Notes on Rizalista Groups in the Philippines
by John N. Ponsaran
Considering the complex belief system of the different Rizalista organizations in the Philippines, it is more fitting to classify them in subgroups than as an aggregate. The Rizalista sects profess their faith in different ways. Generally, Rizalista sects immortalize and worship Jose P. Rizal as a divine being. But they also have contrasting views about the persona of Rizal. For instance, some consider him as god, the son of Bathala, the reincarnation of Christ, a spirit, an avatar, a saint, a prophet, while others believe that he is a god and a man at the same time. Some of the registered Rizalista groups are Samahan ng Tatlong Persona Solo Dios, Ciudad Mistica de Dios, Adamista, Bathalismo, Watawat ng Lahi, Iglesia Sagrada Flilipina, and Espiritual Pilipino Catholic Church, among others. They are scattered all over the archipelago but most of them are based in Calamba, Laguna and at the foot of Mt. Banahaw in Quezon Province. There are even chapters abroad.
For the unacquainted, this religious belief may appear to be strange. Scholars, on the other hand, noted that the belief about a god personified in human flesh is common even among the early civilization up to this period.
Another way of analyzing the rise of the Rizalista sects is what the late Prof. Renato Constantino considered as another sponsorship of U.S. to regard Rizal as an object of adoration to boost their pacification campaign in the archipelago.
In the eyes of the American colonialists, Rizal’s strong adherence to reform and assimilation made him the best option to embody the ideals and aspirations of the Filipino people. The sponsorship of Rizal as the national hero befits the purpose of the second wave of colonizers to dampen the separatist tendencies of the Filipino freedom fighters. In the same way , it was also intended to deflect the fury to the Spanish colonial regime (Rizal being the reminder of the repression they have undergone) in place of the American colonial system.
Constantino quoted James Le Roy who worked with the Philippine Second Commission about the scheme to promote the hero-worship. To quote:
“The Taft Commission did foster the worship of Rizal. They were glad in 1900 to have one way of giving expression to their sympathies with national ideals, without appearing to favor revolt…”
Rizalist sects are generally considered as a form of Folk Catholicism. Folk Catholicism is a syncretist tradition which fuses the practices of Catholicism and the indigenous religious system.
Some Rizalista sects venerate Rizal for his apparent parallelism with Jesus Christ. Some of their striking commonalities are as follows:
• Both were morally upright and exemplary in their own rights.
• Both were pious.
• Both were Asians.
• Both of them originated from countries which were under foreign rule during their time.
• Both were advocates of solidarity, equality and peaceful coexistence in spite of differences in social status, ethnicity and creed
• Both possess extraordinary character and have the purest intention in pursuing their missions.
• Both of them were healers.
• Both were great visionaries.
• Both were advocates of reform and peaceful means to carry out their missions.
• Both strongly denounced prejudice, apathy, immorality and cruelty.
• Both were messianic in their own rights
• Both were victims of trial by mockery
• Both were executed by their enemies.
• Both died for a noble cause.
• Both their teachings have enduring influence to many people around the world
The following are excerpts of the prayers of the members of Bathalismo (Inang Mahiwaga, Inc.)
Receive, Oh God, the sacrifice which we are offering to Your Majesty, in honor of Our Father Rizal, the Christ of the Tagalog region.
…Rizal is the Christ of the Tagalog region. He is the Lord of the whole world. He is the King of Kings, the Lord of Lords. Because in Him is given by the Holy Bible the Spirit of God Almighty.
Rizalist sects view nationalism as an integral part of their religiosity. They heavily draw their inspiration from Rizal’s pool of writings, i.e., novels, essays, poems, diary and correspondence. In commemoration of Rizal’s heroism, many of them flock his monument at the Rizal Park every June 19 and December 30 annually.
References
• Constantino, Renato. Rizal’s Real Detractors. Manila Chronicle, 31 December 1970.
• Ocampo, Ambeth R. Rizal Without the Overcoat. Pasig: Anvil Publishing, Inc, 1990.
• Rosero, Edgar V. ed. Popularizing Rizal in Briefs. Quezon City: Oregem International
Publishing, Inc., 1992.
• Valeriano, A.B. Rizal and Christ: An Analogy, Sunday Time Magazine
• Interview with Isabela Suarez (Ciudad Mistica de Dios) and Leonor Gutierrez (Espiritual Pilipino Catholic Church) of Mt. Banahaw (fieldwork)
by John N. Ponsaran
Considering the complex belief system of the different Rizalista organizations in the Philippines, it is more fitting to classify them in subgroups than as an aggregate. The Rizalista sects profess their faith in different ways. Generally, Rizalista sects immortalize and worship Jose P. Rizal as a divine being. But they also have contrasting views about the persona of Rizal. For instance, some consider him as god, the son of Bathala, the reincarnation of Christ, a spirit, an avatar, a saint, a prophet, while others believe that he is a god and a man at the same time. Some of the registered Rizalista groups are Samahan ng Tatlong Persona Solo Dios, Ciudad Mistica de Dios, Adamista, Bathalismo, Watawat ng Lahi, Iglesia Sagrada Flilipina, and Espiritual Pilipino Catholic Church, among others. They are scattered all over the archipelago but most of them are based in Calamba, Laguna and at the foot of Mt. Banahaw in Quezon Province. There are even chapters abroad.
For the unacquainted, this religious belief may appear to be strange. Scholars, on the other hand, noted that the belief about a god personified in human flesh is common even among the early civilization up to this period.
Another way of analyzing the rise of the Rizalista sects is what the late Prof. Renato Constantino considered as another sponsorship of U.S. to regard Rizal as an object of adoration to boost their pacification campaign in the archipelago.
In the eyes of the American colonialists, Rizal’s strong adherence to reform and assimilation made him the best option to embody the ideals and aspirations of the Filipino people. The sponsorship of Rizal as the national hero befits the purpose of the second wave of colonizers to dampen the separatist tendencies of the Filipino freedom fighters. In the same way , it was also intended to deflect the fury to the Spanish colonial regime (Rizal being the reminder of the repression they have undergone) in place of the American colonial system.
Constantino quoted James Le Roy who worked with the Philippine Second Commission about the scheme to promote the hero-worship. To quote:
“The Taft Commission did foster the worship of Rizal. They were glad in 1900 to have one way of giving expression to their sympathies with national ideals, without appearing to favor revolt…”
Rizalist sects are generally considered as a form of Folk Catholicism. Folk Catholicism is a syncretist tradition which fuses the practices of Catholicism and the indigenous religious system.
Some Rizalista sects venerate Rizal for his apparent parallelism with Jesus Christ. Some of their striking commonalities are as follows:
• Both were morally upright and exemplary in their own rights.
• Both were pious.
• Both were Asians.
• Both of them originated from countries which were under foreign rule during their time.
• Both were advocates of solidarity, equality and peaceful coexistence in spite of differences in social status, ethnicity and creed
• Both possess extraordinary character and have the purest intention in pursuing their missions.
• Both of them were healers.
• Both were great visionaries.
• Both were advocates of reform and peaceful means to carry out their missions.
• Both strongly denounced prejudice, apathy, immorality and cruelty.
• Both were messianic in their own rights
• Both were victims of trial by mockery
• Both were executed by their enemies.
• Both died for a noble cause.
• Both their teachings have enduring influence to many people around the world
The following are excerpts of the prayers of the members of Bathalismo (Inang Mahiwaga, Inc.)
Receive, Oh God, the sacrifice which we are offering to Your Majesty, in honor of Our Father Rizal, the Christ of the Tagalog region.
…Rizal is the Christ of the Tagalog region. He is the Lord of the whole world. He is the King of Kings, the Lord of Lords. Because in Him is given by the Holy Bible the Spirit of God Almighty.
Rizalist sects view nationalism as an integral part of their religiosity. They heavily draw their inspiration from Rizal’s pool of writings, i.e., novels, essays, poems, diary and correspondence. In commemoration of Rizal’s heroism, many of them flock his monument at the Rizal Park every June 19 and December 30 annually.
References
• Constantino, Renato. Rizal’s Real Detractors. Manila Chronicle, 31 December 1970.
• Ocampo, Ambeth R. Rizal Without the Overcoat. Pasig: Anvil Publishing, Inc, 1990.
• Rosero, Edgar V. ed. Popularizing Rizal in Briefs. Quezon City: Oregem International
Publishing, Inc., 1992.
• Valeriano, A.B. Rizal and Christ: An Analogy, Sunday Time Magazine
• Interview with Isabela Suarez (Ciudad Mistica de Dios) and Leonor Gutierrez (Espiritual Pilipino Catholic Church) of Mt. Banahaw (fieldwork)
