CHAPTER 3

REMEMBERING RIZAL
Rizal's execution on December 30, 1896 became an important R 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, 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.

LEARNING OBJECTIVES

At the end of this chapter, the students should be able to:

⮚ evaluate Rizal’s heroism and importance in the context of Rizalista

groups;
⮚ discuss the history of selected Rizalista groups;
⮚ and compare and contrast the different views on Rizal among the
Rizalistas.

VOCABULARY

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 José Rizal

Jove Rex Al – the Latin name of José 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, for example, people
were said to have gathered “ tearfully wailing before a portrait of Rizal ” (Ileto,
1998) while remembering how Christ went though 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 (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.

People saw the parallel between the two lives being sent into the world to
fulfill a purpose. As Trillana (2006, p. 39) puts it, “ For both Jesus and Rizal,
life on earth was a summon and to a call. From the beginning, both knew or
had submission mission they had to fulfill, the redemption of of a intimations
mankind from sin in the case of Jesus and the redemption of his people from
oppression in the case of Rizal. ”

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 hands 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 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 " 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 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 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…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 Rizal's hometown,
Calamba for “ training. ” When they go back to Tarlac, they perform masses,
baptize and do other religious rites ...

These observations show that Rizalistas continued to flourish of Rizal.

Tracing the origins and after the PIC's canonization will, therefore, help
establishment of different Rizalista groups 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 as
the 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 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 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 the same way that Jesus Christ is
the “ Son of God. ” Noli Me " bible ” that shows Tángere and El Filibusterismo
serve as their the 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 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. 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 tinig informed them that their guide was the spirit of José Rizal which
instructed them to organize a movement called the Samahan ng Watawat ng
Labi (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 as the Iglesia Watawat ng Lahi (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.

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
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 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 meertings. 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 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.

ACTIVITY 1
Chapter Questions

Briefly answer the following:

1. How do Rizalista groups view Jose Rizal and other national heroes?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

2. What are the similarities between Jesus Christ and Rizal as seen by
the millenarian groups?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
 3. Name some influential women in various Rizalista groups and explain
their significant roles in their respective organizations.
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

ACTIVITY 2
Venn Diagram

Choose two of the Rizalista groups, that were discussed. Create a Venn
diagram showing the beliefs and practices that are similar and different
between the two groups. Afterwards, you will be rated according to the rubrics
that follow.

15-20 8-14 0-7

Text support of All statement are Most statements are Few or none of the
comparison statements supported by the next. supported by the text. statements are supported
by the text.

Placement of statements All statements noting
within the Venn diagram similarities are placed in
the center circle and all
statements that note
differences are placed in
the correct outer circle.
Most statements are Few statements are placed
placed in the correct circle, in the correct circle.
but student has mixed up
few statements.

Number of quality Student is able to make 5 Student is able to make 3- Students has made only 2
statements or more comparison 4 comparison statements or fewer comparison
statements in each circle. in each circle. statements in each circle.

Source: International Reading Association/National Council of Teachers of English. (2007). Venn diagram rubric. Available from
http://www.readwritethink.org/files/resources/lesson_images/lesson54/detectiverubric.pdf

ACTIVITY 3

Make a 5-10 minute audio-visual presentation on one Rizalista group

using photos of the churches, altars, and celebrations/activities of the group.
Also look for other information not mentioned in the discussion.
 15-20 8-14 0-7

Content Presentation shows full Presentation shows some Presentation lacks

knowledge by providing knowledge; lacks important information; no
interpretations and interpretation and analysis; substantial interpretation
analysis; complete with has incomplete photos and and analysis; has no photo
photos and illustrations illustrations. or illustration.
from research.

Organization Video information is The class cannot follow the The video has no clear
logical; has sequence sequence because the narrative line.
which the class can easily presentation jumps from
follow. one theme to another

Technical aspect Presentation has high Some photos and audio Photos and audio are not
quality photos and audio. need editing. clear making the video
difficult to understand.

SUMMARY

This chapter showed that Rizal is not regarded as the Philippine national
hero but also venerated as the “Filipino Jesus Christ” or the Jove Rex Al (God,
King of All) by most Rizalista groups. The canonization of Rizal by La Iglesia
Filipina Independiente and the eventual emergence of Rizalista groups in
different parts of the country could be associated with the long struggle of the
Filipinos for freedom and independence. Syncretism is also evident among the
Rizalista groups as the nationalist visions are included in their religious beliefs
and texts.

BIBLIOGRAPHY
Covar, Prospero.1998.Larangan: Seminal essays on Philippine culture. Manila:
National Commission for Culture and the Arts.

Foronda, Marcelino A., Jr. 2001. Cults hono Iuring Rizal. Historical Bulletin
(5oth Anniversary Issue): 46-79. Manila: National Historical Institute.
Ileto, Reynaldo.1998. Rizal and the Underside of Philippine History. In Filipinos
and their revolution: Event, discourse and historiography, pp. 29-78. Quezon
City: Ateneo de Manila University Press.

Iya, Palmo R. 2012. “Jove Rex Al: The Making of Filipino Christ” Paper presented in
The Asian Conference on Ethics, Religion and Philosophy (ACERP). Osaka, Japan.
Accessed on Marh 23, 2017 from
https://www.academia.edu/9083764/Jove_Rex_Al_The_Making_of_Filipino_Christ