63

Guindulman, in Augustinian Recollect Annals and in other Historical Sources

The first mention ever of in historical records is in the 14th volume of Historia general de Filipinas, written by Juan de la Concepción OAR (1724-1786) and published posthumously in 1788-1792:

Bernardo Sanote declared that he and other leaders in Mount Tambungan1 where they had resided for fear of the former fathers [Jesuits] because of the fact that such inconvenience no longer existed, wanted to return to the service of God and the monarch of Spain and if it would please the Governor to grant them pardon and have mercy on them and permit them to set up a in the area near Guindulman Bay [underline mine], in order to fulfill their obligations as Christians, as they had requested their spiritual father Fray Pedro [de Santa Bárbara, OAR].2

The context of this ancient text is as follows: The great Boholano patriot could count in the late 1760s on four allies and leaders and thousands of followers in the huge rebellion that had stricken and plagued the Visayan island since 1744. Eight thousand tributes continued to rebel against the Spanish monarch and his civil authorities in Bohol. The leaders were Ignacio Arañez, Pedro Baguio3, Bernardo Sanote and Ligaon who was in his mountain stronghold in and with over five thousand people.4

The eight Augustinian Recollects, headed by their vicar provincial Pedro de Santa Bárbara, arrived in July 1768 to take possession of nine parishes after the last Jesuits had been expelled from Bohol upon orders of the Spanish King Charles III. The Recollect vicar provincial of Bohol climbed not long after the mountain stronghold at Magtangtang to negotiate personally with the Boholano patriot. The Recollect was allowed by Dagohoy to baptize children, solemnize marriages of amancebados5 and hear confessions as sign

1 Tumbangan in another source. 2 JUAN DE LA CONCEPCIÓN, Historia general de Filipinas XIV (Manila 1792) 96. Quoted by Gregorio OCHOA, Historia general de la Orden de Agustinos Recoletos VIII: 1755-1796 (Zaragoza 1928) 595. 3 Pedro Baguio later sailed with his followers to safety in Maasin, Leyte. 4 Ibid., 102, the author writes 1,000 tributes or five to six thousand souls. 5 The Spanish for “those living in sin,” or cohabiting or living together without the sacrament of matrimony. of the leader’s good faith and willing to return to the fold of Christianity. To set up for the rebel followers and families was discussed and approved, but its implementation would unfortunately take place only after the capitulation in 1829. The site of Guindulman had been one of the those negotiated for future towns in 1769 and this would become a reality in 1788.

Dagohoy had demanded the pullout of the Spanish troop detachments from , Loay, Loon, , and Malibago.6 He saw no need for the Spanish civil government to station them under the new dispensation and to avoid future belligerent acts against each other. The troops in Inabanga and Talibon would remain in their post account of the obvious risks as well as the security of tribute-collectors. The Recollect Pedro de Santa Bárbara then travelled to and relayed the results of his personal negotiation with Dagohoy to the Spanish alcalde mayor Don Pedro Vargas who adamantly denied this last demand for troop pullouts.7 And so, the rebellion continued until 1829, eighty-five years after it had begun. In the meantime, the Boholano patriot had passed away around the year 1782.8

Guindulman, a town and parish carved out of Jagna The parish of Our Lady of Consolation in the town of Guindulman was created by the Recollect missionaries in 1788, as revealed by the Recollect town chronicler Father Bernardo Aráiz in his 1916 Historia de Guindulman, Bohol narrative. The Mother of Jesus invoked as Our Lady of Consolation or Comforter of the Afflicted has been the patroness of the Order of Augustinian Recollects who traditionally celebrate her liturgical feast every 4th day of September. This special advocacy of the Mother of Christ—typical devotion of the Marian spirituality and tradition of the Augustinian family the world over—is one sole solid proof of the Augustinian Recollect origin of the new parish. Guindulman was still a visita or mission station of the parish matrix Jagna during the Jesuit administration.

Its parish priest Padre Bernardo Aráiz who chronicled the Guindulman history in 1916 recorded that this curacy was separated from its

6 It was likewise called Malabago located in the northern part of present-day Cortes. 7 JUAN DE LA CONCEPCIÓN, Historia general XIV, 104. 8 The death of Dagohoy was mentioned in a letter written by Bishop Mateo Joaquín Rubio de Arévalo of Cebu. See his Carta a Francisco Díaz Durana, Cebú, 31 julio 1782, ARCHIVO HISTÓRICO PROVINCIAL DE MARCILLA, NAVARRA, ESPAÑA[APM], Legajo (Bundle) 66, Folder 1, f. 2. matrix Jagna on 20 February 1788, but without a resident cura párroco.9 The 60-year-old Padre Gaspar Bellido de San Fulgencio, parish priest of the Parish of Saint Michael the Archangel of Jagna, concurrently administered the Marian Parish of Our Lady of Consolation of Guindulman.

Padre Gaspar Bellido received the Libro de nupcias10 on 31 December 178911 from the Recollect prior provincial Joaquín Encabo de la Virgen de Sopetrán.12 His provincial secretary Pedro de San Antonio accompanied the future Cebu bishop in his canonical visit of Guidulman parish. The traditional practice of a prior provincial during his canonical visit13 to a new parish belonging to the Recollect jurisdiction was to personally hand over the four official books to the parish priest. The fifth was the typically Recollect Libro de cosas notables.14 The prior provincial or the vicar provincial examined the contents of the five books during his triennial visit and affixed his signature on the page with the reported events, and attested to by the provincial secretary. The name of Padre Gaspar Bellido appeared likewise in the Book of Necrology and Book of Baptisms.15 Padre Gaspar ended his pastoral ministry in the parish of Our Lady of Consolation in 1797. We must take note that by this time some rebel returnees and their families had already settled in Guindulman. The increase of tributes and concomitant growth of population was a strong reason for creation of the new town and parish.

9 The manuscript is titled Historia de la Parroquia de Guindulman, APM Legajo 67, Folder 2, f. 234v. 10 Libro de Nupcias, the canonical Book of Marriages. 11 See Bernardo ARÁIZ, A History of Guindulman (1788-1916), 5, of this book. 12 Father Joaquín Encabo would be elevated to the episcopal see of the Most Holy Name of Jesus in Cebu and was its local ordinary in 1808-1818. See Francisco SÁDABA, Catálogo de los religiosos agustinos recoletos de la Provincia de San Nicolás de Tolentino de Filipinas desde el año 1606, en que llegó la primera misión a Manila, hasta nuestros días (Madrid 1906) 312-317. 13 The canonical visit is the regular visit which is mandated by the OAR Constitutions and conducted at least twice during the triennial term by prior provincial with his provincial secretary in parishes or religious communities under the Recollect jurisdiction in order to check the official books, to personally talk with each religious, among others activities. 14 Libro de cosas notables is the Book of Noteworthy Events, which the superior gave to the parish priest with a special directive to write the significant events in his curacy for posterity. 15 Bernardo ARÁIZ, A History of Guindulman (1788-1916) 6. The Libro de Bautismos refers to the canonical Book of Baptisms; the Libro de Casamientos to the canonical Book of Marriages. On 7 May 1797, Padre Antonio Fernández de San Agustín took possession of the parish of Our Lady of Consolation of Guindulman, as he himself indicated in the official parish Book of Income and Expenditures.16 He was therefore the first resident priest of Guindulman. Chroniclers unanimously inform us that Guindulman was bordered by its three visitas which were later established as towns and parishes. In the north, it is bordered by (created in 1854), in the south by Duero (1863) and in the east by Anda (1885). The pioneering Augustinian Recollect Padre Antonio Fernández de San Agustín worked diligently for the continued increase of the tributes and population of Guindulman. The Spanish missionary was only 27 years old when he was assigned by his superiors in Manila as the first parish priest of Guindulman. Hence, Padre Fernández was definitely a young minister, very eager to fulfill his priestly ministry for God Almighty.17 In his service to the community of over a thousand believers, he was an energetic and indefatigable minister who labored to disseminate the Gospel of Salvation of the Lord Jesus Christ.

The young Recollect minister then began with the construction of the first parochial church and bell-tower, believed to be made of stone. The finished church of Guindulman was a very solid edifice suited for the worship of God and veneration of the beloved patroness of the parish—Our Lady of Consolation. As in other Recollect parishes in the Island of Bohol, the parishioners were earnestly motivated by their parish priest to cooperate in the construction of their own church. Furthermore, the cleanliness and tidiness of such ecclesiastical edifices was observed by the parishioners. The divine temple dedicated to the Mother of God was large enough to accommodate the increasing Christian population.

More parish priests diligently took part in spreading the Gospel of Christ and imparting the ways of civilization to the Guindulmanons. In 1805, Padre Felipe Caballero de San José took over the parish administration from Padre Antonio Fernández who was elected novice master in their San Nicolas Convent in Intramuros, Manila. In 1806, Padre Antonio Fernández was

16 The Libro de Cargo y Data contains the record of the income and expenditures of the parish. 17 Padre Fernández was 37 years of age when he died and was buried in Guindulman. Therefore, he was only 27 years old when he was first dispatched to the parish in 1797. See SÁDABA, 363-364. elected provincial secretary only to resign for health reasons and returned to Guindulman where he passed away on 24 July 1807.

Padre Lorenzo del Santo Cristo de la Fe was parish priest in 1808, after his ministry in from 1797-1808. During his term the population of Guindulman was 4,894 and 1,022½ tribute-payers. In 1815, it was the tenth most populous of the fourteen existent towns in Bohol after (10,249), Jagna (9,404), (8,804), Inabanga (7483), (6,384), Maribojoc (6290), (5,743), Loon (5,443) and (5,059). Other towns were Panglao, Cortes, Loay and ,

Padre Narciso Hernández, parish priest in 1819-1864 Narciso Hernández de Jesús y María was a native of Pandacan, Manila, on 5 August 1789.18 He was born to José Apolonio and Paulina Bini, according to the official biographer. After his one-year mandatory novitiate at their San Nicolás Convent in Intramuros, Manila, he professed the religious vows in 1813 before the prior provincial. The Recollect general chronicler Manuel Carceller writes that Padre Narciso was surnamed Hernández19 He exercised his ministry at Paminguitan20 in 1815 and served his parishioners until December 1818. On 4 January 1819, he received the canonical collation as parish priest of Guindulman. He was its curate for the next 45 years. He remained in this parish a little before his death which took place in Pandacan, Manila, on 21 May 1865.

Padre Hernández and the Dagohoy Revolt The raid boldly perpetrated against Guindulman and its visita Tugas by the descendants of Dagohoy’s allies took place in 1827. They razed to the ground the town and parish church which was erected by Padre Antonio Fernández. Padre Narciso Hernández at once complained to the alcalde mayor in Cebu about such daring plundering attack. In January 1827, the plan for a major offensive against rebel citadels in the mountains got off the ground finally. An Augustinian parish priest named Fray Julián Bermejo, dubbed El

18Ibid., 765; Manuel CARCELLER, Historia general de la Orden de Agustinos Recoletos XI: 1837-1866 (Madrid 1967) 788-789. On Padre Narciso’s role during the Dagohoy Rebellion, read Manuel Carceller, Historia general X, 526ss, and Licinio RUIZ, Sinopsis histórica de la Provincia de San Nicolás de Tolentino de las Islas Filipinas I (Manila 1925) 696ss. 19 Manuel CARCELLER, Historia general de los agustinos recoletos, XI, 44. He found this information in the folio 140 of the Book of Necrology of San Nicolas Convent in Manila, now kept in Marcilla, Navarra, Spain. 20 Paminguitan is the resent-day town of Cortes. Padre Capitán of Boljoon, Cebu, led a division of troops from Dalaguete, and Argao. In May 1827, the two divisions of over 10,000 Spanish troops, Cebuano and Boholano conscripts engaged the rebel forces.21 Padre Miguel Martínez y Lafuente de Jesús (1771-1844), parish priest of Danao, Cebu, and Padre Narciso Hernández joined the military expedition only as chaplains. Hernández kept a diary of the military operations which began in May 1827. He reported that in January 1828 hundreds of volunteers from Guindulman and Jagna with over twenty regular troops stormed the Inaghuban cave in what is now the town of Pilar. In the hide-out, 300 rebels stood their ground. They refused to capitulate. The assaulting force built a huge bonfire at the mouth of the cave, slaughtering without mercy all the trapped men and women by suffocation. General Mariano Ricafort opted to overlook the Inaghuban cave massacre in his 1829 official report to the monarch. Colonel Manuel Sanz headed the invasion army. Father Hernández divulged in his memoir that 201 surrenderees were ruthlessly beheaded upon orders of an officer named Captain Celedonio. This event occurred in January 1829 in Caylagan in Magtangtang, Danao. Captain Celedonio led fifty riflemen and more than 400 conscripts from , Inabanga and Talibon to the mountain bastion. Still the Caylagan defenders defied the calls for surrender. Celedonio then ordered the rebels’ water supply cut off. About 100 escaped that night. Over 500 people stayed put at the ramparts. In view of their futile stand, the rebels sued for peace the next day. Women and children were taken down to Inabanga. The men were treated like animals: hog-tied and deprived of food for twenty-four hours. Apprised of the incident, Colonel Sanz forthwith sacked Captain Celedonio. He had defied the clemency policy for captives. Sanz ordered his incarceration at Inabanga.

A total of 19,420 rebels capitulated on 31 August 1829. Deprived of their means of livelihood and fearful of dire reprisals, some 3,000 survivors hastily fled to Cebu, Samar, Leyte, and Mindanao and settled there permanently. A historian claims that over 30,000 Boholano rebels were brought back to the fold of the law. Colonel Sanz reported the capture of a big cache of arms such as lances, daggers, bolos, kampilans, muskets, battle-axes and artillery pieces.22

Hernández set up towns for rebel surrenderees

21 Emmanuel Luis A. ROMANILLOS, The Dagohoy Rebellion (1744-1829), in History of Bohol (1521-1937); Essays, Notes and Sources, 209-218. 22 Emmanuel Luis A. ROMANILLOS, The Dagohoy Rebellion, 214. Padre Hernández put the rebel and families in a clustered community or reducción in order to facilitate the work of civilization and evangelization, thus establishing the town of Canaugay, present-day of Camangay belonging to Dagohoy town. He administered this new town of Canaugay comprising rebel families where he had resided since December 1827. Hernández further set up another new town of Batuanan23 where hundreds of former rebels had settled down. In a letter dated 19 April 1828, the Recollect prior provincial Fray Pedro de Santa Rita lauded the efforts or the two Recollect chaplains but in the end ordered Hernández and Miguel de Jesús to go back to their old parishes of Guindulman and Danao, Cebu. The provincial acknowledged the hardships and deprivations of the chaplain-turned-parish priests in that same letter: “abandoning the comforts offered by the towns—old, established and very regular for their subsistence—but moving to the center of the forests of Bohol in order to set up towns consisting of coerced people and enemy of God and State, without any support and comforts except the hardships posed by the mountains, lacking in of food provisions, without a roof on their heads, without a church and in continuous jolts whether from the newly resettled or by those who rejected resettlement and who ambushed, cajoled and induced the resettled folks so they would abandon their new lands or lifestyles and return to the ancient customs. All this was their recompense.24 Padre Hernández in Guindulman Together with Padre José García de la Virgen de los Remedios, Padre Hermández helped in the creation of Garcia-Hernandez, a former visita of Jagna formerly called Sinugbuan, as a town in 1858. The Parish of San Juan Bautista was established on 24 October 1859.25 The town of Garcia- Hernandez, named after the two Recollect missionaries, was transferred from the site of Sinugbuan to the more convenient visita or Manaba in the 1870s.

Padre Lorenzo del Santísimo Cristo de la Fe

Lorenzo del Santísimo Cristo de la Fe (1772-1839) was ordained to the sacred priesthood in the . He was dispatched to Cantilan in

23 The actual town of Alicia. 24 Manuel CARCELLER, Quelling the Dagohoy Revolt (1827-1829), in Emmanuel Luis A. ROMANILLOS, History of Bohol (151-1937); Essays, Notes and Sources, 240-241. 25 Felipe REDONDO Y SENDINO, Breve reseña de lo que fue y de lo que es la Diócesis de Cebú en las Islas Filipinas (Manila 1886) 185. Mindanao and later to Surigao in 1804. On 22 March 1808, he was designated parish priest of Guindulman where he served the People of God for ten years.

Padre Francisco Castellano de la Virgen del Rosario Francisco Castellano (1839-1888)26 joined the Recollects in 1856 by his profession of the monastic vows. He came to the Philippines in July 1862 and months later he was ordained as priest. In February 1863, he was dispatched to Jagna to study the Cebuano Visayan language. He was then sent as parish priest to Candijay in 1864. Three years later, he was named parish priest of Guindulman where exercised his ministry from 1867 to 1870. Thereafter, he replaced Father Lorenzo Hernández in Duero on 30 August 1870 and finished the parish church.27 He served the parishioners of Duero for 18 years until his demise at age 49 in May 1888 and was laid to rest at the foot of the altar of Our Lady of Consolation. He was remembered as a zealous and hardworking parish priest wherever he was assigned.

Padre Manuel Cabriada del Carmen OAR Manuel Cabriada (1830-1905) was parish priest of Guindulman briefly, from 1871 to 1872.28 He was assigned in various parishes of Bohol and is best remembered for his Colección de sermones en idioma bisaya29 for both young and old Recollect confreres in the parochial ministry.

Padre Lorenzo Hernández de la Virgen de la Esperanza OAR Lorenzo Hernández (1837-1907)30 was ordained in in July 1860. He was dispatched to Dapitan to learn the Cebuano Visayan language. As the first parish priest of Duero in June 1863-1870, Padre Lorenzo himself supervised the construction of the parish church of Duero, “one of the most beautiful churches in the Bohol for its architectural figures.” When he was assigned to the parish of Guindulman in August 1870, he made frequent visits and inspections to Duero to monitor the construction of the church which he had commenced. Archival documents divulged that Cebu Bishop Romualdo

26 Ibid., 514. 27 Cosas notables de Duero, in ARCHIVO HISTÓRICO PROVINCIAL DE MARCILLA, NAVARRA, Legajo 66, No. 10, folio 2v. 28 SÁDABA, 459. 29Collection of Sermons in Visayan Language. 30 SÁDABA, 497-498. Jimeno had especially charged the parish priest of Guindulman with the continued monitoring of the construction of the Duero church. He was named parish priest of Guindulman in July 1869. Other sources declared that he took possession of the parish only in 1870. After a brief sojourn in Manila, he was back as parish priest of Guindulman in 1873 and stayed as curate until 1898. Padre Eusebio Ortuoste de la Concepción was his assistant priest in Guindulman in 1890-1891.31 Padre Lorenzo had finished the kumbento of Guindulman in March 1877. Its magnificent church was ready for the roofing when he bade goodbye to his parishioners. He joined the Augustinian Recollect ministers who were ordered by their anxious superiors to abandon Bohol and sail to Manila in November 1898 in the wake of the Philippine Revolution. Father Lorenzo Hernández, the last Recollect parish priest of the Spanish Patronato Real regime, left Guindulman in mid-November. He journeyed to Macao in December, then to Spain where he died in 1907.

Bohol and the Philippine Revolution

The Philippine Revolution that broke out in August 1896 in Luzon did not echo in the Visayan Islands. In Luzon, Spanish soldiers and officers were attacked in their garrisons, captured or killed. The friars bore the brunt of the Katipunan fury in the wake of the anti-friar propaganda. They fell into the hands of the revolutionaries and soon perished in captivity. Many priests were slain in their convents or as they attempted to escape along unchartered routes. Thirteen Recollect priests and brothers were slaughtered in the first revolutionary salvo in Silang, Imus and Bacoor, Cavite, especially in the Hacienda de Imus.

But the political situation in Bohol in 1896 – 1898 was clearly normal and bereft of agitation and bloody tumult as in decades past. No skirmishes between Spanish regulars and revolutionary troops which were non-existent yet were reported in Bohol. The people went on with their normal lives, unmindful of the bloody upheaval in Luzon and parts of the northern Visayan Islands. They conducted usual trade and business, eking out a living in ordinary circumstances, making out livelihood in their own simple ways. The teachers continued to impart their lessons to schoolchildren.

In 1898, in such islands as Mindoro, Masbate, Romblon and Marinduque, the Recollect prisoners were temporarily quartered at one time

31 SÁDABA, 673. or another. They were hauled off from their parishes in Tayabas, Batangas and Laguna. They were isolated in those four islands, but totally free to move around waiting for further orders from Luzon revolutionary leaders. At times the captives were subjected to harsh tirades and verbal abuse, unbefitting their dignity and status as men of the cloth, at the hands of fiery revolutionary officials. The Recollects would gradually regain their freedom in 1899 and 1900.

The Revolution broke out in Cebu on 3 April 1898. Solely one Augustinian Recollect fell victim to the revolutionary upheaval: Fr. Isidoro Liberal, a former missionary in the Marianas and curate of Jagna, Bohol. He refused to abandon the Immaculate Conception Convent in Cebu City and join the other Spanish friars and provincial officials in the refuge of Fort San Pedro. The 71-year-old missionary was captured by the Cebuano revolutionists praying at the conventual chapel. His charred remains were later found in Labangon and retrieved by confreres in the wake of the defeat of the upheaval in Cebu. Fr. Isidoro Liberal was the lone Recollect casualty of the Revolution in the Visayas and Mindanao.32

The Augustinian Recollect parish priests in Bohol went on with their pastoral ministry, celebrating Masses and administering of the other sacraments of Church, like in ordinary days. Meanwhile, the prior provincial and confreres in Intramuros, Manila, expressed their constant fear and profound worry about their parish priests in the Visayas. The order to abandon the Bohol curacies finally came and the Recollect confreres prepared to leave for Manila. A steamer was hired to fetch them from Cebu.

However, the parish priest of Candijay (August 1896-October 1898)— and future Blessed José Rada de la Virgen de los Dolores— apparently defied legitimate orders sent by his Manila superiors. He boarded a steamer to Iloilo, and from there to the parish of his Recollect co-novice in Negros Island. In that parish of La Carlota, Padre José Rada was captured by Negros revolutionaries on 6 November 1898 in La Carlota. Together with Negros friar prisoners, he was taken to La Granja farm and had to do hard labor. Later the Negros parish priests and assistant priests were taken to Bacolod provincial jail and in February took the steamer to their freedom in Manila in February 1899.

32 See my forthcoming book The Augustinian Recollects in Cebu since 1621, pages 57-60. In the meantime, the parish priests of Bohol kept the official books in the safe haven in the kumbentos. The original canonical books in Bohol parishes—Libro de Bautizos, Libro de Casamientos, Libro de Defunciones and Libro de Cargo y Data were left behind in the kumbentos, as they were strictly ordered by their major superior. The Recollect ministers or their parish escribanos or escribientes had all the time to tediously copy the Libro de cosas notables of almost every parish. Then the steamer to Manila which was hired by their confreres in Cebu docked at Tagibilaran to fetch them. The Spanish officials took another steamer to Manila according to the eyewitness diary of George Percival Scriven, titled as An American in Bohol (1899-1901).33

The Philippine-American War in Bohol

Cecilio Putong in his Bohol and Its People claims that while there was no Filipino uprising against the civilian and church authorities in Bohol, the Philippine-American War broke out in the Visayan province. Scriven writes in his diary: It seems that when the Spaniards in December 1898 were withdrawn from Bohol by steamer from Cebu, the island was left in a state of anarchy; no government remained, no army existed, and Cebullaños [sic] always, it appears, more or less insolent towards the people of Bohol, came over in numbers robbed the people and levied contributions in the name of the great republic of Aguinaldo which still remained to be created. Guindulman was set on fire by the invading American troops to avenge their defeat at the daring ambush at Kabantian Pass along the Duero- Guindulman highway by the about two hundred Boholano patriots led by Captain Martin Cabagnot. The parish church, kumbento and government buildings were spared through the placating effort of its municipal president Alipio Libres.

Conclusion

What did the Augustinian Recollects give to Guindulman for that matter, and what did Guindulman give in return to the Augustinian Recollects? Guindulman gave much to the Recollects in the Philippines in particular and the whole Order in general. If gratitude is not the only narrower kind you feel

33 George Percival SCRIVEN, An American in Bohol (1899-1900), in //library.duke.edu/rubenstein/scriptorium/scriven/diary1.html. Retrieved 4 December 2009. when you receive something, but the larger kind when you are able to give something, then by giving Guindulman some of its best friars, best missionaries Antonio Fernández, Lorenzo Hernández, Narciso Hernández, Lorenzo Zapatel, Manuel Cabriada, Bernardo Aráiz, Eugenio Sola, to name a few of its rich history. Guindulman brought out the best from its mission heralds. Guindulman has likewise been giving back to the Augustinian Recollect Order by becoming one of its own: Constantino B. Real, Albert A. Pellazar, Edgar P. Tubio, Joseph D. Granada, Invenzor G. Melgazo, or former Recollect vocations like Benedicto Jayoma, Arsenio L. Escabusa, Victor P. Virtudazo who continue to serve in the priestly ministry. Thus I never get tired of reiterating the Spanish adage: Amor con amor se paga. And this is very true in Guindulman, Bohol.

Sources and Bibliography I. Primary sources Cosas notables de Dimiao, ARCHIVO HISTORICO PROVINCIAL, ORDEN DE AUGUSTINOS RECOLETOS, Marcilla, Navarra, Spain [APM], Legajo 66, Folder 4. Cosas notables de Inabanga, APM, Legajo 67, No. 1. Cosas notables de Jagna, APM, Legajo 66, No. 4. Cosas notables de Sevilla, APM, Legajo 66, No. 4. Cosas notables de Talibon, APM, Legajo 66, No. 3. Estado de los conventos, curatos y misiones de la provincia de San Nicolás de Tolentino de Filipinas, ARCHIVO HISTÓRICO NACIONAL, MADRID, SPAIN [AHNM], Ultramar Legajo 2204. Bernardo ARÁIZ, Historia de la Parroquia de Guindulman, Bohol, APM Legajo 67, Folder 2, ff. 234v-239v. II. Books Miguel AVELLANEDA. Continuación del Padre Sádaba o segunda parte del ‘Catálogo de los religiosos de la Orden de Agustinos Recoletos (1906-1936). Rome 1938. Esteban BERNIDO. Wartime Recollections. Quezon City 1981. Teogenes BORJA. Handuraw: Tales of War. Cebu City 1989. Manuel CARCELLER. Historia general de la Orden de Agustinos Recoletos XI. Madrid 1967. ___. Historia general de la Orden de Agustinos Recoletos XII. Madrid 1974. Pedro CORRO. La Orden de Agustinos Recoletos Compendio histórico. Monachil, Granada 1930. Fidel DE BLAS. Labor evangélica de los padres agustinos recoletos en las Islas Filipinas. Zaragoza 1910. Pio B. FERANDOS. The Bohol Guerrillas in Action. Cebu City 1981. Bernardino INTING. Bohol ug Mga Bol-anon. Tagbilaran 1934. Felicisimo G. LEONOR [editor]. Guindulman: Its Past, Present and Future. Guindullman [s.a.]. Patricio MARCELLÁN. Provincia de San Nicolás de Tolentino de Agustinos Recoletos de la Congregación de España e Indias. Manila 1879 Ángel MARTÍNEZ CUESTA. Historia de los Agustinos Recoletos I. Madrid 1995. ___. Historia de los Agustinos Recoletos II. Madrid 2015. Cecilio PUTONG. Bohol and Its People. Manila 1965. Felipe REDONDO Y SENDINO. Breve reseña de lo que fue y de lo que es la Diócesis de Cebú en las Islas Filipinas. Manila 1886. Emmanuel Luis A. ROMANILLOS. The Augustinian Recollects in the Philippines: Hagiography and History. Quezon City 2001. Licinio RUIZ. Sinopsis histórica de la Provincia de San Nicolás de Tolentino de las Islas Filipinas I. Manila 1925. Francisco SÁDABA. Catálogo de los religiosos agustinos recoletos de la Provincia de San Nicolás de Tolentino de Filipinas desde el año 1606, en que llegó la primera misión a Manila, hasta nuestros días. Madrid 1906. The 1996 Catholic Directory of the Philippines. Quezon City 1996. The 2006-2007 Catholic Directory of the Philippines. Quezon City 2006. The 2016-2017 Catholic Directory of the Philippines. Quezon City 2016. Jes B.TIROL. Bohol from Spanish Yoke to American Harness. Tagbilaran 1998. Regalado TROTA JOSE. Visita Iglesia Bohol. A Guide to Historic Churches. Manila 2001. Ramon N. VILLEGAS. Tubod. The Heart of Bohol. Manila 2003.

III. Articles Jes B.TIROL. Sundry Chronicle: The Establishment of Guindulman, Bohol: Exact Dates, in The Bohol Chronicle (29 July 2012). IV. Theses and Dissertations Roweno Eugenio L. HAMO. The Augustinian Recollects in the Evangelization of Bohol during the American Era (1901-1937). Master of Arts in Theology (MAT), major in Church History Thesis. Recoletos School of Theology (RST), Quezon City 2015. Invenzor G. MELGAZO. The Augustinian Recollect History of the Town and Parish of Guindulman, Bohol (1788-1937). MAT, major in Church History Thesis. RST, QC 2015. Keneth B. PAHAMUTANG. The Augustinian Recollect Contributions to the Evangelization of Tagbilaran, Bohol (1768-1898). MAT, major in Church History Thesis. RST, QC 2016. Jes B. TIROL. The Creation of Towns in Bohol. A Supplement to the Teaching of Social Studies and Local History. PhD. Dissertation, , Tagbilaran City 2002. Lumin B. TIROL. History of Bohol from pre-Hispanic Period up to 1972. Ph. D. Dissertation. University of Santo Tomas, Manila 1975. V. Internet Sources Arnaldo DUMINDIN, The Philippine-American War (1899-1902), in https://www.filipino americanwar.com/thewarin19001901.htm. Retrieved 22 August 2018 History of Guindulman, in http://www.bohol-philippines.com/history-of- guindulman.html. Retrieved 15 August 2018. George Percival SCRIVEN, An American Bohol (1899-1901), in http: https://library.duke.edu /rubenstein/scriptorium/scriven/diary1.html. Retrieved 4 December 2009. Guindulman, Bohol in https://en.wikipedia.org/wiki/Guindulman,_Bohol. Retrieved 4 Aug. 2017.