LESSON 1: UNDERSTANDING RIZAL LAW

Bill – a measure which, if passed through the legislative process, becomes a law

Unexpurgated – basically untouched. In the case of the novels of Rizal, unexpurgated versions were
those that were not changed or censored to remove parts that might offend people.

Bicameral – Involving the two chambers of Congress: the Senate and the House of Representatives.

The mandatory teaching of Jose Rizal’s life with the emphasis on his landmark novels is inscribed in
legislation. Republic Act No. 1425, more popularly known as the Rizal Law, was passed in 1956 leaving a
colorful narrative of debate and contestation.

The context of the Rizal Bill

- The postwar period saw a Philippines rife with challenges and problems. With a country torn
and tired from the stresses of World War II, getting up on their feet was a paramount concern of
the people and the government.

How a bill becomes a Law: The Legislative Process

- The Senate and the house of representatives follow the same legislative procedure. Legislative
proposals emanate from a number of sources.
o They may be authored by the members of the Senate or House as part of their
advocacies and agenda;
o Produced through the lobbying from various sectors;
o Or initiated by the executive branch of the government with the President’s legislative
agenda.
- Once a legislative proposal, like a bill, is ready, it will go through the steps illustrated in the right.

STEP 1 – Bill is filed in the Senate Office of the Secretary. It is given a number and calendared for first
reading.

STEP 2 – First Reading. The bill’s title, number, and author/s are read on the floor. Afterwards, it is
referred to the appropriate committee.

STEP 3 – Committee Hearings. The bill is discussed within the committee and a period of consultation
held. The committee can approve (approve without revisions, approve with amendments, or
recommend substitution or consolidation with similar bills) or reject. After the committee submits the
committee report, the bill is calendared for second reading.

STEP 4 – Second Reading. The bill is read and discussed on the floor. The author delivers a sponsorship
speech. The other members of the Senate may engage in discussions regarding the bill and a period of
debates will pursue. Amendments may be suggested to the bill.
STEP 5 – Voting on Second Reading. The senators vote on whether to approve or reject the bill. If
approved, the bill is calendared for third reading.

STEP 6 – Voting on Third Reading. Copies of the final versions of the bill are distributed to the members
of the Senate who will vote for its, approval or rejection.

STEP 7 – Consolidation of Version from the House. The similar steps above are followed by the House of
Representatives in coming up with the approved bill. If there are differences between the Senate and
House versions. A BICAMERAL CONFERENCE COMMITTEE is called to reconcile the two. After this, both
chambers approve the consolidated version.

STEP 8 – Transmittal of the Final Version to MalacaÑan. The bill is then submitted to the President for
signing. The President can either sign the bill into law or veto and return it to Congress.

As the Philippines grappled with various challenges, particularly the call for nation-building, prominent
individuals who championed nationalism came to action. They pursued government measures to instill
patriotism and love for country in the hearts and minds of the Filipinos.

The passage of the Republic Acti No. 1425 or Rizal law, which was primarily set to address “A NEED FOR
A RE-DEDICATION TO THE IDEALS OF FREEDOM AND NATIONALISM FOR WHICH OUR HEROES LIVED
AND DIED.”

From the Rizal Bill to the Rizal Law

April 3, 1956 – Senate Bill No. 438 was filed by the Senate Committee on Education.

April 17, 1956 – Senate Committee on Education Chair Jose P. Laurel sponsored the bill and began
delivering speeches for the proposed legislation.

The bill became controversial as the powerful Catholic Church began to express opposition against its
passage. As the influence of the Church was felt with members of the Senate voicing their opposition to
the bill, its main author, Claro M. Recto, and his allies in the Senate entered into a fierce battle arguing
for the passage of SB 438. Debates started on April 23, 1956.

The debates on the Rizal Bill also ensued in the House of Representatives. House Bill No. 5561 – an
identical version of SB 438, was filed by Representative Jacobo Z. Gonzales on April 19, 1956.

The House Committee on Education approved the bill without amendments on May 2, 1956 and the
debates commenced on May 9, 1956. A major point of the debates was whether the compulsory reading
of the texts Noli Me Tangere and El Filibusterismo appropriated in the bill was constitutional.

The call to read the unexpurgated versions was also challenged.

Senator Jose P. Laurel proposed amendments to the bill on May 9, 1956. In particular, he removed the
compulsory reading of Rizal’s novels and added the Rizal’s other works must also be included in the
subject. On May 14, 1956 , similar amendments were adopted to the House version.
May 17, 1956 the Senate and House versions were approved.

The approved versions were then transmitted to MalacaÑan and on June 12, 1956, President Magsaysay
signed the bill into law which became Republic Act No. 1425.

CLARO M. RECTO (February 8, 1890 – October 2, 1960)

The main sponsor and defender of the Rizal Bill was Claro Mayo Recto. He was born in Tiaong, Tayabas
Quezon on February 8, 1890 to Claro Recto, Sr. and Micaela Mayo. Completed his AB degree at the
Ateneo was awarded maxima cum laude in 1909. In 1914, he finished his law degree from the UST. He
was admitted to the bar that same year.

His political career started in the House of Representatives in 1919. He later became House Minority
Floor Leader. He moved to the Senate in 1931 when he was elected as senator. In the Senate, he held
key positions such as Minority Floor Leader, Majority Floor Leader and Senate President Pro-Tempore.
Recto’s career in the Philippine government was not confined to the legislature. In 1935 he became
Associate Justice of the Supreme court.

Recto was also instrumental in the drafting of the constitution of the Philippines in 1934-1935 as he
selected president of the assembly. Known as an ardent nationalist. Recto was also a man of letters. He
penned beautiful poetry and prose. On October 2, 1960, he died of a heart attack in Italy. He was
survived by his wife, Aurora Reyes and their five children.
 LESSON 2: NATION AND NATIONALISM

Bayan/Banua – Indigenous Filipino concepts of community and territory that may be related to
nationalism

Nation – A group of people with a shared language, culture and history.

Nation-building – a project undertaken with the goal of strengthening the bond of the nation.

Nation-state – a state ruling over a nation

Patriotism – a feeling of attachment to one’s homeland

Sovereignty – the authority to govern a polity without external interference/incursions.

Nation, State, Nation-State

NATION NATION-STATE STATE

A group of people A political entity

that shares a that wields
common culture, A state governing a sovereignty over a
history, language, nation defined territory
and other practices
like religion, affinity
to a place, etc.

Nation – a community of people that are believed to share a link with one another based on cultural
practices, language, religion or belief system, and historical experience, to name a few.

State – a political entity that has sovereignty over a defined territory. State have laws, taxation,
government, and bureaucracy-basically, the means of regulating life within the territory.

Nation-State – is a fusion of the elements of the nation (people/community) and the state (territory).
The development of nation-states started in Europe during the periods coinciding with the
Enlightenment.

NATION AND NATIONALISM

One major component of the nation-state is the nation. This concept assumes that there is a bond that
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 scientist and scholars.

3 Roots of the nation.

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.

Modernity – States that nation, national identity, and nationalism are products of the modern
condition and 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.

Constructivist approach – to understanding nationalism, this view maintains that nationalism is socially
constructed and imagine by people who identify with a group. Benedict Anderson argues that nations
are “imagined communities” (2003). The nation is seen as imagined because the people who affiliate
with that community have a mental imprint of the affinity which maintains solidarity; they do not
necessarily need to see and know all the members of the group. With this imagined community comes a
“deep, horizontal comradeship” that maintains harmonious co-existence and even fuels the willingness
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 media:

1. Fostered unified fields of communication which allowed the millions of people within a territory
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
3. Maintained communication through a few languages widely used in the printing press which
endured through time.

Nation and Bayan

Many Filipino scholars who endeavored to understand indigenous/local knowledge have identified
concepts that relate to how Filipinos understand the notions of community and, an extent, nation
and nation-building. The indigenous intellectual movements like Sikolohiyang Pilipino and Bagong
Kasaysayan introduced the concepts of kapwa and bayan that can enrich discussions about
nationalism in the context of the Philippines.

Kapwa is an important concept in the country’s social relations. (ibang tao and di ibang tao). The
kapwa concept supports the notion of unity and harmony in a community.(pakikipagkapwa,
pakikisama, pakikipag-ugnay).

In the field of history, a major movement in the indigenization campaign led by Bagong Kasaysayan,
founded by Zeus Salazar which advances the perspectiveknown as Pantayong Pananaw. Scholars in
this movement are among the major researchers that nuance the notion of BAYAN OR BANUA.

Bayan is an important indigenous concept, BAYAN/BANUA which can be traced all the way to the
Austronesian language family, is loosely defined as the territory where the people live or actual
community they are identifying with. Thus, bayan/banua encompasses both the spatial community
as well as the imagined community.

The concept of bayan clashed with the European notion of nacion during the Spanish colonialism.
The proponents of Pantayong Pananaw maintain the existence of a great cultural divide that
separated the elite (nacion) and the folk/masses (bayan) as a product of the colonial experience.
This issue brings the project of nation-building to a contested terrain.

Throughout Philippine history, the challenge of building the Filipino nation has persisted, impacted
by colonialism, violent invasion during World War II, a dictatorship and the perennial struggle for
development.
 LESSON 3: REMEMBERING RIZAL

Rizal’s execution on December 30, 1896 became an important 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 all the social ills that plague the country.

These groups 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”.

Definitions

Millenarian groups – socio-political movements who generally believe in the coming of a major
social transformation with the establishment of the Kingdom of God.

Rizalista – a religious movement that believes in the divinity of Jose Rizal

Jove Rex Al – The Latin name of Jose Rizal according to Rizalistas, Jove means God; Rex means King
and Al means All (thus, God, King of All)

Colorum – A term used to refer to secret societies that fought against the colonial government in
the Philippines.

Canonization – the act of declaring a dead person as a saint.

RIZAL AS THE TAGALOG CHRIST

In late 1898 and early 1899, revolutionary newspapers La Independencia and El Heraldo de la
Revolucion reported about Filipinos commemorating Rizal’s death In various towns in the country. In
Batangas, people were said to have gathered “tearfully wailing before a portrait of Rizal (Ileto,
1998). 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).
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).

Rizal was not the first to be called as Tagalog Christ

- Apolinario de la Cruz (1815-1841) who founded the religious confraternity Cofradia de San
Jose.was also considered as the “Tagalog Christ”
- 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.

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.

Rizalista groups have risen in some parts of the country after Rizal’s dead 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 to life and will save
mankind.

Reincarnation in the context of Rizalistas means that both Rizal and Jesus led parallel lives. “Both
were Asians, had brilliant minds and extraordinary talents. Both believed in the Golden Rule, cured
the sick, were rabid reformers, believed in the universal brotherhood of men, were closely
associated with a small group of followers. Both died young (Christ at 33 and Rizal at 35) at the hand
of their enemies. Their lives changed the course of history” (Mercado, 1982, p.38).

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, Jose 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 the 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)

Today Rizal’s pictures or statues can no longer be seen in the altars of PIC. His birthday and dead
anniversary are no longer celebrated. However it did not deter the establishement of other Rizalista
organizations.

In 1950’s Paulina Carolina Malay wrote her observations of Rizal being revered as a saint (Foronda,
2001).

- Many towns of Leyte 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 has a strange society called Pantay-pantay whose members are called Rizalinos.
- Colorum sects 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 a sort of nunnery for its
priestesses. The girls, forbidden to marry during a certain period, are sent to Rizal’s hometown,
Calamba for training.

GROUPS VENERATING JOSE RIZAL

Adarnista or the Iglesiang Pilipina

1901, a woman in her thirties, Candila Balantac of Ilocos Norte, was said to have started preaching
in Bangar, La Union. Balantac now known as the founder of Adarnista or the Iglesiang Pilipina, won
the hearts of her followers from La Union, Pangasinan, and Tarlac.
Balantac’s followers believe that she was an engkantada and claimed that a rainbow is formed (like
of Ibong Adarna) around Balantac while she preached, giving her the title Inang Adarna and the
organization’s name Adarnista. Other call Balantac Maestra and Espiritu Santo.

The members of the Adarnista believe in the following (Foronda. 2001)

1. Rizal is a god of the Filipino people.

2. Rizal is true god and a true 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 cave 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.

A typical Adarnista chapel, one can see images of the Sacred Hearth 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 the
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, and Nueva Vizcaya and some in Baguio City and Manila.

Sambahang Rizal

“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).

Aromin’s group belives that Rizal is the “Son of Bathala” in the same way that Jesus Christ is the
“Son of God” Noli Me Tangere and El Filibusterismo serve as their Bible.
Similar to the Catholic Church, the Sambahang Rizal conducts sacraments like baptism, confirmation,
marriage, and ceremonies for the dead.

Its assigns preachers called lalawigan guru, who are expected to preach Rizal's teachings in different
provinces. Aromin the founder held the title Pangulu guru.

The organization had about 7,000 followers found 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.

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 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 (Assiociation of the Banner of the Race), the word samahan was changed to
IGLESIA to avoid suspicion by the Japanese soldiers during WWII (Iya, 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 teaching 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 sects believes that 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 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
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
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 WWII breaks out, numberless people 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 3 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.

In 1987 it was divided into 3 factions (Iya, 2012);

1. Watawat ng Lahi also known as the Samahan ng Watawat ng Lahi Presiding Elders (teaches Rizal
is not Christ but only human)
2. The Iglesia Watawat ng Lahi, Inc. (Hold the original teachings and doctrines of the old Iglesia
Watawat ng Lahi-Rizal is God/Christ himself the Jove Rex Al.)
3. Iglesia ng Lipi ni Gat Dr. Jose P. Rizal Inc. (same as no.2)

Supreme 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. was founded by Maria Bernarda Balitaan (MBB)

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.

- Ciudad Mistica’s establishment group has always been led by a woman.

- Its leader called suprema
- 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 equivalent to the stations of the
cross if Christ un the Pasyon (Ocampo, 2011)
- For Ciudad Mistica, Jesus Christ’s work is still unfinished and it will be continued by Dr. Jose Rizal
and the “twelve lights”(equivalent of Jesus Christ’s 12 apostles) of the Philippines composed of
the nineteenth century Philippine heroes
- 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 Phillippines.
- 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 “12 lights” with Rizal’s deaths (Dec
30) as the most important celebration.
- Each commemoration starts with the raising of the Philippine flag.