Диего Луис де Сан-Виторес и христианизация Марианских островов.

Diego Luis de San Vitores, SJ (November 12, 1627 – April 2, 1672) was a Spanish Jesuit missionary who founded the first Catholic church on the island of Guam. He is responsible for establishing the Christian presence in the Mariana Islands. He is a controversial figure in some circles due to his role in the Spanish–Chamorro Wars.

A son of a nobleman, he was baptized Diego Jerónimo de San Vitores y Alonso de Maluendo. He was born on November 12, 1627, in the city of Burgos, Spain to Don Jerónimo de San Vitores and Doña María Alonso Maluenda. His parents attempted to persuade him to pursue a military career, but San Vitores instead chose to pursue his religious interests. In 1640, he entered the Jesuit novitiate and was ordained a priest in 1651. San Vitores was granted his request for a mission in the Philippines. In 1662, San Vitores stopped in Guam on the way to the Philippines and vowed to return. Three years later, through his close ties to the royal court, he persuaded King Philip IV of Spain and Queen Mariana of Austria to order a mission in Guam be established.

In 1668, San Vitores set sail from Acapulco to Guam. San Vitores called the Chamorro archipelago "Islas Marianas" (Mariana Islands) in honor of the Queen Regent of Spain, Maria Ana of Austria, and the Blessed Virgin Mary. The missionary landed on Guam in the village of Hagåtña and was greeted by Chief Kepuha. Kepuha's family donated land to establish the first Catholic mission on Guam. On February 2, 1669, San Vitores established the first Catholic Church in Hagåtña and dedicated it to "the sweet name of Mary," "Dulce Nombre de Maria." According to former journalist and Guampedia editor Tanya Champaco Mendiola: "The Chamorros initially welcomed San Vitores and the other Catholic missionaries, and hundreds were readily converted. The nobles of the community may have believed this would elevate their social status while other village chiefs desired priests for their own village, probably as symbols of status. Some islanders apparently also received the sacrament of baptism more than once for the gifts of beads and clothing they were given. This enthusiasm for Catholicism did not last long, however, as several factors quickly came into play, including the conflicts it created in the hierarchal caste system of the Chamorros. The church preached that once baptized, people were equal in the eyes of God. The missionary’s dogmatic zeal was also not well received as the Jesuits shunned long standing traditional beliefs and practices in trying to assimilate the Chamorros in Christian doctrine. This included the rejection of the Chamorros long standing veneration of ancestors. As part of the religious practices of Chamorro culture, people had the skulls of deceased family members placed in baskets in places of honor in their homes. The Chamorros believed that this allowed their deceased to have a place to stay and often sought the guidance of their ancestors and favors from them in their daily endeavors. The missionaries told the Chamorros that their ancestors (including parents and grandparents) were burning in hell because they had not been baptized as Christians." The destruction of venerated ancestral skulls is often cited as a grave and insensitive offense by the missionaries against the indigenous Chamorro people. After Chief Kepuha died in 1669, Spanish missionary and Chamorro relations worsened, and the Chamorro–Spanish War began in 1671, led on the Chamorro side by Maga'låhi (Chief) Hurao. After several attacks on the Spanish mission, peace was negotiated. Though San Vitores claimed to want to emulate Francis Xavier, who did not use soldiers in his missionization efforts in India, as his model priest, he also felt that a military presence would be necessary to protect the priests serving Guam. In 1672, San Vitores ordered churches built in four villages, including Merizo. Later that year, Chamorro resistance increased and San Vitores, along with his sacristan Pedro Calungsod, was killed by Matå'pang and Hurao.

The cause for San Vitores's beatification was formally opened on 16 March 1695, granting him the title Servant of God. Oscar Calvo, one of the primary figures in the reestablishment of the Catholic Church after the Japanese occupation of Guam, sought the beatification of San Vitores for many years. Calvo distributed copies of Alberto Risco's 1970 The Apostle of the Marianas: The life, labors, and martyrdom of Ven. Diego Luis de San Vitores, 1627 1672, translated from Italian to English, to raise awareness on Guam. He visited Spain to search for more information on San Vitores and eventually had a copy of The Life and Martyrdom of the Venerable Father Diego Luis de San Vitores of the Society of Jesus, First Apostle of the Mariana Islands and Events of These Islands from the Year Sixteen Hundred and Sixty Eight Through the Year Sixteen Hundred and Eighty One, by Francisco García translated into English. Pope John Paul II beatified San Vitores in Rome in 1985.

While San Vitores remains venerated by many, he is also a figure of criticism in indigenous Chamorro art and literature today. The controversy over his legacy in the Marianas remained strong.

The well known Chamorro poet Craig Santos Perez critically considers San Vitores's negative impact in his poem "from achiote" and other works. The spoken word poet Jay Baza Pascua seeks to rehabilitate Matå'pang's image as a great chief and leader in his poem "A Descendant of Matå'pang."