Church Realities in the Philippines: 1900-1965
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Church Realities in the Philippines: 1900-1965 Ramón Stephen B. AGUILÓS* 1. Introduction This year, 1998, the Philippines commemorates the centenary since her independ- ence from a foreign domination. At the time of this writing, it is «all-systems-go» for this former Spanish colony, with both government agencies and non-government organizations pooling all human and material resources for a successful once-in-a-lifetime celebration. In the academe, various historical societies have been organized —if not revived— both in the national and regional levels, in an effort to put into writing slices and fragments in history that have been for long relegated to oral traditions and folklore. «What happened to the Church in the Philippines of the post-Spanish era?» Or, «How did the Filipinos fare being Catholics after our forebears left their shores for good?». These are questions perennially posed by modern-day Spanish nationals about the country Spain had ruled for close to four centuries. A short paragraph culled from a paper presented to the Faculty of Theology of the University of Navarre in 1995 by a Spanish lady-scholar shows the demographic profile of contemporary Philippine Church: «The Philippines is a clear testimony of the good seed of faith sowed there by the Spa- nish missionaries, and the pastoral efforts of those who followed them thereafter. Today in those islands there exist thirteen ecclesiastical provinces with a total of thirty-one suffragan dioceses. * Ramón Aguilós, who holds a Doctorate in Sacred Theology (STD) by the University of Navarre (1996), is presently the Vice Rector for Administration at the same time professor of St. John the Evangelist School of Theology, Palo, Leyte, Philippines. Concurrently, he is the Dean of Studies of the Sacred Heart Seminary, which houses the high school and college seminarians of the Archdiocese of Palo. The author is also a member of the Executive Board of the newly-organized Leyte-Samar His- torical Society, and a member of the Leyte Executive Committee for the 100 Days Countdown to the Philippine Centennial (Editor’s Note). AHIg 8 (1999) 203-213 203 Ramón Stephen B. Aguilós There are four apostolic vicariates in Mindoro, Jolo, Northern Luzon and the Palawan Island, and twelve prelatures nullius (eight in Luzon and 4 in Mindanao)»1. The above description sounds more of the Philippines’ «status quo» than a historical narrative. How the Philippine Church reached this point in history, or how She survived the post-Spanish era, struggled through the war-torn years and evolved into what She is in these contemporary times is something that might be of interest to many a Spanish national. This essay is to address part of the question. Here I draw some vignettes of the Philip- pine Church particularly from 1900 until that period shortly before the Second Vatican Coun- cil. For all intents and purposes, this article is an expression of my filial devotion to «Mother Spain», even as I fear there are contemporary Spanish intellectuals and ordinary citizens who, wittingly or unwittingly, may have relegated into oblivion their ideas and impressions about this «daughter-country», the Philippines, her history and her cultural heritage2. This article begins by depicting the Philippine scenario at the outset of the twentieth century. It was the time when the Filipinos, already freed from Spanish domination, were al- ready under a new superior power, the American regime. There is a very brief description of that «war-time interlude», or the years from 1941 to 1944. Fairly interesting is the period when the Church is seen emerging from the debris of war and witnessing Her growth through the succeeding years. However, the discussion stops at the time of Vatican II era. This epo- chal event in the Church is so overwhelming in importance that an account of its influence on the Philippine Church is better off essayed in a separate paper. 2. Historical Events at the Onset of the 20th Century At dawn of August 13, 1898, the Americans headed by Commodore George Dewey and together with Filipino forces, began firing at the Spanish troops. Then from their boats, the Americans bombarded Fort San Antonio Abad, south of Manila. An hour before noon that day, gunfire from the ships ceased even as white flags appeared above the city walls. At six o’clock in the evening, the Spanish flag at Fort Santiago was lowered, and the American Stars and Stripes was hoisted3. 1. L. DÍAZ-TRECHUELO, La Historia de la Iglesia en Asia, in J.-I. SARANYANA-E. DE LA LAMA-M. LLUCH-BAIXAULI (eds.). Qué es la Historia de la Iglesia. Actas del XVI Simposio Internacional de Teo- logía de la Universidad de Navarra, EUNSA, Pamplona 1996, p. 202; also in «Anuario de Historia de la Iglesia» 5 (1996) 190. The text is a free translation from the Spanish original. 2. There is another motive for the author in writing this short article to show his gratitude to the Uni- versity of Navarre, his alma mater, for the times he spent within her hallowed halls. The university is a mute witness to the author’s pains and pleasures as a student who came to this campus in 1993 with noth- ing but his measly, if ever, knowledge of the Spanish language and culture. He went through the rigors of academic life, enjoyed the amenities the academic community offered him, and finally left in 1996 with a rich cultural experience, an academic degree and, well, a satisfactory working knowledge of Spanish. 3. J.S. ARCILLA, SJ, An Introduction to Philippine History, Ateneo de Manila University Press, Que- zon City 41994, pp. 95-96. 204 AHIg 8 (1999) Church Realities in the Philippines: 1900-1965 The Americans had conquered. After 377 years since a fleet of three ships comman- ded by Ferdinand Magellan reached Eastern Samar in 1521 and 333 years since Miguel Ló- pez de Legazpi entered Cebu port in 1565, Spain finally lost her colony in Southeast Asia. On December 10, 1898 the Philippines was ceded to the United States by Spain under the terms of the Treaty of Paris4. By virtue of this treaty, the Filipinos, freed from the Spanish yoke, were under another foreign master, an episode that would last until 1946. When the Americans conquered the Philippines in 1900, the population was estima- ted at 7.6 million, of whom 6.9 million were listed as «civilized Christians». The rest were what are called today as «the cultural minorities»5. At that time, there was only one city, Ma- nila. Of the 7, 102 islands comprising the archipelago, only 342 were inhabited6. Education As literacy was low, the Americans started their colonization work by educating the Filipinos. They immediately introduced a system of free primary education. By April 1900 there were about 1000 schools in the Philippines, 39 of them in Manila. The American sol- diers were the first teachers. In 1901 volunteer teachers arrived: 48 aboard the Sheridan, 48 aboard the Buford, and 523 aboard the Thomas (it is for this reason why the first American teachers were called, Thomasites)7. They administered what would be one of the contribu- tions of America to Philippine culture, the public school system. That same year the Philip- pine Normal School was founded, so Filipinos could be trained to do actual classroom teach- ing. English was introduced as the medium of instruction, and soon, Filipinos were taught to speak English8. Paul Monroe would later write, «As the Church was the symbol of the Spa- nish [rule], so the school has been the symbol of American civilization»9. Christianization The situation of the Church during the early years of American rule, socially and physically speaking, was one of total disaster. Church buildings and institutions were razed to the ground and many were severely damaged. There were fewer than six hundred seventy- five Filipino priests10. 14. G. ZAIDE, The Pageant of Philippine History, II, Philippine Education Company, Manila 1979, p. 234. 15. J.S. ARCILLA, SJ, o.c., p. 103. 16. Ibidem. 17. Ibidem. 18. V.A. MAYNIGO, Evangelization and Philippine Culture in the Light of the Second Vatican Coun- cil, Published Doctoral Dissertation, Angelicum University, Rome 1978, pp. 15-16. 19. P. MONROE, A Survey of the Educational System of the Philippine Islands, Philippine Bureau Printing, Manila 1925, p. 12. 10. J.N. SCHUMACKER, SJ, Readings in Philippine Church History, Ateneo de Manila University, Quezon City 1979, pp. 292 ff. AHIg 8 (1999) 205 Ramón Stephen B. Aguilós The union of Church and State, which existed during the Spanish period, was sever- ed. As an effect, the priests were left almost without material resources. For one thing, the clergy could no longer engage in government functions. Then, with the public schools now established, the Church had no more control over them11. American democracy protected the principle of separation of Church and State, and on account of this, it became a major discus- sion whether religion, as in the Spanish regime, should continue as a school subject. Some wanted it removed, as it would revive the difficulties which the Filipinos had taken up arms to solve. Since the Treaty of Paris provided that Filipino customs and traditions be respected, a compromise solution was approved, thus allowing religion to be taught to children whose parents asked for it, thrice weekly, and outside class hours12. The presence of the Spanish friars in the parishes also occasioned opposition among the Filipino clergy and eventually led to the formation of the Filipino National Church, better known as Iglesia Filipina Independiente in 1902. This was founded by Isabelo de los Reyes, a journalist, and Gregorio Aglipay, a Filipino Catholic priest.