ding theme of Dr. Rizal's
writings, notably his "Noli me tangere," and the expulsion of the four
obnoxious Religious Orders is claimed to have been one of the most
important reforms verbally promised in connexion with the alleged
Treaty of Biac-na-bato. The allegation of the prelates and other
members of the regular clergy who gave evidence before the American
Civil Commission in 1900, to the effect that the _Katipunan Society_
members invaded the parishes only to murder the friars and rob the
churches, should be weighed against the fact that two hundred thousand
Filipinos were ready to leave glowing life for grim death to rid
the country of monastic rule. The townspeople, apparently apathetic,
were afraid to express their opinion of the friars until they were
backed up by the physical force of the _Katipunan_ legions. It was
the conflict of material interests and the friars' censorship which
created the breach between the vicar and the people. The immorality
of the friars was not general and by no means the chief ground,
if any, for hostility against them; the frailties of the few simply
weakened the prestige of all and broke the pedestal of their moral
superiority. My own investigations convinced me that the friars'
incontinence was generally regarded with indifference by the people;
concubinage being so common among the Filipinos themselves it did
not shock them in the pastor's case. Moreover, women were proud of
the paternity of their children begotten in their relationship to
the friars.

When, on the American occupation, the friar question could be freely
discussed, hot disputes at once ensued between the friar party and
the Philippine clergy, supported by the people. In the meantime, an
Apostolic Delegate, Monsignor P. L. Chapelle, [268] was appointed by
the Pope, in agreement with the American Government, to endeavour to
adjust the friar problem. The details to be considered were manifold,
but the questions which most interested the public were the return
of the friars to the parishes and the settlement of their property
claims. Monsignor Chapelle so vigorously espoused the cause of the
friars that he appeared to be more their advocate than an independent
judge in the controversy. Many friars, anxious to quit the Islands,
were dissuaded from doing so by this prelate. [269] He arrived in
Manila on January 2, 1900, and, without having made any personal
investigations in the provinces, by the 16th of April he deem