First seeds of evangelization

An oft-repeated and nearly overlooked facet in the spread of Catholicism in Davao region is its history; how it all started and how it has evolved. During American rule, under the mantle of religious freedom, new movements like Protestantism and Freemasonry afforded new challenges and exposed long-held Catholic traditions to contemporary interpretations.

Catholicism in Davao dates to March 18, 1621, when Bishop Pedro de Arce, an Augustinian Recollect (OAR) who was apostolic administrator of the Diocese of Cebu, approved the creation of new doctrinas (mission fields) in Mindanao under the pastoral care of his flock. The following year, Cateel and Caraga, now part of Davao Oriental, recorded the first Recollect visits.

But mission work was not spared the consequence of political choices in the high echelons. On February 2, 1624, Spanish governor general Alonso Fajardo divided Mindanao into two. He assigned the northeast and eastern regions, which stretched from Punta Sulauan down to Cape San Agustín, to the Recollects, and the southwest territory, to the Society of Jesus or the Jesuits.

Fourteen years after, Bislig City was elevated to a vicariate of Caraga district. At the time, Tandag City was run by eight Recollect friars who oversaw Tandag, Butuan, Siargao, and Bislig. Cateel, Baganga, and Caraga (CBC), until 1771, and were mission fields of Bislig.

It was not until 1642 that Bislig was given the status of a parish. Consequent to this, two Recollects were assigned to handle the pastoral works introduced in Hinatuan, Surigao del Sur, and the CBC territory. So significant was the development that nearly three decades later, a Recollect decree issued gave CBC the honor to have a say in the appointment of Recollect superiors. In 1674, the parish priest of Bislig reported that in the villages of Cateel, Baganga, and Caraga, there were already around 800 ‘jungle dwellers’ that had settled in littoral areas.

Propagating the faith in uncharted regions was risky and at times fatal to the missionaries. Percy A. Hill wrote about these ordeals and triumphs amid the difficult trails in an April 1931 article (‘A Martyr for the Cross’):

‘During the 16th and 17th centuries, the missions at Cateel, Bislig and Caraga flourished. The missionaries made proselytes of the people and stout, dominating churches of the coral rock; they baptized the savage and carried far and wide the creed of the cross. Their implacable foes were the Mohammedan chieftains, who resented the conversion of their subjects from Islam to Christianity. The struggle kept the inhospitable coast swept with fire and sword for 200 years, and the Mohammedan triumphed: the priests were killed, often after torture; the missions were abandoned; the native inhabitants, reverting to savagery, sought safety in the wilderness of the mountains.’

Conversion of pagans, namely the indigenes and the Moros, to Christianity had its share of good reviews. While there was danger lurking just round the corner during the travels of missionaries in interior and littoral regions, instances of tribal chieftains, the baganis, showing friendly comportment to their Caucasian visitors can be found in missionary chronicles.

The missionaries were a curiosity to the natives. Their fair skin, height, habits, attire, and bearing were objects of interest. Though interaction with the tribal leaders was mostly done by guides and interpreters, seeing strangers smiling and without weapons set the tone for the start of friendship. In the end, the discord between the indigenes and the Moros became an issue. (Antonio V. Figueroa)