Letters from the Soul

Rizal on Religion and Filipino Women

TOPIC OUTLINE
TOPICS AND HIGHLIGHTS

Rizal's Religious Debate Between Father Pablo

Pastell
Rizal's Letter to the Women of Malolos
RIZAL'S RELIGIOUS
PHILOSOPHY
The Religious Debate Between
Rizal & Father Pastell
Fr. Pablo Pastell
Is a Jesuit priest interested in the reconversion of Rizal to the
Catholic faith since he believed that the latter went astray not only
politically but also religiously because of “self-love,” which in the
context appears to mean “false pride.”
Though I am completely ignorant of the acts in
my life to which Your Reverence refers
nevertheless it does not seem to me so
censurable for one to look at his affairs
through the prism of his own judgment and
self-esteem for God must have given these
faculties to him for some purpose.

DAPITAN, SEPTEMBER 1, 1892

RIZAL’S 1ST LETTER

Emphasized on the worth of the

individual that salvation lies
within himself
I accept the cause of my country in the firm
belief that God who has made me a Filipino
would know how to orgive me for the mistakes
that I commit, considering our difficult
situation and the defective education that
from birth we receive. Moreover, I do not
aspire either for eternal fame or eternal
renown; I do not aspire to equal others whose
conditions, faculties, and circumstances could
be and are in effect different from mine. My
sole wish is to do what is possible, what is in DAPITAN, NOVEMBER 11, 1892
my hands, the most necessary. I have RIZAL’S 2ND LETTER
glimpsed a little light and I believe that it is
my duty to teach it to my countrymen
God requires man responsible
living, expecting him to concern
himself which the needs of his
fellow and society
All religions pretend to hold the truth. What
religions do I say? Each man, the most
ignorant, the most giddy, pretends to be right.

DAPITAN, NOVEMBER 11, 1892

RIZAL’S 2ND LETTER

Church is fallible (imperfect),

it bears human imprint
For me nature is the only divine book of
unquestionable legitimacy, the sole
manifestation of the Creator that we have here
in this life clear, perennial, living, powerful,
capable of overcoming our blunders and
errors, incorruptible, one that cannot play
false in spite of human caprice, with its laws
constant and unchangeable in all places and
for all times.

Insights of men and whole generations put DAPITAN, JANUARY 9, 1893

down in writing, the knowledge of the past in RIZAL’S 3RD LETTER
which the future is built. Most of these
religious precepts are condensations or
formulations of the precepts of the natural
Nature is God’s best book,
law as such, they are for me God’s word. conscience is God’s noble temple,
best religion are the simplest
closest to nature
I neither believe nor disbelieve in the qualities
which many attribute to God, and I can only
smile at the definitions and elucubrations [sic]
of theologians and philosophers concerning
this ineffable and inscrutable being. I have
this conviction that I stand before the
Supreme Problem, which confused voices wish
to unravel to me. And I cannot but reply: “You
maybe right, but the God I am aware of is
much more grand, much nobler: Plus supra!”
DAPITAN, APRIL 5, 1893
[“Far beyond!”]
RIZAL’S 4TH LETTER

Christ the man is greater than

Christ the God
I neither believe nor disbelieve in the qualities
which many attribute to God, and I can only
smile at the definitions and elucubrations [sic]
of theologians and philosophers concerning
this ineffable and inscrutable being. I have
this conviction that I stand before the
Supreme Problem, which confused voices wish
to unravel to me. And I cannot but reply: “You
maybe right, but the God I am aware of is
much more grand, much nobler: Plus supra!”
DAPITAN, APRIL 5, 1893
[“Far beyond!”]
RIZAL’S 4TH LETTER

Christ the man is greater than

Christ the God
Let us leave to God the things that are God’s
and to men the things that are men’s. As Your
Reverence says, the return to the faith is God’s
work.

DAPITAN, APRIL 5, 1893

RIZAL’S 4TH LETTER

God whose attributes are

unknowable and does not
interfere with human affairs
RIZAL’S RELIGIOUS PHILOSOPHY
AGNOSTIC DEISM
(JOHN SCHUMACHER)
THE RELIGIOSITY OF THE FILIPINOS
During the Spanish Colonialism

Religion in the Philippines portrays God as vengeful and not forbearing,

compassionate and comforting as Jesus.

The Filipino person is an obedient and humble believer

Mary is indulgent, merciful and tender mediator.

RIZAL'S VIEW ON
FILIPINA WOMEN
Noong ika-12 ng Disyembre 1888 may 20 kadalagahan ng Malolos

LIHAM SA MGA KABABAIHAN ang naghain ng petisyon kay Gobernador Heneral Valerio Weyler
upang magtayo ng “panggabing paaralan” – layunin na mag-aral
SA MALOLOS, BULACAN
ng Espanyol sa ilalim ni Teodoro Sandiko.
 “Ñgayong tumugon kayo sa uhaw naming
sigaw ñg ikagagaling ñg bayan; ñgayong
nagpakita kayo ñg mabuting halimbawa sa
kapuá dalagang nagnanasang paris ninyong
mamulat ang mata at mahañgo sa
pagkalugamí, sumisigla ang aming pag-asa,
inaaglahì ang sakuná, sa pagka’t kayo'y
katulong na namin, panatag ang loob sa
pagtatagumpay.

“Ang babaing tagalog ay di na payukó at luhod,

buhay na ang pagasa sa panahong sasapit;
WOMEN WERE CALLED walá na ang inang katulong sa pagbulag sa
KATULONGS anak na palalakhin sa alipustá at pagayop. Di
na unang karunuñgan ang patuñgó ñg ulo sa
balang maling utos, dakilang kabaitan ang
ñgisi sa pagmura, masayang pangaliw ang
mababang luhá.”
 “Binigyan ñg Dios ang bawat isa ñg sariling
isip at sariling loob, upang din mapagkilala
ang likó at tapat; paraparang inianak ñg
walang tanikalá, kundí malayá, at sa loob at
kalulua'y walang makasusupil, bakit kayá
ipaaalipin mo sa iba ang marañgal at
malayang pagiisip? Duag at malí ang akalá na
ang bulag na pagsunod ay kabanalan, at
kapalaluan ang mag isipisip at magnilay nilay.
Ang kamangmañgan'y, kamangmañgan at dí

FREEDOM AND REASON IS kabaita't puri. Di hiling ñg Dios, punó ñg

kataruñgan, na ang taong larawan niya'y paulol
AN INHERENT QUALITY OF at pabulag; ang hiyas ñgisip, na ipinalamuti sa
HUMANS atin, paningniñgin at gamitin.”
 Dí dapat naman tayong umasa sa sarili
lamang; kundí magtanong makinig sa iba, at
saka gawain ang inaakalang lalong matuid;
ang habito ó sutana'y walang naidaragdag sa
dunong ng tao; magsapinsapin man ang habito
ng huli sa bundok, ay bulubundukin din at
walang nadadayá kungdí ang mangmang at
mahinang loob.

REASON PRESUPPOSES
COMMUNE WITH OTHERS
 “Gawá ng mga ina ang kalugamian ngayon ng
ating mga kababayan, sa lubos na paniniwalá
ng kanilang masintahing pusó, at sa malaking
pagkaibig na ang kanilang mga anak ay
mapakagaling. Ang kagulañga'y buñga ñg
pagkabatá at ang pagkabata'y nasa kanduñgan
ñg ina. Ang inang walang maituturó kundí ang
lumuhod humalik ñg kamay, huwag magantay
ng anak ng iba sa duñgó ó alipustang alipin.

“Ito ang dahilan ng pagkalugamí ng Asia; ang

LIKE MOTHER babaiy sa Asia'y mangmang at alipin.

Makapangyarihan ang Europa at Amerika dahil
LIKE NATION
duo'y ang mga babai'y malaya't marunong,
dila’t ang isip at malakas ang loob.”
 “Napagkilala din ninyo na ang utos ñg Dios ay
iba sa utos ñg Parí, na ang kabanalan ay hindi
ang matagal na luhod, mahabang dasal,
malalaking kuentas, libaguing kalmin, kundí
ang mabuting asal, malinis na loob at matuid
na isip. Napagkilala din ninyo na dí kabaitan
ang pagkamasunurin sa ano mang pita at
hiling ñg nagdidiosdiosan, kundi ang
pagsunod sa katampata't matuid, sapagka't
ang bulag na pagsunod ay siyang
ATTACK THE RELIGIOSITY pinagmumulan ñg likong paguutos, at sa
OF FILIPINAS bagay na ito'y pawang nagkakasala.
 Dí masasabi ñg punó ó parí na sila lamang
ang mananagot ñg maling utos; binigyan ñg
Dios ang bawat isa ñg sariling isip at sariling
loob, upang ding mapagkilala ang likó at
tapat; paraparang inianak ñg walang tanikalá,
kundí malayá, at sa loob at kalulua'y walang
makasusupil, bakit kayá ipaaalipin mo sa iba
ang marañgal at malayang pagiisip? Duag at
malí ang akalá na ang bulag na pagsunod ay
kabanalan, at kapalaluan ang mag isipisip at
magnilay nilay. Ang kamangmañgan'y,
kamangmañgan at dí kabaita't puri. Di hiling
ATTACK THE RELIGIOSITY ñg Dios, punó ñg kataruñgan, na ang taong
OF FILIPINAS larawan niya'y paulol at pabulag; ang hiyas
ñgisip, na ipinalamuti sa atin, paningniñgin at
gamitin.”
 “Gayon din sa kasakiman sa salapi'y
maraming ipinagbawal, na matutubos kapag
ikaw ay nagbayad, alin na ngá sa huag sa
pagkain ng karne, pagaasawa sa pinsan,
kumpari, at iba pa, na ipinahihintulot kapag
ikaw ay sumuhol. Bakit, nabibili baga ang
Dios at nasisilaw sa salaping paris ng mga
pari? Ang magnanakaw na tumubos ng bula
de composicion, ay makaaasa sa tahimik, na
siya'y pinatawad; samakatuid ay ibig ng Dios
DENIED THE FRIARS OF na makikain ng nakaw? Totoo bagang hirap

THE NOBLENESS OF THEIR na ang Maykapal, na nakikigaya sa mga

guarda, carabineros ó guardia civil? Kung ito
CONVICTIONS ang Dios na sinasamba ñg Frayle, ay
tumalikod ako sa ganyang Dios.”
 Dí masasabi ñg punó ó parí na sila lamang
ang mananagot ñg maling utos; binigyan ñg
Dios ang bawat isa ñg sariling isip at
sariling loob, upang ding mapagkilala ang
likó at tapat; paraparang inianak ñg walang
tanikalá, kundí malayá, at sa loob at
kalulua'y walang makasusupil, bakit kayá
ipaaalipin mo sa iba ang marañgal at
malayang pagiisip? Duag at malí ang akalá na
ang bulag na pagsunod ay kabanalan, at
kapalaluan ang mag isipisip at magnilay nilay.
DENIED THE FRIARS OF Ang kamangmañgan'y, kamangmañgan at dí
THE NOBLENESS OF THEIR kabaita't puri. Di hiling ñg Dios, punó ñg
CONVICTIONS kataruñgan, na ang taong larawan niya'y
paulol at pabulag; ang hiyas ñgisip, na
ipinalamuti sa atin, paningniñgin at gamitin.”
 Kung dalaga, ay sintahin ñg binatá, di lamang
dahilan sa ganda ó tamis ñg asal, kundí
naman sa tibay ñg pusó, taas ñg loob, na
makabuhay baga at makapanghinapang sa
mahiná ó maruruwagang lalaki, ó makapukaw
kayá ñg madidilag na pagiisip, pag isang
dalaga bagang sukat ipagmalaki ñg bayan,
pagpitaganan ñg iba, sapagka at karaniwang
sabi sabi ñg mga kastilá at pari na.
nangagaling diyan ang karupukan at
kamangmañgan ñg babaying tagalog, na tila
baga ang mali ñg ilan ay malí na nanga lahat,
IDEAL WOMAN at anaki'y sa ibang lupá ay walá, ñg babaing
marupok ang loob, at kung sabagay maraming
maisusurot sa mata ñg ibang babai ang
babaying tagalog...”
 “Mulatin ang mata ñg anak sa pagiiñgat at
pagmamahal sa puri, pagibig sa kapua sa tinubuang
bayan, at sa pagtupad ñg ukol. Ulituliting matamisin
ang mapuring kamatayan sa alipustang buhay.”

Maghunos dilí ngá tayo at imulat natin ang mata,

lalong laló na kayong mga babai, sa pagka't kayo ang
nagbubukas ng loob ng tao. Isipin na ang mabuting
ina ay iba, sa inang linalang ng fraile; dapat palakhin
ang anak na malapit baga sa larawan ng tunay na
Dios, Dios na dí nasusuhulan, Dios na dí masakim sa
salapí, Dios na ama ng lahat, na walang kinikilingan,
Dios na dí tumatabá sa dugó ng mahirap, na dí
MOTHERHOOD – A WOMAN’S nagsasaya sa daing ng naruruhagi, at nangbubulag ng

ONLY CONTRIBUTION TO matalinong isip. Gisingin at ihandá ang loob ng anak

sa balang mabuti at mahusay na akalá: pagmamahal
NATION BUILDING sa puri, matapat at timtimang loob, maliwanag na
pagiisip, malinis na asal, maginoong kilos, pagibig sa
kapuá, at pagpipitagan sa Maykapal, ito ang ituró sa
anak.”
 Huag mag antay ang bayan ng puri at ginhawa,
samantalang likó ang pagpapalaki sa batá,
samantalang lugamí at mangmang ang babaing
magpapalaki ñg anak. Walang maiinom sa labó at
mapait na bukal; walang matamis na buñga sa
punlang maasim. Malaki ngang hindí bahagyá ang
katungkulang gaganapin ng babai sa pagkabihis ng
hirap ng bayan, nguni at ang lahat na ito'y dí hihigit
sa lakas at loob ng babaing Tagalog. Talastas ng
lahat ang kapanyarihan at galing ng babayi sa
MOTHERHOOD – A WOMAN’S Filipinas, kayá ñgá kanilang binulag, iginapus, at

ONLY CONTRIBUTION TO iniyukó ang loob, panatag sila't habang ang

alipin, ay ma-aalipin din naman ang lahat ng mga
iba'y

NATION BUILDING anak.”

 BIOPOLITICS
State regulation of its subjects through various methods in an effort to subjugate their bodies
and control their population.

Exertion of biopower: the power over life

(MICHAEL FOUCAULT)
FIRST IS THE DISCIPLINE OF THE BODY, WHERE THE HUMAN BODY IS TREATED LIKE A MACHINE:
PRODUCTIVE, ECONOMICALLY USEFUL, ETC. THIS FORM OF BIOPOWER SEEKS TO CREATE A MORE
DISCIPLINED AND EFFECTIVE POPULATION. THE PURPOSE OF WHICH IS THE SUBJUGATION
AND ADMINISTRATION OF THE BODIES. IT OPERATES THROUGH INDIVIDUATION—TAILORING I
ISOLATION OF THE COLLECTIVE POPULATION.

THE SECOND FORM IS THE REGULATION OF POPULATION WHICH FOCUSES ON THE REPRODUCTIVE
CAPACITY OF THE HUMAN BODY AND THUS SEEKS TO CONTROL THE POPULATION ON A STATISTICAL
LEVEL. THIS FORM OF BIOPOWER APPEARS IN IDEOLOGY. IT CAN BE SEEN AS OPERATING ON THE
LEVEL OF THE COLLECTIVE POPULATION— THE AIM OF WHICH IS CALCULATIVE MANAGEMENT OF
LIFE.
Spain acquired domain over the bodies of its subjects, and the women’s
bodies in particular became, like acquired territories, domains to protect and
manipulate.To protect their bodies from sinful desires, they had to be,
dressed properly, Their fathers, brothers, and husband were also
indoctrinated to, keep her safely locked up. She cannot own property, rather,
she is considered the property of her husband or father, the fraile or the
guardia civil. Reinforced by a highly conservative language, the Filipina
found it difficult herself to creatively conjure herself. The Filipina remained
territorialized – she remained trapped in the colonizer’s construction of her
person.
 Even as she became a veteran, a guerrilla,
and a fighter for national freedom, she still
found and continues to find herself
enmeshed in a complex feudal and
patriarchal relations.