STRUCTURAL ANALYSIS OF SUPREMA DE LA CIUDAD MYSTICA DE DIOS

Written on aged literature, spoken in archaic chants, spirituality in the Philippine culture is founded
on a simple binding belief; everything possesses spirit. This concept is embedded on the pre and post
colonial religions and sects across the archipelago. Related to this, we were tasked to dig deeper on the
diverse spiritual culture of our nation. On the process of creating our documentary we have
encountered an interesting sect erected and founded on the foot of Mt. Banahaw, the Suprema de la
ciudad mystica de Dios.

It occurred to us that this religious cult situated at Dolores, Quezon emanates a fusion of Christian
and pre-colonial traditions. As we delved deeper on its traditional and spiritual domains, we use the
work of the Filipino scholar, Floro Quibuyen as our theoretical and conceptual guide. In analysing his
work, we learnt the nuances of Ciudad Mystica de Dios and how it is different to the mainstream
Christianity. We also encountered its connection to our history and how does it affect the communal
living within its community.

There are the three structural domains that seemed to be of paramount importance to study this
cult; nationalism, feminism, folk-Catholicism.

As evident on its core traditions, strong sense of nationalism calcifies the backbone of Suprema de
la ciudad mystica de Dios. Dr, Jose Rizal, the foremost thinker of the Philippines during the 19 th century
and recognized as its national hero is considered by this cult to be of equal stature to Jesus Christ. As per
the writings of Quibuyen ((1991) They believe that Dr, Rizal will continue the works of Christ in
Jerusalem here in the Philippines. Together with Rizal, some of the 19th century heroes in the likes of
Ponce, Del Pilar and others are considered to be saints. It is F also a shared belief within this
organization that they are residing in the holy Mountain of Banahaw. Another remarkable tradition is
that they are raising the Philippine flag to commence their rituals. These nationalistic inputs can be
explained on its historical roots. Many millenarian cults in Banahaw originated at the height of
revolutions, so, the strong sense of patriotism is also embedded in locally founded religions.

In most churches, patriarchy is the dominant ideology. Ciudad mystica de Dios refused to conform.
They are more women-oriented as seen in the administrative structure of their organization where the
suprema (leader) have been and always will be female. It is also a core dogma the redemption will be
happening through a woman. These ideas are deviant to the conservative social norms.

Folk Catholicism is regarded as the indigenization of the Catholic faith. In the Philippines, it is
evident on the custom of venerating Idols—in connection to pag-aanito to name one. This is also visible
to the customs of Ciudad mystica de Dios. Their indigenous belief in nature (Mt Banahaw) as something
spiritual, the adaptation of the Babaylan tradition among others.

These domains have become the most essential findings of our study and the dictating idea for our
documentary. In there, we show the different traditions, historical information and commentaries
regarding the topic. This activity immersed our group to how religion, as a social institution, affects
society. We also practiced critical analysis in understanding the case study using social scientific
approach and legitimate sources. Our group look forward to have more immersion to Philippine cultural
and spiritual studies.