The Philippine Islands, 1493-1898, Volume 42, 1670-1700: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century
History
The Philippine Islands, 1493-1898, Volume 42, 1670-1700: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century
Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources
As little is this first argument overcome by [the assertion] that
the civil law provides that the regular who is a parish priest is
immediately subject, in what pertains to that office, to the visitation
and correction of the ordinary. For, laying aside the fact that such
a law can be abrogated by the supreme pontiff--as actually was done
by Pius V after the holy Council of Trent, and afterward confirmed
by Urban VIII; and this very procedure is supported by various
declarations of the most eminent cardinals--when there is a lack of
secular priests (as is the case in Filipinas, where for eight hundred
parishes, the approximate number of those in existence, there are
hardly sixty seculars in number, and still fewer who have abilities
for giving instruction and learning languages): laying all this aside,
the religious assert that the civil law which commands such subjection
must be understood in the case that the religious who are administering
curacies, without being subordinate to the ordinary, desire to
continue thus, being parish priests; but it does not order that they
be compelled by violence and force to enter that relation. And if a
secular cleric, to whom with canonical and rigorous institution is
given a perpetual curacy, can, notwithstanding this, renounce such
curacy, nor on that account be disqualified by the law as long as he
lives in immediate subjection to one superior only, who is his bishop:
how or for what reason can the reverend archbishop of Manila claim that
the religious cannot peaceably make the same renunciation, in order
to avoid the risk of having so many superiors? As the religious hold
the Indian villages not as proprietaries, but removable ad nutum,
other persons could, for no better reason than their own wishes,
deprive the religious of those ministries, even though the latter
live therein with the sanctity of their holy founders; and is it
possible that, when only the will of another person is sufficient to
prevent them from being curas, the divine inspiration and their own
self-reproach will not be sufficient for them?
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