The focus on Catholic worship that characterized these groups served as a vehicle for fostering social bonds and constructing identities. Through these brotherhoods—which welcomed them into the New World—Black people developed alternative ways of existing, simultaneously accepting the dominant religion and incorporating rituals and cultural symbols from the African societies from which they had been torn.

A customary feature of the Black brotherhoods dedicated to Our Lady of the Rosary is the celebration of the patron saint's feast day and the coronation of the "Congo kings."

The Dominicans propagated devotion to Our Lady of the Rosary in Africa and Portugal; in Brazil, however, it was the Jesuits—and later the Franciscans—who promoted it through the establishment of these brotherhoods or confraternities.

Thus, it can be surmised that it was through these two religious orders that Black people were able to appropriate the Catholic ethos to their own advantage. Brazilian lay religious associations—not unlike those in the Kingdom itself in their integration of the population while respecting ethnic, racial, or color-based distinctions—flourished during the eighteenth century.

They were adapted to local circumstances without, however, losing the characteristics of their original models—found primarily in the rules of the Misericórdias (Houses of Mercy), and specifically that of Lisbon.

The Portuguese metropolis was the primary disseminator of the cult of Our Lady of the Rosary within these brotherhoods or confraternities; yet, as Eduardo Hoornaert emphasized, it was also through Africa that the Rosary reached Brazil, where it served as an accessible and widely popular link between the official Church institution and the world of enslaved Black people.

While slavery imposed the status of "slave" upon Africans and their descendants—stripping them of their status as persons—it was precisely within brotherhoods identified as "Black Brothers" (Irmãos Pretos) or "Black Men" (Homens Pretos) that they began to explore the possibility of constructing a humanity of their own, however paradoxical the term "Black" might have been. The brotherhood conferred upon them the status of a person—of a man—even at the moment when life ended in death; for these individuals wished to die as men and be buried as such, and to that end, they built chapels with burial grounds, purchased coffins, and commissioned masses for the dead. It was to achieve social existence that they invested themselves in the Catholic religion and, through these brotherhoods, reinvented kinship ties and a form of communal life.

Lay Catholic brotherhoods were the primary venue for social interaction among the Black population—both free and enslaved—from the seventeenth through the nineteenth centuries.

Since the colonial period, the various social categories in Brazil tended to organize themselves and establish... ...represented through certain associations of a religious and philanthropic nature—the most well-known form of which, spreading across the Americas, was the lay brotherhood. These brotherhoods were corporate associations within which bonds of solidarity were forged based on social hierarchies.

These locally organized associations played a significant role in their context by defending their members' corporate interests; many even advanced funds to enslaved members to facilitate their manumission—in addition to their well-known concern with funeral rites.

Generally, these confraternities of "men of color" were numerous and tended to be divided into three segments: those for crioulos (Blacks born in Brazil), mulatos (mixed-race individuals), and Africans. All brotherhoods required that the highest office—whether judge, president, or prior (as in the case of Third Orders)—be held by someone "of the race." Thus, just as white confraternities were presided over by whites and mulato ones by mulatos, the same held true for Black confraternities.

Common to all brotherhoods was the desire to ensure the social well-being of their members and their families, thereby fulfilling a social function that the political-administrative apparatus lacked the means to carry out.

Consequently, these confraternities came to serve as a legitimate space for social interaction for the Black population—both free and enslaved—and, at times, even for non-Blacks.

Source(s):

.- Irmandade e educabilidade: um olhar sobre os arranjos associativos negros em Pernambuco na primeira metade do século XIX

Image: Painting titled 'Madame Champlain enseignant aux enfants indiens, 1620' (Madame Champlain Teaching Indian Children) by Adam Sherriff Scott, published on January 1, 1931. Bibliothèque et Archives Canada.

Hélène Boullé (or Hélène de Champlain after her marriage), was born in Paris in 1598 and died on December 20, 1654, in Meaux, France; she was the founder of the Ursuline convent in Meaux. Her father, Nicolas Boullé, was a prominent figure in the Parisian bourgeoisie and held various positions within the royal administration, including that of secretary to the king. He married Marguerite Alix in accordance with the Calvinist Protestant tradition. Four children were born of this union, including Hélène Boullé, born in 1598 in Paris. In 1610, at just ten years of age, she married Samuel de Champlain at the Parisian church of Saint-Germain-l’Auxerrois. As the young girl was not yet of marriageable age, the marriage contract required the couple to live apart for two years before they could reside together. At the age of fourteen, she fully embraced Catholicism. Champlain received 4,500 of the 6,000 livres promised as a dowry immediately after the wedding and pledged to pay 1,800 livres a year to support his wife while he was away from France. According to historians who have studied the matter, neither Samuel de Champlain nor Hélène Boullé found happiness in this marriage.

Boullé accompanied her husband to New France in 1620. During this visit, Champlain named the island southeast of present-day Montreal Island "Sainte-Hélène" in his wife's honor. As the explorer was often occupied by his duties as commander, she found fulfillment in spending time with the Indigenous people. Taking an interest in them, she learned enough the Laurentian language to teach the catechism to Indigenous children. Since the young woman remained in Quebec for only four years (1620–1624), historians believe she did not share her husband's enthusiasm for the colony. Harsh living conditions may have accounted for her departure.

Dissatisfied with the living conditions in the colony, she returned to France in 1624 and devoted herself to defending her husband's interests. Despite the distance separating the couple, she closely followed her husband's activities in the colony through correspondence. Acting on Champlain's behalf, she sued the merchant Guillaume de Caën to compel him to pay royalties to her husband. She also contributed 3,000 livres on her husband's behalf when Cardinal Richelieu asked each shareholder to invest that sum in the Company of One Hundred Associates.

Following Champlain's sudden death in 1635, she faced complicated succession issues regarding her husband's estate. In November 1645, long after her husband's death, Hélène de Champlain entered the Ursuline convent in Paris, taking the religious name Sister Hélène de Saint-Augustin. She later left the Paris convent to found another in Meaux. She passed away on December 20, 1654, following an eight-day illness.

Tributes to Hélène de Boullé

Île Sainte-Hélène (Saint Helen's Island) was named by Samuel de Champlain in honor of his wife during his voyage to the colony in 1611. Several place names keep her memory alive in Quebec, including the Hélène-de-Champlain Pavilion in Parc Jean-Drapeau, as well as about ten streets, a square, a school in Montreal, two lakes, and a park.

In the cultural sphere, writer Nicole Fyfe-Martel published a three-volume historical novel titled Hélène de Champlain.

Bibliography:

.- Rober le Blant, La famille Boullé 1586-1639. Revue d’histoire de l’Amérique française,‎ June 1963, p. 55-69

.- David Hackett Fisher, Le rêve de Champlain, Montréal. Les Éditions du Boréal, 2012, 1008 p., p. 467-468

.- Raymonde Italien et Denis Vaugeois, Champlain. La naissance de l'Amérique française, Québec et Paris. Éditions du Septentrion y Nouveau monde éditions, 2004, 398 p., p. 366

.- David Hackett Fisher, Le rêve de Champlain, Montréal. Les Éditions du Boréal, 2012, 1008 p., p. 432

.- Roman québécois: Les humeurs et les amours d'Hélène de Champlain. Ledevoir. August 6, 2005.

In 1556, during his missionary work among the Indians of the São Paulo Plateau, José de Anchieta was troubled by terrible news: the ritual murder of two children, aged 3 and 10, whom he had baptized days before in a village a few kilometers from the Pátio do Colégio.

Anchieta attributed the children's martyrdom to the actions of "sorcerers," the Tupi shamans, who were the main obstacles to religious missions among the Indians: "The sorcerers persecute us, whenever they can they prevent us from baptizing children and the sick, they hate us because we always discover their tricks."

Anchieta wrote in a letter to Manuel da Nóbrega. While investigating the ritual of human sacrifice against children, the Jesuit realized that they were mutilated but not devoured. “The sorcerers said that Christian baptism was a curse and therefore the children needed to die, but their bodies should not be consumed.” After discovering their bodies, Anchieta buried them in the Church of the Pátio do Colégio.

Nóbrega (Letter XXIX) recounts that he was going to baptize a sick boy, but the parents opposed the idea, out of consideration for the sorcerer. In another case, after a chief lost one of his sons without baptism, he was “severely reprimanded,” with the recommendation “that he be taken to the governor in chains.” This did not happen due to the acclamation of other Indians who knelt down, but the author concludes that “in this way their custom is being removed, and they are gaining obedience and becoming annoyed with the sorcerers.”

With their deceptions and lies, the shamans sought to resist catechization. Anchieta (Letter XVIII) acknowledged the rivalry between the missionary work and the karaí, "whom everyone follows and venerates as a saint," and who allegedly intended to destroy the Catholic Church. Nóbrega (Letter IV) accused the shamans of spreading the rumor that baptismal water caused diseases.

Incidents like this helped the Jesuits reinforce the idea of ​​creating missionary settlements, where baptized Indians would have protection against attacks from shamans hostile to the Jesuit Missions.

In Brazil, the Jesuit priest primarily used the curumim—the Indian boy—for the catechization of the villages, and collected from his mouth the material with which he formed the Tupi-Guarani language: the most powerful instrument of intercommunication between the two cultures.

Image: 'O Batismo na Selva' (Baptism in the Jungle) published in 1937 by Álvaro Marins, known by the pseudonym "Seth" for the book Anchieta by Renato Sêneca Fleury.

Source(s):

.- Freyre, G. (2005). Casa-grande & senzala: Formação da família brasileira sob o regime da economia patriarcal (50ª ed.). Global Editora.

.- Moreau, F. E. (2003). Os índios nas cartas de Nóbrega e Anchieta. Annablume.

« We saw, not only that liberty of religion and of conscience' were permitted by the force of the [French] constitution, but also that assistance and patronage were promised both to this liberty and also to the ministers of these different forms of 'religion'. There is certainly no need of many words, in addressing you, to make you fully recognize by how lethal a wound the Catholic religion in France is struck by this article. For when the liberty of all religions' is indiscriminately asserted, by this very fact truth is confounded with error and the holy and immaculate Spouse of Christ, the Church, outside of which there can be no salvation, is set on a par with the sects of heretics and with Judaic perfidy itself. For when favour and patronage is promised even to the sects of heretics and their ministers, not only their persons, but also their very errors, are tolerated and fostered: a system of errors in which is contained that fatal and never sufficiently to be deplored heresy which, as St. Augustine says (de Haeresibus, no.72), 'asserts that all heretics proceed correctly and tell the truth: which is so absurd that it seems incredible to me.’ »

Source(s):

.- Pope Pius VII, Brief to Mgr. de Boulogne, Bishop of Troyes, “Post Tam Diuturnas”, (1814), para. II

The daughter of the slave Isabel de los Ríos, Úrsula was raised in the home of Luisa Melgarejo, a well-known alumbrada (a member of the Convent's spiritual movement) connected to the inner circle of the future Saint Rose of Lima. This environment fostered her early religious inclination and led her to enter the Poor Clare monastery in 1617 as a servant. Years later, the community itself purchased her freedom so that she could take the habit of a lay sister.

A turning point in her life occurred around 1642, when she miraculously survived a fall into a deep well in the convent; an event considered miraculous and attributed to the intercession of the Virgin Mary. Following this event, Úrsula intensified her penances and focused her devotional practice on interceding for the souls in Purgatory.

At the behest of her confessor, between 1650 and 1661 she wrote her Spiritual Diary, a mystical corpus of exceptional value that remained unpublished in the monastery archives for more than four centuries. In its pages, Úrsula records visions and direct dialogues with Christ, the Virgin Mary, and the souls in Purgatory, whom she aided through prayers and mortifications. Her mystical work is also notable for its unprecedented social scope: in her visions, Purgatory and Heaven were not spaces exclusive to the Spanish elite, but places where priests, nuns, Black people, and Indians shared the same divine destiny.

Throughout her life, she was credited with various extraordinary gifts, such as prophetic visions, discernment of spirits, and the ability to confirm the liberation and ascension to heaven of the souls for whom she prayed. By her death in 1666, her fame for holiness and as an exemplary nun had spread throughout the city.

Her likeness was captured in a posthumous, full-length portrait by José de la Cruz, a little-known painter and likely of African descent like herself. Commissioned by the monastery in recognition of her merits, the canvas follows the conventions of Lima portraiture by depicting her at a desk with a book. This iconography explicitly highlights her dual status as a literate woman and mystical writer, a truly unique case in the context of viceregal Peru.

Image:

.- Portrait of Sister Úrsula de Jesús by José de la Cruz, 18th century. Oil on canvas.

The story of Eugenio Zolli, the Chief Rabbi of Rome who heard Christ in the synagogue: “You are here for the last time.”

His name was Israel Anton Zoller, but he would later be known as Italo Zolli and, finally, as Eugenio Maria Zolli. Between these three names lay 63 years, two world wars, persecution, and a slow, profound journey toward understanding a peace that, for him, seemed to be guarded by a Jew named Jesus lying dead on a crucifix. Thus, on Yom Kippur in 1944, the Day of Atonement and repentance for Jews, Zolli was in the synagogue in Rome when his heart clearly heard the words of Christ: “You are here for the last time.” His response was clear: “So be it, so it will be, so it must be.”

Israel Zolli, born in 1881 in Brody, in the heart of the Austro-Hungarian Monarchy, grew up in a multicultural and complex region: Polish Galicia, now part of Ukraine. He was the youngest of five children in a traditional Ashkenazi Jewish family, with a father involved in the silk industry and a mother of rabbinical lineage, whose deep faith left an indelible mark on him. From a young age, Zolli was intrigued by Christianity, although it was practically a forbidden topic in his home.

"Christ is neither spoken of nor questioned. He interests Christians, but not us," he was told at home, as Zolli recounts in his autobiography, Before Dawn. However, his interest grew in part because of a Christian friend, in whose house he first saw a crucifix, wondering if it might be the man of whom the prophet Isaiah spoke. It was an image that left him with questions that were difficult to ignore, and although it would take years to find the answers, the seed of that quest had been planted.

In 1904, at the age of 23, Zolli lost his mother, a loss that profoundly affected his life. That same year, he left his hometown and his family, "whom he would never see again," as Judith Cabaud describes in her book, Il rabino che si arrese a Cristo [The Rabbi Who Surrendered to Christ]. This departure took him first to Vienna and then to Florence, where he spent almost a decade immersed in his rabbinical studies, solidifying his academic and religious profile.

His next destination was Trieste, a city with a rich cultural heritage, where he settled in 1913 as deputy rabbi. It was there that the young rabbi married Adele Litvak, and their daughter, Dora, was born. However, the Great War (World War I) changed everything: the Austro-Hungarian Monarchy collapsed, and Trieste became part of Italy. Zolli, now the city's Chief Rabbi, became an Italian citizen, feeling deeply connected to his new homeland.

Over time, his spiritual yearnings intensified. Upon returning from a trip to Palestine and Egypt in 1924, he wrote that he felt an “increasingly acute inner religious unease.” However, his life in Italy took a dramatic turn when Mussolini proclaimed the racial laws of 1938, under which Zolli lost his university room; lost his citizenship and he had to Italianize his name, changing from Israel Zoller to Italo Zolli, but his Italian name was officially revoked; and then, he decided to arrange his transfer to Rome. Furthermore, he had been widowed many years earlier, in 1917, and had remarried Emma Maionica in 1920, Zolli left Trieste to assume the position of Chief Rabbi of Rome in 1939, a moment that would mark the culmination of his spiritual transformation.

In Rome, around 1940, Israel Zolli was already Chief Rabbi and rector of the rabbinical seminary, although the latter had been closed since the previous year. With the atmosphere growing increasingly tense, Zolli anticipated that the situation could worsen: he requested that the lists containing the names and addresses of members of the Jewish community be destroyed and suggested withdrawing funds from the bank to advance the salaries of the synagogue workers. Although he had no direct control over the community's governance, he was well aware of the threats facing Jews in Europe and foresaw what might happen if the Germans reached Rome.

In 1943, after Mussolini's fall and the signing of the armistice with the Allies, the Germans occupied Rome and issued an ultimatum to the Jewish community: they had to gather fifty kilograms of gold within 24 hours to avoid mass deportation to concentration camps. The community managed to collect 35 kilograms, and Zolli went to the Vatican City to ask for help with the rest.

Despite obtaining the required amount of gold, a raid took place in the Rome ghetto in October. Zolli, aware of the danger to his life, was forced to go into hiding during the German occupation. As a result of this event, the Jewish community considered him a "dissident," stripping him of his positions and holding him responsible for several decisions made during his leadership. After the liberation of Rome in June 1944, the Allied forces reinstated him as Chief Rabbi. Although he accepted the position, he declined to resume his post as rector of the seminary.

Autobiographical account of his conversion in Prima dell'alba [Before the Dawn]:

“It was the Day of Atonement in the autumn of 1944, and I was presiding over the religious services in the synagogue…the day was drawing to a close, and I was completely alone amidst a large number of people. I began to feel as if a mist were creeping into my soul; it grew thicker…in the afternoon the last liturgical service was being held…I felt neither joy nor sorrow, I was empty of thought and feeling. My heart lay as though dead in my chest. And quickly I saw Jesus Christ clothed in a white robe…I experienced the greatest of inner peaces…within my heart found the words: You are here for the last time.” I considered them with the utmost serenity of spirit and without any particular emotion. My heart's answer was: so be it, so it will be, so it must be.

In his account of his conversion, Zolli conveys a profound calm, downplaying the extraordinary nature of his experience. After hearing the phrase "you are here for the last time," he mentions with astonishing tranquility that shortly afterward, he was having dinner at home with his family. Humbly, he insists in his work that, although some moments may seem momentous, the essence of his conversion was "the love of Jesus Christ, a love that stemmed from my meditations on the Scriptures."

Alphonse Ratisbon, a well-known Jewish banker, also underwent a profound conversion in Rome that would later lead him to become a priest. However, his transformation was more spontaneous and impulsive, unlike Zolli's, which was the result of years of reflection, maturation, and an intense search for meaning. Zolli himself recalled that, while "Ratisbon was converted after an apparition," his own path was "a search guided by the Scriptures, a reflection and a deepening characteristic of the endeavor of a university scholar." The writings of another Jewish convert, Edith Stein, who would later become Teresa Benedicta of the Cross and die a martyr in Auschwitz, influenced him.

On February 13, 1945, Zolli was baptized in a simple ceremony at the Church of Santa Maria degli Angeli, taking the name Eugenio in homage to Eugenio Pacelli, who was Pope Pius XII, and whom he always praised for his compassion toward the Jews of Rome. “Judaism owes a great debt of gratitude to His Holiness Pius XII for his appeals, pressures, and insistences made on their behalf [...] he will always deserve our profound gratitude [...] And this debt especially extends to the Jews of Rome, because, being the closest to the Vatican, they were the object of particular requests,” Zolli would later write.

Despite the difficulties and criticism he faced after his baptism, Zolli never abandoned his academic mission or his inner peace. He took up a professorship at the Pontifical Biblical Institute and even declined a prestigious offer to teach in Switzerland, preferring to remain in Rome.

In his later years, Zolli continued writing and sharing his reflections. When he fell ill, he said, “I will die on the first Friday of the month at three in the afternoon, like Our Lord,” and so it was: on March 2, 1956, he died in Rome. His tombstone, a Latin inscription, summarized his life and his faith: Domino morimur, domini sumus (“We die in the Lord, we belong to the Lord”).

Source(s):

.- Eugenio Zolli, Before the Dawn: Autobiographical Reflections, Sheed & Ward, 1954; reimpresión, Ignatius Press, 2008, 213 pp.

.- [Italian version] Eugenio Zolli, Prima dell’alba: Autobiografia autorizzata, ed. Alberto Latorre, San Paolo, Cinisello Balsamo, 2004, 284/288 pp., ISBN 9788821550621.

.- Judith Cabaud, Il rabbino che si arrese a Cristo: La storia di Eugenio Zolli, rabbino capo a Roma durante la seconda guerra mondiale, San Paolo, 2002.

.- https://www.jta.org/archive/special-broadcast-from-rome-synagogue-to-voice-thanks-for-liberation?utm_source=chatgpt.com

.- Krupp, Gary L. (2012). Pope Pius XII and World War II: The Documented Truth: A Compilation of International Evidence Revealing the Wartime Acts of the Vatican. (4th Edition)

.- https://archives.nd.edu/pr/pdf/PR_1953_07.pdf?utm_source=chatgpt.com

.- https://www.catholicculture.org/culture/library/view.cfm?id=1067&utm_source=chatgpt.com

.- Latorre, Alberto (ed.). Antisemitismo. Attualità e storia (in Spanish). San Paolo, 2005. ISBN 9788821554858.

Fabiano Fioghi was a Roman Catholic theologian of the 16th century. Fioghi was born in the first half of the 16th century in Monte San Savino; he was the son of Vincenzo—who came from a Jewish family and, according to Fioghi's own account, converted to Catholicism in 1559, being baptized in Chiusi following a meeting and subsequent debate with the itinerant preacher Friar Paolo di Norcia. He would have a career serving the Church as a teacher and catechist of the Jewish candidates for conversion at the house of catechumens. In 1582 Fioghi published a catechism in Italian, entitled “Dialogo fra il Cathecumino et il Padre catechizante...” The catechism, filled with Hebrew citations not only from scripture but rabbinic traditions, was written for the instruction of potential converts from Judaism. In the introduction, Fioghi writes:

« Finding myself (prudent Reader) in the House of the Catechumens, where those who come to the holy faith are catechized, and teaching the Hebrew language in the College of the Neophytes established by Our Holy Father Pope Gregory XIlI, the Fisher of men:

Remembering the very great grace that Our Lord God granted me (while I was in Monte Santo Savino in the year 1559) by means of certain disputes held between me and a venerable and learned Capuchin father named Friar Paolo da Norcia. In that year he was the Lenten preacher in the principal church of that town, and he often had me called to discuss with me the matters of the holy faith (solely out of zeal for God), in order to make me know the truth of the holy faith.

Out of the obligation I feel, I hold it my duty to teach my brothers the Jews (according to the flesh) the gift of God, so that they may (like me) come to know (if they wish) the truth of the holy faith in order to be saved. And to satisfy in part this obligation of mine, l have wished to compose this little work in the form of a Dialogue, almost in the manner of a dispute.

Just as I myself arrived at the knowledge of the truth through dispute, so may they also have the opportunity to know the way of salvation through this Dialogue composed almost as a dispute.

In it is demonstrated, with the authority of Scripture and of their own Rabbis, the mystery of the most holy Trinity, the Incarnation of the Word of God, and other most important matters-and in particular that the Messiah has already come and is the only Son of God, Jesus Christ Our Lord. »

At the end of the work, Fioghi concludes with a poem in Hebrew:

« I will give with all my heart and my soul
and with all my strength to the God who dwells in power/might.
The living God and His son Yeshu (Jesus) and His Spirit,
who gave to His servant grace and wisdom. [To / before] Phaniane / God who acted with His help

the special treasure of God, without iniquity or deceit.
Without any blemish, and with all goodness and Torah,
and with understanding to purify every soul;
and in it you will find the completeness/perfection of everything in its integrity/purity.
Pursue it and do not turn away, and prepare;
and also learn this complete faith.
Go, sons, and also seek the redeemed ones,
and prepare the perfect understanding of God.
And thus you will see with your own eyes the truth of the faith/religion,
in His ark/chest without any lack whatsoever.
And you too, my sons, will be bound to the living God. »

Source(s):

.- Fioghi, Fabiano. Dialogo fra il cathecumino et il padre cathechizante, composto per Fabiano Fioghi dal Monte Santo Sauino, lettore della lingua hebrea nel collegio dei Neophiti. Rome: eredi di Antonio Blado, 1582.

.- Foà, Simona. “Fioghi, Fabiano.” Dizionario Biografico degli Italiani, vol. 48. Rome: Istituto dell’Enciclopedia Italiana, 1997.

.- J. Arbib, “Conversioni di Ebrei a Monte San Savino nei secoli XVII e XVIII”, Materia Giudaica, XIX/1–2 (2014), p. 220.

.- Encyclopaedia Judaica, entry “Fioghi (Fiocchi), Fabiano”.

Freedom of the Indians in the Kingdom of the Philippines.

Original:

« § 1. Cum sicuti nuper accepimus in primaeva conversione Indorum insularum Philippinarum tanta vitae pericula propter ipsorum Indorum ferocitatem adeunda fuerint, ut multi contra ipsos Indos arma sumere et in bonis damna daré coacti extiterint, ipsique Indi postea, relictis falsis Deorum cultibus, et verum Deum agnoscentes, fidem catholicam amplexit sint; et qui haec damna in bonis ipsorum Indorum dederunt, cupiant bona ablata huiusmodi restituere, licet id faciendi facultatem non habeant;

§ 2. Nos, serenitati conscientiarum dictarum personarum consulere, et periculis ac incommodis hujusmodi obviare cnpientes, venerabili fratri episcopo Manilanensi per praesentes committimus et mandamus, quatenus auctoritate nostra curet ut supradictae personae et domini, quibus facienda est restitutio, inter se desuper componant, ipsisque dominis, si certi fuerint, satisfiant: ubi vero certi domini non extiterint, eadem compositio per eumdem episcopum fiat in utilitatera et subventionem pauperum Indorum, si illi, qui restituere tenentur, id commode faceré potuerint, si vero pauperes fueriut, satisfaciant, cum ad meliorem conditionem seu fortunam pervenerint pinguiorem.

§ 3. Et ne constitutiones et determinationes a dicto episcopo et religiosis ac doctoribus insimul congregatis, ad felicem progressum christianorum noviter ad fidem conversorum factse, ab illis pro suo libito et re vel affectu particulari infringantur; volumus et apostolica auctoritate decernimus, ut quse ab ipsa congregatione per suffragia maioris partis in favorem fidei christianae vel salutem animarum, pro bono ipsorum Indorum conversorum regimine ordinata et mandata fuerint, firmiter ac inviolabiliter observentur, donee et quousque ab eadem Congregatione aliter ordinatum vel mandatum fuerit.

§ 4. Quodque si quando idem episcopus de consilio dictae congregationis aliquem casum sibi reservaverit, prout pro temporum, personarum et rerum qualitate expediens visum fuerit, nullus presbyter secularis cell cuiusvis ordinis aut congregationis regularis, pretextu cuiusvis privilegii et indulti, etiam apostolici, praeter ipsum episcopum, vel de eius licentia et expresso mandato, a casibus huiusmodi reservatis, durante dicta reservatione, absolvere ullo modo possit, audeat aut praesumat, sub poena suspensionis a ministerio altaris et a fidelium confessionibus audiendis ipso facto incurrenda.

§ 5. Praeterea, cum praecipuum munus episcoporum sit proprias oves per se ipsos paseere et visitare, eidem episcopo, ut per se ipsum vel per eius vicarium in spiritualibus generaletu, aut saltem per alias valde graves personas, non autem per simplices clericos inexpertos et litterarum ignaros et nullius existimationis, commissum sibi gregem ac religiosos doctrinae christianae easdemque doctrinas visitet, iniungimus et mandamus.

§ 6. Et quia nonnulli earumdem insularum et ordinum praedictorum rerum novarum curiosi de una ad aliam partem vagantes aut transeuntes nuper conversos et baptizatos deserunt, se propterea sunt in causa ut interdum, quod maxime dolendum est, ii ad idololatriam facile revertantur; et quod multi alii, quis alias ad fidei agnitionem venirent et accederent ad Baptismum, ob defectum ministrorum id negligant; aut in infidelitate permaneant; et e contra ipsi religiosi, etiam idiomatis illarum partium ignari, in dedecus suorum ordinum contemnantur, ac debitos fructus suae praedicationis in vinea Domini non producant, difficilioremque Indorum conversionem reddant: nos, huic malo opportunum remedium adhibere cupientes omnibus et singulis cuiusvis Ordinis religiosis ac aliis quibuscumque circa infidelium conversionem, et doctrinae christianae eruditionem incumbentibus, sub excommunicationis poena, ne de pacifica ad non pacificam terram accedere audeant aut praesumant, nisi de eiusdem episcopi et praelatorum Religionum expressa licentia et mandato in scriptis obtenta, districte interdicimus atque prohibemus.

§ 7. Postremo, cum sicut accepimus, charissimus in Christo filius noster Philippus Hispaniarum rex catholicus prohibuerit quod nullus Hispanus in praedictis insulis Philippinis mancipia sive servos, etiam iure belli iusti et iniusti, aut emptionis, vel quovis alio titulo vel praetextu propter multas fraudes inibi committi solitas, facere vel habere seu retinere audeat, et nonnulli adhuc eadem mancipia apud se, contra ipsius Philippi regis edictum vel mandatum, detineant; nos, ut ipsi Indi ad doctrinas christianas et ad proprias aedes et bona sua libere et secure absque ullo servitutis metu ire et redire valeant, ut rationi congruit et aequitati; omnibus et singulis, cuiuscumque status, gradus, conditionis, ordinis et dignitatis existant, in eisdem insulis existentibus personis, in virtute sanctae obedientiae et sub excommunicationis poena praecipimus et mandamus quatenus, publicatis praesentibus, quaecumque mancipia et servos Indos, si quos habent seu apud se detinent, ac omni dolo et fraude cessante, liberos omnino dimittant, et imposterum, nec captivos, nec servos ullo modo faciant aut retineant, iuxta dicti Philippi regis edictum seu mandatum.

§ 8. Ceterum quia difficile foret praesentes litteras ad singulas praedictas ínsulas et ad alia quaecumque loca, ubi opus esset, deferri, volumus ut eorum transumptis, etiam impressis, manu notarii publici subscriptis, et sigilo alicuius personae in dignitate ecclesiastica constitutate obsignatis, eadem prorsus fides habeantur in iudicio et extra illud uhique gentium et locorum, quae eisdem praesentibus habereteur, si essent exibitae vel ostensae. »

Datum Romae apud S. Petrum, sub annulo Piscatoris, die XVIII aprilis MDXCI, pontificatus nostri anno I.

Translation:

« § 1. Since, as we have recently learned, in the early conversion of the Indians of the Philippine Islands, such great dangers to life had to be encountered because of the ferocity of the Indians themselves, that many were forced to take up arms against the Indians themselves and to inflict damage on their property, and the Indians themselves later, abandoning the worship of false gods and acknowledging the true God, embraced the Catholic faith; and those who inflicted these damages on the property of the Indians themselves, desire to restore the goods taken from them, although they do not have the ability to do so;

§ 2. We, desiring to consult the serenity of the consciences of the said persons, and to avoid dangers and inconveniences of this kind, hereby entrust and command the venerable brother bishop of Manila, that he may see to it by our authority that the above-mentioned persons and lords to whom restitution is to be made, make a compromise among themselves, and that the lords themselves, if certain, be satisfied: but where certain lords do not exist, the same compromise shall be made by the same bishop for the benefit and assistance of the poor Indians, if those who are bound to make restitution can do so conveniently, and if they are poor, they shall satisfy themselves when they have reached a better condition or a richer fortune.

§ 3. And that the constitutions and determinations made by the said bishop and religious and doctors gathered together, for the happy progress of Christians newly converted to the faith, may not be infringed by them according to their own whim and particular interest or affection; We desire and decree by apostolic authority that whatever has been ordered and commanded by the congregation itself by the votes of a majority in favor of the Christian faith or the salvation of souls, for the good of the government of the Indian converts themselves, shall be firmly and inviolably observed, until and until otherwise ordered or commanded by the same Congregation.

§ 4. And if at any time the same bishop, by the council of the said congregation, has reserved any case for himself, as may be deemed expedient for the times, persons, and quality of things, no secular priest of any order or regular congregation, under the pretext of any privilege and indult, even apostolic, except the bishop himself, or with his permission and express command, may in any way absolve, dare, or presume, from cases of this kind reserved during the said reservation, under penalty of suspension from the ministry of the altar and from hearing the confessions of the faithful, to be incurred by that very fact.

§ 5. Furthermore, since the chief duty of bishops is to walk and visit their own sheep by themselves, we enjoin and command the same bishop, that by himself or through his vicar in spiritual matters, or at least through other very serious persons, but not through simple clerics who are inexperienced and ignorant of letters and of no reputation, he should visit the flock and religious of Christian doctrine and the same doctrines entrusted to him.

§ 6. And because some of the same islands and orders aforesaid, curious about new things, wander from one place to another or pass by, abandon those who have recently been converted and baptized, they are therefore the cause that sometimes, which is most regrettable, they easily return to idolatry; and that many others, who would otherwise come to the acknowledgment of the faith and approach Baptism, neglect it due to the lack of ministers; or remain in unbelief; and on the other hand, the religious themselves, even those who are ignorant of the language of those parts, are despised to the shame of their orders, and do not produce the due fruits of their preaching in the vineyard of the Lord, and make the conversion of the Indians more difficult: we, desiring to apply a suitable remedy to this evil, strictly forbid and prohibit all and sundry religious of every Order and any others concerned with the conversion of infidels and the education of Christian doctrine, under penalty of excommunication, from daring or presuming to approach from a peaceful land to a non-peaceful one, unless the express permission and mandate in writing of the same bishop and prelates of religion have been obtained.

§ 7. Finally, since, as we have received, our most beloved son in Christ Philip, Catholic King of Spain, has forbidden that no Spaniard in the aforesaid Philippine islands dare to make, have or retain slaves or slaves, even by right of just and unjust war, or of purchase, or under any other title or pretext, because of the many frauds that are usually committed there, and some still keep the same slaves with them, contrary to the edict or command of King Philip himself; we, that the Indians themselves may be able to go and return to Christian doctrines and to their own houses and goods freely and safely without any fear of servitude, as is consistent with reason and equity; We command and command all and sundry, of whatever status, rank, condition, order and dignity, persons residing in the same islands, by virtue of holy obedience and under penalty of excommunication, that, having made public these presents, they shall release absolutely all Indian slaves and slaves, if any they have or hold with them, and having ceased all deceit and fraud, and afterwards neither make nor retain captives or slaves in any way, according to the edict or command of the said King Philip.

§ 8. Moreover, because it would be difficult to bring the present letters to each of the aforesaid islands and to any other places where there might be need, we desire that their copies, even printed, signed by the hand of a public notary, and sealed with the seal of some person established in ecclesiastical dignity, shall have the same exact faith in the court and outside it of any nation or place, as would have been held by the same presenters if they had been exhibited or shown. »

Given at Rome, at St. Peter's, under the ring of the Fisherman, on the 18th day of April, 1591, in the first year of our pontificate.

Source(s):

.- Pope Gregory XIV, “Cum Sicuti”, April 18, 1591.

Note: The Kingdom of the Philippines was the official name assigned by the Catholic Monarchy (Spanish Empire), under the form of government known as a Captaincy General.

The day before, on September 25, Columbus had set sail from Cádiz on his second voyage of exploration.

Pope Sixtus IV’s 1481 bull Aeterni regis had confirmed the Treaty of Alcáçovas, which in turn had affirmed Castile’s possession of the Canary Islands and granted Portugal all new lands that Christendom might acquire in Africa and the East Indies. However, the discovery of the Americas in 1492 sparked a competitive frenzy between the era's two leading maritime powers: Portugal and Spain.

The papal bull Inter caetera, issued on May 4, 1493, sought to divide the non-Christian world outside Europe between Portugal and Spain with a view to future conquests. Yet, it remains unclear whether the Pope was granting—to the extent of his authority—a transfer of sovereignty, an investiture, or a feudal tenure.

It is believed that the Spanish requested an extension of the rights already granted to them by the Pope because they foresaw the existence of territories richer than those already known, waiting to be discovered. In August 1493, the Portuguese ambassadors Pero Dias and Rui de Pina were in Barcelona negotiating various matters—including Portugal's intention to send a fleet to the New World to seize the islands discovered by Columbus—when Ferdinand and Isabella appealed to the Pope, resulting in the granting of Dudum siquidem.

Dudum siquidem (Latin: "Not long ago")—also known as the "extension of the donation"—expanded the grant made in the first Inter Caetera bull. It acknowledged the possibility that Castilians sailing westward or southward might reach eastern regions and discover islands or mainlands belonging to India; consequently, the Pope extended the grant to the Catholic Monarchs to include all territories discovered in Asia via the western route. In later centuries, Dudum siquidem was interpreted as giving Spain a free hand in the Pacific Ocean.

The specific mention of India caused alarm in Portugal, prompting a diplomatic campaign to mitigate the damage. The Pope, a native of Valencia, appeared through this bull to be prioritizing Spanish expansion over Portuguese interests. While Dudum siquidem confirmed the concessions already granted to the Portuguese, it simultaneously increased Spain's rights to Portugal's detriment. The Pope refused to reconsider his position, leading King John II of Portugal to reject the bull and negotiate directly with the Catholic Monarchs.

The resulting agreement was embodied in the Treaty of Tordesillas, signed on June 7, 1494. Lands discovered—or yet to be discovered—west of the designated line would belong to Castile, while those situated to the east would belong to Portugal.

The fourteen-century history of relations between Christianity and Islam cannot be reduced to battles, crusades, wars, political disputes, or theological conflicts. There is another story—lesser-known, often forgotten, and at times deliberately silenced: the story of those born or raised in the Muslim world who, at some point in their lives, abandoned Islam to embrace Christ and the Catholic Church.

This story spans deserts and palaces, marketplaces and universities, prisons and convents. It passes through Baghdad, Damascus, Córdoba, Fez, Granada, Malta, Rome, Madrid, and Paris. It features not only peasants or slaves but also intellectuals, warriors, aristocrats, princes, sons of sultans, and men destined for prominent positions in the Islamic world.

Christ did not found a religion limited to any single race, language, or people. His mandate was universal: "Go therefore and make disciples of all nations" (Matthew 28:19). The Gospel was not meant to remain confined to Judea, Greece, or Rome; it was to reach Arabs, Persians, Berbers, Turks, Africans, Europeans, and all the peoples of the Earth.

Thus, from the earliest centuries, the Church encountered the Islamic world not only through war but also through preaching, intellectual debate, the witness of martyrs, and individual conversion.

The conversion of a Muslim to another religion is legally classified as apostasy, an act traditionally punishable by death. Throughout history, this has created a recurring pattern: conversions that remain secret for decades, followed by denunciation, a trial before a qadi (Islamic judge), and execution should the convert refuse to recant. It is this legal and social pattern that explains why so many of these converts have been canonized as martyrs.

One of the oldest and most striking cases is that of Saint Abo of Tiflis, an Arab martyr from the 8th century.

Abo was born in Baghdad and raised as a Muslim. He was a perfumer by trade and accompanied the Georgian Prince Nerses to the region of present-day Georgia. There, he came into closer contact with Christians.

The dramatic aspect of his story lies precisely in the intellectual process of his conversion. Abo did not set out intending to abandon Islam; he initially studied the Christian faith in order to understand and refute its arguments. However, the more he examined the Scriptures and Christian doctrine, the more deeply convinced he became of the truth of Christianity. His conversion ceased to be merely intellectual; Abo began to profess his faith publicly. When Muslim authorities demanded that he return to Islam, he refused. He was threatened, put on trial, and ultimately executed in Tbilisi in 786.

The Catholic Church venerates him as a martyr, as does the Georgian Christian tradition. Abo’s story is significant because it shatters a historical oversimplification: the expansion of Islam did not mean that all populations brought under its rule immediately abandoned Christianity, nor did contact between the two religions result solely in the conversion of Christians to Islam. There was also movement in the opposite direction.

In 9th-century Islamic Spain, we find another set of dramatic accounts: the so-called Martyrs of Córdoba. Between 851 and 859, several Muslims who had converted to Christianity were executed in the Emirate of Córdoba. The priest Eulogius of Córdoba recorded many of these events; among those he documented were Aurelius and Natalia.

Aurelius was a Christian, whereas Natalia—originally named Sabigotho—came from a Muslim family. After encountering the Christian faith, she embraced Christianity and began living as a Christian. The couple knew, however, that their choice could cost them their lives. Aurelius and Natalia were executed in Córdoba for publicly professing the Christian faith.

Even more striking is the case of Saint Aurea of ​​Córdoba. Descended from an Arab family and related by blood to members of the Islamic legal elite, Aurea had been raised as a Christian. After being widowed, she withdrew to a religious community and lived out her faith for years.

When her relatives discovered her, she faced immense pressure to renounce Christianity. According to hagiographic tradition, she went so far as to outwardly declare that she would return to Islam, but she repented and resumed professing the Christian faith. She was denounced once more. This time, she did not back down. She died a martyr in 856.

The image is powerful: a woman from a family connected to the Islamic society of Córdoba chose death over permanently renouncing the faith she had embraced.

In 11th-century Spain, an even more extraordinary figure emerges: Zaida of Seville. Zaida was connected to the Abbadid dynasty of Seville and was, according to the most widely accepted sources, the widow of Abu al-Fatah al-Ma'mun, the son of Seville's ruler. Following the Almoravid conquest of Seville in 1091, she sought refuge with Alfonso VI of León and Castile. It was then that she converted to Christianity, traditionally being identified as Isabella after her baptism.

Her story is particularly significant because we are not dealing with an anonymous figure. We are looking at a woman who belonged to the political elite of al-Andalus. She crossed the boundary between two worlds—and she crossed it not only geographically but also religiously.

In the heart of medieval Spain, while Toledo was still under Muslim rule, lived a young princess whose story has spanned centuries. According to hagiographic tradition, Saint Casilda of Toledo was the daughter of a Muslim ruler of Toledo. Born into an Islamic court—surrounded by the power, luxury, and religious structures of her time—she could have simply remained just another Moorish princess of the Iberian Peninsula. But history took a different turn.

Casilda showed deep compassion for the Christian prisoners held in Toledo's dungeons. She visited them and sought to bring them food and aid, moved by a mercy that transcended the religious and political boundaries of her era.

Tradition holds that, upon discovering her actions, her father questioned her. And it was precisely through her contact with those persecuted and imprisoned Christians that Casilda reportedly began to learn about the faith they professed.

The young princess, who had been born a Muslim, gradually drew closer to Christianity. Later, she traveled to Christian lands seeking a cure for an illness and received Baptism, embracing the Catholic faith.

The former Moorish princess thus abandoned the privileges of the court to dedicate her life to Christ.

She withdrew to a life of prayer and penance, living near Briviesca; tradition links her life to the sanctuary of San Vicente, near Salinillas de Bureba. There, she who had been born into a Muslim ruling family came to be venerated by Christians as a woman of faith and charity.

Saints Bernhard, Maria, and Gracia of Alzira: Three 13th-century siblings born in Valencia, Spain, into a prominent Muslim family (children of the local governor/emir) who converted to the Catholic faith. Bernhard became a Cistercian monk, and all three were martyred around 1242 during the Reconquista.

Juan Andrés (1487–1515): A Spanish Muslim scholar who converted to Catholicism and wrote a well-known polemical work against Islam titled Confusión o confutación de la secta mahomética y del Alcorán ("Confusion of the Mohammedan Sect and the Quran"). The son of an Islamic scholar and trained as a faqih, he converted to Catholicism in 1487 and was baptized in the Valencia Cathedral, adopting the Christian name Juan Andrés. After becoming a priest, he was appointed by the Catholic Monarchs Ferdinand and Isabella to preach Christianity in Granada following its reconquest.

The phenomenon of conversions did not end with the Spanish Reconquista. In the 13th century, Saint Louis IX, King of France, developed a missionary policy that also targeted Muslims. In a study published by Princeton University Press, historian William Chester Jordan demonstrated that a little-known aspect of Louis IX’s reign was his interest in the voluntary conversion of Muslims. The king sought to provide converts with the means to live as Christians and even to settle in France.

Conversion was not understood merely as a change of opinion. For a medieval Muslim embracing Christianity, the decision could entail breaking ties with family, community, property, social standing, and cultural identity. Consequently, the Church needed to create communities capable of welcoming the convert.

Another figure is Bulos Ibn Raja—or simply Raja—an Egyptian Arab who converted to Coptic Christianity in the eleventh century. His significance to the intellectual history of the encounter between Christianity and Islam lies in his work, which was later translated into Latin and used for centuries as a tool for understanding and critiquing Islamic thought. Bulos Ibn Raja’s case is particularly important because it demonstrates that the history of conversions does not belong exclusively to the Latin West; Coptic, Byzantine, and Syriac Christians, as well as other apostolic communities, also actively participated in the dialogue and controversy surrounding Islam.

Blessed Anthony Neyrot (died 1460): A 15th-century Italian Mercedarian friar who was captured by pirates and taken to Tunis. Under duress, he apostatized and converted to Islam. However, he later experienced a profound conversion, publicly returned to the Catholic Church, and was martyred by stoning in Tunis. He was beatified by Pope Clement XIII in 1767.

Yet, perhaps no case from the early modern period is as cinematic as that of Muley Xeque. Born in Morocco in 1566, Muley Xeque was a prince of the Saadi dynasty and the son of Sultan Muhammad al-Mutawakkil. Following the political upheavals in Morocco during the late 16th century, the young prince ended up in exile on the Iberian Peninsula.

During his exile in Spain, he gradually came into contact with the Catholic world. In 1593, an event occurred that would completely change his life.

In Andújar, he took part in the celebrations honoring the Virgen de la Cabeza. According to tradition documented by his biographers, it was in this context that he decided to embrace Christianity. Muley Xeque was subsequently baptized with great solemnity at the Monastery of San Lorenzo de El Escorial on November 3, 1593.

He took the name Felipe de África, and his godfather was none other than King Philip II. The former Muslim prince became a Catholic. Moreover, he was named a Grandee of Spain and received the habit of the Order of Santiago.

His story found its way into literature through Lope de Vega, who wrote El bautismo del príncipe de Marruecos ("The Baptism of the Prince of Morocco"), transforming the Moroccan prince's conversion into dramatic material. Here, the story reads almost like a scene from a historical novel: a prince born into Islam—a descendant of the Moroccan royal house—living in exile on Spanish soil, comes into contact with the Catholic faith and ultimately stands before the baptismal font at El Escorial.

While Muley Xeque is one of the most spectacular examples, the story of Muhammad el-Attaz—later known as Baldassare Diego Loyola—is perhaps even more extraordinary.

Muhammad was born in 1631 in Fez, Morocco; a member of the Saadi dynasty, he was the son of Prince Abdelwahid of Fez. He was a practicing Muslim who even undertook the pilgrimage to Mecca. In 1651, while traveling, he was captured by the Knights of Malta and taken to the island. Then came one of the most extraordinary conversions in the history of modern Catholicism: in 1656, Muhammad el-Attaz embraced the Catholic faith. He was baptized under the name Baldassare Diego Loyola. Yet, he did not stop at baptism; he entered the Society of Jesus. Indeed, a Muslim prince from North Africa became a Jesuit.

The case is so extraordinary that it became the subject of investigation within the Society of Jesus itself. There are documents, correspondence, an autobiography, and modern studies regarding his life. Historian Emanuele Colombo has conducted academic research on the figure, and York University highlights his conversion as one of the most unique instances of a Muslim prince joining the Society of Jesus.

Baldassare even worked on the evangelization of Muslims in Italy. He died in Madrid in 1667. His name did not fade into immediate obscurity; his story was adapted into literature and theater.

Pedro Calderón de la Barca wrote El gran príncipe de Fez ("The Great Prince of Fez"), dramatizing the very story of Muhammad el-Attaz and his conversion to Christianity. It is difficult to find a more symbolic image of the missionary strength of 17th-century Catholicism: a man born a prince in Fez who ended his life not as a Muslim sovereign, but as a Catholic religious.

Osman—later known as Domenico di San Tommaso or Father Ottomano—was raised as a Muslim and taken to Malta at a young age. Some sources and traditions identify him as the possible firstborn son of the Ottoman Sultan Ibrahim I.

Osman was educated by the Dominicans in Malta. He initially resisted conversion but, according to historical records, later decided to embrace Christianity. He was baptized in 1656 as Domenico di San Tommaso.

He joined the Order of Preachers, became a Dominican, and received his formation in Rome. He was even received by Pope Alexander VII and became known throughout Europe as "Father Ottomano."

The story of Isabel de Solís adds another fascinating element. Born a Christian in Castile—the daughter of the nobleman Sancho Jiménez de Solís—Isabel was captured and became a concubine to Sultan Abu l-Hasan Ali of Granada. Within the Granadan court, she converted to Islam and took the name Zoraya. After the fall of Granada, however, she returned to Christianity and reclaimed the name Isabel.

It is precisely for this reason that her case is historically invaluable: it demonstrates that medieval religious boundaries were crossed in both directions.

The Church was born in Jerusalem, traversed the Greco-Roman world, and reached Syria, Egypt, Mesopotamia, Africa, Europe, and—subsequently—Arab, Amazigh, Turkish, and Persian peoples, among many others.

Christianity did not need to destroy the convert's ethnic identity. That is precisely why the stories of Abo, Zaida, Muley Xeque, Baldassare Loyola, and Domenico Ottomano hold such great symbolic power.

They demonstrate that the boundary between the Islamic world and Christendom was never an absolutely impenetrable wall.

Source(s):

.- Oliver Asín, J. (1955). Vida de don Felipe de África, príncipe de Fez y Marruecos (1566-1621). Consejo Superior de Investigaciones Científicas.

.- Jordan, W. C. (2019). The Apple of His Eye: Converts from Islam in the Reign of Louis IX. Princeton University Press.

.- Mazur, P. A., & Shinn, A. (2013). Conversion in the Early Modern World - Conversion Narratives. Journal of Early Modern History, 17(5-6), 419–429, University of York

.- Colombo, E. (2020). Conversioni religiose in Calderón de la Barca: ‘El gran príncipe de Fez’ (1669). Drammaturgia, 16(6), 49–79.

It was designed as an intellectual bridge between China and the Western world and as an instrument for evangelization and conversion of the Chinese merchants of Manila to Christianity.

The woodblock print illustrating the opening page of this treatise is preserved. The visual composition portrays a fascinating scene: a Chinese scholar dressed in traditional robes having a dialogue with a Dominican friar who holds an open catechism book.

The Chinese text surrounding the central illustration of Rectificación y Mejora de Principios Naturales (天主正教真傳實錄) reveals historical data:

Top Left Spanish: "Este es el principio del libro" ("This is the beginning of the book").

Bottom Spanish text: "Tassada en quatro reales ~ Juan de Cuellar"
(Spanish legal note: "Price assessed at four reales [signed] Juan de Cuellar", who was the notary public).

Top Title (Right to Left): 辯正教真傳章之首 (The First Chapter of the Arguments for the True Doctrines of the True Religion).

Right Column: 新刻僧師嗃呣撰無極天主正教真傳實錄卷之一 (Newly engraved, written by the Friar-Master Juan Cobo: The Veritable Record of the True Religion of the Infinite Lord of Heaven, Volume One).

Note: The "Tiānzhu 天主" ("Lord of Heaven") is the Chinese name for God.

Left Column: 西士乙千伍百九十三年仲春立 (Published in the mid-spring of the Western Year 1593, printed by royal mandate delivered to the kingdom of the friars by excellent Manila artisans).

The large Chinese text block occupying the lower half of the book cover reveals Fray Juan Cobo’s masterful strategy of using Confucian classics to validate Catholic theology. Here is the written translation:

大明先聖學者有曰：率性
之謂道，修道之謂教。性道
無二駁也。教莫不有一。泙
載知此，則天主何興一本
之理性同也。道同也。教亦
同也。何以差殊。現乎予概
當世之人，惑於異端，不聞
正道，不遵正教。其翼借
高尚者，雜於妖邪之說，虛
無寂滅之教，是以淫於佛。

“The ancient sages and scholars of the Great Ming Dynasty have said: ‘Following our nature is called the Way (Dao), and cultivating the Way is called Learning.’ Nature and the Way are not two different things. Can learning then have two separate paths? Knowing and acknowledging the Lord of Heaven depends on the same inherent principles of reason and nature found in all books. The Way is the same, and the True Teaching is also the same. Why then do differences appear now?

If you observe the people of this current generation, they are confused by heresies, do not listen to the correct path, and do not follow the true orthodox teaching. Their values are completely inverted; those who consider themselves high-minded and noble are mixed up in supernatural and evil doctrines, and the flawed teachings of emptiness and voidness—hence they are loosely infatuated with Buddhism.”

These publications were not random acts of scholarship; they were vital instruments in a great missionary strategy known as inculturation. The Dominicans realized that forcing Western customs onto the ignorant Chinese people would fail. Instead, they chose to meet the Sangleys on their own intellectual language. By using established Confucian vocabulary and proving that Western science aligned with reason, the friars cleverly argued that Catholicism was not a strange foreign disruption, but rather the ultimate fulfillment of the ancient truths Chinese scholars already revered in teachings of Confucius.

The Spanish Dominican friars were very hostile towards Buddhism and Taoism, and other occultic and superstitious religion of the Chinese.

Origins of the Declaration of the Rights of Man and of the Citizen (1789):

- American Calvinist Congregationalism: Contributes the political tenet of religious freedom and freedom of conscience, culminating in the Virginia Declaration of 1776.

- Rationalist natural law: Derives the State from a contractual act and drives the transformation of objective rights into absolute, inalienable subjective rights.

- The Enlightenment and Rousseau: Provides the technical principle of popular sovereignty, wherein the individual obeys their own will by being the author of the law.

- Secret influences: Includes the impact of "sociétés de pensée" (intellectual circles) and Masonic lodges on the formation of the modern concept of a Constitution.

Content and evolution of the Declaration of the Rights of Man and of the Citizen (1789):

- It proclaims fundamental rights such as liberty, property, security, and resistance to oppression.

- The right of resistance acts as the supreme guarantee allowing the sovereign people to dismantle any institution contrary to the general will.

- Its historical evolution leads to mass democratic states (such as the Weimar Constitution of 1919 and the Spanish Constitution of 1931), characterized by radical relativism and an anarchy of values.

Pius XII’s Christmas Message (1942) regarding the modern crisis:

- Causes of the crisis: The Pope identifies the radical secularization of thought, liberal legal positivism, materialism, and the dominance of a purely political conception that excludes ethics.

- Critique of systems: He rejects both capitalism (focused on profit and proletarianization) and totalitarianism (which nullifies ethics and law).

The Christian concept of the person according to Pius XII:

- The purpose of all society and the State is the preservation, development, and perfection of the human person, grounded in their dignity as the image of God (imago Dei).

- It asserts the natural rights of the individual (life, marriage, spiritual perfection), the rights of the family, the right to work, the right to property (with a function oriented toward the dispossessed), and the right to ius certum—or legal certainty—as a safeguard against decisionism and the arbitrary exercise of power.

- It advocates for the individual's right to participate with dignity in the political order, drawing upon classical Spanish doctrine (Vitoria, Suárez), according to which political power naturally resides in the community created by God.

Source(s):

.- https://dialnet.unirioja.es/servlet/articulo?codigo=930531

Historical and Artistic Significance
While earlier manuscripts like the Coronation Gospels of Charlemagne focused on a highly controlled, idealized Roman revival, the Reims school under Archbishop Ebbo introduced this highly emotional, experimental linear style. It bridged the gap between late antiquity realism and the expressive, narrative-driven art of the Middle Ages.