CHAPTER 1.

UNDERSTANDING THE RIZAL LAW

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.
As an introduction to the life and works of Jose Rizal, this textbook will begin with the reading of Rizal Law,
in this chapter, you will study RA 1425 within its context, look into major issues and debates surrounding
the bill and its passage into law, and reflect on the impact and relevance of this legislation across history
and the present time.
In the of the discussion, the process of how a bill becomes a law in the Philippines will be tackled so you
will have an idea regarding the country’s legislative process. The life of one of the major champions of the
Rizal Law, Senator Claro M. Recto, will also be discussed.

VOCABULARY
BILL a measure which, if passed through the legislative process, becomes 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 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 ll, 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 House of Representatives follow the
same legislative procedure. Legislative proposals
emanate from a number of sources. They may be
authored by the members of the Senate or House as
part of their advocacies and agenda; produced through
the lobbying from various sectors; 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 STEP 2
Bill is filed in the Senate office of the First reading.
Secretary.
The bill’s title, number, and Author(s)
It is given a number and calendared are read on the floor. Afterwards, it is
for first reading referred to the appropriate committee.

STEP 4 STEP 3
Second reading. Committee Hearings.
The bill is read and discussed on the The bill is discussed within the committee and a period
floor. The author delivers a of consultations is held. The committee can approve
sponsorship speech. The other (approve without revisions, approve with amendments,
members of the Senate may engage or recommend substitution or consolidation with similar
in discussions regarding the bill and a bills) or reject. After the committee submits the
period of debates will pursue. committee report, the bill is calendared for second
Amendments may be suggested to reading.
the bill.
STEP 5 STEP 6

Voting on Second Reading. Voting on Third Reading.

The Senators vote on whether to approve Copies of the final versions of the bill are
or reject the bill. If approved, the bill is distributed to the members of the Senate who
calendared for third reading. 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 Representative in coming up with the
approved bill. If there are differences between
the Senate and House versions, a bicameral
conference committee is called reconcile the two.
After this, both chambers approve the
consolidated version.

STEP 8
Transmittal of the Final Version to Malacañang.
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. These people drew inspiration from
the Philippine experience of the revolution for independence against Spain and from the heroes of that
important period in the country’s history.
One measure sought was the passage of the Republic Act No. 1425 or the 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. “The passage of the law was met with fierce opposition in both the Senate and the House of
Representatives.

FROM THE RIZAL BILL TO THE RIZAL LAW

On April 3, 1956, Senate Bill No. 438 was filed with the Senate Committee on Education Chair Jose P.
Laurel sponsored the bill and began delivering speeches for the proposed legislation. Soon after, 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 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.
As the country was soon engaged in the debate, it seemed that an impasse was reached. To move the
procedure to the next step, 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. He, however, remained adamant in his stand that the unexpurgated
versions of the novels be read. On May 14, 1956, similar amendments were adopted to the House version.
The amended version of the bills was also subjected to scrutiny but seemed more palatable to the
members of Congress. The passage, however, was almost hijacked by technicality sine the House of
Representatives was about to adjourn in a few days and President Ramon Magsaysay did not certify the
bills as priority. The allies in the House skillfully avoided the insertion of any other amendment to prevent
the need to reprint new copies (which would take time). They also asked the Bureau of Printing to use the
same templates for the Senate version in printing the House version. Thus, on May 17, 1956, the Senate
and House versions were approved.
The approved versions were then transmitted to Malacañang and on June 12, 1956, President Ramon
Magsaysay signed the bill into law which became Republic Act No. 1425.
CHAPTER 2. NATION AND NATIONALISM
The previous chapter stated that one of the major reasons behind the passage of the Rizal Law was the
strong intent to install nationalism in the hearts and minds of the Filipino youth. This chapter will now focus
on nation and nationalism in the Philippine context. It will explain the concepts of nation, state, and nation-
state as a precursor to understanding nationalism and the projects that lead to it. Likewise, the discussion
will touch on some of Rizal’s works that deal with nation and nationalism.
The chapter also aims to reflect on nation-building in the Philippines which is a major force behind the
passage of the Rizal Law.
LEARNING OBJECTIVES
At the end of this chapter, the students should be able to:
- Define nationalism in relation to the concepts of nation, state, and nation-state;
- Appraise the development of nationalism in the country; and
- Explain the relevance of nationalism and nation-building at present.
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 language.
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

To better understand nationalism, and must learn first the concepts of nation and nationhood as well as
state and nation-state. Refer to the following summary:
Nation Nation-state State

A group of people
that shares a common
A political entity that
culture, history, A state governing a
wields sovereignty
language, and other nation
over a defined territory
practices like religion,
affinity to a place etc.
Social scientists have fleshed out the nuances of nation, state, and nation-state. A nation is 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 few. A state, on the other hand, is a political entity that has
sovereignty over a defined territory. States have laws, taxation, government, and bureaucracy
-----------basically, the means of regulating life within the territory. This sovereignty needs diplomatic
recognition for legitimate and acknowledged internationally. The state’s boundaries and territory are not
fixed and change across time with war, sale, arbitration and negotiation, and even assimilation or
secession.
The nation-state, in a way, is a fusion of 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.
The “classical” nation-states of Europe began with the Peace of Westphalia in the seventeenth century.
Many paths were taken towards the formation of the nation-states. In the “classical” nation-states, many
scholars posit that the process was an evolution from being a state into a nation-state in which the
members of the bureaucracy (lawyers, politician, diplomats, etc.) eventually moved to unify the people
within the state to build a nation-state. A second path was taken by subsequent nation-states which were
formed from nations. In this process, intellectuals and scholars laid the foundations of a nation and worked
towards the formation of political and eventually diplomatic recognition to create a nation-state. A third path
taken by many Asian and African people involved breaking off from colonial relationships, especially after
World War ll when a series of decolonization and nation(re)building occurred. During this time, groups
initially controlled by imperial powers started to assert their identity to form a nation and build their own
states from the fragments of the broken colonial ties. A fourth path was by way of (sometimes violent)
secessions by people already part of an existing state. Here, group of people who refused to or could not
identify with the rest of the population built a nation, asserted their own identity, and demanded recognition.
In the contemporary world, the existing nation-states continuously strive with projects of nation-building
especially since globalization and transnational connections are progressing.

NATION AND NATIONALISM

As mentioned, 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 scientists and scholars. In this
section, three theories about the roots of the nation will be presented.
The first theory traces the root of the nation and national identity to existing and deep-rooted features of a
group of people like race, language, religion, and others. Often called primordialism, it argues that a
national identity has always existed and nations have “ethnic cores”. In this essentialist stance, may be led
to conclude that division of “us” and “them” are naturally formed based on the assumption that there exists
an unchanging core in everyone. The second theory states that nation, national identity, and nationalism
are products of the modern condition and are 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. This
idea further posits that in pre-modern societies, the rigid social hierarchies could accommodate diversity in
language and culture, in contrast with the present times in which rapid change pushes statehood to guard
the homogeneity in society through nationalism. Thus, in the modernist explanation, nationalism is a
political project.
The third theory a very influential explanation about nation and nationalism maintains that these ideas are
discursive, often referred to as the constructivist approach to understanding nationalism, this view maintain
that nationalism is socially constructed and imagined by people who identify with a group. Benedict
Anderson argues that nations are “imagined communities” (2003). He traces the history of these imagined
communities to the Enlightenment when European society began challenging the supposed divinely
ordained dynastic regimes of the monarchies. This idea was starkly exemplified by the Industrial Revolution
and the French Revolution. The nation is seen as imagined because the people who affiliate with that
community have a mental imprint of that 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 maintain harmonious co-existence and even fuels the willingness of the people to fight
and die for the nation. Anderson also puts forward the important role of mass media in the construction of
the nation during that time. He underscores that the 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; and (3) maintained communication through a few
languages widely used in the printing press which endured through time.

NATION AND BAYAN

In the Philippines, many argue that the project of nation-building is a continuing struggle up to the present.
Considering the country’s history, historians posit that the nineteenth century brought a tremendous change
in the lives of the Filipinos, including the actual articulations of nation and nationhood that culminated in the
first anti-colonial revolution in Asia led by Andres Bonifacio and Katipunan. Furthermore, scholars note the
important work of propagandists like Rizal in the sustained efforts to build the nation enact change in the
Spanish colony. These themes will be discussed in the succeeding chapters. As you continue to familiarize
yourselves with the concepts of nation and nationalism. It would be worthwhile to look how these ideas
have been articulated in the past as well as how scholars locate these efforts in the indigenous culture.
Many Filipino scholars who endeavored to understand indigenous/local knowledge have identified concepts
that relate to how the Filipinos understand the notions of community and, to an extent, nation and nation-
building. The works of Virgilio Enriquez, Prospero Covar, and Zeus Salazar, among others, attempted to
identify and differentiate local categories for communities and social relations. The indigenous intellectual
movements like Sikolohiyang Pilipino at 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. Filipino interaction is mediated by
understanding one’s affinity with another as described by the phrases “ ibang tao” and “di ibang tao”. In the
formation and strengthening of social relations, the kapwa concepts supports the notion of unity and
harmony in a community. From this central concept arise other notions such as “ pakikipagkapwa,”
“pakikisama,” and “pakikipag-ugnayan,” as well as the collective orientation of Filipino culture and psyche.
In the field of history, a major movement in the indigenization campaign is led by Bgaong Kasaysayan,
founded by Zeus Salazar, which advances the perspective known as Pantayong Pananaw. Scholars in this
movement are among the major researchers that nuance the notion of bayan or banua. In understanding
Filipino concepts of community, the 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 the 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 the 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 ll, a dictatorship, and the perennial struggle foe
development. The succeeding chapters will look into the life and works of Jose Rizal and through them, try
to map how historical events shaped the national hero’s understanding of the nation and nationalism.

CHAPTER 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, which can be linked to the long history of
millenarian movements in the country, are widely known as 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 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, 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”
(Ileto, 1998). Similar stories continued to spread after Rizal’s death towards the end of the nineteenth
century. The early decades of 1900’s 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 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.
People saw the parallel between the two lines being sent into the world to fulfill a purpose. As Trilland
(2006, p. 39) puts 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
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, reformers had brilliant minds and extraordinary talents. Both believed in the Golden Rule, cured the
sick, were rabid, 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 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 Canonization 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 founders,
Isabelo de los Reyes, said that Rizal’s canonization was an expression of the “intensely nationalistic phase”
of the sect (Foronda, 2021).
Today, Rizal’s pictures or statues can no longer be seen in the altars of PIC. His birthday and death
birthday are no longer celebrated; However, it did not deter the establishment of other Rizalista
organizations.
In the 1950’s 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…
The observation 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 JOSE RIZAL

Adarnista or the Iglesiang Pilipina
In 1901, a woman in her thirties, Candida Balantac of Ilocos Norte, we 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 Ejica 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 “Ibong 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 if 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 Ejica,
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 Ejica, 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 Tangere 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.
Similar to the Catholic Church, the Sambahang Rizal conducts sacraments like baptism, confirmation,
marriage, and ceremonies for the dead. It assigns preacher’s in 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 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 Philippine 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
teaching (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 Sunday afternoon from them 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 Jose Rizal
which instructed them to organize a movement called the Samahan ng Watawat ng Lahi (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 ll, making it as the Iglesia Watawat ng Lahi (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. Jose 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. Jose 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 meetings. However, an invoker in the person of Gaudioso Parabuac is needed to ask Rizal to
come and talk the members.
6. If World War lll 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 soul, but a soul that is different from the soul of Dr. Rizal, is god. Three days after this 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 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 10,000 members found in
the 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 . (Iya,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 1920’s. 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. Jose 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.
 RIZAL LIFE AND WORKS

Submitted by:
Frances Ann Alcuizar
BSED ll
Submitted to:
Mrs. Luz De Villa

Name: Alcuizar, Frances Ann M., BSED ll

Professor: Mrs. Luz De Villa
List of Rizalista Groups

Samahan ng Tatlong Persona Solo Dios

The Samahan ng Tatlong Persona Solo Dios (STPSD) is a religion in the Philippines founded by Agapito
Illustre on 27 August 1936. His son, Jose Illustre, took over the Church's leadership after his father's death.
The Church is located on Barangay Kinabuhayan, near Dolores, Quezon.

Iglesia Sagrada Filipina ng Sinco Vucales y Virtudes Tierra Santa de Jerusalem

Iglesia Sagrada Filipina: founded by Purificacion and Severo Aviela in 1926in Candelaria, Quezon. This
sect believed that Rizal was a second Christ and the place of Mt. Banahaw is the new Jerusalem.
Adarnista/ Iglesiang Pilipina

Founded by Candida Balantac in Bangar, La Union in 1901. This sect believed that Rizal is a god of the
Filipino people and Rizal was not really executed as popularly claimed by historians but Rizal is still
living today in the caves of Bongabon, Nueva Ecija together with Virgin Mary.

Watawat ng Lahi

organized by Jose B. Baricanosa in 1914 in Masbate. B a r i c a n o s a a r g u e d t h a t t h e

“ myster iou s voice” of Rizal commanding his fellowmen was the primary force that established the
sect.

Colorum Sects: In Tayabas Quezon

this sect founded at the foot of San Cristobal
4.Colorum Sects:sIn Tayabas
Quezon:this sect founded at the
foot of San Cristobal
popularlyknown as Mt.
Banahaw, believed that Rizal was
a god.In Concepcion, Tarlac:
founded the Rizalina, a group
of priestesses thatprohibits its
members to marry during
certain periods and are sent
toCalamba Laguna for religious
trainings.