CHAPTER 3 REMEMBERING RIZAL 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 Fillpino and was even declared as the National Hero ission, 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 the Rizalistas. These organizations believe that Rizal has a Latin name of Jove Rex Al, which literally means “God, King of Alll.”" This chapter will discuss the history and teachings of selected Rizalista groups founded after Rizal's execution. Rin execution on December 30, 1896 became an important26 THE Lirk AND Works oF Jost RIZAL PTY ks Cy he ould be able to At the end of this chapter, the students 2 evaluate Rizal's herolsm and Importance in the context of Rizalista groups; J discuss the history of selected Rizalista groups; and compare and contrast the different views on Rizal among the Rizalistas. OTT Lalas movements who generally believe Millenarlan groups ~ socio-political formation with the establishment of in the coming of a major social transf the Kingdom of God Rizalista — a religious movement that believes in the divinity of José Rizal Jove Rex Al - the Latin name of José Rizal according to Rizalistas; Jove vneans God; Rex means King; and AI 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 ee 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 paradiseREMEMBERING Rigat (27 in the heart of Mount Makiling” (leto, 1998), Similar storie Jar stories ) spread after Rizal's death towards the end of the continued t¢ arly decades of 1900s then witnessed nineteenth century. The the founding of different religious organizations honoring, Rizal “Filipino Jesus Christ” (Ocampo, 2011). 1907, Spanish writer and philosopher Miguel de | the title “Tagalog Christ” as religious en formed in different as the In Unamuno gave Riz venerating him had b Philippines (Iya, 2012). It is, however, important al was not the first to be called as such. In (1815-1841) who founded the as also considered organizations parts of the to mention that Riz: Apolinario de la Cruz aternity Cofradia de San Jose wi 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 history, religious confr: 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 eae among the Tagalogs during the Spanish period (Ileto, ). Rizalistas believe that Rizal, just like Jesus Christ, would eventually return to life and will save mankind. :28° THE LIFE AND WORKS OF JOSE RIZAL People saw the parallel between the two lives bein, int into the world to fulfill a purpose. As Trillana (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, 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 Burgoss Gomez and Zamora). According to the proceedings, the Council of Bishops headed by Gregorio Aglipay met in Manila omNia evAW em Eos CANEMIG Mina 29 September 24, 1903, On this day, José Kizal and the three pr were canonized following the Roman Catholic rites “ After Rizal’s canonization, Aglipay ordered that nom, for the dead shall be offered to Rizal and the thr Their birth and death anniversaries will instead be celebrated pre in honor of their newly declared sainthood. Their statues were names were given at baptism; and, in revered at the altars; thi the case of Rizal, novenas we also mentioned that the PIC’s te ideology and writings. One of PIC's founde Reyes, said that Rizal’s canonization was an expression of the ly nationalistic phase” of the sect (Foronda, 2001). composed in his honor. Aglipay chings were inspired by Bizal’s +, Inabelo de | “inten| Today, Rizal's pictures or statues s of PIC. His birthday and death anniversary are no longer did not deter the establishment of other an no longer be seen in the al celebrated. However, 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. Banahaw...