Brother Domingo de Salazar, by the grace of God and of the Apostolic
See bishop of the Philippines, to all the inhabitants thereof, of
either sex, faithful of Christ, health in Him, who is health indeed.
The providence of our Almighty God is such as it always has been and
will be for all time, that as ages roll by He reserves the doing of
certain wonders, whereby those things which happened to early
generations are more readily believed by their posterity, while their
descendants are led through the novelty of those wonders to a knowledge
of Him. Thus wonderful formerly was it that God led the children of
Israel, whom He had brought forth from Egypt, on dry land across the
Red Sea. While after the death of those who had been eyewitnesses of
this marvel it was believed by their children, just as it was believed
that God had the river bed of the Jordan made dry in order that He
might lead them into the Land of Promise. But not to delay in recalling
the marvels that as we read took place in the days of our early
fathers, let us pass to those that are nearer our times. Accordingly,
with the fulfilment of our redemption, our Redeemer being seated at the
right hand of His Father, what could have been greater, more wonderful,
not to say wholly unbelievable, than that a few men, and they of the
lowliest, as we read, should, with no human aid whatever, have
persuaded the men of their days, given over as they were to crimes and
lusts, and all of them thirsty for honors and the minions of riches, to
feel repentance for their sins and contempt for the world, besides
their belief in the Crucified? Yet in view of what we have witnessed
especially in our own days, this wonderful and almost unbelievable fact
ceases to be wonderful, or at the most is easy enough for belief. That
the Roman people proud in their conquests, haughty with their trophies,
and masterful through their spoils of a conquered world, should have
been brought to a belief in Christ, which demands that all these things
be despised, is a marvel that cannot be denied. But what surpassed the
power of Peter in the city of Rome, by whose [shadow] along the way the
ill were made well and set whole on their feet? or what could not Paul
attain at Antioch or Athens, whose girdle put evil spirits to flight?
or, in fine, what were the apostles not enabled to do in the whole
world, who, filled with the Holy Ghost, spoke in the tongues of those
to whom they were preaching the faith, who healed the ailing, and
raised the dead? Yet in the things that we have seen happen in our own
times, still mightier is shown the power of God, and more wonderful His
providence. Who, I ask, unless he wish to keep his eyes closed, but can
in an instant acknowledge that it has been even greater and more
wonderful that barbarous and unbelieving men, given over wholly to
vices of the flesh, sodden with the rites of their forefathers, with
barely other concern than that of bodily sense, should without
miracles, with no display of signs, but only through the preaching of
the word of God, have been converted to faith in Christ and bowed their
necks to the Christian religion, when in their conversion of the
Romans, haughty as these were through their conquests, or the Greeks
filled with their pride of letters, the apostles gave many signs, and
before their very eyes wrought so many and such stupendous miracles,
that for men, through the employment of sense alone, not to be
converted, would have been far stranger than their conversion after
seeing so many marvels.
But I am aware that many of Ours will assert that the heathen of our
time were won over to Christ and His teachings not through persuasion
but compelled thereto by the power of arms. But this very fact which
concerns this question very closely, displays the more marvelous power
of our God and the greater influence of His most holy faith, namely,
that human beings enslaved through force of arms, men dragged into most
pitiable bondage by savage enemies and stripped of their wives, their
offspring, and substance, should yearn to profess faith in that God and
embrace His law from whose followers they have received so many and
such woeful wrongs, and who by their practice belie the faith they have
taught. And what is still further amazing is the fact of their
conversion to this faith by ministers, who neither healed their sick as
Peter, nor raised their dead as did the apostles, nor spake with
tongues, but who without miracles of any kind, without any signs
whatever, save the preaching of the word of God, led them to embrace
the faith. Nay, what is even more wonderful, they were converted by
ministers who, though many of them were of unsullied life, and deeply
skilled in letters, yet (there is the fact, which, however, we wish not
to record as censure of any special individual but for the glory of God
and as signal proof of the power of faith), some of them were men utter
strangers to learning, and (what is more shameful) with but little
restraint on their lusts and vices. So great, however, was the
influence and power of faith whereby, through the medium of such
ministers, who portrayed its virtue by their preaching, so many
thousands of barbarians were brought to the bosom of holy Mother
Church, their number too still daily increasing more and more, that we
may recognize that the grandeur of the work is of God.
Thus, as one may see, this plain preaching of the word of God won over
for Christ and His church a new world, as it is styled, mightier than
the old. For that so great and marvelous work, the benignity of our
God, whose providence in human affairs is never wanting, received our
most glorious rulers of the Spains, the Catholic Sovereigns, at the
bidding of the holy Catholic Church, so that what He foresaw should be
lacking to preachers, might be supplied by those most powerful and most
Christian kings—a thing which was manifestly proved by the result.
For with such eagerness, such zeal for the spread of the faith and the
Christian religion did the sovereigns themselves welcome the task and
ministry thus entrusted to them by the Roman Church, that begrudging no
expense, undaunted by toils or dangers, moved neither by losses nor
hardships, they at no time set any bounds to their venture. Nay, with
no concern for these or other like drawbacks, they labor for this sole
end that by the inhabitants of the new world the Lord Christ might be
acknowledged, welcomed, and adored. Hence at the bidding and expense of
our kings have so many preachers of the mendicant orders and secular
clergy been enlisted to scour this new world and lead barbarous men to
the worship of the true God. Hence so many Spanish warriors [have been
enlisted] to guard these preachers from receiving harm from the
barbaric cruelty of infidels. Hence, in fine, so many metropolitan, so
many minor cathedral churches, have been erected, and sees established,
whereby the hierarchical order as maintained by the Roman Church, might
be upheld, and the budding colonies planted in the garden of the Church
bring forth fruit of their conversion. Moreover, in order that nothing
might be lacking to our most Christian king Philip, in his endeavor to
set further forward the bounds of the Roman Church, as he knew had been
the practice of his forefathers, from whom he had inherited zeal for
the faith and the Christian religion, as well as kingdoms without
bound, under his auspices were discovered the isles of the west called
the Philippines after his name, which besides being innumerable, abound
in worshipers without number, to whom at the behest of the Catholic
king, and not without great loss to his treasury, and many hardships
and dangers to his soldiers, the truth of the Gospel has been
announced, and hearkened to by no petty number, which daily even grows
greater, so that one may see fulfilled the prophecy of Isaias, wherein
he says: “The islands saw it, and feared, the ends of the earth were
astonished, they drew near, and came;” and again: “Thy sons shall
come from afar.... Then shalt thou see, and abound, and thy heart shall
wonder and be enlarged, when the multitude of the sea shall be
converted to thee;” and in another place: “Enlarge the place of thy
tent, and stretch out the skins of thy tabernacles, ... lengthen thy
cords, and strengthen thy stakes;” [81] to the end that as he forsaw
the Church might harbor so mighty a multitude as would be converted to
it images to come.
Such is the glory of the sovereigns of the Spains, which no other of
the rulers of the world has ever won. To whom else than the sovereigns
of the Spains, I ask, has it been given, along with the domain of the
world, to perform an angel’s task, and to wear as king a diadem that
has been adorned with the charge, ennobled with the dignity, and
accompanied with the authority of an apostle? Should one view the
temporal power of our sovereigns he will observe that they hold the
kingdoms of Castile, Leon, and Bœtia [i.e., Andalusia] by hereditary
right; those of Aragon, Flanders, Austria by the right of succession;
and those of Sicily and Naples by the right of war. But as to the other
kingdoms and provinces whereof the number is so great that one could
never count them, these they hold through the free will of God and from
the grant of holy Roman Church.
For should you travel from the land styled Labrador, [in the MS.:
“terra quæ laboris”], which faces the north, through the land of
Florida, New Spain, Tierra Firma, to the river Orellana [i.e., Amazon],
and thence towards the south to the Straits of Magellan, then through
the region of Chile and the kingdoms of Peru, how many thousands of
leagues would you not have to cover, and of how many races of men would
you not have to study diverse customs, besides languages beyond count?
Moreover should you embrace the countries, which, hitherto the property
of the kings of Lusitania [i.e., Portugal], now by right of succession
have fallen to the crown of Castile (to our invincible monarch Philip)
you would style king Philip master of the world rather than by any
other title. For if, after his victory over Darius and certain other
kings of Asia, Alexander of Macedon claimed to be master of the world;
if the Romans who however planted not their banners on the farthest
shores of Europe, or Africa, nor could subdue the whole of Asia, albeit
they too styled themselves conquerors and masters of the world: by how
much stronger right may not the kings of Spain be entitled, as in fact
they are, the masters of the world, when under their rule and sway have
fallen kingdoms without number, of boundless extent, whose very names
were unknown to Alexander or to Roman ear. Lest however our words bear
us farther away from our purpose, return we thither.
Accordingly, to the end that, as was befitting the grandeur of his
zeal, he might act in full correspondence with so excellent and divine
a charge—the conversion of peoples—which through his forefathers he
had received from God and Church, our most Christian and truly pious
and Catholic king Philip, in order that thence the light of the Gospel
might spread to foreign lands, choose therefore of all the Philippine
Islands, Luzon, which besides being nearer to the most mighty kingdom
of the “Sinorum,” commonly styled China, is nearer also to the
Japanese, the Moluccas, Burneo, and the Javas, greater and lesser,
besides other well-known islands. Wherefore, the aforesaid Catholic
sovereign obtained from our most holy master Gregory Thirteenth the
erection in the city of Manila, which is situated midway in the most
approachable part of that island, of a cathedral church [dedicated] to
the immaculate conception of the virgin, to which under one Catholic
prelate holding communion with holy Roman Church, all the other
Philippine Islands should be subject by diocesan law, and be governed
therefrom; who, moreover, in the said cathedral church was to
establish, erect, and create prebends, dignities, canonries, as well as
other church offices, and in the lesser churches, benefices, besides
all other things that appertain to the divine worship of God: to this
end that in these countries as elsewhere under obedience to the holy
Roman Church the order of the hierarchy (as said) should be established
and maintained. In furtherance of this design our said most holy master
at the instance of the most Christian king Philip, chose and named me
(a useless servant and one of the lowliest in the Order of Preachers),
as is more fully displayed in the letters of our same most holy master,
which with due reverence and loyalty we received at Madrid from the
official of the king—the same having been written after Roman style
on parchment with the apostolic seal in lead pendent therefrom on
silken cords of red and yellow color [whereof all were] whole, entire,
uninjured, not in any way giving rise to suspicion, but wholly
faultless and without flaw. Whereof here follows a literal copy.
Gregory Bishop, servant of the servants of God. In remembrance of the
affair forever.
Trusting in the guardianship of Him, whose are the hinges of the earth,
etc.
Accordingly, we, Brother Domingo de Salazar, the aforesaid bishop and
commissary, as appears from the aforesaid apostolic letters, desirous
as a true and obedient son to carry out fully with diligence (as we are
bound) the apostolic commands entrusted to us, do accept reverently the
said commission, and through the same apostolic authority wherewith in
this regard we are empowered, do, through tenor of these presents,
erect, create, and establish as cathedral church, the church of the
city of Manila, situated on the aforesaid island of Luzon, formerly
honored under the name of [blessed?] Peter Apostle, to the honor of
Almighty God and our Lord Jesus Christ, as well as of His most blessed
Mother Mary, under the title of whose conception the cathedral was
erected by the said our most holy master. Moreover, while decreeing and
declaring the church thus erected, created, and established, we
establish and create its dignities, prebends, canonries, along with the
portiones [82] and other offices and charges that are needed by the
same church for divine worship, in the following manner:
The dean, who in the Church ranks first after the bishop, has as his
duty the provision of whatsoever appertains to the divine office and
all other matters that regard the worship of God, both in choir as well
as at the altar, or in processions in church or outdoors, in chapter,
or wherever else church or chapter meetings be held, to the end that
all be done in silence, with due decency and modesty, according to
ritual and rightly. To the dean also it shall appertain, should any one
for reasons wish to leave choir, to give him leave after he has stated
his reasons and not otherwise.
The archdeacon of the same city, whose duty it shall be to examine
clerics for orders; attend the bishop at all solemn functions; visit
the city and diocese whenever so charged by the prelate; and anything
else ordained by common law. He shall be a graduate of some university,
a licentiate at least in one or the other law or in theology.
The chanter, for which post none may be presented unless he be learned
and skilled in music at least in plain song. It shall be his business
to sing and teach whatever chant requires. In choir or anywhere else he
shall of himself and not by proxy lead [the singers], and correct and
amend them.
The schoolmaster, for which post no one shall be presented who is not a
graduate of some general university, a bachelor in one or the other
law, or a court practitioner [in the MS.: “aut martibus”]. Either
of himself or by proxy he shall teach the clerics, the church servants,
and all the diocesans who wish to learn grammar.
The treasurer, whose duty it is to close and to open the church, ring
the bells, guard all church utensils, look after the lamps, and lights,
take care of the incense, candles, bread, wine, and whatever else is
needed for church celebrations, besides giving account whenever so
ordered by chapter of the Church revenues. Then ten canonries and
prebends, which besides decreeing their utter separation from the above
dignities, we ordain shall never be held along with any dignity.
Moreover, to the said canonries and prebends no one may be presented
who has not also been promoted to the holy order of priesthood. Each
canon besides shall celebrate mass daily, except on feasts of double
rite, [83] when the prelate, or if he be hindered, some one of the
dignitaries shall celebrate.
Moreover, as decreed by the holy Council of Trent, we ordain that,
whenever feasible, all dignities and a moiety at least of the canonries
in our cathedral church shall be conferred only on masters or doctors,
or at least on licentiates in theology or canon law.
Besides we establish six whole portiones and as many half ones. Whoever
is up for presentation for the said whole portiones, must have
deacon’s holy orders, which he is to exercise daily at the altar,
apart from his having to chant the Passions [84] [in Holy Week]. While
he who is to be presented for the half portiones, besides being in
subdeacon’s holy [orders] must chant the Epistles at mass, and the
Prophecies, Lamentations, and Lessons in choir.
Again we wish and decree that in chapter these portionarii, providing
they be in holy orders, and not otherwise, be entitled to vote with the
dignitaries and canons in spiritual affairs as well as temporal, but
not at elections or other cases reserved by law to dignitaries and
canons exclusively.
We also wish and ordain that to the said dignities, canonries, and
whole portiones as well as halves, or to any other benefice of our
whole diocese, no one be presented who by reason of any order,
privilege, or office is exempt from our jurisdiction. And should any
one thus exempt happen to be presented or installed, such presentation
or installation is to be held as null and void in law.
And, whereas the naming of rectors to whom is to be entrusted the care
of souls is of no slight moment, nay, one rather that bespeaks even
greater and more watchful care on our part, hence do we ordain that
whatever rectors we or our successors choose in our cathedral, as well
as in all parish churches of this our see, whether now erected, or to
be erected hereafter, just so many according to our judgment shall have
been needed for service. Their business is to celebrate mass according
to ritual and rightly; to confess the faithful entrusted to their care
and administer to them carefully and solicitously, by the other
sacraments; besides they are to fulfil and carry out all other duties
as such rectors are wont and bound to do. Whereof all and singular are
to be appointed by us, or our successors for the time being, and to be
removable at will.
Then six acolytes, who by our orders, are daily by turns to exercise
their office of acolyte in the ministry at the altar.
Besides these also six chaplains whereof, at both night and day offices
as well as at mass solemnities, one shall be personally present at the
faldstool in choir, and moreover, unless rightly hindered by illness or
impediment, shall celebrate monthly twenty masses.
The election or provision of the said acolytes and chaplains we decree
shall belong to us and our successors together with our chapter. We
wish, moreover, that the said chaplains, who are to be elected for the
time being, belong not to the bishop’s retinue, nor to that of any of
the said capitulars, even merely at the time of their appointment.
The duty however of sacristan is to do those things that appertain to
the treasurer’s duty, in the latter’s presence however and by his
commission; but in his absence by direction of the chapter.
The duty of organist is to play on feast days and at other times at the
direction of the chapter.
The duty of the beadle is to lead in processions, and go ahead of the
prelate, priest, deacon, subdeacon, and other ministers of the altar,
on their way from choir to sacristy or altar, or on their return from
altar to sacristy.
The duty of the econome, or procurator of the church building and
hospital, is to oversee the architects, carpenters, and other workmen
charged with the erection of churches. Either of himself or by agents
he shall collect and pay out the yearly revenues and incomes with
whatever other emoluments and obventions in any manner belong to the
said building and hospital, besides giving yearly to the bishop and
chapter, or the officials thus deputed by the same, an account of his
receipts and payments. He shall be appointed as well as removed at
their pleasure; but is not to be entrusted with administration without
first giving proper security.
The duty, moreover, of the chancellor or notary of the church chapter
is to note, copy, and guard all contracts whatever made between the
church, bishop and chapter and church or churches erected or to be
erected hereafter; to distribute to beneficiaries their share of the
revenues; and to keep and receive accounts.
The duty of the dog catcher [Canicularii] is to keep dogs away from the
church on all Saturdays and the vigils of whatever feasts have vigils,
and otherwise to clean the church wherever and whenever so bid by the
treasurer.
But inasmuch as for the present, the fruits, revenues, and incomes do
not support, nor are sufficient for the support of so many dignities
and prebends as have been enumerated and established by us in the
present erection, by the same apostolic authority, we decree and
declare that all the aforesaid five dignities, ten canonries, and six
whole and six half portiones, have been declared and newly established
and created for the service of our cathedral church to the end that
they need no establishment and creation hereafter, but are now as then
created and established. And thus do we mean it to be.
Moreover, we wish and declare that inasmuch as the said fruits and
revenues do not suffice for the support of so many ministers as have
been established by us in the present erection, we, or our successors,
may suppress as many of the dignities, canonries, and whole or half
portiones as the necessity of the times may seem to require, until such
fruits as derived from royal grant or donation, or from the payment of
tithes, prove sufficient for the proper and decent support of the
ministers so named and deputed for church service, to the end that
ecclesiastical dignity be not debased through a multitude of servers
having but a meager stipend. However at whatsoever time or in
whatsoever manner it may seem proper in our opinion, we, or our
successors, may make suitable provision therefor, since thus have we
been empowered. But after the said number of dignities, canonries, and
whole and half portiones has been filled by our nomination and
election, or that of our successors, by the same authority, we reserve
the nomination and presentation to all the said prebends whenever in
the future any fall vacant, to the Catholic Majesty of our sovereigns,
as provided by law and apostolic authority.
And inasmuch as, according to the apostle, whoso serves the altar is
entitled to support from the altar, [85] [we ordain] that to all and
singular the dignities, persons, and canons, prebendaries, and whole
and half portionarii, chaplains, petty clerics or acolytes, and other
offices with their officials, [shall be apportioned] according to the
enumeration above set forth, all and singular the fruits, revenues and
incomes deriving from royal donation as well as from right of tithes,
or otherwise in any manner whatsoever appertaining to them, either now
or in the future, as now is provided by written order [ut licet ordine
literario] to the dean, archdeacon, chanter, schoolmaster, treasurer,
and canons, as well as to the [whole] and half portiones, and all
others above noted and named, in the following manner:
To the dean, namely, one hundred and fifty libras [literally
“pounds”] pesos de Tepuz[que], as commonly styled in these
countries, whereof each is worth eight silver reals of Castilian money.
To the archdeacon, one hundred and thirty; to each of the dignities, as
many; to each of the canons, one hundred; to each of the portionarii,
seventy; to the halves, thirty-five; to each of the chaplains, twenty;
to each acolyte, twelve; to the organist, sixteen; to the notary, as
many; to the beadle, as many; to the econome, however, fifty; to the
dogcatcher, verily twelve libras of gold of the above value. Thus do we
now and henceforth, in accordance as said with the written order, apply
and assign the fruits, revenues, and perquisites as soon as the
increase thereof shall warrant.
And inasmuch as said we wish the benefice to be for duty fulfilled, we
strictly order and command, in virtue of holy obedience, that the said
stipends be daily distributions [to be] assigned [and] distributed
daily among those taking part in both each night and day hour on
account of their fulfilment of the said duties. Accordingly, no one
from dean to acolyte inclusively, who has been absent from any
[recitation of] hour in choir, shall receive the stipend or
distribution for that hour; and any official who has failed to exercise
or fulfil his duty, shall similarly be mulcted each time in so much of
his salary as would correspond to the distributions withheld from
absentees, the same to be divided among those who are present.
We wish also, and under the same authority ordain, that all and
singular the dignities, canons, and portionarii of our said cathedral
church be held to residence and service for nine continuous or
interrupted months. Otherwise, we or our successors for the time being,
or sede vacante, [86] the chapter, shall be bound, the delinquent first
having been summoned and heard (should he not have or allege a just and
reasonable cause), to pronounce the said dignity [personatum], canonry,
or portio, vacant, regard being had, should he be a capitular, to the
Council of Trent; and, moreover, to provide a fit incumbent for that
canonry, or that dignity, for presentation to his Catholic Majesty or
his successors in the Spanish kingdoms only. A just cause herein for
absence we define to be illness, provided, however, the ill beneficiary
stay in the city, or the suburbs of the city; or should he have
incurred illness, outside the city, when returning or preparing to
return thither; provided, however, he can show by legal proofs that he
was absent with leave of the bishop or of the chapter, and for the sake
or advantage of the Church. Accordingly, let both [87] these be
concurrent in his absence.
Moreover, we wish and by apostolic authority establish, decree, and
command, that the fruits, revenues, and income of all tithes both of
the cathedral and of other churches of the said city and diocese be
divided into four equal parts, whereof one shall belong to us and the
bishops our successors, for all times forever, for the maintenance of
the episcopal dignity; and in order that with greater decency, and in
view of the exigencies of the pontifical office, we may be enabled to
maintain our rank, we are to receive this without any decrease for our
episcopal revenues. To the deans, the chapter, and the other ministers
of the church as above we assign another fourth part, to be divided
among them in the manner set forth previously. The other two fourths we
decree shall be again divided into nine parts, whereof we apply two to
his royal Majesty to be presented to him in all times to come forever,
in token of his suzerainty and right of patronage, as well as of his
conquest of these kingdoms. The remaining seven parts of all tithes
whatsoever, we require shall be divided into two, whereof four of the
said seven we assign to the parish priests of our cathedral church as
chapter table so that the church be better administered; of these four
parts, we and our successors assign to each rector sixty pesos (as
commonly styled). To the sacristan, however, [we assign] forty, the
rectors to have all the first fruits excepting an eighth part thereof
which we assign to the sacristan. Moreover, to the end that they may be
more easily found, whenever the sacraments are to be conferred and
other church duties attended to, the same rectors shall daily be
present at the chief mass and evening hours only in choir; and until
such time as the fruits shall have increased [a stipend] from the said
four parts shall be given to the acolytes, organist, and beadle; while
should anything remain over it is to go to the chapter table.
In each of the parish churches of the said city as well as of our whole
diocese, we apply as benefices to be erected and created in each of the
said churches the said four parts of the said seven. We declare,
moreover, that in similar manner the eighth part of the said four parts
applied for benefices, is to be given to the sacristan of each parish
church of our said city and diocese.
Moreover we wish and ordain that, our cathedral church being excepted
in all the parish churches of our said city and diocese, as soon as
they can conveniently be erected, as many simple benefices be created
and established as [may be warranted] by the amount of the revenues of
the said four parts thus applied to these benefices. A suitable and
decent support, however, is to be assigned to the clerics to whom
benefices should be given. Accordingly, the number of the said
benefices has not been determined, but as soon as the fruits increase
in these churches, let the number of ministers also increase. And
whenever, for any reason, it happens that the said simple benefices of
service, which for the time being, as said, may be created in the said
churches, fall vacant, we wish provision to be made, and therefore
decree, that, after [due] competition and examination, the said
benefices are to be conferred only on the children, the patrimonial
descendants, of the settlers who come thither from Spain to the said
province, or who hereafter may come thither for the sake of becoming
residents. This shall be done until such time in the future, when we,
or our successors, shall have seen and recognized that the Christianity
and capacity of the Indians is such that the said benefices may be
conferred on them. Then they shall and must be conferred on the Indian
natives also in accordance with the aforesaid form. Moreover, we wish
and by apostolic authority decree and declare that, after the said
benefices in the parish churches of this city as well as in the
churches of our whole diocese have once been erected and created by us
or our successors for the first time, the collation of the same
benefices on the patrimonial children, according to their number or
capacity, or on others in default of patrimonials, is to be made by
presentation to the said Catholic sovereigns or their vicegerents and
not otherwise, as provided by law and apostolic authority.
But since principally and chiefly the care of souls of the said city
[and] of our whole diocese is incumbent on us and our future
successors, as being those who, according to the apostolic saying, are
to render an account thereof on the day of Judgment, by our aforesaid
authority and tenor we wish and ordain that in our cathedral church,
and in all the parish churches of the said city and of our diocese, we,
and the prelates for the time being, commend and enjoin the care of
souls, according to our free choice, on any beneficiary or
beneficiaries of the churches themselves, or on anyone else even a
non-beneficiary for the time being, and under such form as shall seem
to us best to ensure the care of the said souls; moreover, recognizing
that we, and all our successors, shall be at the Divine Judgment, we
exhort and require them in this commission of souls to have no respect
of persons, but to regard solely the advantage and safety of the souls
entrusted to them by God. And to the end that whoso undertakes the
aforesaid care of souls, receive also some temporal gain, to each one
of them we assign all the first fruits of that parish, whereof he has
undertaken the care of souls, a portion, however, as above designated
to be given to the sacristan.
Moreover, we wish and ordain that the appointment and removal of the
sacristans of all the churches of our diocese be always at the will and
discretion of ourselves and our successors for the time being, together
with the readjustment of their salary, whenever the said eighth part,
which as provided should be paid them, amounts to a large sum, in which
case whatever amount shall have been withdrawn from the said eighth
part by us or our successors is to be set aside for the maintenance
fund of the church itself, or some increase of divine worship, and for
no other use.
Likewise the three remaining parts of the said seven are to be divided
into two equal parts, whereof we freely assign one, namely, one-half of
the said three parts, to the church maintenance fund of each of the
above towns [i.e., towns in the diocese where churches may be
established]; the remaining part, however, namely, the other half of
the said three parts, we assign to the hospitals of each town, from
which half or part so applied the said hospitals are to pay a tenth to
the principal hospital standing in the place where the cathedral church
shall be. But inasmuch as at present no hospitals have been founded in
the towns of our diocese, nor does the necessity of the poor require
any, as moreover in this city the sick poor are cared for in the royal
hospital, we ordain that the revenue due the hospitals from the said
half of the three parts go by right to the seminary, or college, for
the support therein of poor students, wherein, according to the decree
of the holy Council [of Trent] ministers are trained and taught in
order that later on they may serve divine worship and the dioceses of
our Church more worthily. And this is to hold until, on account of
exigencies of place and time, some other arrangement be made by the
aforesaid Catholic Majesty, or ourselves, or our successors.
Likewise, by the same authority, we assign to the maintenance fund of
our said church of most holy Mary, all and singular the tithes of one
parishioner of the same church and of all other churches of the whole
city and diocese, provided, however, that the said parishioner be not
the first [in rank] or the elder, or wealthier member of our cathedral
church and the other churches of our said diocese, but the second after
the first.
Moreover we wish and ordain that, in our said cathedral church, besides
feast days, whereon only one mass is said solemnly, daily two masses be
celebrated at the hour of tierce [hora tertiarum], whereof on the first
Friday of each month one [mass] (the first) shall be an anniversary for
the sovereigns of Spain, past, present, and to come. On Saturdays,
however, the said mass shall be celebrated in honor of the glorious
Virgin, for the safety and health of the said sovereigns respectively.
On the first Monday of each month the same mass shall be celebrated
solemnly for all the souls dwelling in purgatory. On other days,
however, the said first mass may be celebrated according to the wish
and intention of any one wishing to endow it, and the said bishops and
chapter may receive for the celebration of the same mass any endowment
offered them by any person whatsoever. The second mass, however,
celebrated at the hour of tierce, according to the fashion of the Roman
Church, is to be of the feast of the feria [88] that whoever celebrates
the chief mass besides the usual share [distributionem] assigned, or to
be assigned, to all taking part in that mass, gains a threefold stipend
more than by celebrating at any other hour; the deacon also is to
receive a double stipend; and the subdeacon a single. And whoever shall
not have been present at the chief mass, is not to gain the tertia and
sexta [89] of that day, unless he have been away for reasonable and
just cause, and with leave of the dean, or whoever presided in choir at
the time; and herein we charge the conscience both of him who seeks
leave [to be away] and of him who grants it. And whoso likewise has
been present at matins and lauds shall gain a stipend threefold greater
than at any other hour of the day, besides the stipend for prime, even
though he were not present at it. We wish also, and by the aforesaid
authority decree that whoever was absent [from choir] at the first
vespers, or procession, or the chief mass of any feast of first class,
or was absent from the matins of Christmas or Easter, shall lose the
whole stipend of that day, even though he were present at the other
hours. Moreover, we ordain that chapter be held twice a week, namely,
on the third feria and the sixth; that on the third feria current
business matters be treated therein; while on the sixth feria nothing
else be treated of than the correction and emendation of faults
[morum], and of whatever appertains to the due celebration of divine
worship and the safeguarding of the decorum of clerics in and through
all things both in Church and outside. On all other days chapter is
forbidden, unless a case of emergency should warrant it. But hereby we
wish not that the jurisdiction of ourselves or our successors relative
to the correction and punishment of the said canons and of other
persons of our cathedral church should in any way be hampered. On the
contrary, in accordance with the chapter rules of the decree of the
Council of Trent, we reserve all jurisdiction, correction, and
punishment whatsoever of the said persons to ourselves and our
successors.
Likewise, by the same authority, we resolve and ordain that, in order
that any cleric of our said church and diocese having first tonsure
enjoy [his] privilege, he must carry the clerical tonsure [90] of the
size of one silver real [regalis] of the usual money of Spain; his hair
at the back of the head shall he wear clipped with scissors [scisirra]
only for two fingers’ breadth below the ears; he shall go decently
appareled, namely, with a cloak, or mantilla, or robe, commonly styled
loba, or a closed or open mantle reaching to the ground, not however of
red or yellow, but of some quiet color, which is to be used not only
for the outside clothing, but for the inner also.
Moreover, we determine and ordain that in choir, at the altar, in
processions, and on all other occasions relating to divine and church
worship, the ritual and ordo [91] to be used in our cathedral and in
all the parish churches of our diocese is to be the one held and
followed by holy Roman Church. And, by the same authority, we declare
and decree that, in the interest of good government and the adornment
of our cathedral and parish churches, we and our successors are
empowered and enabled freely and lawfully to employ and transplant the
praiseworthy and approved uses, fashions, and customs of other
churches, the Mexican especially, to which we and our church are
subject by metropolitan law.
Moreover, the divine office, of both daytime and night, at mass, as
well as in the hours in choir and outside must always follow the custom
and use of the Roman Church.
Moreover all the households, inhabitants, settlers, and residents,
inside the aforesaid city as well as in the suburbs thereof, at the
present time or hereafter inhabitants or dwellers therein, we depute
and assign as parishioners of our same cathedral church, which we have
erected forever in honor of the most blessed Virgin, until such time as
a division of parishes may conveniently be made by us or our
successors; and to it by parish law all the aforesaid shall pay their
tithes and first fruits and make their offerings, and from the rector
or rectors of the same church they shall all of them receive all the
sacraments.
While, moreover, to the same rector or rectors, we grant and bestow the
power of conferring the aforesaid sacraments to their said
parishioners, to the parishioners themselves, we likewise give leave to
receive the same sacraments from the said rectors.
And whereas change of circumstances calls for new arrangements, by the
said apostolic authority we reserve for ourselves and our successors,
for the time being, the fullest, free, and absolute power and
authority, in all the aforesaid [arrangements], and relative to the
same, to commend, correct, change, restrict, and enlarge and in the
future even to establish and ordain otherwise. Let our successors
however employ wisely this free and absolute power, and be always
mindful of the warning of the Apostle that power has been given to
prelates by God for edification and not for ruin. In order that in any
changes they may essay in the aforesaid, they move not rashly and
without wisdom, nor through mere self will, nor through hatred or
partiality, but to the honor of God alone and Church and the spread and
advantage of the commonwealth, let them first sift the matter
thoroughly with the advice of skilled and Godfearing counselors, that
they pass not the bounds set by our fathers: “Pass not,” saith the
wise man, “beyond the ancient bounds which thy fathers have set.”
[92]
For sin lieth not in one’s passing beyond the bounds, but in the
motive [causa] for one’s thus passing beyond, that it be done,
namely, not through caprice but through necessity. Accordingly, since
in the present erection all matters have been established and ordained
by us, who therein have not followed our own fancy but the views of the
Fathers, hence the things which we have decreed and ordained are to be
held and kept and worshiped as so many oracles of the Fathers, nor,
therefore, to be changed or altered without great advantage and
necessity. In virtue then of our letters, and by the apostolic
authority granted to us therein, which in this regard we are employing
in the best way, manner, and form in our power, we erect, establish,
create, do, dispose, and ordain all and singular the above together
with all and singular the things needed and opportune thereto,
notwithstanding all things whatsoever to the contrary, those things
especially which in his apostolic letters our said most holy master
wished not to conflict with what therein was inserted. Wherefore, to
all and singular, who are present or will be of no matter what state,
rank, order, preëminence, or condition they be, we hereby intimate,
insinuate, and convey and bring to their knowledge, all and singular,
those things. Moreover, we wish and through these presents by the
aforesaid authority we command all and singular the above, in virtue of
holy obedience that they observe and cause to be observed, all and
singular, the things as by us established. In faith and testimony
whereof, of all and singular the foregoing, we have ordered and had
these present letters or present public instrument, with our common
seal attached, drawn up, and written and published by the notary public
as below. Given at Manila, in the Island of Luzon, the twenty-first of
the month of December, in the year of our Lord one thousand five
hundred and eighty-one.
Brother Domingo, bishop of the Philippines.