiritual conquest”.. But how did the
Spanish missionaries carry on this spiritual conquest in
our country?
 REDUCTION
 In the 1580’s, evangelization in the provinces began.
 It soon became clear to the missionaries that for baptismal and
post-baptismal instruction to be effective, the scattered
barangays must be gathered together in large communities.

 The work of systematic reduction----reduccion in Spanish,

denoting the process– became, therefore, a serious undertaking
of the religious orders and the government.
 REDUCTION
 Filipinos – then called Indios by the Spaniards– resisted the
resettlement. As subsistent farmers, they had to live adjacent to the
land they cultivated.

 Fishing and hunting were also important sources of food for them.
 CABECERA-VISITA SYSTEM
 The cabecera was the capital parish. It was designed to be the location of
a compact village. Since Filipinos would not move into the new
settlements in large numbers, each parish set up visita chapels which were
visited by priest with headquarters at the cabecera.

 In the eighteen century, a more decentralized residential grouping around

the cabecera was adopted as safeguard against fire. The houses were built
not too near the church nor not too close together.

 “Filipinos must be resettled bajo de campana” ----

meaning, within hearing distance of the bells.
 PREBAPTISMAL AND POSTBAPTISMAL
INSTRUCTION
 Prebaptismal instructions for adults included
repentance for the sins of their past pagan life and firm
belief in the efficacy of the sacraments; a strictly
monogamous marriage; memorization and recitation of
the Pater Noster (Our Father), the Ave Maria (Hail Mary),
The Credo (I believe) and the Ten Commandments; and
an awareness of the principal duties of a Christian
( attendance of the Mass on Sundays and feast days and
mandatory annual confessions.)
The content of postbaptismal instruction did not differ
much among the orders, the Jesuits seemed to have
developed a more effective way of instruction.
 PRIMARY SCHOOLS
The primary school was an important means used by the
missionaries in planting the Church in the Philippines. Says
Phelan: “In an established mission three buildings went up in
rapid sequence- a church, a convent, and a primary school.”
The primary school was a preparation for the Church.

 The first school run by missionaries was

started by the Augustinian Fathers in Cebu
 1565 -the Augustinians obtained permission from the Cebuano
residents to bring together the local boys for classes on Christian
doctrine
 1598 - the Provincial Chapter of the Order decreed “that schools be
opened in towns, ranches, and barrios, and that they oblige the boys to
attend them.”
Fray Juan de Plasencia
 On the other hands, the efforts of the
Franciscans , particularly of Fray Juan de
Plasencia in founding towns and schools since
his arrival in the Philippines in 1578, were
outstanding.
 In a large town, seminarios de indios, or boarding
schools were set up where boys from the
neighboring districts lived together and received a
thorough foundation of Christian Doctrine and life.
 Jesuits boarding schools, were primary
schools for native boys, mostly the son
of datus and leading citizens who
would later become the next generation
of Christians and would in turn
Christianize their own villages.
 Of the boarding house conducted by Franciscans;
Missionary chronicler Marcelo de Ribadeneira OFM, recorded :
 Since the religious bring up in their conventos boys from eight years old to 20
making use of them for the duties of the sacristy, altar, and of the convent, in
their company these boys learn reading, writing and the Christian doctrines, and
learn how to keep great earnestness the law of God.

 So that they may not be confusion in the convent with the boys, next to the
church there is built a boarding-school (seminario) in all towns, where the boys
and unmarried young men learn to read, or write, to pray and to sing both
plainchant and chant accompanied by the organ, as well as to play oboes, flutes
and violins. The singers are many and they practice every morning and
afternoon in the school.
 Through the primary schools the missionaries were able to train a native elite,
who then became the next leaders in the new Christian communities.
 THE ROLE OF ENCOMENDEROS
 The encomenderos were colonist who, in recognition of the service they
rendered during the conquest, received encomiendas from the king.
 An encomienda was not a grant of property but of jurisdiction over a definite
territory and its native inhabitants. It gave the encomendero not only the right
to collect tribute in the amount and form determined by the government but
also obliged him to protect his encomienda from external attack, to maintain
peace and order within in and to provide instruction in the Christian Faith for
the people entrusted to him.
 MSGR. DOMINGO DE SALAZAR
 The Synod called by Bishop Salazar in 1582 reminded
the encomenderos of their duties. It obliged to reside in
their encomiendas, to give example of a good life. It
obliged “to do whatever is to be done with regard to
temporal matters, and for the establishment of moral
conditions proper to civilization, as well as spiritual
instruction” and “ to bring together into the villages the
Indios who are scattered through the mountains” so
these Indios may be civilized.

 The encomenderos were of help to the religious missionaries. They paved the
way for the missions by halting any organized resistance by the natives. They
took the first step in giving the Filipinos some idea of the new religion.
THE HUMAN APPROACH AND WITNESS LIFE
 To spread the kingdom of God, many missionaries labored not only for the
spiritual but also for the material welfare of the people whom they worked for.

 Forced by native hostility to do nothing except to wait for the hour of grace,
gave witness to patient suffering and endurance, genuine love of God, and
respect for the human person .
 Fray Buenaventura de Rincon, a Franciscan lay
brother, worked above his strength, opening and
leveling roads to make communication possible
between the ministers and the natives and thus
facilitate conversion. Other Franciscans’ work among
the sick won over many pagans to Christianity.
 Hospital de San Lazaro Hospital de San Juan de Dios

 Founders of the hospitals, Fray Juan de Clemente and Fray Blas de la Madre
de Dios.
 Our present San Lazaro and San Juan de Dios hospitals developed from the
foundation of Fray Clemente.
 The charity of the friars in the hospital founded by Fray Clemente became
common knowledge among the unbelievers. Thus each one who left the hospital
in good health became a preacher of the good deeds done to all the Indios without
distinction.
 Fray Madre de Dios learned the language of natives of Laguna and use it in
converting them. He built houses where he brought the sick together. By
helping the poor and caring for the sick, he succeeded in converting many
pagans who were previously adamant to resettle in the towns.

 When the missionaries of the Dominican Order first entered Pangasinan, the
natives did not want their presence. Since the natives could not expel the
missionaries, the former refused to give them food or money.

 Father Juan de Torres, a Jesuit, also exercised great patience and

understanding for his hostile Boholanos of the bukir (bukid, mountain).
 ADAPTATION TO FILIPINO CULTURE
 Spanish missionaries made many adaptations to the customs, values, and
structures of the Filipino society in an effort to present Christianity in a
form not alien to our Filipino culture. The most obvious and earliest of
these adaptations was the teaching of the faith, not in Spanish, but in the
native language. This was one of the more important policy decisions of the
Manila Synod (1582-1586).
 Terms that were found no equivalent in pre-Christian culture which may be
confusing were expressed in Spanish .
 Dios
 komunyon
 Espiritu Santo
 Kumpisal  Sacramento
  The first catechism, the Doctrina Christiana, was printed
in tagalog in Roman letters as well as in the Tagalog
characters of the syllabary by the Dominicans in 1593.

 The linguistic activity of the Franciscans up to mid-

seventeenth century is, perhaps, representative of the efforts
of all the orders to adapt the teachings of the faith to the
language of the people.
 Among the many writings in Tagalog and in Bicol of the first missionaries,
considered best were those of Fray Juan de Oliver, Fray Juan de Plasencia,
Fray Miguel de Talavera, Fray Diego de la Asuncion, and Fray Geronimo
Monte. But they were to voluminous to be printed and the following works
were printed for “the instruction of the natives.”
 Following works printed in Tagalog
 Oraciones Devotas para Comulgar y Confesar (Devotional Prayers for
Communion and Confession) by Geronimo Monte (1610).
 Tagalog Vocabulary by Fray Pedro de San Buenaventura (1613).
 Misterios de Nuestra Santa Fe (Mysteries of our Holy Faith) by Fray Alfonso de
Santa Ana (1628).
 Tagalogs of Cardinal Bellarmino’s Doctrina (Doctrine) by Joseph de Santa Maria
(1637).
 Cardinal Bellarmino’s Doctrina in Bicol Translation by Fray Andres de San
Agustin (1647).
 Tratado de Communion y Confessar by Fr. Juan del Espiritu Santo (1647).
  The adaptation of the apostolate to the structures of indigenous
Filipino society aided the work of the missionaries.

 Headed by Bishop Salazar, the missionaries insisted that Spanish

rule did not abolish the legitimate rights of the native rulers but
was only superimposed over the previous form of the government
in order to facilitate the spread of the Gospel.

 In his Cedula of 1594, “ to treat them well (that is, the Indio principals) and entrust to them on
our name the governing of those Indios whose lords they were).
 Lay Missionaries – the religious missionaries were assisted in their work by devoted and
capable men and women among their Filipino Christians. Notable among these lay
missionaries were Don Gonzalo of Paranas, Samar, Don Pedro Bukaneg of Bantay, Ilocos
Sur; and Dona Luisa Balinan of Cagayan
 Don Gonzalo was a chieftain, as well as fiscal, of the coastal town of Paranas. Don Pedro
Bukaneg’s life story reminds us of Moses and Dona Luisa Balinan was belonged to a family
of principale.
 THE OTHER SACRAMENTS
 On the Sacrament of Matrimony, the missionaries first Christianized those
marriages already performed according to the pagan.
 Pope Paul III declared in his bull of 1537 that the first woman a
man spoused was the legitimate wife.
 The missionaries found divorce among Christian Filipinos
difficult to suppress. And in 1621 that led to archbishop to
request to the Pope.
 Sacrament of Reconciliation– the early Filipinos hesitated to confess their sins to
the priest either out of shame for their misdemeanor or the fear that they would be
scolded by the confessor.
 Sacrament of Holy Communion – Faith and orientation is into this sacrament
until it coverts showed respect, affection and desire to receive Jesus through the
Eucharist .
 In 1564, the Council of Trent decreed that the post of parish priest should
be entrusted only to the secular clergy who would be under the jurisdiction
of the local bishop. Due to the scarcity of secular priests and at the request
of King Philip II, Pope Pius V issued brief (papal letter) of 1567 allowing
the regulars continue serving as parish priest under the exclusive
jurisdiction of the heads or superiors of their respective orders. Thus, the
Sacrament of Confirmation later could not be more than an occasional
occurrence.”

 Magpahesus – a custom which grew out of the Jesuit sodality and

designed in the seventeenth century to combat the influence of the pagan
priests, became in the eighteen century a substitute for the Last Rites.
 In tagalog means “one who makes another call on Jesus”
 BUILDING CHRISTIAN
COMMUNITIES
 The Spanish religious aimed not merely to convert individuals but
to create Christian communities as well.
 Most local women and children gathered and prayed the rosary
everyday at the foot of a large wooden cross erected in the main
plaza of each village.
 On the feast days, especially Holy Week, Corpus Cristi and the
feast of the locality’s patron saint parishioners flocked to the
cabecera village. The fiesta thus gave the religious an opportunity
to instruct the Christians.
 THE
OBSTACLES
TO
CHRISTIANIZATION
 LACK OF RELIGIOUS PERSONNEL AND
DISPERSAL OF POPULATION
 Considering the primitive means of
travel during the time and the native’s
resistance to resettlement, one need not
stretch one’s imagination to realize how
much time and effort the few
missionaries exerted to carry out their
work.
 CUSTOMS AND TRADITIONS IRRECONSCIABLE
WITH CHRISTIAN MORAL TEACHING-POLYGAMY,
USURY AND SLAVERY, DRINKING
Polygamy

- was not widespread

- was indulged only by the
wealthy chieftains; renunciating the other
wives and returning the dowry where
requirements not at all easy for a datu.
 Usury and Slavery

- the missionaries required

the converts to free their slaves
and to give up their usurious
practices before they could be
baptized
 Drinking
- Our forefathers had the penchant for drinking during
their feasting.

- Occasions for feasting were: “if someone was ill,

or a death, or a time of mourning; likewise betrothals,
weddings, sacrifices, the arrival of guests or visitors”

- They think of a “Gentle Remedy” which means

that any man who will be intoxicated of drunkenness
will have a penalty of not admitting to anyone’s house or
anyone will not talk to him.
  Abuses and Bad Examples
of Spaniards

- Spanish conquerors, despite the king’s

vision of a bloodless pacification, committed
abuses and injustices toward the Filipinos.
Certain encomenderos, for instance,
extracted tributes from natives living in the
area, promising to protect them if they pay
him, without mentioning God or King.
  Obstacles on the part
of the religious missionaries

-although accorded well deserved praise

for their dedication to their ministry, their
endurance, and efforts to recognize the natives as
recognized heads of the Christian communities,
the religious were themselves not free from faults
that impeded their work for Christianization.

 In the letter to the king in 1603 Archbishop Benavides.

  Strength of ancestral beliefs and
resistance of the old religion
 The missionaries found difficulty in overcoming the strength of
the Filipinos’ belief in their ancestral myths and thus resorted to
direct means to solve their problem.
 To prove that the belief was erroneous, two Franciscan priests
climbed the volcano’s crater with “some Indios who believed in
that error”, tagging along as their witnesses.
 Fray Pedro Ferrer , one of the priest, attempted to ascend but
failed because all his Indio companions deserted him along the
way.
  Strength of ancestral beliefs and
resistance of the old religion
 Fray Esteban de Solis, successfully reached the peak, with one
Indio left to witness the truth. The lone witness was all it took to
convince the other natives of the souls’ immortality and the reality
of heaven and the hell.
 The resistance of the old religion, paganism, was very evident at
times as in the case of the babaylans of Dumngas, Panay against
Fr. Juan de Alva. At the babaylan’s instigation to drive the priest
way, the people set his hut on fire and poisoned his drinking water.
Fray Gaspar San Agustin described one such revolt.
  Strength of ancestral beliefs and
resistance of the old religion
 Often the resistance of the old religion persisted through
cladestine practices. The religious were kept ignorant of some
scandal or of the cladestine pagan rituals and a Filipino who talked
about it to the priest was called a mahibig, meaning, an informer
or spy.
 A typical example of the widespread cladestine practice of pagan
rites occurred in Lumbang in 1595 as experienced by Franciscan
Fr. Diego de Villar. Fray Francisco de Sta. Ines. recounted.
 SUCCESS
AND
SETBACKS
 THE FIRST FIFTY YEARS

 Upon the arrival of Bishop Salazar in 1581, he

already marveled at the conversations that had
taken place. During the 50 years covering the
sixteenth and early seventeenth centuries, most
lowlands Filipinos received and accepted the
external practices of Christianity.

 In Fray Marcelo de Ribadeniera testimony he tells how

Christianity and its teaching overcome pagan norms .
 THE FIRST FIFTY YEARS

 The following experienced narrated by Fr. Marcelo Hurtado, SJ.,

who was held captive by the Muslim Maguindanaos in 1604,
shows the natives’ remarkable consistency in defending their faith,
even at the risk of their lives.

 The apostolic spirit id the fruit of genuine conversion.

 The next story, Fr. Pascual de Acuna, a Jesuit missionary who
worked in Dapitan, Zamboanga, accorded much credit to the zeal
and missionary spirit of the early Filipino Christians.
 The dutch wars and
“moro wars”
 In most lowland areas the Church was substantially established at around
1620. Meanwhile, certain developments rose against the progress of
evangelization, which for a time put the infant Church on the verge of
perishing. These opposing forces were the Dutch threat and the “Moro Wars”

 According to Historian Dr. Gregorio Zaide, the “Moro Wars”

were caused by three factors:

* The Spanish invasion of Mindanao and Sulu

* The Muslim Filipinos’ defense of their
Islamic faith
* Muslim Filipinos’ love for adventure.
 Long before Christianity came to our country, Arab missionaries, teachers and
traders had introduces Islam in Mindanao and Sulu.

 Mukdam – an Arab from Malacca, was the first

missionary to come to sulu in
1380.
-- His religious activities were carried on by
Rajah Baginda (1390) and Abu Bakr (1490)
 In 1475, Sharif Kabungsuwan, introduced Islam in Mindanao.
At the time of the Spanish conquest, their religion had spread
across the Visayas to the shores of Manila. Manila and Tondo
were then Muslim kingdoms .
 Having conquered the Visayas and Luzon, the Spaniards tried to impose
their rule in Mindanao and Sulu. The attack and capture of Jolo in June 1578 by
Captain Esteban Figueroa began the “Moro Wars”.
 On June 14,1578, he ratified the capitulations whereby he recognized himself
and his descendants as vassals of Don Philip, King of Castline and Leon.

 In 1596, Figuerao’s large force invaded Cotabato (Maguindanao). He was killed

during the attack and after a period of indecisiveness, his men finally retreated.

 In July 1599 with an expedition of 50 vintas and 3,000 warriors, they sailed up
the river of Panay to the principal towns.

 The “Moro Wars” lasted till the end of the Spanish rule.

 The Jesuits who accompanied Figueroa in 1596 established missions in Northern

Mindanao. Upon the arrival of Recoletos in 1606, the Jesuits shared the
apostolic territory for lack of personnel.
  Recoleto Fray Pedro de San Agustin was honored with the title, El Padre Capitan
for restoring security to the Recoletos missions in northern Mindanao. Similarly,
Jesuits Father Jose Ducos’ military operations and victories in defending Jesuits
towns in northern Mindanao against Muslim attacks helped save Christianity.

 The Filipinos’ patience and endurance however finally reached their limit. The
people’s way of life failed to improve and the government continued to default
in the payment of its debts even after the Dutch wars.

 These revolts, though not primarily directed against the missionaries,

nevertheless, set back the work of consolidation of Christianity in some areas.
The wars also hindered the entry of aids to the garrisons in Mindanao and
subsequently hurt the mission in this area..
Jesus came forward and addresses them in these
words: “Full authority has been given to me both
in heaven and on earth; go, therefore, and make
disciples of all nations. Baptize them in the name
of the Father and of the Son, and of the Holy
Spirit. Teach them to carry out everything I have
commanded you and know that I am with you
always, until the end of the world.”

Mt. 28:18-20
THANK YOU FOR
LISTENING
AND
HAPPY READING
MIDTERM 1ST QUIZ
TRUE/FALSE
1. The most obvious and earliest of these adaptations was the teaching of the faith, not in Spanish, but in the native
language.
2. Doctrina Christiana was the oldest known book , the 1st Catechism book printed in the Philippines.
3. Lay Missionaries were religious missionaries who devotedly worked for the conversion of the natives to Christianity.
4. Long before Christianity came to our country, Arab missionaries, teachers and traders had introduces Islam in Mindanao
and Sulu.
5. Polygamy was widespread in the early Filipino culture.
6. Religious missionaries’ dedication to their ministry, their endurance, and efforts to form Christian
communities led them to be freed from faults and made their work for evangelization easy.
7-12 Discuss briefly 3 Obstacles to Christianization ( just 1 sentence each).
13-15. Discuss briefly 1 considered as success in the work of Christianization during the first 50 years covering the sixteenth and
early seventeenth centuries of the missionaries in the Philippines .
Groupings:

1. What was the process of Reduction? Why was it necessary?

2. Define the terms cabecera, visita. Explain the value of the cabecera-visita system.
3. Discuss the content of prebaptismal instruction. Discuss the Jesuits method of instruction.
4. Discuss some methods used by the missionaries n postbaptismal instruction.
5. The part played by the primary schools in the work of the missionaries
. through this the Spanish kings financed the Church of the Indies and had the right to present, for
appointment by the popes, the persons they deemed suitable for the ecclesiastical position Patronato Real de Indias
*the date when the first mass in the Philippines was celebrated March 31, 1521
*the king who issued the cedula of 1594 ordering the governor & the bishop to assign to the
different orders their respective territories of work. King Philip II
*designed to be the location of a compact village cabecera
*were colonists who, in recognition of the service they rendered during the conquest, received
encomiendas from the king. encomenderos
*Scattered barangay gathered together in large communities (resettlement) reduccion/reduction
*