HOLY NAME
UNIVERSITY
College of Arts and Sciences
J.A Clarin St., Tagbilaran City
GEC RIZAL: The Life and Works of Rizal
Lesson 3: Rizal andPopular Nationalism
Outcomes: Trace and evaluate the foundations of Rizal’s national
consciousness with emphasis on his early beginning.
Concept Notes:
I. Discussion
Rizal as the Tagalog Christ
In the late 1898 and early 1899, revolutionary newspapers La
Independencia and El Heraldo de la Revolution reported about Filipinos
commemorating Rizal’s death in various towns in the coutry. In Batangas, for
example, people were said to have gathered “tearfully wailing before a portrait
of Rizal” (Ileto, 1998) while remembering how Christ went through the same
struggles. After Rizal’s execution, peasants in Laguna were also reported to have
regarded him as “the lord of a kind of paradise in the heart of Mount Makiling”
(Ileto, 1998). Similar stories continued to spread after Rizal’s death towards the
end of the nineteenth century. The early decades of 1900s then witnessed the
founding of different religious organizations honoring Rizal as the “Filipino Jesus
Christ” (Ocampo, 2011).
In 1907, Spanish writer and philosopher Miguel de Unamuno gave Rizal the
title “Tagalog Christ” as religious organizations venerating him had been formed
in different parts of the Philippines (Iya, 2012). It is, however, important to
mention that Rizal was not the first to be called as such. In history, Apolinario de
la Cruz (1815- 1841) who founded the religious confraternity Cofradia de San
Jose was also considered as the “Tagalog Christ” by his followers. Moreover,
Filipino revolutionary Felipe Salvador (1879-1912), also known as Apo Ipe, who
founded the messianic society Santa Iglesia (Holy Church) was called by his
followers as the “Filipino Christ” and the “King of the Philippines.” The titles given
to some earlier Filipino revolutionary leaders reveal that associating religious
beliefs in the social movement is part of the country’s history. Teachings and
traditions of political movements that were organized to fight the Spanish and
American colonial powers were rooted in religious beliefs and practices. These
socio-religious movements known as the millenarian groups which aim to
transform the society are often symbolized or presented by a hero or prophet.
The same can also be said with the Rizalista groups which, as mentioned,
have risen in some parts of the country after Rizal’s death in 1896. Each group
has its own teachings, practices, and celebrations, but one common belief
among them is the veneration of Jose Rizal as the reincarnation of Jesus Christ.
These groups likened the travails of Jose Rizal to that of Jesus Christ as narrated in
the Pasyon, an epic poem which became popular among the Tagalogs during
the Spanish period (Ileto, 1998). Rizalistas believe that Rizal, just like Jesus Christ,
would eventually return tolife and will save mankind.
The Canonization of Rizal: Tracing the Roots of Rizalistas
The earliest record about Rizal being declared as a saint is that of his
canonization initiated by the Philippine Independent Church (PIC) or La Iglesia
Filipina Independiente. Founded on August 3, 1902, the PIC became a major
religious sect with a number of followers supporting its anti-friar and anti
imperialist campaigns. As a nationalist religious institution, PIC churches
displayed Philippine flags in its altars as an expression of their love of country and
recognition of heroes who fought for our independence (Palafox, 2012).
In 1903, the PIC's official organ published the “Acta de Canonizacion de
los Grandes Martires de la Patria Dr. Rizal y PP. Burgos, Gomez y Zamora”
(Proceedings of the Canonization of the Great Martyrs of the Country Dr. Rizal
and Fathers Burgos, Gomez and Zamora). According to the proceedings, the
Council of Bishops headed by Gregorio Aglipay met in Manila on September 24,
1903. On this day, José Rizal and the three priests were canonized following the
Roman Catholic rites.
After Rizal's canonization, Aglipay ordered that no masses for the dead
shall be offered to Rizal and the three priests. Their birth and death anniversaries
will instead be celebrated in honor of their newly declared sainthood. Their
statues were revered at the altars; their names were given at baptism; and, in
the case of Rizal, novenas were composed in his honor. Aglipay also mentioned
that the PIC's teachings were inspired by Rizal's ideology and writings. One of
PIC's founders, Isabelo de los Reyes, said that Rizal's canonization was an
expression of the "intenselynationalistic phase” ofthe sect (Foronda, 2001).
Today, Rizal's pictures or statues can no longer be seen in the altars of PIC. His
birthday and death anniversary are no longer celebrated. However, it did not
deter the establishment of other Rizalista organizations.
In the 1950s, Paulina Carolina Malay wrote her observations of Rizal being
revered as a saint (Foronda, 2001, p. 47):
Many towns of Leyte, among them Dulag, Barauen, and Limon, have
religious sects called Banal which venerate Rizal as a god. They have
chapels where they pray on their knees before the hero's picture or statue.
Legaspi City, too, has a strange society called Pantaypantay whose
members are called Rizalinos. Periodically, the members walk barefoot in a
procession to Rizal's monument and hold a queer sort of a mass. Usually,
this procession is done on Rizal Day (December 30) or on June 19, the
natal day of the hero.
Some “colorum” sects also venerate Rizal as a god. A "colorum” sect in
Tayabas, Quezon has built a chapel for him at the foot of Bundok San
Cristobal, better known as Mt. Banahaw...
The sect called Rizalina in Barrio Caluluan, Concepcion, Tarlac has even a
sort of nunnery for its priestesses. The girls, forbidden to marry during a
certain period, are sent to Rizals hometown, Calamba for "training.” When
they go back to Tarlac, they perform masses, baptize and do other
religiousrites...
These observations show that Rizalistas continued to flourish after the PIC's
canonization of Rizal. Tracing the origins and establishment of different Rizalista
groups will, therefore, help one appreciate the followers' view of Rizal's role in
shaping their socio-religious beliefs.
GROUPS VENERATING JOSÉ RIZAL
Adarnista or the Iglesiang Pilipina
In 1901, a woman in her thirties, Candida Balantac of Ilocos Norte, was
said to have started preaching in Bangar La Union. Balantac, now known asthe
founder of Adarnista or the Iglesiang Pilipina, won the hearts of her followers
from La Union, Pangasinan, and Tarlac. This preaching eventually led her to
establish the organization in Bongabon, Nueva Ecija where she resided until the
1960s (Ocampo, 2011). Balantac's followers believe that she was an
engkantada (enchanted one) and claimed that a rainbow is formed (like that
of Ibong Adarna) around Balantac while she preached, giving her the title
“Inang Adarna” and the organization's name, Adarnista. Others call Balantac
Maestra (teacher) and Espiritu Santo (Holy Spirit). The members of the Adarnista
believe in the following (Foronda, 2001):
1. Rizal isa god of the Filipino people.
2. Rizal istrue god and atrue man.
3. Rizal was not executed as has been mentioned by historians. 4. Man
is endowed with a soul; as such, man is capable of good deeds. 5.
Heaven and hell exist but are, nevertheless, "within us."
6. The abode of the members of the sect in Bongabon, Nueva Ecija is the
New Jerusalem or Paradise.
7. The caves in Bongabon are the dwelling place of Jehovah or God. 8. There
are four personsin God: God, the Father, the Son, the Holy Ghost, and the
Mother (Virgin Mary).
Like the Catholic Church, the Adarnista also conducts sacraments such as
baptism, confirmation, marriage, confession, and rites of the dead. Masses are
held every Wednesday and Sunday, at 7:00 in the morning and lasts up to two
hours. Special religious ceremonies are conducted on Rizal's birthday and his
death anniversary which start with the raising of the Filipino flag. In a typical
Adarnista chapel, one can see images of the Sacred Heart of Jesus, the
Immaculate Heart of Mary, Our Lady of Perpetual Help, and in the center is the
picture of Rizal. Beside the latter are pictures of other Philippine heroes like Luna,
Burgos, del Pilar,Mabini, Bonifacio, etc.(Foronda, 2001).
The Adarnista has more than 10,000 followers in La Union, Isabela,
Pangasinan, Zambales, Nueva Ecija, Tarlac, and Nueva Vizcaya, and some in
Baguio City and Manila.
Sambahang Rizal
Literally the “Rizal Church," the Sambahang Rizal was founded by the late
Basilio Aromin, a lawyer in Cuyapo, Nueva Ecija, in 1918. Aromin was able to
attract followers with his claim that Sambahang Rizal was established to honor
Rizal who was sent by Bathala to redeem the Filipino race, like Jesus Christ who
offered His life to save mankind (Foronda, 2001). Bathala is the term used by early
Filipinos to refer to “God” or “Creator.” Aromin's group believes that Rizal is the
“Son
of Bathala" in the same way that Jesus Christ is the “Son of God.” Noli Me
Tángere and El Filibusterismo serve astheir “bible” that showsthe doctrines and
teachings of Rizal. Their churches have altars displaying the Philippine flag and a
statue of Rizal.
Similar to the Catholic Church, the Sambahang Rizal conducts sacraments
like baptism, confirmation, marriage, and ceremonies for the dead. It assigns
preachers, called lalawigan guru, who are expected to preach Rizal's teachings
in different provinces. Aromin, the founder, held the title Pangulu guru (chief
preacher). At the height of its popularity, the organization had about 7,000
followersfound in Nueva Ecija and Pangasinan (Foronda, 2001).
Iglesia Watawat ng Lahi
Samahan ng Watawat ng Lahi (Association of the Banner of the Race) is
said to have been established by the Philippine national heroes and Arsenio de
Guzman in 1911. It was in this year that de Guzman started to preach to the
Filipino people that Rizal was the “Christ” and the “Messenger of God.” He
claimed that God has chosen the Philippines to replace Israel as his "New
Kingdom.” Some believe that it was the spirit of Rizal which was working with de
Guzman telling people to live in accordance with Christ's and Rizal's teachings
(Iya, 2012).
According to stories, sometime in 1936, a banal na tinig (holy voice)
instructed Mateo Alcuran and Alfredo Benedicto to go to Lecheria, Calamba in
the province of Laguna to look for Jovito Salgado and Gaudioso Parabuac.
Alcuran and Benedicto followed the banal na tinig and met with Salgado and
Parabuac in Lecheria on December 24, 1936. Every Saturday afternoon from
then on, the four listened to the teachings of the banal na tinig. In 1938, the
banal na ting informed them that their guide was the spirit of Jose Rizal which
instructed them to organize a movement called the Samahan ng Watawat ng
Lahi (Association of the Banner of the Race). However, the word samahan was
changed to iglesia to avoid suspicion by the Japanese soldiers during World War
II, making it asthe Iglesia Watawat ngLahi(Iya, 2012).
The aims ofthe organization are asfollows(Foronda, 2001):
1. To love God above all things
2. To love one's fellowman as one loves himself
3. To love the motherland and to respect and venerate the heroes of the
race especially the martyr of Bagumbayan, Dr. Rizal, to follow, to spread,
and to support their right teachings; and to serve the country with one's
whole heart towards its order, progress, and peace. Foronda (2011) also
enumerated the beliefs of the sect gathered from his interviews in 1960-
1961:
1. The teachings of the sect are based on the commands of the Holy
Moses, Our Lord Jesus Christ, and the teachings of Dr. Jose Rizal culled
from his writings.
2. Christians believe in the Trinity; the power of the Father was given to
Moses; the power of the Son, given to Jesus Christ; and this sect
believesthat the power of the Holy Ghost was given to Dr. Jose Rizal.
3. Jesus Christ is embodied in Dr. Jose Rizal and hence, Dr. Rizal is at once a
god and a man.
4. Rizal is not dead; he is alive and is physically and materially present in the
New Jerusalem which is presently hidden in the site extending from Mt.
Makiling to Mt. Banahaw.
5. It is the voice of Rizal which commands the officials and the members
what to do; this voice is heard in the weekly meetings. However, an
invoker in the person of Gaudioso Parabuac is needed to ask Rizal to
come and talk to members.
6. If World War III breaks out, numberless peoples will be killed by atomic
weapons. But after the war, Dr. Rizal will make an appearance to the
new world, and he will lead the army of God.
7. Man has a soul, but a soul that is different from the soul of Dr. Rizal, for
Rizal is god. Three days after his death and if he was holy in life (i.e., if he
followed the commandments of God), man will rise again and his soul
will proceed to the New Jerusalem. If he did not fulfill the
commandments of God, the soul is not to be punished in hell (for there
is no hell) but will be made to work in a place opposite the New
Jerusalem.
8. There is a particular judgment (the soul is judged three days after
death)and the last judgment (when all the creatures will be
judged).
Iglesia Watawat ng Lahi is one of the biggest Rizalista groups with more
than 100,000 members found in different parts of the country. However, in 1987, it
was divided into three factions: (1) the Watawat ng Lahi, also known as the
Samahan ng Watawat ng Lahi Presiding Elders; (2) the Iglesia Watawat ng Lahi,
Inc.; and (3) the Iglesia ng Lipi ni Gat Dr. Jose P. Rizal, Inc. (lya, 2012). The first
group now teaches that Rizal is not Christ but only a human while the last two
groups claim that they hold the original teachings and doctrines of the old
Iglesia Watawat ng Lahi Rizal is God/ Christ himself, the Jove Rex Al (God, King of
All).
Suprema de la Iglesia de la Ciudad Mistica de Dios, Inc.
Officially registered as an organization in 1952, Suprema de la Iglesia de la
Ciudad Mistica de Dios, Inc. (Supreme Church of the Mystical City of God) was
founded by Maria Bernarda Balitaan (MBB) in the Tagalog region who was said
to have started her spiritual missions in the early 1920s. Today, Ciudad Mistica is
the biggest Rizalista group located at the foot of Mt. Banahaw in Barangay Sta.
Lucia in Dolores, Quezon with approximately 5,000 members in Sta. Lucia alone.
All over Luzon, it has about 100,000 members.
In the history of Ciudad Mistica's establishment, the group has always
been led by a woman. Its leader is called the Suprema who assumes the
responsibilities of assisting members seeking advice, resolving conflicts among
members (including legal conflicts), and making major decisions in the
organization.
The members believe that as a result of endless conflicts among countries
in West Asia, God decided to transfer His “Kingdom” to the Philippines. It
explains why there existed "holy stations/altars” (locally called pwesto) in Mt.
Banahaw, which is equivalent to the stations of the cross of Christ in the Pasyon
(Ocampo, 2011).
For the Ciudad Mistica, Jesus Christ's work is still unfinished and it will
be continued by Dr. José Rizal and the "twelve lights" of the Philippines
composed
of the nineteenth century Philippine heroes. These "twelve lights” are said to be
the equivalent of Jesus Christ's twelve apostles. Their work will be fulfilled by a
woman, in the person ofMBB, as can be seen in their hymns(Quibuyen, 1991):
The Virgin Maria Bernarda, a Filipino mother Dr. Jose
Rizal, a Filipino father
Once in a mystery, they came together And so,
emerged this country, the Philippines.
Like the other Rizalista groups, the Ciudad Mistica shares many elements
with the Catholic Church. They hold masses (every Saturday), and have prayers
and chants. They commemorate the birth and death anniversaries of the
“twelve lights," with Rizal's death (December 30) as the most important
celebration. Each commemoration starts with the raising of the Philippine flag
