se ut € CHAPTER 2 NATION AND NATIONALISM behind the passage of the Rizal Law was the strong intent to instill nationalism in the hearts and minds of the Filipino youth. This chapter will now focus on nation and nationalism in the Philippine context. It will explain the concepts of nation, state, and nation-state es a precursor to understanding nationalism and the projects that lead to it. Likewise, the discussion will touch on some of Rizal's works that deal with nation and nationalism. T: previous chapter stated that one of the major reasons The chapter also aims to reflect on nation-building in the Philippines which is a major force behind the passage of the Rizal Law. LEARNING OBJECTIVES At the end of this chapter, the students should be able to: define nationalism in relation to the concepts of nation, state, and nation-state; #4 appraise the development of nationalism in the country; and » explain the relevance of nationalism and nation-building at present.14° THE LiFe AND WoRKS OF JOSE RIZAL | bayan/banua — indigenous Filipino concepts of community ang territory that may be related to nationalism | nation @ group of people with a shared language, culture, and hist story | nation-building ~ a project undertaken with the goal of strengthening the bond of the nation | nation-state - a state ruling over 4 nation | patriotism ~ a feeling of attachment to one’s homeland | sovereignty — the authority to govern a polity without external | interference/incursions A Nation, State, Nation-State To better understand nationalism, one must learn first the concepts of nation and nationhood as well as state and nation. . Refer to the following summary: Nation Nation-State have fleshed out the nuances of nation, » A nation is a community of people that link with one another based on cultural teligion or belief system, and historical rience, €© folitical entity States have la basically, the This sovereign and acknowl territory are 9 arbitration and The natio the nation (p development periods coin nation-states the seventeen formation of many schola being a state bureaucracy moved to ur state. A sec which were and scholar towards the recognition Asian and relationship decolonizat time, grour assert their from the f was by wa Part of an to or coul nation, ass the conten. RATION AND NATIONALISM 15 fon the other hand, is 2 gnty over a defined territory and bureaucracy— territory name a few A state, chat has sovere government, eee aws, taxation, Seesalty the means of regulaning life within the yx sovereignty needs diplomaric recognition to be legitimate acknowledged The state's boundaries and ne nxed and change across time with war sale, lation or secession a geares ba ternationally and are & ad negotiation, and even assimil eration at of the elements of . in a way, is a fusion ate (territory). The The nation-state, and the s on (people/community) Wr nation-states started in Europe during the periods coi the Enlightenment. The “classical” ce Europe began with the Peace of Westphalia in ach century. Many paths were taken towards the of the nation-states. In the “classical” nation-states, scholars posit that the process was an evolution Irom vaeo a nation-state in which the members of the baresucracy (lawyers, politicians, diplomats, etc.) eventually weed to unify che people within the state to build the nation- ' second path was taken by subsequent nation-stares x wee formed from nations. In this process, intellectuals d the foundations of a nation and worked | and eventually diplomatic the nad development inciding with cate and scholars lai towards the formation of politica recognition to create a nation-state. A third path taken by mans vhcan and African people involved breaking off from a colonial telationship, especially after World War Il when a series of decolonization and nation-(re)building occurred. During this time, groups initially controlled by imperial powers started to assert their identity to form a nation and build their own stare from the fragments of the broken colonial ties. A fourth path was by way of (sometimes violent) secessions by people already of people who refused part of an existing state. Here, a group to or could not identify with the rest of the population built a nation, asserted their own identity, and demanded recognition. In the contemporary world, the existing nation-states continuously16 THE LiFe AND WorKS OF JOSE RIZAL strive with projects of nation-building especially globalization and trans! Since national connections are progressing Nation and Nationalism ‘As mentioned, one major component of the nation-state is the nation. This concept assumes that there is a bond thay connects a group of people together to form a community, The origin of the nation, and concomitantly nationalism, has been a subject of debates among social scientists and scholars, In this section, three theories about the roots of the nation will be presented, The first theory traces the root of the nation and national identity to existing and deep-rooted features of a group of people like race, language, religion, and others. Often called primordialism, it argues that a national identity has always existed and nations have “ethnic cores.” In this essentialist stance, one may be led to conclude that divisions of “us” and “them” are naturally formed based on the assumption that there exists an unchanging core in everyone. The second theory states that nation, national identity, and nationalism are products of the modern condition and are shaped by modernity. This line of thinking suggests that nationalism and national identity are necessary products of the social structure and culture brought about by the emergence of capitalism, industrialization, secularization, urbanization, and bureaucratization. This ides further posits that in pre-modern societies, the rigid social hierarchies could accommodate diversity in language ™4 culture, in contrast with the present times in which rapid chan? Pushes statehood to guard the homogeneity in society throu nationalism. Thus, in the modernist explanation, nationalis™ isa political project. explanation hese ideas 4 proat The third theory—a very _ influential about nation and nationalism maintains that ¢ discursive. Often referred to as the constructivist 9? to underst nationalism 8 6 identify with 2 are “imagined of these imag European soci ordained dyna starkly exempli Revolution. Th who affiliate » the affinity wh need to see an imagined com: that maintain willingness of Anderson also the constructis that the med which allowe “know” cack aware that 1 (2) standardiz and commun few language through time. Nation ar In the P building is a the country’ brought a including th culminated Andres Bontes t e*Pecially Progressing, iM of the n atic here DN-state is a bo. yond Va col 7 community. The tionalism, has by - 8 bee ts and scholars, 1, f the nation wil] be tation and national res of a group of thers. Often called denti y has always is essentialist stance, yf “us” and “them” on that there exists J theory states that 1re products of the ernity. This line of tional identity are nd culture brought industrializatio® ‘eization. This ide , the rigid °° NATION AND NATIONALISM 17 to understanding nationalism, this view maintains that * cionalism is socially constructed and imagined by people who dentify with a group. Benedict Anderson ‘argues that nations samunities” (2003). He traces the history are “imagined CO ightenment when of these imagined communities to the E European society began challenging the supposed divinely: ordained dynastic regimes of the monarchies. This idea was rarely exemplified by the Industrial Revolution and the French revolution, The nation is seen as imagined because the people who affiliate with that community have mental imprint of “he affinity which maintains solidarity; they do not necessarily ved to see and know all the members of the BrOuP: With this imagined community comes a “deeP, horizontal comradeship” sree maintains harmonious co-existence and ¢¥e fuels the ‘nillingness of the people to fight and die for that nation. ‘Anderson also puts forward the important role of mass media in the construction of the nation during that time- He underscores that the media (1) fostered unified fields ‘of communication which allowed the millions of people within # terHity to “know” each other through printed outputs and become aware that many others identified with the same community; (2) standardized languages that enhanced feelings of nationalism and community; and (3) maintained ‘communication through a few languages widely used in the printing Press which endured through time. Nation and Bayan In the Philippines, many argue that the project of nation- building is a continuing strugele up co the present. Considering the country’s history, historians posit chat the nineteenth century brought a tremendous change in the lives of the Filipinos, including the actual articulations of nation and nationhood that culminated in the first anti-colonial revolution in Asia led by ‘Andres Bonifacio and the Katipunan. Furthermore, scholars note IWoRES OF fo 18 portant work of the propayandis, the im) efforts sustained nish colony, These themes ill be dieyaars to build the nation ang. Spar chapters. As you concepts of nation and look at how these ideas h 1s how scholars locate these efforts in the yr ¥ continue to 1d the wens the nth, Honalism, it won, ve heen articular, S18 the Viner, Many Filipino scholars who ende indigenous/local knowledge have identified to how Filipinos understand the notic an extent, nation and nation-building, The ny. Enriquez, Prospero Covar, and Zeus Sl, med ty | relations. The indigenous me communities and soc movements like Sikolohiyang Pilipino and Bagong Kana introduced the concepts of kapwa and bayan they 072 discussions about nationalism in the context of the Philippines, Kapwa is an important concept in the countey’s relations. Filipino interaction is mediated by underma: 7 one’s affinity with another as described by the phrases “ion tao” and “‘di ibang tao.” In the formation and strengthen of social relations, the kapwa Concept supports the n unity and harmony in a community, From this central concep arise other notions such as “pakikipagkapwa,” “pakihisama; and “pakikipag-ugnay,” as well as the collective orientation Filipino culture and psyche. In the field of history, a major movement » & indigenization campaign is led by Bagong Kasaysay2©, font py Zeus Salazar, which advances the perspective kor # Pantayong Pananaw, Scholars in this movement are eae tno feseatchers that nuance the notion of bayar In understanding Filipino concepts of community, os zs 1S an important indigenous concept. Bayan/Banus, fossil ® be traced al the way to the Austronesian lan gi26 ot loosely defined as the territory where the people encamnynne cannmanny. I nenven h mae) iA Vavtay divide th thayan) as * the project of Shrowype Filipino nati the life and + how histories the nation an Make a ¢ © thew © the | relat © the ¢ Of st: — | ———48 intellectual 8 Kasaysayan at can enrich Philippines, intry’s social nderstanding rrases “ibang strengthening he notion of tral concept rakikisama,” rientation of 19 NATION AND NATIONALISM actual community they are identifying with. Thus, bayan/banua we both the spatial community as well as the imagined encompass jashed with the European ‘community. The concept of bayan cl ‘on of nacién during the Spanish colonialism. The proponents the existence of a great cultural ) and the folk/masses This issue brings noti of Pantayong Pananaw maintain tl divide that separated the elite (nacién) (bayan) as a product of the colonial experience. the project of nation-building to a contested terrain. ‘Throughout Philippine history, the challenge of impacted by colonialism, the perennial building the Filipino nation has persisted, violent invasion during World War Il, a dictatorship, and struggle for development. The succeeding chapters will look into the life and works of José Rizal and through them, try to map how historical events shaped the national hero’s understanding of the nation and nationalism. Paci el Concept Map Make a concept map summarizing: © the major points in relation to nation and nationalisms © the defi relationship to state and nation-state; and tions of nation and nationalism, and their «the development and explanatory models of the origins of state and nation-state.CHAPTER 3 REMEMBERING RIZAL turning point in the history of Philippine revolution. His death activated the full-scale revolution that resulted in the declaration of Philippine independence by 1898. Under the American colonial government, Rizal was considered as one of the most important Filipino heroes of the revolution and was even declared as the National Hero by the Taft Commission, also called the Philippine Commission of 1901. A Rizal monument was built in every town and December 30 was declared as a national holiday to commemorate his death and heroism. In some provinces, men—most of whom were professionals— organized and became members of Caballeros de Rizal, now known as the Knights of Rizal. Influenced by both the Roman Catholic Church and the prehispanic spiritual culture, some Filipino masses likewise founded organizations that recognize Rizal not just as an important hero but also as their savior from alll the social ills that plague the country. These groups, which can be linked to the long history of millenarian movements in the country, are widely known as the Rizalistas. These organizations believe that Rizal has a Latin name of Jove Rex Al, which literally means “God, King of All” This chapter will discuss the history and teachings of selected Rizalista groups founded after Rizal's execution. R izal's execution on December 30, 1896 became an importantDID SITS T3 ne end of this chapter, the students should be able to: Atthe 7 I's heroism and importance in the ¢, A evaluate Riza ‘Ontext of Realy, groups; A discuss the history of selected Rizalista groups; ang compare and contrast the different views on Rizal am long the Rizalistas. VOCABULARY Millenarian groups ~ socio-political movements who in the coming of a major social transformation with th the Kingdom of God generally believe ie establishment of Rizalista — a religious movement that believes in th le divinity of José Rizal Jove Rex Al - the Latin name of José Rizal acc ‘ording to Rizalistas; Jove means God; Rex means King; and Al means All (thus, God, King of Al) colorum — a term used to refer t the colonial government in the canonization © secret societies that fought against Philippines ~ the act of declaring a dead Person as a saint Ss = Rizal as the Tagalog Christ I nden ** 1898 and Bie dencia and py ay 1899, revolutionary newspapers 4 * Commemorar: eraldo de la Revolucion reported abot Country, atan, nating Rizal’s death in various towns in the oe “tearfully «fof €Xample, People were said to have © teme best Ng before a Portrait of Rizal” (Ileto, After Rizaly ce °w Christ went through the same ° ave tear ed aon, Peasants in Laguna were als0 48 “the lord of a kind of paradise ND WORKS OF JOSE Riza, _ HE LIFE A 26 T in the he continue’ nineteent the foun as the “F In 1 Unamun organiz parts of to menti history, religious as the “ revoluti Apo Ipe Church) the “Kir Filipino beliefs i Teachin organiz were r¢ religiou to trans hero or The mentioy death j and cel venerat These { Christ Popula 199). €ventuzREMEMBERING RIZAL 27 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 (1870-1912), 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 represented 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 José Rizal as the reincarnation of Jesus Christ. These groups likened the travails of José 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 to life and will save mankind.ane Wor pre ast le w Ne two tiy the pa Ni saw People oA" gultill a purpose, Av Tillana 008, 9 y4 into the word to tad Rival, li sth wine a PH in, “Bor both Je call, Brom the beginning, both keyg submission ee \ mission they had to fulfill, the peste mo, hag inimarions OF * i the case of Jesus and the redempriny mankind from si people from oppre™ on in incarnatid Reeaevas led parallel lives, “Both were Asians, had yn in the case of Rizal” the context of Rizalistas meany thar Drilsg id Jesu pile Jinary talents, Both believed in the ¢ and extraord a ved the sick, were rabid reformers, believed Rule, © niversal brotherhood of men, were closely associated yyy, small group of followers, Both died young (Christ ar 4 ral Risal at 35) at the hands of their enemies, Their lives changes. course of history” (Mercado, 1982, p, 38), Meg W the The Canonization of Rizal: Tracing the Roots of Rizalistas The earliest record about Rizal being, declared as a saint that of his canonization initiated by the Philippine Independes Church (PIC) or La Iglesia Filipina Independiente. Founded August 3, 1902, the PIC became a major religious sect with: number of followers supporting its anti-friar and anti-imperialst campaigns. As a nationalist religious institution, PIC churche displayed Philippine flags in its altars as an expression of ther love of country and recognition of heroes who fought for o# independence (Palafox, 2012). In 1903, the PIC’s official organ published the “Ac # Canonizacion de los Grandes Martires de la Patria Dr. Rizal! Burgos, Gomez y Zamora” (Proceedings of the Canonization’ the Great Martyrs of the Country Dr. Rizal and Fathers Bu i and Zamora), According to the proceedings, the Cow! : Bishops headed by Gregorio Aglipay met in Manila segnenibont phser 9 iberhongy Mayes, oa » ntenanby Sebay altars oA J celebrated Rizalicra « In the of Rizal b Mary Lumo Rizal thesr | Lega | Panta | then | mons | Proce | June Some “cole him | as M,29 REMEMBERING RIZAL 24, 1903. On this day, José Rizal and the three priests cere canonized following the Roman Catholic rites. ‘After Rizal’s canonization, Aglipay ordered that 0 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 severed at the altars; their names were given at baptisms and, in the case of Rizal, novenas were composed in his honor. Aglipay ilso 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 “intensely nationalistic phase” of the sect (Foronda, 2001). September 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): mong them Dulag, Barauen, and cts called Banal which venerate hapels where they pray on | Many towns of Leyte, a | Limon, have religious se Rizal as a god. They have cl their knees before the hero’s picture or statue. Legaspi City, too, has a strange society called Pantay- pantay 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...AND WORKS OF JOSE RIZAL pute 30 1 ect called Ricalina in Barrio Caluluan, Conceye, ~ clon | Tarlac has even a sort of nunnery for its Priestesses. Ty. Tar forbidden to marry during a certain period girls, f0" Hl e are se Rizal's hometown, Calamba for “training » When the, back to Tarlac, they perform masses, baptize ang de 0 lo other religious rites... These observations show that Rizalistas continued to flour fer the PICs canonization of Rizal. Tracing the orgie - a ablishment of different Rizalista groups wil, thereon ™ ne appreciate the followers’ view of Rizal’ role in shaping? socio-religious beliefs. Groups Venerating José Rizal Adarnista or the Iglesiang Pilipina In 1901, a woman in her thirties, Candida B, locos Norte, was said to have started preaching in Bangs La Union. Balantac, now known as the founder of Adarnistg or the Iglesiang Pilipina, won the hearts of her followers from La Union, Pangasinan, and Tarlac. This preaching eventual, led her to establish the organization in Bongabon, Nueva Ecig where she resided until the 1960s (Ocampo, 2011). alantac of Balantac’s followers believe that she was an engkantalt (enchanted one) and claimed that a rainbow is formed (like tha of Ibong Adarna) around Balantac while she preached, giving be the title “Inang Adarna” and the organization's name, Adamist. pies call Balantac Maestra (teacher) and Espiritu Santo (Hol iit), _ The members of the Adarnista believe in the follow” Foronda, 2001), 1. Rizal isa god of the Filipino people. 2. Rizal is true 80d and a true man. b ned 3. Rizal was not executed as has been mentio historians, Like ¢ sacrament: and rites « Sunday, at Special reli and his de Filipino fl of the Sacr: Lady of Pel Beside the | Burgos, del The Ad Isabela, Pa Vizcaya, an Sambah Literal}, founded by Ecija, in 1¢ claim that § Was sent by who Offered the term us, Tomin’s g, ypion, The sent they ldo flourish ins ang Fe, help ng their ntac of Bangar, larnista ‘s from ntually a Ecija antada ke that ing her yrnista. , (Holy lowin€ J" REMEMBERING RIZAL 31 | 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 persons in 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32 THE LIFE AND WORKS OF Jose Rizay the same way that Jesus Christ is the “Son of God» Tingere and El Filibusterismo serve as theit “pig oti, the doctrines and teachings of Rizal. Their church, ha show, displaying the Philippine flag and a statue of Rizal. Ve altan, Similar © the Catholic Church, the Sambahyy conducts sacraments like baptism, confirmation, matrie, ea ceremonies for the dead. It assigns preachers, called ae guru, who are expected to preach Rizal's teachings differ provinces. Aromin, the founder, held the ttle Pani me (chief preacher). At the height of its popularity, the organizer ha about 7,00 followers found in Nueva Ecija and Pane (Foronda, 2001). Iglesia Watawat ng Lahi Samahan ng Watawat ng Lahi (Association of the Banas of the Race) is said to have been established by the Philipnn national heroes and Arsenio de Guzman in 1911. It was inks year that de Guzman started to preach to the Filipino people tha izal was the “Christ” and the “Messenger of God.” He claimed God has chosen the Philippines to replace Israel as his “New Kingdom.” Some believe that it was the spirit of Rizal which wis working with de Guzman telling people to live in accordant 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 t0 80 to Lecheria, Calamba in the province of Laguna to look for Jovito Salgado and Gaudioso Parabuac. Alcuran and Benedic? followed the banal na tinig and met with Salgado and Parabu* in Lecheria on December 24, 1936, Every Saturday afternoot from then on, the four listened to the teachings of the banal ™ “nig. In 1938, the banal ng tinig informed them that their gui mas the spitit of José Rizal which instructed them to organi? movement called the Samahan ng Watawat ng Lahi (Associati® of the Banner of the Race). However, the word samaban ¥* changed | during W (Iya, 2012 Thea 5b 2. 3. Fore gathered i"the Banner > Philippine was in this people that He claimed s his “New which was ccordance 1] na tinig nedicto to > look for Benedicto Parabuac afternoo” banal na ir guide rganize * sociatio” pan“ Remempnnine Rizal 33 changed to iglesia to avoid suspicion by the Japanese soldiers during World War I, making it as the Iglesia Watawat ng Labi (lya, 2012). ‘The aims of the organization are as follows (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. 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 believes that the power of the Holy Ghost was given to Dr. Jose Rizal. Jesus Christ is embodied in Dr. Jose Rizal and hence, Dr. Rizal is at once a god and a man. 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. 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.BAND WORKS OF JOSE RI 6 ly World War U1 breaks ont, numberless peop, killed by atomic weapons. But wall make an appearance to the lead the army of God. after the vey, Dy mew world, ang j ney 7. Man bas a soul, but a soul that is different fy, soul of Dr. Rizal, for Rizal is god. Three days tha thy after), followed 484IN and 5, soul will proceed to the New Jerusalem, If be di dn, doy fulfill the commandments of God, the soul iS not toy, punished i hell (for there is mo hel) bu will eat to work in a place opposite the New Jerusalem, 8. There is a particular judgment (the days after death) and the last judg) creatures will be judged). death and if he was holy in life (ice. if he commandments of God), man will rise soul is judged thy ment (when all the Iglesia Watawat ng Labi is one of the biggest Rizalis, groups with more than 100,000 members found in differen parts of the country. However, in 1987, it was divided in three factions: (1) the Watawat ng Labi, also known a the Samahan ng Watawat ng Lahi Presiding Elders; (2) the Iglesia Watawat ng Labi, Inc.; and (3) the Iglesia ng Lipi ni Gat Dr. Jose P. Rizal, Inc. (Iya, 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 Labi—Rizal is God Chuist himself, the Jove Rex Al (God, King of All). Suprema de Ia Iglesiq de it 7 '9 Ciudag Mistica de Dios, Inc. Official}, a Iglesig Y Tegistered a. le fe | 'S an organization in 1952, Suprema Ystical ad Mistica de Dios, Inc. (Supreme Chute (MBB) ig 4°" C04) was founded by Maria Berna ve m the Tagalog region who was said toh e Balitaan _ started her Misticd 1 Me. Banah me pproxt aeaans ith In the has alway who asst advice, 1 conflicts), ‘The 3 among, ¢ “Kingdo “holy st which is Pasyon ( For and it w of the P heroes. Jesus C woman (Quibu Th Dr. Or An Li shares masse comm lights celeb; Philigizalista fferent d into wn as 2) the pi ni ) now le the s and God! urch asda pave REMEMBERING RIZAL 35 started her spiritual missions in the early 1920s. Today, Ciudad Mistica is the biggest Rizalista group located at the foot of Mr. 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 of MBB, 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.