‘Guerrero Publishing, !nc- a nd and tenancy in the Centra Mclennan, Marshall S. 1969. La j Luzon plain. Philippine Studies 17(4): 651-682, ee Roth, Dennis M. 1977. The friar estates of the Philippine, ce eee EMERGING NATIONALISM Then fal published! Filbusterismo in 1891, he the book othe three martyred press, Maino Burgos, and Jacinto Zamora. in his dedication he wate I have the right to dedicate my work to you as the evil which undertake to combat. And while we ‘expectonty upon Spoin some doy to restore your good and cease to be answerable fr your death, et these serve os a tardy wreath of cried leaves over your tombs, and let tbe understood that everyone wh wt clear proofs attacks your memory stains his hands in brood! Atnougrfical wes ony 1 yeas od when the te executed, the events of 1872 would play a decisive role in Rizal's ideas and decisions. This chapter wil focus on these Particularly the Cavite Mutiny and the execution ofthe: ‘Gomer, Burgos, and Zamora. PIN At the end ofthis chapter, the students should be able to: examine the causes and effects ofthe Cavite Mutiny 7 explain the confict between the Flpino secular Spanish regular priest.il postoral vist conducted by the bis eplacopalvistation- an offal "9 ‘na dlocese to examine the conditions of a congregation: often done ‘once every three years = an opporatue used for capital punishment in which an ron ‘gorrote- an apps rn Calarstightened around a condemned person's neck pole ~ system of forced labor that required Filipino males from 16 to 69 Joors old to render service for period of 40 days regular clergy ~ priests who belong to religious orders secular clergy - priests who do not belong to religious orders and are engaged in pastoral work trbuto~ system of taxation imposed by the Spanish colonial ‘government on the Filipinos in order to generate resources forthe maintenance ofthe colony Cavite Mutiny po On January/20, 1872, approximately 250 Yalipino soldiers Spaniards were killed during the mutity, but an immediate assault led by government forces put an end to the upvising after three days. ‘An oftcited reason for the mutiny was a decree released by Governor-General Rafael de Izquierdo. The decree ordered that the arsenal workers would no longer be exempt from the tributo and polo, privilege they had enjoyed in the past. Official accounts, however, argued that the revolt was part of a langet ‘movement withthe aim of overthrowing the Spanish government and asserting independence. Oficial reports also claimed that the leaders of the mutiny hhad expected the support of close to 2,000 men from regiment’ toh in Cavite and in Manta The plan w fret midnight in Manila wit, ed ee fo ache ator sly way wm Sa be sent tthe rebel in Caste whore fheaena- 18 clhowcveyhemutnyin Care eee ea thie evening and may of tone who pledge in jvomed lovato Spain. Ukimnel, he Sana Gh goverment wed the incident as «man fo eppne Ferns cals fo meee ler sania ‘Among. those who clamored for reforms were secular priests. To understand how the Fliping sean Fase iolved inthe Cavite Marty of 1s fackground on missionary effors inthe Philippine sal discussed. Secularization Movement ‘The introduction and the strengthening of the faith were largely through the efforts of two types: regular priests and the secular priest. The regular c jurisdiction fell on their elected prelates, were better for missionary work because of their standards of disci asceticism. Their job, then, was to introduce the faith, natives, and establish religious c the Ee clous onder con this task: “ atsived in 1565, theDiscaleed Frangiycans who its wh arrived in 1581, tkeDominicans 1587, and jinian Recollects who arrived in Ahe secular clergy, on the other hand, were live in the world.” They were under the ‘and not members of religious order. The p ‘the management of the religious communities ‘the continuation of the work already laid ‘lergy. In other words, while it was the task ofto introduce the faith and establish religious communities, thy management of the parishes themselves was left t0 the secula, rests. “The missionary efforts in the Philippines, however, presente ‘unique cas. In other Spanish colonies, well-established patishey witnessed the replacement of regular clergy by secular priests i, the management of the religious communities. Inthe Philippines the regular clergy remained admivistrators of the parishes wel into the nineteenth century. Two issues were particularly e6pfentious among the ce in the Philippines. The first gitieleertiataaly visitations. An omnimoda bull passed by Pope Adrian VI in 1522 allowed the regulars to administer the sacraments and act 4s parish priests independent from the authority of the local bishop. This bul, however, conflicted with reforms established in the Council of Trent (1545-1563), which declared that no priest could care forthe soul of laymen unless they were subjected 9 episcopal authority that often came in the form of visitations Mitek ing Pala II was granted discretionary power to enforce theTeforms in the Philippines, the regular clergy often thwarted cheir implementation. ‘The regular clergy argued that if they allowed the visitations to occur, the congregation would be subjected to two sources of authority, the bishop and the provincial superiors, who may, at some point, issue conflicting orders. By refusing the episcopal visitations, they hoped to avoid the possibility of violating theit vows of obedience to their own superiors. Serious attempts to enforce the visitations, however, were often countered by the ‘egular clergy who abused their authority by cesigning, from theit posts and leaving the parishes unattended, This type of situation ‘was especially disastrous in the early stages of Christianization when the paucity of secular priests often forced the government to give into the wishes ofthe regular clergy. rHfoweve, beginning inthe lve semen hat by the nineteenth century, they constiuned an Genificant number Despite this the regular ley ontested, if not outr Fights of the secular to the parishes. One reason provided by the regulars was thatthe sill remained an active mission, en viva comquista some groups not yet Christianized They would ‘century, efforts, argue that the Filipinos were not ready to he tured over secular clergy. Another reason was more economic ‘withthe regulars refusing to give up the parishes that large profits for them. However, an ov the regulars refused to give up the parishes had to. | | aie view that she Filipino secular clergy were ven worse, some viewed the seeulars leaders of gy future separatist movement. The secular clergy would react strongly to the mid-nineteenth century, Fr. Mariano Gomez, Bacoor, and Fr, Pedro Pelacz, secretary to the Lp expositions to the government on behalf ofthe but their efforts proved futile. The struggle different tone towards the 1860s'as the issue of as no longer limited to questions of merit By 1864, the nature of the issue became one of 88 well, At the forefront of this struggle to gainExecution of Gomez, Burgos, and Zamora JRasong he pins aryested inthe succeeding days were Father in ute oe, fey, EERE Ey ‘A French writesjournaist named Edmund Plauchut gave ay account ofthe execution: Late inthe night of the 15* of February 1872, a Spanish court martial found three secular priests, Jose Burgos, ‘Mariano Gomez and Jacinto Zamora, guilty of treason 4s the instigators of a mutiny in the Cavite navy-yard 42 month before, and sentenced them to death. The judgment of the court martial was read to the priests in Fort Santiago early the next morning and they were told it would be executed the following day... Upon hearing the sentence, Burgos broke into sobs/Zamora lost his ‘mind and never recovered, and only Gomez listened impassvely, an old man accustomed to the thought of death, aa When dawn broke on phe 17% of February, there were almost forty thousand 108 (who came from as far 4s Bulacan, Pampanga, Cavite and Laguna) surrounding the four platforms where the three priests and the gas whose ty “onvicted them, a former artilleryman called Saldya would die. ou The three priests followed Saldua: Burgos 4 child.” Zamora with vacant eye EY, Pig ie bbeld high, blessing the Filipinos who aa heads bared and praying. He was net to confessor, a Recollect friar, exhorted bi tis fate be replied: "Father brow tha nna a the ground but by the will of God. Since He wills thet should die here, His holy will be domes Zamora went up the scaffold without a delierel bis body 10 the creator ba ed da already left it. Burgos was the last, a refinement of cruty sample hin to wath Sao a He seated himself on the iron rest and then sprang crying: “But what crime have I committed? Ii, that I should die like this. My God, i there mo justice om earth?” ‘A dozen friars surrounded him and pressed him again upon the seat ofthe garrote, pleading with him to die a Christian death. He obeyed but, feeling his tied round the fatal post protested once again “But I innocent!” 7 "So was Jesus Christ,” said one of the friars. At Burgos resigned himself. The executioner knelt at his fe and asked his forgiveness. “I forgive you, my som. ‘your duty." And it was done. Although the public execution of the three priests w {0 instill fear in the Filipinos, it had the opposite ‘work, 44 Revolucion Filipina, Apolinario Mabit The friars wanted to make an example of companions so that the Filipinos should be a ‘4gainst them: from then on. But that patent official crime, aroused not fear but hatredand of the regime that supported them, and a Profoung Ssmpaty and. sorrow for the victims: This sorroy rtd w miracle: it made the Filipinos realize they oition for the first time. Conscious of pain, and thy, conscious of life. they asked themselves what ind of 4 life they lied. The awakening was painful and working tovstay alive more painful still but one must live. How? ‘They dd not know, and the desire to know, the anxiety to lean, overwhelmed and took possession of the youth of the Philippines. The curtain of ignorance woven Ahiligenty for centuries was rent at last: ia lux, let there be light, would not be long in comin, the dawn of a new Fey was nearing Rizal and Gomburza Read the following excerpt from a letter José Rizal wrote to Mariano Ponce. Answer the questions that follow. Without 1872 there would not be now either a Plaridel, or Jaena, or Sanciangco, or would there exist brave and generous Filipino colonies in Europe; without 1872 Rical would be a Jesuit now and instead of writing Noli Me Tangere, would have written the opposite. At the sight of those injustices and cruelties, while still a child, my ‘imagination was awakened, and I swore to devote myself {0 avenge one day so many victims, and with this idea ‘in my mind have been studying and this can be read in bd meee ‘writings. God will someday give me a” eppenlnly 10 carry out my promise, Good! May they commit abuses, let there be ‘imprisonments, heaipoks executions, good. a ee Destiny be fulfilled! The day they J, What is Rizal's main message in his leer? Pe io ayn oe Where would you find the possible answer i message. a What does the letter tell you about nineteenth century Philippines? ‘Write a question that was lef unanswered by the uestion?