GOMBURZA for allegedly instigating the Cavite mutiny.

The three priests executed had nothing to do with the revolt

On February 17, 1872, three priests—Mariano Gomez, Jose Burgos, and Jacinto Zamora—
were killed in Bagumbayan on charges of leading a mutiny of arsenal workers in Cavite with
the aim of overthrowing the colonial government. The three priests were not involved in
the mutiny; they hardly even knew each other.

The Cavite Mutiny led to the persecution of prominent Filipinos; secular priests Mariano
Gómez, José Burgos, and Jacinto Zamora—who would then be collectively named GomBurZa
—were tagged as the masterminds of the uprising.

In the aftermath of the mutiny, all Filipino soldiers were disarmed and later sent into exile in
Mindanao. Those suspected of supporting the mutineers were arrested and executed. The mutiny
was used by the Spanish colonial government and Spanish friars to implicate three Filipino
priests, Mariano Gómez, José Burgos and Jacinto Zamora, collectively known as Gomburza, who were
executed on the Luneta on 28 Feb. 1872.[1]:107 These executions, particularly those of the Gomburza,
were to have a significant effect on people because of the shadowy nature of the trials. Jose
Rizal dedicated his work, El filibusterismo, to the executed priests.

 three priests—Mariano Gomez, Jose Burgos, and Jacinto Zamora—were killed in

Bagumbayan on charges of leading a mutiny of arsenal workers in Cavite with the aim of
overthrowing the colonial government. The three priests were not involved in the mutiny; they
hardly even knew each other
The Cavite Mutiny led to the persecution of prominent Filipinos; secular priests Mariano
Gómez, José Burgos, and Jacinto Zamora—who would then be collectively named GomBurZa—
were tagged as the masterminds of the uprising. The priests were charged with treason and
sedition by the Spanish military tribunal—a ruling believed to be part of a conspiracy to stifle the
growing popularity of Filipino secular priests and the threat they posed to the Spanish clergy.
The GomBurZa were publicly executed, by garrote, on the early morning of February 17, 1872 at
Bagumbayan.
 OBJECTIVES OF PROPAGANDA MOVEMENT
 
Members of the Propaganda Movement were called propagandists or reformists. They
worked inside and outside the Philippines. Their objectives were to seek:
 
▪ Recognition of the Philippines as a province of Spain
▪ Equal status for both Filipinos and Spaniards
▪ Philippine representation in the Spanish Cortes
▪ Secularization of Philippine parishes.
▪ Recognition of human rights
 
The Propaganda Movement never asked for Philippine independence because its
members believed that once Spain realized the pitiful state of the country, the Spaniards
would implement the changes the Filipinos were seeking.
 MODULE 5 NOTES

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Two sorts of priests served the Catholic religion in Philippines. There were secular priests
and regulars, the regular priests followed the orders of religion, and their primary mission
was to aid in spreading Christianity. They ran the parishes and were supervised by the
Bishops. The regular and Bishops had a conflict, which resulted in the resignation of the
regular priests (Blanco & Roberto, 2010). This steered the Bishops to assign the secular
priests to lead in place of the regulars, there was even a royal decree which ordered all
parishes to be secularized, and all parochial administration were to be taken by the secular
priest. These actions led to conflicts between the regular and secular priests since they
claimed that Filipinos were unqualified for the priesthood, had no education or experience,
and they also discriminated against them from a racial perspective.
Additionally, these conflicts impacted the Philippines since they resulted in racial conflicts
and wars. The religious orders taught religious education and helped in wellbeing of the
Philippines. These religious orders also led to efforts of the secular priests and they
enhanced nationalism among the priests and they also supported the nationalist movement
in Philippine. The conflicts also impacted Jose Rizal, he studied it, and started exposing the
corruption among the priests.

References
Schumacher, J. N. (2011). The Cavite Mutiny Toward a Definitive History. Philippine
Studies.
Blanco, R., Prado, R. (2010). Pedro Peláez, leader of the Filipino clergy. Philippine Studies.

Conflicts began when bishops from the secular clergy insisted on visiting the parishes which
were being run by the priests from the regular clergy. The bishops argued that it was the
duty to
check on these parishes administration. In response to this, the regulars refused the visit
saying
that they were not under the jurisdiction of the bishops. The regulars then threatened to
abandon
their parishes if the seculars persisted.

These conflicts impinged on Rizal's politics in particular because he highly criticized the
Catholic Church. Rizal had grievances that were legitimate against the clergymen, which
were
deeply rooted in in experiences that outraged his sense of justice. Friars performed
functions that
were indispensable to development which led to abuses. They stuck to these functions even
when
Filipinos were ready to take them up on their own. The result of this was the unwarranted
privileges for clergymen and tensions arose between the emerging bourgeoisie and the
friars,
among others.

Citation
Blanco, Roberto. 2010. Pedro Pelaez, leader of the Filipino clergy. Schumacher,
John, 2011. The Cavite Mutiny: Toward a definite history.