Prompt 2: Upon reading John Leddy Phelan's essay “The Hispanization of the Philippines” address the following questions:
How did Spanish missionaries see themselves, and how did they present Christianity to the indigenous populations?
What beliefs underlay the missionaries’ decision to entrust the burden of organizing and supervising the catechismal instruction of natives to intermediary figures (the so-called fiscales)?
Besides baptism, three other sacraments were necessary before Filipinos could become practicing Catholics: matrimony (for the married ones), penance, and the Holy Eucharist. What challenges did the missionaries face in introducing these sacraments?
On page 133, Phelan argues that “pre-Hispanic Philippine religion was not swept away by the advent of Christianity.” What are some examples of pre-Hispanic beliefs that survived the Christianization of the archipelago?
Why did Spanish friars oppose the creation of an indigenous Filipino clergy?
If you choose prompt 2, copy and paste the questions into a Word Document. You can answer the questions individually. You do not need to answer them as part of a coherent essay. Collectively, your answers to the five questions must be at least 500 words in length (you are welcome to write more). Headings and citations do not count toward this assignment's minimum word limit.
Regardless of which prompt you choose, please be aware that merely meeting the word count requirement of 500 words is not enough to excel in this assignment. In addition to reaching the minimum length, it's crucial to ensure that your ideas are thoroughly developed. This means clearly explaining concepts and offering examples from the sources to support your arguments. Depending on your writing style and the complexity of the ideas you're exploring, it may require more or less space to articulate your points adequately. Therefore, strive to meet the minimum length requirement and ensure your arguments are clear, coherent, and fully elaborated.
Regardless of whether you quote or paraphrase, you need to include a citation whenever you use information extracted from a source.
For this assignment, when citing, please use in-text citations, i.e., citations that you include in the body of your work (as opposed to a footnote). In-text citations should include the author's last name, followed by a page number. If the author's name is unavailable, use the source's title. If the page number is unavailable, it's okay not to include that information. Two examples of in-text citations for this module's source assignment are:
Prompt 1 → "It was not before the 1590s, however, that Manila established its port city status" (Tremml-Werner, 268)."
Prompt 2 → "Spanish missionaries viewed themselves as soldiers of Christ waging with spiritual weapons a war to overthrow tyranny over pagan peoples" (Phelan, 112).
Full Answer Section
Their presentation of Christianity emphasized conversion as a path to salvation and liberation from demonic influences. They portrayed pre-colonial animistic beliefs as barbaric and incompatible with the "civilized" nature of Christianity (Phelan, 113). This approach aimed to establish a clear hierarchy with Catholicism at the summit and indigenous beliefs relegated to the realm of darkness and savagery.
The Role of Fiscales in Catechismal Instruction
The decision to utilize intermediary figures, known as fiscales, for catechismal instruction stemmed from several beliefs held by the missionaries. Firstly, they believed in the inherent superiority of Spanish culture and language (Phelan, 122). This assumption translated to a preference for having converted Filipinos, who had some understanding of Spanish, instruct their unconverted kin.
Secondly, there was a perceived lack of qualified Spanish missionaries to directly handle the massive scale of conversion efforts (Phelan, 123). Fiscales, ideally chosen from among respected members of the community, could bridge the language and cultural gap, facilitating the spread of Christianity. Additionally, entrusting Filipinos with a degree of responsibility within the religious hierarchy may have served as an incentive for further conversion and community leadership.
Challenges in Introducing Sacraments
While baptism served as an entry point into the Catholic fold, integrating other sacraments presented unique challenges. The concept of matrimony, requiring lifelong commitment between one man and one woman, clashed with existing practices of polygyny (Phelan, 124). Missionaries had to grapple with the need to dismantle these social structures while establishing the Christian ideal of monogamy.
Penance, involving confession of sins and seeking absolution, posed another hurdle. The notion of a single, all-powerful deity replacing a pantheon of spirits required a significant shift in how Filipinos conceptualized accountability and forgiveness (Phelan, 125). Similarly, the Eucharist, involving the consumption of bread and wine believed to be transformed into the body and blood of Christ, presented a theological concept far removed from indigenous belief systems.
Persistence of Pre-Hispanic Beliefs
Phelan argues that pre-Hispanic Philippine religion was not entirely eradicated by the arrival of Christianity. Animistic beliefs concerning spirits and the natural world continued to influence Filipino Catholicism (Phelan, 133). This syncretism can be observed in the veneration of saints seen as intercessors with a power akin to ancestral spirits. Additionally, the concept of souls traveling to an afterlife realm after death echoes pre-colonial beliefs about the spirit world (Phelan, 133). These examples illustrate the persistence of indigenous religious elements woven into the fabric of Catholicism practiced in the Philippines.
Opposition to an Indigenous Clergy
Spanish friars vehemently opposed the creation of an indigenous Filipino clergy for several reasons. Firstly, they feared a loss of control over the religious hierarchy (Phelan, 134). An educated Filipino clergy could potentially challenge the authority of Spanish friars and advocate for theological interpretations more aligned with Filipino cultural perspectives.
Secondly, there was a prevailing racist attitude that deemed Filipinos intellectually and spiritually inferior (Phelan, 134). Spanish friars believed Filipinos lacked the capacity for the complex theological training and leadership required of the clergy. This ethnocentric view served to maintain Spanish dominance within the religious sphere.
Finally, the emergence of a Filipino clergy could threaten the friars' role as intermediaries between the Spanish colonial government and the indigenous population (Phelan, 135). Filipino priests could potentially advocate for the rights and interests of the native population, disrupting the power dynamics established by the colonizers.
In conclusion, Phelan's essay offers valuable insights into the motivations and methods employed by Spanish missionaries during the Christianization of the Philippines. Their self-image as divinely sanctioned conquerors and their presentation of Christianity as superior fueled their efforts. The use of fiscales for catechism and the challenges in introducing sacraments like penance and Eucharist highlight the complexities of the conversion process. The persistence of pre-Hispanic beliefs and the opposition to an indigenous clergy demonstrate the ongoing negotiation and adaptation that occurred as Filipinos encountered a new religion.