THE LIFE AND WORALEIXAL

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

colorism - 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 through 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” (leto,
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 (lya, 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.

REMEMBERING RIZAL

People saw the parallel between the two lives being sent into the world to
fulfill a purpose. As Trillana (2006, p. 39) puta it, “For both Jesus and Rizal,
life on earth was a summon and submission to a call. From the beginning,
both knew or had intimations of a mission they had to fulfill, the redemption
of mankind from sitt 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 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, 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. Banabaw.
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 after the PIC’s
canonization of Rizal. Tracing the origins and establishment of different
Rizalista groups will, therefore, help 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 usas not executed as has been mentioned by bistorians. 4. Man is

endowed with a soul; as such, man is capable of good deeds.
4.
5. 3. Heaven and bell exist but are, nevertheless, “within us.” The abode
of the members of the sect in Bongabon, Nueva Ecija is the New
Jerusalem or Paradise.
6.
7. 7. The caves in Bongabon are the dwelling place of Jebovab or God.
8.
9. 8. There are four persons in God: God, the Father, the Son, the Holy
Ghost, and the Mother (Virgin Mary).
10.
11. 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
Riral. Beside the latter are pictures of other Philippine heroes like Luna,
Burgos, del Pilar, Mabini, Bonifacio, etc. (Foronda, 2001).
12.
13. 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.
14.
15. Sambahang Rizal
16.
17. 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 Sambabang
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 Tängere and El Filibusterismo serve as their “bible” that shows
the doctrines and teachings of Rizal. Their churches have altars
displaying the Philippine flag and a statue of Rizal.
18.
19. Similar to the Catholic Church, the Sambahang Rizal conducts
sactaments 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).
20.
21. Iglesia Watawat ng Lahi
22.
23. Samahan ng Watawat ng Labi (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).
24.
25. 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 Lahi
(Association of the Banner of the Racel. 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).
26.
27. The aims of the organization are as follows (Foronda, 2001): 1.
28.
29. To love God above all things
30.
31. 2. To love one’s fellowman as one loves himself
32.
33. 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.
34.
35. Foronda (2011) also enumerated the beliefs of the sect gathered
from his interviews in 1960-19611
36.
37. 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.
38.
39. 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.
40.
41. 3. Jesus Christ is embodied in De. Jose Rizal and bence, Dr.
42.
43. Rizal is at once a god and a man.
44.
45. 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. Banahaus
46.
47. 5. 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 Gandioso Parabuac is needed to
ask Rizal to come and talk to members THE LIFE AND WORKS OF JOSE
RIZAL
48.
49. 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.
50.
51. 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 broly in
life (ie.. if be followed the commandments of God), man will rise again
and bis 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 bell) but will be made to work in a place opposite the New
Jerusalem.
52.
53. 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).
54.
55. Iglesia Watawat ng Labi 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 Labi, 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).
56.
57. Suprema de la Iglesia
58.
59. De la Cludad Mistica de Dios, Inc.
60.
61. 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 Mr. Banahaw in Barangay Sta. Lucia in Dolores,
Quezon with approximately 5,000 members in Sta. Lucia alone. All over
62.
63. Luzon, it has about 100,000 members. In the history of Ciudad
Mistica’s establishment, the group
64.
65. 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.
66.
67. 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 puesto) in Mt. Banahaw, which is equivalent to the stations of
the cross of Christ in the Paryon (Ocampo, 2011).
68.
69. For the Ciudad Mistica, Jesus Christ’s work is still unfinished and
it will be continued by Dr. José Rizal and the “twelve lights”
70.
71. 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):
72.
73. The Virgin Maria Bernarda, a Filipino mother
74.
75. Dr. Jose Rizal, a Filipino father
76.
77. Once in a mystery, they came together
78.
79. And so, emerged this country, the Philippines.
80.
81. 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.