CONSERVATION MANAGEMENT PLAN

ST. JOHN THE BAPTIST PARISH

CAMALIG, ALBAY

STAGE ONE: UNDERSTANDING THE PLACE

Gathering evidence (Documentary and Physical)

A. Physical Evidence / Geographical context which includes physical

boundaries of the site, land use, and zoning (if it is a district, town, or site)

LOCATION/COORDINATES: Barangay 2, Camalig, Albay

Latitude: 13°10'55.94"
Longitude: 123°39'17.94

The site is situated in area of Barangay 2, Poblacion Camalig, Albay (see figure 1) shown in the
Existing General Land Use Map. The site of the existing structure of St. John the Baptist Parish Church
was classified as a General Institutional Zone (see figure 3).
Figure 1. Existing General Land Use Map
Figure 2. Existing Urban Land Use Map
Figure 3. Zoning Map
 Physical investigation of existing fabric
1. Documentation of fabric condition (such as architectural drawings,
photography)

STATUS/CONDITION OF STRUCTURE:

The frontispiece is still in their original form since the church’s reconstruction in 1848. It
has thick walls; its buttresses are three meters thick at the base. For the interior, there were
scaling of plasters and cracks found in the walls. The windows made of wood’s casing is slowly
deteriorating due to termites. The bell tower has scaffolding that connect the ground floor to
the topmost bell, however, the woods/good lumbers that were used in the scaffolding are
unsafe to use due to antiquated and weak condition (some parts).

[ ] In good condition
[x] deteriorated
[ ] ruins

Remarks: Some antiquated parts of the church are not taking into care, and therefore
remained as original. However, it cannot be used safely due to the weak status
of some materials.

PHOTO DOCUMENTATION

EXTERIOR
INTERIOR
Paintings on the Right Side of the Ceiling (Seven Sacraments)
Paintings on the Middle Part of the Ceiling
Paintings on the Left Side of the Ceiling (History of Salvation)
2. Photography of the place and the vicinity

ST. JOHN THE BAPTIST PARISH

CAMALIG, ALBAY

VICINITY MAP
 3. Existing engineering studies, if any (10 to 15 years)

There are no existing engineering studies.

4. Current physical context, including adjacent development, and its appropriateness and
impact on the significance.

The St. John the Baptist Parish Church was oriented at 65˚ Northeast of the
longitudinal axis. Its facade faces southeast direction. Bounded on the northwest by
residential houses, on the southwest by a park, Municipal Hall, Camalig Birthing Home,
and St. John Academy (now Dominican School) on the Northeast.

Forming the Camalig Población streets in a grid pattern, the present location of
the church is located in a strategic site along with the municipal hall, park, national
highway or calle real, houses or casa real and cemetery or campo de santo highlighting
the system of Spanish Culture called “reduccionas” a means for achieving their
comprehensive program on evangelization.
Photo Documentation of the vicinity
B. Historical

1. Chronological history, including transformations/alterations, changes of

use, and changes of significance over time.

ST. JOHN THE BAPTIST PARISH

CAMALIG, ALBAY

I.

BACKGROUND INFORMATION

A. TYPE: (X) CHURCH

B. RELIGION/DENOMINATION: Roman Catholic

C. ADDRESS/LOCATION/COORDINATES: Barangay 2, Camalig, Albay

Latitude: 13°10'55.94"
Longitude: 123°39'17.94

D. AREA: 1. Total Land Area: Approximately 2 hectares.

2. Structure: 168, 048 sq.m.

E. YEAR CONSTRUCTED/ESTIMATED AGE:

1578 – Old Church made of wood and light materials /441 years old
1605 – Concrete Stoned Church (partially destroyed by 1814 eruption)
/ 414 years old
1837 – Existing structure made of volcanic rock (completed in 1848) /171 years old
SIGNIFICANCE

HISTORICAL
Camalig church served as the First Franciscan mission outpost in Albay and was administered by the
Franciscan Friars for 404 years.

AESTHETIC
The church has an architectural style of Renaissance and Gothic design with a little touch of
Romanesque. Fr. Jose Maria Barrulo, a Spanish Franciscan assigned to Camalig after the liberation of the
Philippines from the Japanese in 1945, said the church could compare to any of the cathedrals in Europe
and is touted as one of the strongest churches in the Bicol Region.

SPIRITUAL
Serves as a place of worship and place of religious activities. A sacred place to show their love and faith
to God.

ECONOMIC
The declaration of the church as a national historical structure and ICP draws lots of visitors on
pilgrimage and site visit. It boosts tourism in Camalig, and a good source of income to the community
and to the tourism services providers.

SOCIAL
People gathered to attend mass, wedding, baptism, and other religious activities. Church organizations
are active in undertaking religious activities.

HISTORY

Capt. Luis de Guzman with Father Alonzo Jimenez, an Augustinian priest who brought
Christianity to Camalig. The Augustinian missionaries started evangelization in the year 1569 to
1578. When the Augustinian friars left, the Franciscan missionaries, Fr. Pablo de Jesus and Fr.
Bartolome Ruiz evangelized the settlement or rancheria found by Capt. De Guzman in 1569.
These two missionaries continued the work stated by the Augustinian chaplains of the early
Spanish expeditions to the region. Captain Pedro de Chavez who was left to take charge of the
new settlement gave a favorable report to the adelantado which resulted in a decree ordering
the establishment of the town of Camalig and making it the Capital of Ibalon, under the
jurisdiction Otong- Panay Island. The plan for the poblacion was designated to form three lots:
the first, for Datu’s dwelling, the second, for the school and the church and the third, for the
cemetery. In the summer of 1579 high officials from the Adelantado in Manila formally
inaugurated the town of Camalig.

In the year 1579, Camalig was formally inaugurated as town and as a parish. The original
poblacion was placed in Binanua-an. The original church of Camalig was made of light materials:
nipa, cogon, and bamboo materials is constrcuted. In 1583, Franciscans founded an infirmary in
Camalig, it remains in the church area until its transfer to Naga in 1660.

In 1605, Camalig gains government permission to build a church of stone. It is built by

vagabonds and criminals kept in the local prison. Evidently this is the church that lasted until its
destruction in the eruption of 1814. As of now existing wall made of stones can still be seen at
the backyard of the Church.

On February 14, 1814, Mayon Volcano erupted and totally destroyed Cagsawa church
and parts of Camalig. This prompted the town officials to transfer the church and the town
government to the mountains. First, to Tondol, then Quilaponte (two years) and then to the
Baligan (Baligang). In the episcopal report in 1816 when the bishop arrived in Camalig for a visit
two (2) years after the destructive eruption, stated that the church made of lime and stone
somewhat in bad condition (maltratada) due to the frightening eruption but was abandoned
because of the danger posed by the volcano and as such has only a modest wooden hut
(camarin decente de tabla) where the divine is decently preserved. A fire destroys Camalig, in its
resettlement site in Baligang. After this disaster, the residents obtained a government permit to
return to the original site abandoned in 1814. A new church and convento are built, under the
direction of Frs francisco Latoba and Manuel Brihuega in 1837.

A great surge of economic progress brought prosperity to Camalig. In 1842, a huge

edifice built as the new church consumed all the volcanic stones of the town. Hundreds of stone
cutters worked daily under the supervision of Spanish Engineers and Parish priest. In 1845, the
facade and bell tower of the church are finished, and a roof of tiles is out in place. The church
and convent are also redecorated, and of a school for girls is established. It took another six
years before the whole structure was completed in 1848. The church glory outlasted three big
wars: the Spanish-American War, World War I and II. It has weathered a braved several
eruptions of Mayon Volcano, strong earthquakes and typhoons. It has seen good and bad days.
It has lived over the different historical periods of the country – the Spanish-American Japanese
era- up to the present.

Camalig then, could boast of having one of the strongest, most massive if not the most
beautiful among the churches in the Bicol region. According to Father Jose Maria Barrulo, a
Spanish Franciscan assigned in Camalig after the liberation of the Philippines from the Japanese
said that the church could be compared to any of the cathedrals in Europe.

Physical Description

Forming the Camalig Poblacion streets in a grid pattern, the present location of the
church is located in a strategic site along with the municipal hall, park, national highway or
“calle real”, houses or casa real and cemetery or campo de santo highlighting the system of
Spanish Culture called “reduccionas” a means for achieving their comprehensive program on
evangelization.

Exterior:

The design concept of the church of the St. John the Baptist are characterized by the
combination of Renaissance and Gothic with a little touched of Romanesque.

The church is visible from the national highway. A narrow street will lead you to the
church complex from the right side are the Nuyda Park and the tennis court while on the left
side are the tourism office, the gymnasium and gateway mall. The ecclesiastical complex is
surrounded by an old fence made of concrete stones believed to be constructed in 1840s. The
station of the cross is attached within the fence. The church complex has four (4) entrances: the
main entrance where the structure of the Tuntunan (Castillo) is located, the right-side gate near
the Dominican School, the left side gate near the Barangay Hall and other left side gate near the
ossuary. The church surroundings are planted with trees and other ornamentations. The acacia
trees on the left side believed to be more than 100 years old. Some pili, mahogany and fruit
bearing trees on the right side planted recently. There are open spaces between the main street
going to the façade of the church: the parking area (old basketball court) and the activity area
(old patio) that serves as a place for social gathering during church occasions such as Holy
Week, Feast Day, sports event and festivals. Religious statue of St. Francis of Asisi is erected in a
garden fronting the bell tower. Also, two (2) Immaculate Conception grottos are visible within
the church complex. On the façade of the church three (3) statues are mounted: the statue of
St. Peter the Baptist (a saintly Franciscan priest who did a lot in the conversion of the natives)
on the right, the statue of St. Claire of Assisi on the left and the St. John the Baptist, the patron
saint, on the top-center area.

The Church Facade has an ornamentation. The balustrade was used attached to the
square – headed window on the second level of the facade or triforium. The carved niche of the
patron saint placed above the main entrance. The church facade was the original form from the
time when it was constructed. It took another six years before the whole structure was
completed in 1848. There is an 1848 inscription on top of the main door of the church
indicating the year the whole church was completely built. A historical marker of the NHCP is
attached on the left side of the door. Mason’s marks can be seen at the different parts of the
church. Encrypted on the stones were different signs and symbols of Masons who labored for its
construction.

The Bell tower varying in height of 25 meters, was built adjacent the facade, located at
the left side of the church, octagonal in plan and made purely of volcanic rocks. Just like other
churches old Baptistry was then occupies the ground level of the Bell tower. It is crowned by a
small dome chaplet and with the decorative device, a wrought iron cross and wind vane on it.
The ossuary is attached on the left side of the church walls. As of now existing wall made of
stones can still be seen at the backyard of the Church. The buttresses have width of the base
about 3 meters thick, tapering upwards and surmounted by pinnacles. The columns and
buttresses serve as additional support to the ceiling. The parish office and the convent are
located at the right side of the church. The SEDP office and the church museum are located at
the ground floor of the convent. Outside the sacristy is the public comfort room for men and
women. The ruins of the Escuela Katolika are also located at the right side of the church. There
is a garden and a bahay kubo at the back of the church.

Interior:

Just like other churches old Baptistry was then occupies the ground level of the Bell tower.
Based on an interview, there were two baptismal fonts. One bigger than the other. As number
of Catholics grew, one of these fonts (The bigger one, they say) was transferred at the rear of
the church based on the neo-catechumenal rite of the liturgy of the Eucharist and Baptism. The
other one was stored in the chapel.

The Dome and Copula were placed over the crossing of the transept and the nave on the
shaped of quarilateral. It transformed into octagonal shape and diminishing size which admits a
great amount of natural light, resting on four walls. The ceiling under the dome was more than
not hemispherical. It possesses an inner gallery running through its circumference. Carved
paintings of the four evangelists on its corner. The two small windows on its side admitted light
into the interior. From the time this church was constructed the dome and copula was kept as it
was. Only thick cement material was plastered on it.

The Main Entrance opens to the nave, at the end of the nave was the sanctuary variously called
presbiterio, sanctuario or capilla mayor. This area was marked off from the rest of the nave by a
large arch, which stretched across the distance between the two front corners of the apse. The
single nave with two side aisles on each sides characterized the main body of this windows at its
left side, cross ventilation is provided at the apse.

The people generously contributed for the bells, except for the biggest one which was donated
by the Franciscan order, which exist for more than 400 years with the baptismal font. The west
side door was given by families. The five capitanes each donated a crystal chandelier. That was
the glory of the Camalig church, which could easily compare with European cathedrals at that
time. This glory has outlasted three big wars: the Spanish-American War, World War I and II. It
had weathered a braved several eruptions of Mayon Volcano, strong earthquakes and typhoons.
It has seen good and bad days. It has lived over the different historical periods of the country –
the Spanish-American Japanese era- up to the present.
Unfortunately, this dear church has succumbed to the fury of the super typhoon Sisang in 1987
and because of the old age of this church, the whole structure has been unroofed. The beams
and ceilings were badly crumbled. The people of Camalig would not stand beaten by such
calamity. They moved as one people to repair and restore their church. All efforts where
harnessed to get the materials and finances needed for its reconstruction. In the same year, it
was renovated and transforms into two octagonal shapes using and restoring its decorative
wooden boards finished and painted with biblical scene.

After the Vatican II, there was a movement for the Filipination of the Parishes so in 1968 under
Fr. Antonio Luto, OFM. The Main Altar was made to face the people. It was changed with a very
spacious one. This church has five altars: the main altar or Retablo which faces the nave mayor,
features two other religious images on its sides, the Blessed Sacrament which then transferred
and carved in a niche on the wall of the eastern side of the church facing the east or in the
right-side transept, and Adoration of Virgin Mary on the other. The altar has remained to the
present. The old retablo features all these details in the main altar and had its patron saint as its
centerpiece, and a half custudia above the altar. Included in the renovation, this was changed
into Risen Christ. But kept as it was designed intricately with florid embellishments, richly
ornamented with good red brown paints dominating the entire area together with the century
old design. Circular columns of timber, and gold-plated mouldings. It was a remembrance of
Spanish colonization.

In 1978 during the term of Fr. Baltazar Obico, the roofings were pitched roff with timber
trusses covered with the best quality galvanized iron sheets. During tremor, roofs fall down
resulting damage to church interior. As a result, they were replaced with ordinary one. The
gable type for its body and hipped at the apse and transept area. The roof of the church over
the altar was made and placed nearer to the congregation under the supervision of Msgr.
Madrid. Fr. De Leon replaced the baked red tiles flooring with marble slabs. The original flooring
was made of baked red tiles which can still be found on the corridor and later change into the
used marbles. The floor level was raised into 1.5 meters not only for aesthetic reasons but to
avoid the excessive humidity emanating from the soil.

Camalig church then has a choir cloft, which occupies almost ¼ part of the nave and expands
the whole width of the nave. Located above the narthex of the church upon entrance. It was
reached from the stairway of the ground floor and the second story of the convent which
adjoined it. When the strong typhoon visited the region, it was badly crumbled. What was left
side entrance features a carved saint above on the wall.

The huge double door opening is provided as main entrance of the church. Plain classical type
of Romanesque, semi-circular wood strips in vertical was used. The side door along the lateral
brilliant walls is provided for access to convent, parish office and adoration chapel. The
congregation space is being surrounded (both sides) by tombs of the prominent people of
Camalig back then. There were also holy water fonts located on both sides of the church. The
paintings of the station of the cross are hanged at right and left walls. The ceiling is painted with
light blue color with paintings of different religious images or practices and beliefs. Frank Borin
is the artist who painted the ceilings. On the right side of the ceiling there were paintings that
shows the Seven Sacraments, while on the left side, the History of Salvation is being shown. At
the middle most of the ceiling, there is an image of St. John the Baptist.

The sacristy was put on the right with an entrance of the church through transepts ends a side
aisles and egress to the convent, to which the sacred vessels, religious articles where stored.
However, from its parish history a certain parish priest who hold a very minimal use of furniture
except for the antique chair of the priest. The sacristy serves as the storage of the furniture of
centuries old. Before the sacristy occupies the whole area of the now adoration chapel, where
the priest from the convento vested himself before mass. But included in the renovation of the
church, this sacristy was then divided, half of the area was for the adoration chapel. The space
was taken up by heavy, hardwood cabinets. There were also large “aparadores” with a number
of compartments to accommodate other religious objects and a room for the saints.

At present, only the retablo, the presbyters chair, the font and the paintings of the four apostles
were kept a historical treasured feature of the church. The use of big paintings of different friars
were attached to the wall of the copula. The church of St. John the Baptist in Camalig was
massively characterized with us employment of thick walls, buttresses and very limited window.
The windows are stained glass to light than nave combined with balustrades to camouflage the
roof and the facade. Along its wall, semicircular- headed windows were used. There are two
small windows used in the dome. Before, windows were made of thin translucent clams (capi)
which cut into small square panels.

The existing columns was kept as it was. The interior column is not visible for they are all
leveled with the wall, except for the huge columns found at the corners between the transept
and the nave which emanate the massivity of the structure, with the antique paintings attached
therewith. The buttresses have width of the base about 3 meters thick, tapering upwards and
surmounted by pinnacles. The columns and buttresses serve as additional support to the
ceiling. As of now, the interior wall is plastered with smooth and thin layer of adobe and
finished with calboro. It is said that the material was chosen so it would not be to hot inside. It
has 2-3 meters thickness and 9.50 meters high viewed from the exterior. The Bicol character is
much expressed through the use of volcanic stones. It is employed all throughout its surface,
which the church looks massive.

DECLARATION/LEGISLATION:

The National Historical Commission of the Philippines through the NHCP Board Members
approved Board Resolution Number. 0039-2014 declaring Camalig Church (St. John the Baptist
Church) as heritage structure recognizing the church historical significance and cultural value. In
December 2016, the National Museum declared Camalig Church as one of the significant
structures of the Philippines under the category of Important Cultural Property.
2. Documentary which includes written or archival documents, archival photographs, graphic
documents, and drawings

C. Developmental Conditions

1. Current management practice/s of the place (national government or local government or

private)

CONSERVATION

A. STATUS/CONDITION OF STRUCTURE:

The frontispiece is still in their original form since the church’s reconstruction in 1848. It
has thick walls; its buttresses are three meters thick at the base. For the interior, there were
scaling of plasters and cracks found in the walls. The windows made of wood’s casing is slowly
deteriorating due to termites. The bell tower has scaffolding that connect the ground floor to
the topmost bell, however, the woods/good lumbers that were used in the scaffolding are
unsafe to use due to antiquated and weak condition (some parts).
[ ] In good condition
[x] deteriorated
[ ] ruins
Remarks:

Some antiquated part of the church are not taking into care, and therefore remained as
original. However, it cannot be used safely due to the weak status of some materials

B. INTEGRITY OF THE STRUCTURE:

1. [x] altered 2. [ ] moved

[ ] unaltered [ ] original site

Remarks:

As to the church structure, it was already vandalized due to the wrong restoration works
done by the church administration.

The Bell tower, Facade, Main Entrance, Baptistry, Dome, Capula and Butresses are not
in good condition due to improper cement plastering which causes the unpleasant ventilation
on the church inside parts. Ornamentations on the nave and transept walls can be identified.
The Old Convent structure, walls wood flooring are unsafe due to antiquated condition and the
volcanic rock structures used to collapsed.

C. CONSTRAINTS/THREATS/ISSUE:

1. The natural calamities such as typhoons, earthquakes, and eruption of Mayon Volcano
weakens the church structure.
 2. As to the church structure, it was already vandalized due to the wrong restoration works
done by the church administration.
3. The improper waste disposal and the negligence of the people of Camalig and tourists
are also an issue on the beautification of the historical site.
4. Some of the old sculpture, chairs and other ecclesiastical objectsare being kept in the
church administration are feared to be transferred to the Cathedral for display at the
Legazpi Museum.
5. As of today, there are no information data analysis on conservation needs, there are no
as built site development plan, no conservation management plan and no funding
available for the church restoration projects.

D. CONSERVATION MEASURES:

The local government unit of Camalig in cooperation with the St. John the Baptist Parish
Church administration and the Diocese of Legazpi are working hand in hand towards the
restoration of the Camalig Church and Convent. Both are seeking financial assistance or project
partners to finance the conservation projects.

2. Zoning and land use of the area where the building(s) is/are located.

The location of the site is situated in General Institutional Zone of Camalig (see figure 3).
LOCATION/COORDINATES: Barangay 2, Camalig, Albay
Latitude: 13°10'55.94"
Longitude: 123°39'17.94

3. Planning controls, and regulations (including fire safety and health

regulations)

4. Local ordinances/Resolutions

a. Proposed Declaration of Heritage Zone via Enhanced CLUP

(2019 - 2029)
b. Resolution No. 476, S, 2021 “ A Resolution Establishing and
Adopting the Local Cultural Inventory or Profile of Significant
Cultural Heritage of the Municipality of Camalig, Albay and
Endorsing the same to the National Commission for Culture and
Arts (NCCA)
c.
5. User potential and carrying capacities of the place and its components, if
available

The interior of the church can house

6. Community perceptions and aspirations for the place

The aspiration of the community is to include the Camalig Church in the

World Heritage List.
 Also, The Church needs to undergo restoration and preservation. To date
our focus is on the re[air/replacement of the roofing and truss system.
Once this is achieved, we go into its full restoration.

7. Heritage incentives available, if any:

NONE
8. Possible historical and archaeological considerations

Camalig church is possible for archaeological excavations to check the

catacomb; entrance is believed to be located at the back of the retablo.
9. Aspirations of the owners or members of the community (i.e., short-term,
and long-term plans)

The parish administration and the community aspired that the Camalig
church structure be conserved for the safety of the parishioners and by
preserving we can relive the moments our ancestors once had and pass it
onto the next generations.

10. Changes that can be tolerated without negative impact on the

significance of the site or structure.

11. Original use(s) and compatibility proposed new uses for the building(s)

The church is use as the house of worship by the Roman Catholics.

Besides serving as a place of worship, the church was frequently
employed as a general gathering place by the communities in which they
were located, hosting such religious events, social meetings and
gatherings.

12. Integration of modern facilities, and utilities without negative impact on

significance

D. Collate and analyze documentary and physical evidence.

Assessing and stating the significance such as any of the following: artistic,
cultural, architectural, historical, religious, economic, military, industrial or
engineering including its value to the community (related to cultural history and the
sense of identity of the people).

STAGE TWO: POLICIES ON CONSERVATION

A. Owner/stakeholder needs
A. Physical condition of the place and its immediate vicinity
A. External requirements (based on international and local laws)
A. Retention of significance

Next Steps:

Stage three: Conservation Strategies for long term viability of the site
A. Statutory Approval of development proposals
● Requiring a statement of heritage impact for every developmental proposal
B. Release of Guidelines for Preventive Maintenance and Disaster Management
B. Need for Training [technology transfer]