LETRAN AN UNTOLD HISTORY

Volume I: 1620-1872

by FRANCISCO R. LIONGSON IV

2017 Gold Coast, Australia

The top front cover features a portrait ensemble of the Child Jesus in the arms of Our Lady of the Most Holy Rosary with the kneeling Letran founders, H. Fr Diego de Santa Maria OP on the left and H. Juan Geronimo Guerrero OP on the right, together with their respective patrons and wards. (Artist unknown ca. 1900, courtesy of © Colegio de San Juan de Letran). The bottom shows portraits of the school’s outstanding alumni of the period (l-r): P. Fr. Juan Feng Shiming OP, St. Vicente Liem de La Paz OP, D.D. Jose Apolonio Burgos, and B.D. Jacinto Zamora.

The colegial de letran in the back cover is by Carl Johann Karuth, 1858. (From the Karuth Album courtesy of © Georgina Padilla Zobel de MacCrohon)

Designed by Dominique Louise Liongson

__________________________________________________

ISBN-13: 978-0-6482132-0-8 Copyright © 2017 by Francisco R. Liongson IV

First Printing 2017 Second Printing 2018

This publication is in copyright with all rights reserved. Subject to statutory exceptions and to provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of the copyright holder.

The author has no responsibility for the persistence and accuracy of URLs for external or third-party Internet Web sites referred to in this publication and does not guarantee that any content on such websites is, or will remain, accurate or appropriate.

Gold Coast, Australia, 2017 Email: inquiries@liongson.com Website: www.liongson.com

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To all the alumni of Letran specially to the graduating classes of

1965, 1969 and 1974 with whom I have shared

many fond memories.

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Alma Mater Hymn

Alma Mater! Letran, esplendente!

Como el sol es tu gloria sin fin!

Y perfuman los lauros tu ambiente,

como exhala su aroma el jasmin.

Orgullosos de ti y de tu historia,

nuestras almas desde hoy juraran;

conquistar por tu honor nuevas glorias!

Y jamas olvidarte, Letran!

Jesus Balmori

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Contents

PREFACE xiiiINTRODUCTION xviiCHAPTER I - The Beginnings 1

Birth of a Military Order 1

Initiation into the Order 2

Evolution of the Cross of St. John 5

The Decline 5

The Order in the Philippines 8

CHAPTER II - Hermano Juan Geronimo Guerrero 11Guerrero’s Profile 11The Early Supporters 12The First Petition 14San Juan de Letran 17The Second Petition 18Financial Affairs 20Letran’s Vice Patrons 22Hermano Juan’s Final Days 23

CHAPTER III - Hermano Fray Diego de Santa Maria OP 25Ordo Praedicatorum 25Province of the Most Holy Rosary 28Kindred Souls 29A Merger of Two Institutions 30The Orphan 32Alumni Profile 33A Leveled Playing Field 33Becas 36

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A Disaster’s Agony and Triumph 37A Tradition Adopted 37Fray Diego’s Final Days 38

CHAPTER IV - For God and King 41Patronato Real 41The Mendicant Orders 42Vanguard of Spanish Hegemony 45Frailocracy 46Letran under the Patronato Real 48A Permanent Home 53

CHAPTER V - From Obras Pias to Friar Estates 55Cost of Evangelization 55Price of Salvation 56Rise of Landed Estates 64Legalizing Spurious Titles 64Tagalog Agrarian Revolts of 1745 66Agrarian Unrest of 1822 67Seeds of Discontent 78

CHAPTER VI - Ecclesial Ties 81The Dominican Family 81The Third Order 82Founding the Beaterio 85The Trials Begin 86A Passage Way to Letran 88Our Lady of Aranzazu 89Iglesia de San Juan de Letran 90The Ascent of the Filipino Beata 93

CHAPTER VII - The Spanish Colonial Education 95

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Education under the Habsburgs 9517th Century Education 96Grammar School 10118th Century Education 10419th Century Education 107Educational Reforms 113Compromises to Reforms 115Reaching the Limits of Forbearance 118

CHAPTER VIII - Of Rogues and Martyrs 121Quickest Way to Heaven 121First Chinese Alumnus Bishop 122Christianity Banned in China 124The King’s First Oriental Scholars 124Dominican Martyrs of Fuzhou 125Arrival of More Dominicans 126Martyrdom of Feng Shiming 128Schism of Fuan 128The New Vicar Apostolic 129The Accused’s Version of the Schism 130The Aftermath 132

CHAPTER IX - San Vicente Liem de la Paz OP 133A Mystical Encounter 133Vietnamese Missions 133Years in Letran 136Return to Vietnam 138New Champions of the Cross 138Failed Social Experiment 140Forgotten Martyrs 141

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An Epiphany 142CHAPTER X - Purity of Blood 145

Origins of Racism 145Legacy of Slavery 146Roots of Religious Intolerance 148Impact of Citizenship 1501492-1519 151Fundamental Laws of Indio Slavery 152The Mexican Experience 155Sistema de Castas 156Consequences on Education 162Impact on Filipinas 164

CHAPTER XI - Metamorphosis of a Slave Society 165The Western Isles 165Slavery in Filipinas 167Slave Markets 172An Abbreviated Caste System 176Seeds of an Emerging Identity 178

CHAPTER XII - Rise of the Native Cleric 179Educating the Indio 179Enforcing the Patronato Real 185Letran's First Non-Spanish Secular Clerics 186The Conciliar Seminary 190Secularization 194End of the Religious Conspiracy 196First Mestizo Sangley Dominicans 198Victims of Propaganda 199

CHAPTER XIII - A New World Order 203

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Fall of Ancien Regime 203Rise of Spanish Liberalism 205Impact on the Spanish Church and Filipinas 208The Fall of Secular Parishes 211

CHAPTER XIV - Doctor Don Jose Apolonio Burgos 213Colegial de Letran 213Priest and Nationalist 217The Cavite Mutiny 222The Execution 231An Epilogue 232

SOURCES AND REFERENCES 239NOTES 265INDEX 303

ILLUSTRATIONS

I Four Generations of Letran Alumni xiiII The Kneeling Knight Hospitaller of St John 3III Philippe de Villiers l’Isle-Adam 9IV Letran’s First and Second Home Sites 13V Guerrero’s Letter to Felipe IV, 22 July 1622 15VI Letran’s Vice Patrons 21VII Santa Maria’s Letter to Felipe IV, 6 July 1644 26-27VIII St Martin de Porres OP 31IX City Map of Manila, 1671 34-35X Founders Memorial and Letran’s Parian Site 39XI Legazpi-Urdaneta Monument 43XII Frailocracy 47XIII Letran’s Royal Patrons 51XIV Felipe II 57

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XV Different Locations Occupied by Letran 60XVI Lot Acquisitions Forming the Letran Block 61XVII Mother Francisca del Espiritu Santo OP 83XVIII Pasadiso Linking Santa Catalina and Letran 87XIX Beata, Colegial and the Capilla de San Juan de Letran 91XX Cover of First Philippine Printed Book, 1593 99XXI Colegiales de Manila, 1847 105XXII The Presidential Table 115XXIII Letran Internos and UST Physics Laboratory, 1887 117XXIV Bishop Gregorio Luo Wenzao OP 123XXV Juan Feng Shiming OP 127XXVI Dominican Martyrs of China 131XXVII San Vicente Liem de la Paz OP 135XXVIII San Jacinto Castañeda OP 137XXIX Lady of Aranzazu with St Vincent Liem’s Bone Relics 139XXX 20th Century Letran Martyrs 143XXXI Dominican Movers of the Spanish Golden Age 149XXXII Isabel la Catolica, Reina de España 153XXXIII Las Castas Mejicanas 161XXXIV San Jacinto de China 173XXXV La China Poblana 175XXXVI Fathers of the Native Secular Clergy 183XXXVII The Native Secular Priest 187XXXVIII Patrons of the Native Secular Clergy 195XXXIX The French Revolution 205XL Promulgating the Spanish Constitution of 1812 207XLI Guardians of the Secular Clergy 215XLII Controversial Governor Generals 219

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XLIII Alumni Casualty and Survivor of the Cavite Mutiny 225XLIV GomBurZa 233XLV Doctor Don Jose Apolonio Burgos 235

TABLES

I Evolution of the Cross of St. John 6-7II Land Grants, 1612 63III Survey Summary of Philippine Friar Estates 1901-02 69IV Dominican Province General State of Affairs, 1893 79V Letran Higher Studies Curriculum, 1785 103VI Letran Primary Instruction Curriculum, 1886 108VIIa Letran Secondary Curriculum: General Studies, 1865 109VIIb Letran Secondary Curriculum: Applications, 1865 110VIII Other Courses Offered by Letran, 1865 111IX J. J. Virey’s Sistema de Casta 159X Spiritual Care of the Souls in Filipinas, 1751-1761 189XI Manila Archdiocese Secular Clergy Composition 191XII Manila Archdiocese Secular Clergy Ethnic Profile 199

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Preface

I spent fifteen memorable years as a student at the Colegio de San Juan de Letran Manila. Like all its alumni, I am proud of Letran’s cherished traditions and monumental history. I wrote this book to pay tribute to the school on its 400th foundation anniversary so that others may come to know and appreciate its extraordinary legacy to the Filipino nation. It is a history of an ancient institution of learning that played a significant role in the birth and continuing development of a young independent republic in Asia. It is an old story invigorated by new insights from recently uncovered documented facts. It is a history that shuns the characteristic halo effect of institutional renditions while presenting a fresh perspective from its alumni with all its blemishes intact. My involvement in Letran began in 1954. During its annual alumni homecoming in November that year, the president of the Ex-alumnos de Letran (Letran Alumni Association) lamented the deteriorating standing of the Colegio in the country’s educational system from the glory days of his youth some forty years hence. With a heavy heart, he declared that Letran was not the same institution of yesteryears. He focused on the failure of the alumni to impart the Letran spirit and love for the institution to the next generation as one of the critical causes. Many alumni children found their way to other centers of learning; withdrawing the very life force away from the Alma Mater. He challenged everyone present that day to be true Letranenses and not allow this situation to continue any further; thereby assuring the school‘s continuing pivotal role in the country’s contemporary history. That alumni association president was my grandfather, Francisco Alonso Liongson, and his speech sealed my fate. I was to enter Letran’s portals upon reaching the required age much to the chagrin of our closest relatives and friends who argued that Letran was an anachronism overshadowed by more progressive elitist schools. They claimed further that the school’s location was not safe considering that Intramuros was still ravaged by Manila’s bloody and devastating liberation towards the end of the Second World War. Back then, the squalor of informal settlers filled the walled city and surrounded the school. In spite of all the resistance, my father, Francisco Ocampo Liongson, was obstinate in his declaration that for as long as I carried their name, I was to study in Letran as he did; like his father and his grandfather did before him. I would spend 15 years as a student in Letran and I had come to cherish the school as much as my forefathers did. Our values were molded by the school and made us into what we have become. It is in this sense of awe and gratitude that I pay tribute to my dear Alma Mater. I completed kindergarten in 1958 at St Theresa’s College Manila under Mother Redempta, the unforgettable Belgian sister of the Missionary Sisters of the Immaculate Heart of Mary (ICM). My awareness of Letran began just before I was enrolled there for grade one. On my first day in school, I was immediately immersed in Letran’s many symbols. Their meanings would eventually attain more clarity as the years passed by. Among these icons were the Letran Cross of St John, the Letran Knight, and the school’s red and blue colors. The cross of St John was always a part of our uniform. Contained in a patch, I learned to stitch it in the left breast pocket of our white short-sleeved shirts in grade school. By high school, a pin on our left collar replaced the patch. The ancient statues of Our Lady of Aranzasu and St John the Baptist, the school’s patron saint, were enshrined in the college chapel. The monuments of Saint Vincent Liem de la Paz OP, martyr of the faith and a Letranense, towered over us in the grade school stairwell and the rectangular garden along the high school building. The monument of Manuel L. Quezon, Philippine president and alumnus, dominated the other garden plot along the collegiate building. The school’s simple

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motto: “Deus Patria Letran” had a ubiquitous presence throughout the campus. Questions about the origins of these icons emerged when I began my research into the school’s history. Considering that the school is close to 400 years old at this writing, I wondered if there were any ancient, mysterious stories behind them all. Questions like: why is the Letran cross the way it is? Why is the Knight the school’s symbol and mascot? How were the red and blue school colors chosen? How was Letran’s motto formulated? The challenging aspects of this research centered on the founders of the school because of the limited and sketchy information about them. Who were Hermano Juan Geronimo Guerrero and Hermano Fray Diego de Santa Maria OP? Why did they found the school? Why were many churchmen and soldiers associated with the school? How did the school manage to nurture martyrs of the church and of the state? I uncovered fresh and exciting insights in my search for answers to these questions. In developing the book, I discarded the standard traditional history about Letran and its founders. I ventured deeper into the original manuscripts and attempted to resolve conflicting accounts that tended to embellish the wherefore and withal of the school’s journey through time, and most importantly to discern how the milieu affected the students. Throughout its four centuries of existence, Letran had only two official history books. The first, written by Padre Fray Jose Valdes OP in 1691, was entitled Relacion verdadera de la fundacion del colegio de los niños huerfanos de los Santos Apostoles San Pedro y San Pablo, de San Juan de Letran, de la ciudad de Manila en las Islas Philippinas, sacada fielmente de diversos papeles y escrituras autenticas, que se halla en el Archivo del dicho Collegio (True account of the founding of the college of orphan boys of Saints Peter and Paul, of Saint John Lateran of the city of Manila in the Philippine Islands, taken faithfully from diverse authentic papers and manuscripts found in the College Archive). The second, entitled Historia Documentada del Real Colegio de San Juan de Letran (Documented History of the Royal College of Saint John Lateran), was written by P. Fr. Evergisto Bazaco OP in 1933. Valdes’ history was faithfully transcribed mainly from the Libro de Asiento de Los Colegiales (Boarders Journal), and two other documents. There was the Patent dated 29 May 1644 issued by the Dominican Master General, Most Rev. Master Fray Tomas Turco, confirming the college and erecting it as a College and House of the Order of Preachers. The other was the Acts of the 1652 Provincial Chapter of the Dominican Province of the Holy Rosary accepting and receiving the same college of orphans as a College and House of the Province. The manuscripts and documents found in the Letran Section of the Archivo de la Provincia del Santisimo Rosario de Filipinas (APSR - Archive of the Province of the Most Holy Rosary of the Philippines), kept at the Santo Domingo Convent then, served as the principal source of Bazaco’s history. In its latest index, the original collection consisting of eight volumes are presently stored at the Province’s archives in Avila, Spain together with the rest of the APSR. Excluding Volumes III and IV, microfilm copies of the other six volumes consisting of 42 documents are available at the Archives of the University of Santo Tomas, Manila (AUST). After conducting a fact-check on the information contained in both books, I uncovered certain inaccuracies which continue to appear in more recent renditions of Letran’s history as running errors. Corresponding footnotes found in this book highlighted these errors. The Acts of the Provincial Chapters of the Province of the Holy Rosary contained most of the primary source of information concerning Letran before 1930. Unfortunately, these documents are not accessible to the public. The published Historia (history) series of the said Dominican Province were effectively secondary sources considering that the Acts constituted the primary source. The set included the following written accounts: P. Fr. Diego Aduarte OP (1693), P. Fr. Baltasar de Santa Cruz OP (1693), P. Fr. Vicente de Salazar OP (1742), P. Fr. Domingo Collantes (1783), P. Fr. Juan Ferrando OP (1870), P. Fr. Pablo Fernandez OP (1958), and P. Fr. Eladio Neira OP (2008).

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Another essential secondary source culled mainly from the "necrological section" of the Acts is the Catalogo (catalog) containing the biographies of all the members of the Spanish Dominican Province until 1895 written by P. Fr Hilario Ocio y Viana OP (1895) and updated until 1940 by P. Fr Eladio Neira OP (2000). It was not surprising that every time a new writer updated the history, the same primary sources revealed fresh perspectives; filtered however by the writer’s prejudices and his editor’s censorship policies. Unable to gain access to the Acts, my research was limited to secondary sources like these. The Letran News (TLN) and The Letran Mirror (TLM) are valuable sources of primary information for events after 1930. Beginning as a page in the Varsitarian, the official school publication of the University of Santo Tomas, the TLN spun-off as an independent monthly bi-lingual magazine with the Spanish section known as Letranense. The newspaper format was eventually adopted recording all the events that transpired in the Colegio and providing literary and artistic outlets for the students. Just before the declaration of martial law in 1972, the TLN ceased to exist until 21 August 1976 when school publications were allowed to operate once again. Since then, the Lance (college students publication), Scroll (high school students publication), and Pages (grade school students publication) filled the vacuum once occupied by the TLN. It will not be until 1990 that the TLN was revived in a magazine format as the school’s institutional bulletin catering to all its publics. In 2012, the TLN ceased to exist once again and was reborn as The Knight Life. The TLM was the annual catalog of the College which featured a pictorial gallery of all the graduates, groups of undergraduates, and the school activities during the year. Now known as Letranense, the original name of the Spanish section of the TLN, the date of the annual's initial publication cannot be precisely determined as it appeared intermittently through the years. The earliest extant copy that I have come across was dated 1926. I struggled miserably through the initial phases of my research. I was nevertheless relentless in looking for primary sources and books that were no longer in circulation. My commitment resulted in discoveries beyond my wildest expectations. I became an appreciative beneficiary of three principal formidable resources. First, the archives of the Colegio de San Juan de Letran Manila, University of Santo Tomas, and the Dominican Province of the Philippines provided a wealth of information yet to be disclosed to the general public. The Philippine National Library, Rizal Library of the Ateneo de Manila University, and Ortigas Foundation Library are among the main Philippine resources that I have used extensively. I wish to express my gratitude to Br. Gerard Francisco Timoner III OP for granting access to the Archive of the Dominican Province of the Philippines. Br. Clarence Marquez OP and Br. Orlando Aceron OP for obtaining information from the Archive of Colegio de San Juan de Letran. Br. Raymond Mi for articles collected by the Archive of the Vicariate of Our Lady of the Rosary Province, and Mr. Regalado Trota Jose for the use of the UST Archives. I wish to acknowledge the contributions of Br. Pompeyo de Mesa OP for his guidance and counsel, Sr. Maria Jesusa Engingco OP for her insights into the history of the Beaterio de Santa Catalina, Mmes. Jhennie Caldito Villar, Ofelia Legaspi, and Angelita de los Reyes for their assistance. I am indebted to many generous copyright owners of graphics used in the book. Their names are all adequately acknowledged herein. Second, the internet world of digital libraries contained unbelievable volumes of digitized ancient and out-of-circulation books, journals and other information and graphic materials based in different parts of the globe. The Notes, Reference, and Source Sections duly noted all the specific contributors. I wish to however especially acknowledge the Biblioteca Digital Hispanica of the Biblioteca Nacional de España and the Portal de Archivos Españoles of the Ministerio de Educacion, Cultura y Deporte, Gobierno de España. The former is for the digital rare books and graphics and the latter for the extensive online records involving Letran. I am most grateful to España, Ministerio de Cultura, Archivo General de Indias for making the digital facsimiles of the Guerrero and Santa Maria letters available to the public.

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Third, the Interlibrary Loan System of Australia provided me access to virtually all the rare Filipiniana hard copy collections of libraries throughout Australia. I wish to acknowledge the Southport branch of the Gold Coast City Libraries which assumed the cost and served as my network gateway to the System. I have also extensively used the electronic resources of the National Library of Australia and the State Library of Queensland for which I am very appreciative.

I would like to especially acknowledge and thank two members of my family who have worked closely and patiently with me in the details, administrative and logistical aspects of completing this book. My beloved wife, Marilette, has been my principal source of inspiration for this undertaking and the sole motivating factor to complete it. She provided the necessary software applications to make writing and publishing an easier and a more professional experience. For the excellent front and back cover designs, I have my daughter Dominique to thank for. Her exceptional creative and digital skills, and faithful execution of the set directions and parameters produced the wonderful results for which I am truly grateful.

The book faced some problems and difficulties. Nevertheless, its completion had been a profound, rewarding and humbling experience. From the information collected, many new exciting facts had been uncovered and disclosed for the first time; providing fresh insights into a historical legacy all Filipinos, and especially the Letran alumni and families can truly appreciate. It is an honor and a privilege to have undertaken this challenging task.

Francisco R. Liongson IV

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Introduction

The historical journey of Colegio de San Juan de Letran cannot be separated from the history of the Filipino nation as it played an essential role in its birth and continuing development. In this journey, the founding fathers and the alumni figured prominently in defining and shaping the Filipino identity and the nation's destiny as an independent republic either by their compliance or defiance of the policies and objectives of the contemporary authorities then. This narrative of Letran’s four centuries of existence is divided into two parts consisting of three periods each. Certain personages of the Colegio who characterized and influenced each era symbolically represented each stage. The lives and times of these figures are dealt with greater depth to fully appreciate their impact and significance. Historians agree that Philippine history could be divided into two annals with 1872 as the pivotal year. It is in this year that the Philippines embarked on a complete transformation. The dynamics before and after this year are entirely different. As such, we divided the history of Letran into two volumes. The first volume ends on the events that transpired in the 1872 Cavite Mutiny. The second volume begins after that. Each volume contains three periods each. The First Period between 1620 and 1700 involved the contributions and continuing influence of the founding fathers, Hermano Juan Geronimo Guerrero and Hermano Fray Diego de Santa Maria. It is during this period that the Colegio first established its evolving culture and traditions and defined the qualities that constituted the unique character of the students. The Catholic influence and Dominican spiritual charism founded then would continue to mold the students' attitudes and values to this very day. Towards the end of this period, higher education admitted the naturales de Filipinas (natives of Filipinas) for the first time. The Second Period between 1700 and 1826 was the time when the Colegio’s students were directed essentially to serve God as ministers and missionaries of the Church. It was during this period that Letran alumni counted among the country’s first native secular priests and the first non-Spanish Dominican priests. The glorious martyrdom of Saint Vincent Liem de la Paz OP was representative of this era with the saint serving as an apt symbol. While scanning through the Dominican archives, I discovered that the Vietnamese saint was not the first and only alumnus martyr. There was a forgotten Chinese Dominican alumnus by the name of Feng Shiming who died a martyr in China. Other outstanding Chinese alumni who became Dominican priests filled the period. This book recounts their forgotten stories and highlights the first native mestizo de sangley Dominican priests. It further provides the circumstances and reasons why indio Dominican priests were unaccounted for during this period of the school's official history. The Third Period between 1820 and 1872 was characterized by the declining significance of the native secular priests and the awakening of a national identity brought about by the rise and struggle of the Hijos del Pais (Philippine-born) priests under a racist regime. The racial conflicts led to the awakening awareness of a Filipino identity. The life, works, and death of alumnus Dr. D. Jose Apolonio Burgos and companions consequently precipitated events that moved a nation towards the revolution of 1896 and the continuing struggle for independence after that. Burgos served as the period’s defining icon but was not given the proper recognition and accolade in Letran’s official annals. The road to the Philippine Revolution and Independence aptly describes the Fourth Period between 1873 and 1920. The unstoppable entry of new ideas and commerce from foreign lands would open the eyes of a new generation of Filipinos. Under a new educational system, Letran alumni's educational options were broadened. Opportunities to study abroad would lead to the birth of an ilustrado (enlightened) elite. These sons of Burgos would lead a campaign for reforms and when left unheeded would lead a revolution

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towards achieving independence. Many alumni patriots would shed their blood during this period, but it would be Emilio Aguinaldo who would take the leadership of the armed struggle against great odds. The Fifth Period between 1920 and 1970 found the country immersed in the task of nation building; struggling through cyclic periods of progress and destabilization. Three alumni presidents would lead the nation during this time, but it was Manuel L. Quezon's vision and tenacity that gained the recognition of Philippine independence from the United States of America. Quezon’s national preeminence symbolized a time considered to be the apex of Letran’s history when a distinguished alumnus of the Colegio occupied practically every vital government position. Ostracized by his own elitist class, alumnus Pedro Abad Santos advocated the cause of the peasant masses; planting the seeds of an alternative political order. However, the vicissitudes of a world war, communist insurgency, cacique politics and student unrest that followed led to the spiraling decline of the country towards conditions bordering anarchy; taunting the imposition of martial law. The Sixth Period between 1970 and 2020 witnessed a series of constitutional changes spawned by the interests of a virtual dictatorship and later discarded due to its excesses. It was a time when the spirit of nationalism reached new heights and filipinization spurred changes in the country’s educational institutions among others. An alumnus, Jose Maria Sison, would crystallize the impact of neocolonialism and champion a national democratic alternative. Amidst the turbulence of the times, the Philippine Dominican Province was established in 1971 and assumed most of the former Spanish Province’s jurisdiction. Letran’s future would hence be under the tutelage of Filipino Dominicans symbolized by their first Prior Provincial, Letran alumnus Br. Rogelio Alarcon OP. The Filipino Dominicans would hence be addressed as Brothers (Br) departing from the traditional Fray associated closely with their Spanish mentors. Working largely without the benefit of administrative skills and experience in the initial stages, the Filipino Dominicans gradually began to measure up to the challenge; heralding Letran’s transformation into a university. Writing about the six periods of Letran’s history entailed many issues and challenges. The segment on the founding fathers, for instance, was constrained by the dearth of information regarding Hermano Juan Geronimo Guerrero. The period of the martyr alumni, on the other hand, demanded an explanation for the Colegio’s focus on religious vocations and the glaring absence of native religious among the Dominicans. The word Filipino appeared for the first time during the third period of Letran’s history and its awareness as an identity distinct from the Iberian Spaniard required an explanation of the racist concept of Limpieza de Sangre (Purity of Blood). Considering that among the Propaganda Movement’s principal proponents were Letran alumni, the hatred for the friars fostered by the La Solidaridad required information to explain the underlying causes emanating from the Patronato Real (Royal Patronage) and the Friar Estate controversies. The period of nation building demanded an explanation of the dynamics involved in the politics of independence and the emergence of neocolonialism to appreciate the nationalist issues that gave rise to the student unrest and the imposition of martial law. These and other questions had to be dealt with to understand and appreciate better how they influenced the behavior of the Colegio’s students. Juan Geronimo Guerrero will forever be an enigma. What little we know about him are incomplete pieces of a puzzle. There are only two extant documents attributed to him and signed by him as Hermano Juan Geronimo Guerrero. In honor of the founder’s name preference, he will be referred to as Hermano Juan henceforth sans the illusory titles of Don or Capitan which latter-day historians customarily used. His name will likewise be spelled out in the same manner he wrote it. These two documents provided enough insights to question specific information contained in the Valdes’ history. Unlike Hermano Juan, the Dominican Province of the Most Holy Rosary better documented the life of his co-founder H. Fray Diego de Santa Maria. What historians would normally do is to gather available reliable data and begin to draw plausible inferences from the information. The tale that is the most credible and generally

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accepted becomes the dominant record of history until a tale that is better documented comes along. I have therefore ventured to write a better-documented story of Letran. Stories of Hermano Juan being a Knight of Malta were, at best, feeble attempts to explain the military iconographies and traditions embedded in the school’s psyche. It had always been a subject of acrimonious debate. What intrigued me about the Knight of Malta tale, however, was that if Hermano Juan actually talked the talk and walked the walk of such a Knight, then there is a high probability that he was one. There was therefore a need to explore the world of the Knights Hospitaller of the Order of Saint John. My journey following the footsteps of the Order recounted in this book reinforced my conviction that Hermano Juan was indeed a member of the Order of Saint John. H. Juan and H. Fr. Diego were the school’s cornerstones and symbols of 17th century Letran. The passing of the school to the care of the Dominican friars in 1640 shifted emphasis from His Majesty the King’s military service to a religious one. The school’s student archetypes in the 18th century assumed the forms of the venerable alumni martyrs of the church in China and Vietnam headed by Saint Vincent Liem de La Paz OP. Stories of their glorious deaths filled the halls of the Colegio with pride and gave credence to the educational and spiritual formation they received from the Dominicans. Amid the cheers and pomp however, there was a sense of disappointment among the naturales of the studentry since they could not avail of similar opportunities to die for Christ. We have to point out that the Filipino identity was still an evolving concept then and did not come to maturity until the Propaganda Movement in the late nineteenth century. Until such time, anyone born on Philippine soil would be referred to in this book as indios, criollos, mestizos de español or mestizos de sangley and collectively as naturales or hijos del pais. How this racial caste system evolved into the Filipino nation is discussed in this book. I was surprised to discover that Letran was the first Colegio to accept Indios and Mestizo de Sangleys to study latin grammar and humanities at the end of the 17th century. Among these students were the first naturales of non-Spanish blood to be ordained as secular priests after completing their higher theological studies at the Universidad de Santo Tomas. There were also mestizo sangley Letran alumni who became the first ordained native Dominican priests during the second period of the school’s history. The racial conflicts and social dynamics involved in these changes led to the awareness of a national identity that was viewed as uniquely different if not menacing to the national interests of Mother Spain. The most learned naturales in the 19th century were the secular priests and Letran alumni formed the vanguard in defense of the Filipino identity. At the height of this struggle, three Filipino secular priests were found guilty and executed for their alleged involvement in the Cavite Mutiny of 1872. Their suspicious deaths precipitated an unstoppable popular movement articulating the Filipino identity, the need for reforms, and the expulsion of the friars that culminated in the Philippine revolution of 1896 after remaining unheeded. Headed by Letran alumnus D. Jose A. Burgos, the martyrs of a newly conceived nation became the fitting symbols of Letran in the 19th century. In this book, we deal with the seeds of discontent that catapulted an endless list of Letran alumni patriots who shed their blood in the fight for freedom. The imposition of American sovereignty over the Philippines in 1899 introduced sweeping changes in all aspects of Philippine life at the turn of the century. Filipinos cloistered in Spanish convents for three hundred years were about to be immersed in fifty years of rapid changes in Hollywood. The Spanish Dominican friars adopted the American educational system and had to learn English. During this period until the proclamation of independence in 1945, the Spanish speaking Letran alumni dominated the country’s political landscape if not its economic, social and cultural aspects as well. Manuel L. Quezon and two other alumni presidents after him led the nation and provided archetypes of the Letranense in the 20th century. Letran alumni filled the Supreme Court and the Legislature. It was the golden age of Letran. The hubris was lost with the destruction caused by World War II and with it the diminishing glitter of Spanish influence as well.

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An independent nation rose from the ashes of war and the American culture and language emerged well entrenched. As it tried to keep pace with rapid changes, Letran began to lose ground to other more modern and expanding educational institutions. An ominous pattern of behavior began to emerge among the Filipino youth. The schools were producing brown American consumers greatly distanced from the nationalistic aspirations of their Spanish-speaking forefathers. This somber realization began to be more apparent in the Filipino’s consciousness towards the 1960s. The country then was in the clutches of a new subtle form of foreign domination called neocolonialism. Not only were the country’s leaders under the continued control of a world power, the Filipino mind was still dominated by foreigners. Among the leaders of the emerging struggle against this new form of western imperialism was Jose Maria Sison, a Letran alumnus. The Spanish Dominicans continued to dictate the policies of Letran. After almost 400 years in the country, Filipinos were just beginning to assume positions of authority in the Dominican Province. With the 1970 student activism and mass actions shadowing it, the Letran administration underwent a silent transition and announced historic changes during the school’s austere 350th anniversary celebration – replacement of the Spanish rector with a Filipino and the forthcoming establishment of a new Philippine Dominican province. The following year, Letran alumnus P. Fr Rogelio Alarcon OP became the first prior provincial of the Filipino province. The imposition of martial Iaw in 1972 provided a respite from the turbulence of the times and for changes to be effected within the Philippine Dominican family. I included my memories during this period having witnessed and actively participated in many of Letran’s historical milestones as student and as an official of the alumni association. What happened to Letran after the Philippine Dominican Province took charge? What lies in the future for this cherished institution? It is for you the reader to read on and for me to end this introduction. The book is an honest history of one of the most outstanding educational institutions in the Philippines. It does not attempt to peacock its accomplishments neither does it hide its blemishes with a halo effect. It presents Letran as history recorded it to be and articulates it principally from the perspective of the students themselves. A viewpoint often ignored in official accounts. The evolving philosophies and social mores of the changing times either guided or misguided the Colegio’s direction. How the conflicts and struggles ensued and resolved made the school what it is today. It was not an easy journey but it made the protagonists stronger, wiser and humbler. A school’s greatness lies not in its beautiful physical structures. Neither does it rest on the scholastic depth of its professors alone. It emerges from the character, discernment and diligence of students who leave its portals enabled to contribute their share towards the peace, happiness and prosperity of all for God, Country and Community. And so on its 400th-anniversary jubilee celebration in 2020, Letranenses everywhere renew their pledge of continuing service to Deus, Patria, and Letran.

xx

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