CRISTOBAL CABRERA ON THE MISSIONARY METHODS OF VASCO DE QUIROGA. ERNEST J. BURRUS InstiTuTum HISTORICUM S. I, ROME The present article is a sequel to “Crist6bal Cabrera (c. 1515- 1598), First American Author: A Check List of his Writings in the Vatican Library,” that appeared in the July, 1960 issue of Menuscripta. Item 15 of Cabrera’s writings was the discussion entitled On effecting the conversion of unbelievers according to the text of the Gospel as recorded by St. Luke, XIV, 23: Go into the highways and byways and force them to come in. A treatise by Cristébal Cabrera, priest and theologian, in answer to an inquiry of a friend who wishes to have an accurate explanation of the meaning. It will be remembered from the previous article that Cristébal Cabrera was born about 1515 in Burgos in northern Spain and that he set out for Mexico City in 1533. Here he met the Fran- ciscan, Juan de Zumarraga, first bishop of Mexico City and the first Archbishop in the Spanish oversea dominions. He also made the acquaintance of Vasco de Quiroga, bishop of the neighboring diocese of Michoacan, whose trusted adviser and assistant he soon became. Cabrera left Mexico for Spain in 1545 and never returned. He spent several years as a Canon of the Church in Medina de Rioseco in the diocese of Palencia, remaining there until about 1559 when he went to Rome. He resided in Rome until his death in 1598. A missionary named Bautista wrote to Cabrera asking him hhow unbelievers were to be brought into the Church in the light of the. scriptural text cited in the title. Were the words “force them to come in” to be taken literally? If not, how were they to be understood and applied? Cabrera’s answer is detailed in twenty chapters. It can be summed up in a few principles: moral persuasion, preaching of the word of God, divine authority, separation from unbelievers who would prove dangerous to the neophytes; above all, kind- ness, holiness of life and a self-sacrificing charity as exemplified by the first Bishop of Michoacin, Mexico, Vasco de Quiroga. Such are the principles to be invoked and applied rather than force or physical compulsion. Cabrera discusses the subject both as theologian and historian. As theologian he follows the principles laid down by Thomas Aquinas rather than Augustine. In the application of these 118 MANUSCRIPTA principles he stays closer to Bartolomé de las Casas than to Juan Ginés de Septilveda.* Cabrera’s main contribution, and it is of considerable importance, is that of historian. He reveals hitherto little known methods of evangelization employed by the eminent churchman and pioneer social worker, Vasco de Quiroga. The following excerpts give in summary form the main sec- tions of the treatise which contain Cabrera’s historical data about Vasco de Quiroga’s missionary methods.” SUMMARY CHAPTER IV The “compulsion” of the Lord’s parable we are studying may be considered in three different meanings. First, the “compul- sion” or persuasion effected by the working of such miracles as cause non-believers to renounce al] doubt and accept the truth. Secondly, the assiduous and constant preaching of the word of God that sets forth the truth, draws into Christ’s fold through its promises of eternal happiness or warns the non-believers by the threats of eternal punishment for refusing to accept the faith. Thirdly, the uprightness and sincerity of the one preach- ing the word of God so effectively that all who reflect on it are convinced of its truth and accept it. CHAPTER XIV There is likewise a praiseworthy way of leading others to enter the fold of Christ... . This consists in a kind and holy apostle of the Gospel coming forward, one of such blameless life and inspiring example that he will by his goodness and generosity so draw others that they will be “forced” into accepting Christ’s Jaw. He will proceed as another St. Paul, becoming all things to all men. CHAPTER XVI But since examples are more eloquent and effective than words, I wish to recount an instance in which I was an eye- witness and a participant. 1¥For an authoriative study of their radically divergent views on the conversion of the natives of the Americas and Spain’s right of conquest see Lewis Hanke, The Spanish Struggle for Justice in the Conquest of America (Philadelphia, 1949). 2The original Latin manuscript from which the present summary has been made is preserved in the Vatican Library, under cod, Vat. lat. 5026, ff. 29-50v. A photographic copy is available at the Vatican Film Library at St. Louis University.CABRERA ON VASCO DE QUIROGA 19 As a young man in Spanish America I got to know Vasco de Quiroga, Bishop of Michoacén, Mexico, whom I mentioned above.? I was with him as he pursued his studies, I consulted his well- stocked library, lived in his home; we took our meals together, we recited the divine office in common; the fragrance of his inspiring conversation has lingered on for many years. While others from afar have been amazed at his remarkable ability to draw unbelievers to the faith, I could watch him close at hand and praise God for his heavenly bestowed gift. Just as St. Ambrose (to whom Quiroga was so devoted) was chosen by the Emperor Valentinian for the See of Milan, so was Quiroga (despite his reluctance and opposition) presented by Charles V for that of Michoacin. Don Vasco was related to the present Archbishop of Toledo and Primate of Spain, Cardinal Gaspar de Quiroga. This truly faithful and prudent servant whom the Lord had placed over His family, on considering the large number of uncivilized unbelievers in his vast diocese, their savage and warlike nature that would set at nought all efforts of several armies, worked out an effective method of bringing his charges into the fold of Christ. This true pastor of souls, with an astounding contempt for earthly riches, decided that whatever income had accrued to him from his office prior to his consecration and whatever salary came to him now as bishop, all this he would generously and gladly employ in the conversion of these people. From this sum he took the money to purchase the land for two towns near Mexico City and his episcopal See. Through his diligent efforts several well equipped buildings were erected in both towns to take care of all the natives who wished to be converted. Here were the hospices and hospitals for them to reside or be brought back to health and pristine strength; they offered every induce- ment for those wishing to be baptized and instructed in the faith; with every right were these towns given the name of Holy Faith (Santa Fe) .* The solemnity and splendor with which baptism was admin. istered to the adults was a never to be forgotten scene. As long as the Indians remained for instruction and baptism, they received free board and room. After being well nigh over 3 In chapter XI of the present treatise. 4See Mariano Cuevas, S. J., Historie de la Iglesia en México (Tlélpam 1991), I, 414-420,20 MANUSCRIPTA whelmed with such kindness and goodness, they returned to their homes laden with gifts, passing through the territories of other Indians where they loudly proclaimed the good tidings of the Christian faith, the munificence of such an apostolic bishop. They recounted in detail all that they had seen, heard and experienced: how they had been so graciously and kindly welcomed by his Lordship, how they were received into the hospices where they were refreshed in body and soul, how they were instructed in the rudiments of the Catholic religion, how each group was most comfortably lodged during their stay. They would proudly show the pious images they were taking’ back of the Savior and His Blessed Mother, of the saints and angels; all thoughtful gifts of the saintly Bishop bestowed on them at their departure for home. The neophytes displayed these images for the veneration and devotion of the Indians through whose territory they were returning. They also recounted the pomp and splendor of the solemn baptism, the marvelous general] procession of the innumerable candidates for baptism, all attired in their white robes; the vast array of singers and musical instruments, the liturgical chants and devout hymns which the Bishop himself in his advanced age had composed for them. He would submit these hymns to me to check them for their tone and rhythm. It would not have been possible to improve on their devotional and spiritual qualities. As I recall them now, these hymns had as their main theme the conferring of baptism: those that came to the waters of salvation were the lambs of Christ cleansed in the Jordan, they were the deer that pant after the fountains of water, or again they were compared to a tree which is planted near running waters which brings forth fruit in due season; the baptized are the branches incor- porated into the true vine which is Christ. These and similar topics, all expressive of intense fervor and bright hopes, were the subject of his hymns. Baptism was conferred with all splendor and solemnity, to which the large number of the clergy and the pomp of the magistrates added unforgettable dignity. It was received with such enthusiasm by the large crowds that the eminent and zealous Pastor could not withhold his tears; in fact, everyone who witnessed the scene was so overcome with emotion that he eould scarcely refrain from weeping. Even now I find myself exclaiming with the Psalmist: “Who shall declare the powers of the Lord? Who shall set forth all His praises? Blessed areCABRERA ON VASCO DE QUIROGA 21 they that keep judgment and do justice at all times.”5 This saintly Bishop, in “keeping judgment and doing justice at all times,” chose for his coat of arms, inspired it would seem from heaven (as he confided to me), those words of the Psalmist recited every day at Compline: “Offer up the sacrifice of justice and trust in the Lord; many say, Who showeth us good things?” He confided to me that he had as an unmarried official served in the capacity of judge to various groups of people subject to Charles V, Emperor and King of Spain, both in Spain and also in Africa, Christians, Jews and Moors. While so engaged, Quiroga like another Fabricius contemned riches, and attended to his office out of the highest sense of justice; yet on his return to the Royal Palace, he was tortured with uncertainty about the future. What should he do? What should he choose? Charles himself offered to let him decide what position he preferred to occupy. The Emperor instructed his Chancellor, Don Juan de Tavera, former Archbishop of Toledo and Primate of Spain, who had the highest regard for Quiroga and who enjoyed the greatest authority and favor with the Emperor, to find out whether he wished the governorship of any Spanish province or preferred the prestige and high regard attached to the position of Inquisi- tor. Did he wish to assist in the conversion of the Jews, or did he believe that he could serve God and his king better by accept- ing some high office in New Spain? Quiroga reflected and prayed fervently day and night implor- ing God to enlighten his mind as to what course He wished him to follow. After meditating on this problem several days, he happened to enter the church of a certain monastery. Vespers were being chanted. As he made the sign of the cross, he recalled the Psalm: “I will come into thy house; I will worship in thy temple in thy fear. Conduct me, O Lord, in thy justice.”7 How apposite to the problems torturing him were the words chanted by the monks: “Offer up the sacrifice of justice and trust in the Lord. Many say, Who showeth us good things?” He marveled as he thought over and pondered these words. “Truly,” he thought, “they refer to me.” “Blessed is the Lord who has enlightened my mind,” he reflected, “and who has opened up the endless ocean routes to make possible the con- version of the Indians; to them with God’s help will I go.” 5 Psalm CV, 2. 5 Psalm IV, 6. Psalm V, 8-9. 8 Psalm TV, 6.22 MANUSCRIPTA After considering that the words chanted by the choir must have been inspired by heaven, he had them embroidered then and there on his coat of arms. Then in company of the Chancel- lor, the Archbishop of Toledo, he went to Emperor Charles and informed him that he wished to offer himself as a sacrifice of justice as an official of the Indians and that he hoped in the taking over of this position he could aid in their conversion, as they cried unto God deploring their not knowing Him and imploring His aid and help, exclaiming: “Who will show us good things?” It seemed to Quiroga that countless Indians joined in asking this question. He went on to assure the Emperor: “As far as lies in my poor ability, I shall gladly strive with God’s help to instruct the Indians in faith and morals.” The devout Emperor graciously smiling answered: “I firmly believe that your holding this office will prove pleasing to God and most useful and advan- tageous to the natives, meritorious, and a source of glory to our crown; hence I am most delighted and pleased with your choice.” For some eight years he carried out the duties of his office with the highest competence and integrity, when at the bidding of the natives and religious persons he was chosen for the dignity of Bishop of Michoacan. CHAPTER XVII But to return to our theme. As those innumerable Indians, instructed in the faith and baptized, returned to their homes and proclaimed the extraordinary kindness, goodness and gra- ciousness of the Bishop, the report of his sanctity spread far and wide through those vast regions, so much so that the natives whom no armies could subdue or win over, on hearing of the goodness of Quiroga spontaneously presented themselves of their own accord. I myself beheld these vast multitudes, many of them being the wildest savages imaginable and armed to the teeth, the men totally naked and the women wearing only a loin-cloth of animal skins. They came and greeted the Bishop with every mark of respect and reverence, kissed his hand and begged for his blessing. Their spokesmen pleaded in the Bishop’s presence with such eloquence and persuasiveness, with such facility and pro- priety of expression, that Quiroga in amazement said to me: “Did you ever behold among unlettered people such eloquent orators?” The gist of their orations was that moved by the repeated hearing of the goodness of his Lordship, they had decided to leave their distant homes and come in the company of theirCABRERA ON VASCO DE QUIROGA 23 wives and children to pay their respects to him and plead for baptism. The Bishop was not to be shocked that they dared in their nakedness and savagery approach him; for such was their primitive way of life, which no one had come to improve as had happened among more civilized peoples who were blessed in having a higher culture and the true faith brought to them. Thus far they had no chance to acquire more decent clothes; their only concern in life being to provide for food and drink, seeking it wherever to be found — in field, forest or mountain, where they hunted endlessly for wild animals, boars, bears, tigers, wolves, foxes, goats, deer, and other living things, which they devoured raw; they searched out the rivers, lakes and streams for fish; in the summer they slept on the ground beneath the open sky wherever night came upon them; in winter they rested in caverns or caves or some cleft in the earth. They did not know how to till the soil, either because they considered it a source of living beneath them or because from childhood on they had learned only how to handle the bow and arrow. Not unlike other primitive tribes, they worshipped the idols they fashioned from clay or carved from stone. They humbly besought the zealous Bishop that just as he had always shown such diligence, kindness and charity towards other innumerable Indians, so too would he deign to act towards them. They were ready to believe, they assured him, and observe the faith and way of life indicated to them by the true religion, just as he had taught them, which they received with joy and resolved with all their strength to practice conscientiously. Quiroga praised their disposition and resolution, and gra- ciously encouraged them to trust in the boundless mercy of God, Creator of heaven and earth, the one true God to be adored, thanked and honored together with His divine Son, the Savior and Redeemer of the world, and the Divine Spirit —the Triune God through whom all the predestined are to be saved. He bade them to be confident that he would giadly and generously provide them with all that would perfect their knowledge and practice of the faith and the Christian way of life. As we have seen, as long as they remained they enjoyed liberal and kind hospitality furnished them by Quiroga. Nor did he forget their entertainment. Contests for the boys were intro- duced, to the delight of both the young and their parents. The boys would shoot arrows at a distant target; live rams and hogs were given as prizes to the winners. Quiroga would wisely use24 MANUSCRIPTA these contests, that aroused the keenest interest and rivalry, to teach them important lessons in the Christian way of life, insist- ing that just as they directed their arrows at a given target, so too were the deeds of their life to converge towards a definite goal, Our Lord and Savior, beyond whom (in the words of St. Peter recorded in the Acts of the Apostles)® there is no salvation. The Bishop would personally assist at these contests and praise the lads’ dexterity and skill. “In a true sense,” he would say to the contestants, “all of you are victors, for all show how well you have mastered the art; here are the prizes you have so richly merited. And do not forget that you are to aim in life at no less a goal than heaven itself (here he would point to heaven) —a goal to be attained through familiarity with weapons mightier than bow and arrow, namely the knowledge of your faith; continue to master it.” Thus, they were both instructed in their faith and pleasantly entertained. After a bit of rest, they would enter the contest of catching the deer that had been released. The successful winners would bring their quarry to the Bishop to receive their prizes. With this event over, the Bishop would have clothes distributed among them — cotton trousers and other articles of wearing apparel so that they would set an example for other Indians who on seeing the converts so attired would be ashamed of their nakedness and ask to be similarly clothed. He reminded them that this bodily clothing was but a symbol of their being cleansed spiritually in baptism and clothed in Christ Jesus, the Lord.?° ‘The natives would marvel at the goodness and kindness of the Bishop. They were moved to deep affection for such a Pastor and he in turn, in the words of the Apostle St. Paul: “Was for them in labor again, until Christ would be formed in them.”" Thus did that great Bishop prepare their souls for the recep- tion of baptism and the willing acceptance of the faith. They returned, as we have seen, like so many apostles among the tribes through whose territory they passed. As a consequence, new groups came daily to Quiroga from every region pleading to be admitted to holy baptism and the fold of Christ. Nor did he forget to appoint among the converted natives capable cate- chists to instruct them more profoundly in their religion. ® The Acts of the Apostles, IV, 12. 10 §n allusion to Romans XIII, 14: “Sed induimini Dominum Iesum Christum,” and Galatians III, 27; “Quicumque enim in Christo baptizati estis, Christum induistis.” 1 Galatians IV, 19.CABRERA ON VASCO DE QUIROGA 25 CHAPTER XVIII In this chapter I shall reveal a secret which Quiroga confided to me on condition that I would not make it known during his lifetime. I have kept my promise to him so sacredly that not only did I never speak of the matter to anyone during Quiroga’s life, but not even since, although I might easily have done so to his close relative, Cardinal Don Gaspar de Quiroga, Archbishop of Toledo, with whom while he was royal Councillor I often spoke about the virtues and fame of the illustrious Vasco. The present occasion of speaking about so great an apostle not only invites me to reveal the secret entrusted to me by him, but well nigh compels and forces me to do so. The Bishop’s extraordinary dream. It was in the first year of his consecration as Bishop. He was entirely taken up with bap- tizing and converting the natives, both adults and children. One night shortly before dawn, he dreamt that some eminent person of great authority and majesty carrying a beautiful child in his arms appeared and said: “Baptize this child for me, I beseech you.” Quiroga marveled at the majestic mien of the man who looked like the pontiff or some patriarch as he entrusted the child to him; yes, and he marveled too at the beauty of the child and was enraptured by it. Quiroga replied: “Sir, I shall most gladly baptize the child.” The man overjoyed at the Bishop’s reassuring words, disappeared. On awakening, the happiness inspired by the dream lingered on and suffused his soul with an all pervading consolation. He revealed this dream to me alone, asking me what I thought its meaning could be. Thus, in his profound humility, he would not interpret what seemed so obvious. I replied that while I was most unlearned in all fields of knowl- edge, I was the merest novice in matters spiritual. The most I dared was to recall the scriptural texts that had a bearing on the dream. These all indicated that the child entrusted to him was the diocese with its people committed to his care. He seemed to accept my explanation with joy, meditating and pondering it long and reflecting carefully on it. Finally he exclaimed from the very depth of his soul: “Cristébal, let us, ever mindful of Christ’s words to be vigilant, pray that we be found faithful servants by the Lord of all and the Judge to whom we must give an account of all our deeds.” So devoted was he to the welfare of his charges that in order to take up with the Royal Council of the Indies weighty problems concerning their conversion and spiritual instruction, he returned26 MANUSCRIPTA to Spain despite his advanced age. Charles V who was away in Germany at the time, had entrusted the government to his high- est officials. These held Quiroga in great esteem and not only sug- gested but insisted that because of his age he should not expose himself to the many hardships and dangers of a sea voyage back to the Indies. The one who most urged this course was a former fellow student of his and now a Royal Councillor and most reverend Patriarch of the Indies.” Quiroga was also offered the choice of some of the most lucrative bishoprics in Spain. “Fine words are these,” answered Vasco, “but is it right and just to abandon the spouse which Christ has entrusted to my care in order to take possession of even the whole world? Far be such a course of action from me. The Indians are the lambs and sheep that I am to feed as long as I have life in me. I must take care of those that have been converted and are still to be brought into the fold and won over to Christ; for them must I work until death calls me; for them gladly do I give my life.” Shortly after this when his business had been attended to, he set out for his bishopric, his beloved spouse as he called it, taking passage at the very earliest opportunity. CHAPTER XIX Such was his solicitous care and his fervent charity for the conversion of the American Indians, the instruction of the neo- phytes, the pastoral concern, his attention to their corporal and spiritual needs, his uninterrupted providence and vigilance, that nothing which could prove helpful, that could alleviate their needs, was overlooked. He spared himself neither outlay of money nor effort; both he spent joyfully for them. We always recited the breviary together. Many a night I asked him (when it was already then past midnight) at what time he wished to say Matins. He would answer: “Rest a while in your room. I shall call you when I finish what I am now working on.” He would be reading the Bible or works of the Doctors of the Church, or was busy writing. When we had fin- ished the recitation of Matins very shortly before dawn, he would take a brief rest either in the same chair where he had been sitting or on the bed, not bothering to undress. In fact he did not take time out to change his clothes except to have them 32 On the office of the Patriarch of the Indies — honorary rather than really effective — see Francisco J. Herndez, SJ., Coleccién de bulas, breves y otros documentos relativos a la Iglesia de América y Filipinas ... (2 vols.; Brussels, 1879), I, 6-75 II, 705-706.CABRERA ON VASCO DE QUIROGA 27 washed, so busy was he with his work in the Lord’s vineyard, so intent in winning thousands of souls to Christ, “gladly spending himself and being spent for them,” rivaling in his zeal that of St. Paul. In so noble an apostolate this good and saintly Bishop, whom I loved and respected as a father and who in turn treated me despite my unworthiness as a son, worked untiringly to the very last breath and blessed death in winning countless souls of the unbelievers to Christ. CHAPTER XX Prudent and learned men attribute an extraordinary prodigy and wonder to the Bishop of Michoacan. In conclusion I should like to propose to the reverend bishops and evangelical preachers of today the conduct and example of this holy and prudent Pastor of souls as I have tried to sketch and say to them: “Come and see the wondrous ways that he trod and do you follow in his footsteps. For to do so would be to play the part of a zealous bishop and a true preacher of the evangeli- cal message.” I do not hesitate to proclaim what I witnessed personally when T assisted him during some seven years in baptizing innumerable adults, children and infants, or administered the sacrament to them myself. Farewell in the Lord. Do not forget me in your prayers and in the holy Sacrifice of the Mass. And since your name is Bau- tista, strive to put into effect what your name signifies, that is by word and example and through the inspiring grace of Christ and the impulse of the Divine Spirit, you draw many from their unbelief to the Catholic Faith and confer upon them the sacra- ment of spiritual regeneration. Rome, St. Michael’s on the Vatican Hill. The Feast of the Conversion of St. Paul,!* 1582. 18 January 25th,