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NAME: ________________________________ YEAR & SECTION:
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M
od
ul
GENERAL
EDUCATIO
e

Rizal
Lesson 1: Understanding the Rizal Law and Other Related
Laws……………………………….
Lesson 2: Remembering Rizal …………………………………………………………………...
Lesson 3: Philippines in the 19th Century………………………………………………………..
Lesson 4: The Life of Jose Rizal………………………………………………………………….
Lesson 5: Works of Rizal…………………………………………………………………………
Lesson 6: Nation and Nationalism………………………………………………………………..
Lesson 7: Emerging Nationalism…………………………………………………………………

Lesson 9: Rizal as a National Symbol……………………………………………………………

ARTHUR L. BARTOLATA
Author
Dr. Emilio B. Espinosa Sr., Memorial State College of Agriculture and Technology
[email protected]
09999249502
Rationale

“It is a useless life that is not consecrated to a great ideal. It is like a stone wasted on the field without becoming a part
of any edifice”
- Jose Rizal
The successes of our motherland are in our hands. We are its hopes but with feeble education we could be its liabilities.
It is observed that what have been fought for by our heroes is underserved again like freedom of speech, land
ownership and the spirit of nationalism dies a natural death. It is now the righteous time to regain our dying
nationalistic fervor for if we let it die, the nation dies.

If independence from intrinsic and extrinsic oppressors were gained through education, then to reawaken the spirit of
nationalism in every Filipinos’ personhood is through edification.
Rizal said, “Open your children’s eyes so that they may jealously guard their honor, love their fellowmen and their
native land, and do their duty. Always impress upon them that it is better to die with honor than to live in dishonor”.
This subject will give each of you an enlightenment about the reasons why our country is worth –dying for, who is
Rizal and how he can be our model in living our lives as citizens of this beloved country through his biography and
works.

Let us use our mind, heart and soul for the common good.

Keep the faith, keep safe modern Rizals!

If you have queries regarding the lessons and uncertainties in accomplishing the tasks, it is my pleasure to assist you.
Just send me a message on the contacts presented to you on the first page of this module or if you don’t have internet
connection and load to send messages through phone, you can send me a note or letter stating your concerns.
 GENERAL OBJECTIVES:

After using this module, you will be able to:

1. Discuss Jose Rizal’s life within the context of 19 th century Philippines
2. Analyze Rizal’s various works
3. Interpret the values that could be derived from studying Rizal’s life and works
4. Display an appreciation for education and love of country

REQUIREMENT:

You are engaged in a self-paced learning. Therefore, evidences of your progress in the subject must properly be
documented. In this regard, you are required to complete all the tasks given in this module. Attach your outputs in the
allocated pages of this module or provide an envelope or anything which your outputs can be presented like an album,
a folder, etc. where your creativity can be expressed and outputs are can be compiled properly.
Organize the contents according to the lessons on this module. Do not forget to include captions on the pictures.

This compilation will serve as your final project. The project in general will be graded using the rubric below however
the individual contents will be evaluated using some specified criteria.
1. Rubric /criteria

POINTS CRITERIA
91-100 All required materials are included with additional entries. Work demonstrates
Outstanding Progress noticeable progress in the understanding of lesson. Clear, well-organized, and
creative entries demonstrate an enthusiasm as an artist.
80-90 Most of the materials are included with a number of additional entries. Work
Very Satisfactory Progress demonstrates progress in understanding the lessons. Entries are clear, well-
organized and increase in number from beginning to an end.
71-79 Minimum of the required materials are included. Work demonstrates a general
Satisfactory Progress understanding of the concepts and their application but has not improved
significantly from beginning to the end of the module. Organization of the
entries are acceptable.
60 and below No entries and evidences of understanding of concepts covered in the module.
Unsatisfactory Progress

The other rubrics or criteria for the outputs will be found on specific pages of this module.
LESSON 1: Understanding the Rizal Law and Other Related Laws
LEARNING OUTCOMES:
By the end of this lesson, you should be able to:

1. locate the passage of Rizal Law within its historical context.

2. determine the issues and interests at stake in the debate over Rizal Bill
3. relate the issues to the present –day Philippines

How Rizal Law (Republic Act No. 1425) originated?

On April 3, 1956, Senator Claro M. Recto filed the Senate Bill no.438 known as Rizal Bill which contains
the idea that heroism should be instilled among the youth at the instance of social crisis in the country. The
rebellion of Hukbalahap ( Hukbo ng Bayan Laban sa Hapon) ,the imperialism of the Philippine economy and
political system by the Americans and the stresses brought by World War II pushed the prominent individuals to
take action on rebuilding the spirit of nationalism among the citizens of this country. One of the measures to draw
inspiration in building patriotism and love for country among Filipinos is through the passage of the Republic Act
no. 1425 or the Rizal Law.
On April 17, 1956, the bill was read by the Senate Committee on Education Chair Jose P. Laurel for
proposed legislation. This became controversial when the Catholic Church began to oppose to the passage of the
bill. The church assailed that the said bill is anti-church because this oblige students to read Rizal’s works like Noli
Me Tangere and El Filibusterismo which passages are anti-church. The church feared that this might affect the
students’ catholic faith by reading Rizal’s work. The church insisted that the compulsory reading of Rizal’s works
violates the students’ freedom of religion and conscience. Hence most of the members of the senate were
influenced by the church, the main author of the bill, Claro M. Recto and his supporters entered into debates which
started on April 23, 1956. The center of debates was whether to make compulsory the reading of the texts of Noli
Me Tangere and El Filibusterismo or not by which in the bill this was taken as constitutional. Priests attended in
the senate hearings, some of them are foreigners.
Groups such as Catholic Action of the Philippines, the Congregation of the Mission, the Knights of
Columbus, and the Catholic Teachers Guild made steps to oppose the bill however they were counterattacked by
Veteranos de la Revolucion , Alagad ni Rizal, the Freemasons , and the Knights of Rizal.

Seminars were held and pastoral letters were read in public to communicate opposition. The Church have
also persuaded the catholic voters not to elect the lawmakers who supported the Rizal Bill. This also lead to a
threat by the Catholic Church to close all Catholic schools in the country if this bill was approved. However, Recto
was firm in his ground and even dared the Catholic Church to shut down their schools knowing that this is not
possible for the church earns much profit from it.

On Jose P. Laurel’s three-day speech, he said,

”Noli me Tangere and El Filibusterismo must be read by all Filipinos. they must be taken heart to heart, for
their pages we see ourselves as a mirror; our defects as well as our strength, our virtues as well as our vices. Only
then we become conscious as a people, and so learn to prepare ourselves for painful sacrifices that ultimately lead
to self-reliance, self-respect and freedom. “

Using the brilliance of Claro M. Recto in parliamentary and knowledge on history and law, he supported
Laurel’s statements. He said:

“Rizal did not pretend to teach religion or theology when he wrote those books. He aimed at inculcating
civic consciousness in the Filipinos, national dignity, personal pride, and patriotism, and if references were made
by him in the course of his narration to certain religious practices in the Philippines in those days and to the
conduct and behavior of erring ministers of the church, it was because he portrayed faithfully the general situation
in the Philippines as it then existed. Nobody can dispute that the situation described by Rizal in those days,
political, social and religious, was the one actually obtaining in the Philippines; but while he criticized and
ridiculed the unworthy behavior of certain ministers of the church, he made exceptions in favor of the worthy ones,
like the Dominican friar, Padre Fernandez, and the virtuous native priest, Padre Florentino , and the Jesuits in
general”

On the other hand, the opposing party gained much support from hundreds of thousands devotees of the
Catholic Church. Senator Rodrigo remarked that:

“A vast majority of our people are at the same time Catholics and Filipino citizens. As such they have two
great loves: their country and their faith. These two lovers are not conflicting loves. They are harmonious
affections, like the love for his father and for his mother.
“This basis of my stand, let us not create a conflict between nationalism and religion; between government
and the church”

The conflict on this matter occurred also in House of Representatives on April 19,1956 when Congressman
Jacobo Z. Gonzales have presented House Bill No. 5561 which was a similar copy of the Senate Bill No. 438. The
debate revolved around the constitutionality and the correctness of the measures. Senate drew more attention from
the public when there was an account that an aborted fist fight on the floor occurred.
Debates ruled over the congress and throughout the country and this bring no settlement on the original
version of the bill. A new hope arose when Senator Laurel rose and proposed his own amendment by substitution
of the original bill. He explained briefly his amendment:
“In my substitute bill, I have included not only the Noli and the Fili but all and writings of Rizal and even
those by other people about him. I eliminated the compulsion idea, although deep in myself, considering my own
information, my own knowledge of the history of mankind, however poor and however incomplete,
notwithstanding my own personal conviction that the state can properly require, in the case of Filipinos, the
compulsory reading of the Fili and the Noli . After consulting my own religious conscience as one belonging to my
own church, I removed the idea of compulsion. You will no longer find the word ‘compulsory’ or ‘compulsion’ in
the substitute bill that I have filed. But there is one thing on which there could be no compromise in so far as I am
concerned. I half reached the saturation point. I have reached the dead end of a blind alley. I can go no further; and
thus I say: if Rizal was a hero, and on that there could be no debate, if Rizal is a national hero, these books that he
has written, whenever read, must be read in the unexpurgated, original form. Otherwise, I would prefer to have this
bill defeated, defeated ignominiously if you wish. But then I shall have fulfilled my duty”
When a month-long debate was over, Senator Jose P. Laurel proposed amendments by which he removed the
compulsory reading of Rizal’s novels instead he added that the other works of Rizal be include and specified that
only college or university students would be tasked to read the uncut texts of the clerically-contested works of
Rizal such Noli Me Tangere and El Filibusterismo. On June 12, 1956 (Flag Day) the bill was approved into law by
President Ramon Magsaysay, the Senate Bill no.438 became Republic Act 1425 known as Rizal Law.

In this matter, it seemed that by studying Rizal’s life and woks, we fulfilled his words ( in Noli Me Tangere
as Filosofo Tasio saying:

“I am writing for the generations of Filipinos yet to come,

a generation that will be enlightened and educated, a generation without condemning me as heretic.”
“Every country has its morals like its climate and it infirmities”
-J. Rizal
 REPUBLIC ACT NO. 1425

An act to include in the curricula of all public and private schools, colleges and universities courses on life, works,
and writings of Jose Rizal, particularly novels Noli Me Tangere and El Filibusterismo, authorizing the printing and
distribution thereof, and for other purposes.

Whereas, today, more than any other period of our history, there is a need for a rededication to the ideals of freedom and
nationalism for which our heroes lived and died;
Whereas, it is meet that in honoring item, particularly the national hero and patriot, Jose Rizal, we remember with special
fondness and devotion their lives and works that have shaped the national character;
Whereas, the life, works, and writing of Jose Rizal, particularly his novels Noli Me Tangere and El Filibusterismo, are a
constant and inspiring source of patriotism with which the minds of the youth, especially during their formative and decisive
years in school, should be suffused;
Whereas, all educational institutions are under the supervision of, and subject to regulation by the State, and all schools are
enjoined to develop moral character, personal discipline, civic conscience and to teach the duties of citizenship; Now therefore,

SECTION 1. courses on the life, works, and writing of Jose Rizal, particularly his novels Noli Me Tangere and El
Filibusterismo, shall be included in the curricula of all schools, college and universities, public or private: provided, that in the
collegiate courses, the original; or unexpurgated editions of the Noli Me Tangere and El Filibusterismoor their English
translation shall be used as basic texts.

The board of national education is hereby authorized and directed to adopt forthwith measures to implement and carry out
the provisions of this Section, including the writing and printing of appropriate primers, readers, and textbooks. The Board shall,
within sixty (60) days from the effectivity of this act, promulgate rules and regulations, including those of a disciplinary nature,
to carry out and enforce the regulations of this Act. The Board shall promulgate rules abs regulations providing for the
exemption of students for reasons of religious belief stated in a sworn written statement, from the requirement of the pervious
provision contained in the second part of the first paragraph of this section; but not from taking the course provided for in the
first part of the said paragraph. Said rules and regulations shall take effect thirty (30) days after their publication in the Official
Gazette.

SECTION 2. It shall be obligatory on all schools, colleges and universities to keep in their libraries an adequate number of
copies of the original and unexpurgated editions of the Noli Me Tangere and El Filibusterismo, as well as of Rizal’s other works
and biography. The said unexpurgated editions of the Noli Me Tangere and El Filibusterismo or their translations in English as
well as other writings of Rizal shall be included in the list of approved books for required reading in all public or private schools,
colleges and universities.

The Board of National Education shall determine the adequacy of the number of books, depending upon the enrollment of
the school, college or university.

SECTION 3. The Board of National Education shall cause the translation of the Noli Me Tangere and El Filibusterismo, as
well as other writings of Jose Rizal into English, Tagalog and the principal Philippine dialects; cause them to be printed in cheap,
popular editions; and cause them to be distributed, free of charge, to persons desiring to read them, through the Purok
organizations and Barrio Councils throughout the country.

SECTION 4. Nothing in this Act shall be construed as amendment or repealing section nine hundred twenty-seven of the
Administrative Code, prohibiting the discussion of religious doctrines by public school teachers and other person engaged in any
public school.

SECTION 5. The sum of three hundred thousand pesos is hereby authorized to be appropriated out of any fund not
otherwise appropriated in the National Treasury to carry out the purposes of this Act.

SECTION 6. This Act shall take effect upon its approval.

Approved: June 12, 1956

Published in the Official Gazette, Vol. 52, No. 6, p. 2971 in June 1956.
Why Rizal Day is celebrated?

REPUBLIC ACT NO. 229

AN ACT TO PROHIBIT COCKFIGHTING, HORSE RACING AND JAI-ALAI ON THE THIRTIETH

DAY OF DECEMBER OF EACH YEAR AND TO CREATE A COMMITTEE TO TAKE CHARGE OF
THE PROPER CELEBRATION OF RIZAL DAY IN EVERY MUNICIPALITY AND CHARTERED
CITY, AND FOR OTHER PURPOSES

SECTION 1. The existing laws and regulations to the contrary notwithstanding, cockfighting, horse racing and
jai-alai are hereby prohibited on the thirtieth day of December of each year, the date of the martyrdom of our
great hero, Jose Rizal.

SECTION 2. It shall be the official duty of the mayor of each municipality and chartered city to create a
committee to take charge of the proper observance of Rizal Day Celebration of each year, in which he shall be
the chairman, which shall be empowered to seek the assistance and cooperation of any department, bureau,
office, agency or instrumentality of the Government, and the local civic and educational institutions. Among the
ceremonies on Rizal Day shall be the raising of the Philippine flag at half-mast in all vessels and public
buildings.

SECTION 3. Any person who shall violate the provisions of this Act or permit or allow the violation thereof,
shall be punished by a fine of not exceeding two hundred pesos or by imprisonment not exceeding six months, or
both, at the discretion of the court. In case he is the mayor of a municipality or a chartered city he shall suffer an
additional punishment of suspension from his office for a period of one month. In case of partnerships,
corporations or associations, the criminal liability shall devolve upon the president, director, or any other official
responsible for the violation thereof.

SECTION 4. This Act shall take effect upon its approval.

Approved: June 9, 1948

Published in the Official Gazette, Vol. 44, No. 8, p. 2627 in August 1948

Source: CDAsia
Memorandum Order No. 247 by President Fidel V. Ramos

MALACAÑANG
MANILA
MEMORANDUM ORDER NO. 247

DIRECTING THE SECRETARY OF EDUCATION, CULTURE AND SPORTS AND THE CHAIRMAN OF THE
COMMISSION ON HIGHER EDUCATION TO FULLY IMPLEMENT REPUBLIC ACT NO. 1425 ENTITLED
“AN ACT TO INCLUDE IN THE CURRICULA OF ALL PUBLIC AND PRIVATE SCHOOLS, COLLEGES AND
UNIVERSITIES, COURSES ON THE LIFE, WORKS AND WRITINGS OF JOSE RIZAL, PARTICULARLY HIS
NOVELS, NOLI ME TANGERE AND EL FILIBUSTERISMO, AUTHORIZING THE PRINTING AND
DISTRIBUTION THEREOF AND FOR OTHER PURPOSES”

WHEREAS, Republic Act No. 1425 approved on June 12, 1956, directs all schools, colleges and universities, public
and private, to include in their curricula, courses on the life, works and writings of Jose Rizal, particularly his novels
Noli Me Tangere and El Filibusterismo which “are a constant and inspiring source of patriotism with which the minds
of the youth, especially during their formative and decisive years in school should be suffused;”

WHEREAS, according to Dr. Rizal, “the school is the book in which is written the future of the nation;”

WHEREAS, in 1996, the Filipino people will commemorate the centennial of Rizal’s martyrdom and, two years
thereafter, the centennial of the Declaration of Philippine Independence; and

WHEREAS, as we prepare to celebrate these watershed events in our history, it is necessary to rekindle in the heart of
every Filipino, especially the youth, the same patriotic fervor that once galvanized our forebears to outstanding
achievements so we can move forward together toward a greater destiny as we enter the 21st century.

NOW, THEREFORE, I FIDEL V. RAMOS, President of the Republic of the Philippines, by virtue of the powers
vested in me by law, hereby direct the Secretary of Education, Culture and Sports and the Chairman of the Commission
on Higher Education to take steps to immediately and fully implement the letter, intent and spirit of Republic Act No.
1425 and to impose, should it be necessary, appropriate disciplinary action against the governing body and/or head of
any public or private school, college or university found not complying with said law and the rules, regulations, orders
and instructions issued pursuant thereto.

Within thirty (30) days from issuance hereof, the Secretary of Education, Culture and Sports and the Chairman of the
Commission on Higher Education are hereby directed to jointly submit to the President of the Philippines a report on
the steps they have taken to implement this Memorandum Order, and one (1) year thereafter, another report on the
extent of compliance by both public and private schools in all levels with the provisions of R.A. No. 1425.

This Memorandum Order takes effect immediately after its issuance.

DONE in the City of Manila, this 26th day of December in the year of Our Lord, Nineteen Hundred and Ninety-Four.

(SGD.) FIDEL V. RAMOS

President
CHED Memorandum No.3, s. 1995 by Commissioner Mona D. Valismo

COMMISSION OF HIGHER EDUCATION

Office of the President of the Philippines

January 13, 1995

CHED MEMORANDUM
No. 3, s. 1995

To:
Head of State Colleges and Universities
Head of Private Schools, Colleges and Universities
Office of the President Memorandum Order No. 247

Re: Implementation of Republic Act No. 1425

Enclosed is a copy of Memorandum Order No. 247 dated December 26, from the Office of the President of the
Philippines entitled, "Directing Secretary of Education, Culture and Sports and the CHAIRMAN OF
COMMISSION ON HIGHER EDUCATION to fully implement the Republic Act No. 1425 entitled "An Act to
include in the curricula of all public and private schools, colleges and universities, courses on the Life, Works
and Writings of Jose Rizal, particularly his novels, Noli Me Tangere and El Filibusterismo, authorizing the
printing and distribution thereof and for other purposes" for guidance of all concerned.
Strict compliance therewith is requested.

(sgd) MONA D. VALISNO

Commissioner
Officer-in-Charge

1. Galicia, Reynaldo D. Et al, 2019, The life and Works of Jose Rizal (Second Edition)
, pp3-32, Azes Publishing Corporation

2. Obias, Rhodalyn W.,et al, 2018, The life and works of Jose Rizal, C&E Publishing ,Inc.
 EVALUATION: Answer the following questions in a paragraph form. Use the spaces provided or if it is not
enough you may use a separate sheet. Write legibly.

1. Why Rizal as a course needs to be studied in schools be it private or public?

2. What are the issues over the passage of Rizal bill?

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3. What issue or issues on the Philippines which is similar to the trials faced by the passage of Rizal Bill?
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ASSIGNMENT:

RESEARCH: do an investigation in your community.

Dear student, please answer the following questions honestly. This is a form of gathering information as
basis for conducting extension services by the College of Education.

Address: ______________________________
Purok no.___________________

1. Are there available copies of Noli Me Tangere in your Purok or Barrio Council? ____(YES) or NO____
If YES, how many? _______
2. Are there available copies of Noli Me Tangere in your Purok or Barrio Council? ____(YES) or NO____
If YES, how many? _______
3. Is there a public library in your barangay? ____(YES) or NO____
If YES, when is its establishment? ________
 Find the ratio of Rizal books in the library hall or the barangay against the total barangay
population. __________________

LESSON 2: Remembering Rizal

LEARNING OUTCOMES:
By the end of this lesson, you should be able to:
1. evaluate Rizal’s heroism and importance in the context of Rizalista groups
2. create a concept map in the history of Rizalista groups

Rizal as A Filipino Jesus Christ

There were published reports in between late 1898 and early 1899 on newspapers La Independencia
and EL Heraldo de le Revolucion about the Filipinos commemorating Rizal’s death. These are seen in Towns
of Batangas and Laguna. Those in Batangas were gathered and tearfully wailing on the portrait of Rizal”
(Ileto,1998) while commemorating how Rizal struggled to his death. The peasants in Laguna regarded the
national hero as “the lord of a kind of paradise in the heart of Mount Makiling” Ileto , 1998). In the early
decades of 1990s Rizal was honored by the different religious organization.
It was Miguel de Unamuno , an Spanish writer and philosopher who gave the title to Rizal as “Tagalog Christ”
because different religious groups are worshiping him. But Rizal was not the only one who owns the title for in history,
Apolinario de la Cruz (1815-1841) founder of religious confraternity Confradia de San Jose and Apo Ipe (called by his
followers as King of the Philippines), founder of messianic society Santa Iglesia (Holy Church) were also called as
Filipino Christ.

It was evident that the social movements are associated to religious beliefs therefore Filipino
revolutionary leaders often gain religious titles. Those revolts held against Spanish and American regimes
were linked to religious beliefs and practices. These religious movements are called millenarian groups
which aim to gain societal transformation through a representation of a hero or prophet.
These groups including Rizalista groups though independent in their teachings, practices and
celebrations shared a common belief that Jose Rizal is the reincarnation of Jesus Christ. They equated the
labors of Jose Rizal to that of Jesus as narrated in the Pasyon, an epic poem which during Spanish period is
popular to the Tagalogs ( Lleto, 1998).
Rizalista group originated in some parts of the country after Rizal’s death in 1896. Rizalistas
believe that Rizal will return to save mankind like Jesus. To this group, they believe that Rizal and Jesus
lived similar lives for both were Asians, with genius mind and extraordinary talents. Both believe in the e
golden rule, cure the sick, strong-willed reformist, believed in the universal brotherhood of men, with small
group of followers, both died at young age (Jesus at 33 and Rizal at 35) at died at the hands of the foes, their
lives brought great change in the history (Mercado,1982,p.38)
Rizal as a Saint
The Philippine Independent Church (PIC) or the La Iglesia Filipina Independiente declared Rizal
as a saint. PIC as established in August 3, 1902 became a major religious group which supports anti-friar
and anti-imperialist movements. The PIC as a nationalist religious group displayed the flags of the
Philippines in their altars as a sign of their deep love for the country and as recognition to the heroes who
fought for the independence (Palafox, 2012). On September 24, 1903 at Manila, Gregorio Aglipay, with the
Council of Bishops canonized Rizal and the three martyr priests (Father Burgos, Gomez, and Zamora) using
the rites of the Roman Catholic.
Aglipay announced after the canonization that masses for the death of Rizal and the three priests
shall no longer be held instead their birth and anniversaries will be celebrated in honor of their sainthood.
Statues were made for them and worshipped at the altars. Novenas were composed for Rizal. The teachings
of the PIC were based on the principles and writings of Rizal.
“Rizal’s pictures or statues are no longer presented on the altars of PIC, his birthday and death
anniversary are no longer celebrated. However, it did not prevent the establishment of other Rizalista groups”
(Obias et al, 2018, p.29)
1950s Paulina Carolina Malay has observations on Rizal is being considered as saint (Obias et al,
2018, p.29)
“Many towns of Leyte, among Dumalag , 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 Rizalionos.
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 colurum” 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, conception, Tarlac has even a sort of nunnery for its priestesses.
The girls, forbidden to marry during certain period, are sent to Riza’s hometown, Calamba, for “training”.
When they go back to Tarlac, they peform masses, baptize and do other religious rites…
Colurum means secret societies who fought against colonial government in the Philippines.

Groups Worshipping Rizal

Ardarnista or the Iglesiang Pilipina

This group was founded in 1901 by Candida Balantac, a native Ilocos Norte. She preached at Bangar
La Union. She gained followers from La Union, Tarlac and Pangasinan. She resided at Bongabon , Nueva
Ecija until 1960S and established an organization there. Her followers considered her as engkantada
(enchanted one) and that a rainbow was formed around her while she is preaching so like of (Ibong Adarna)
thus giving her a name “Inang Adarna”. “Adarnista” became the name of her group. Her 10,000 followers
call her Maestra (teacher) and Espiritu (holy spirit). Her followers are found in La Union, Zambales, nueva
Ecija, Tarlac , Nueva Viscaya , Baguio City and Manila.
The Adarnista believed in the following (Foronda, 2001) [1]
1. Rizal is a god to 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. Hel and heaven exist but never the less, “with us”
6. The abode of the members of the sect in Bongabon, Nueva Ecija is the new Jerusalem or paradise
7. The cave 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)

They held masses every Wednesday and Sunday at 7:00 in the morning. The ceremony takes two
hours. They held special mass during Rizal’s birth and death anniversary which begins by raising the
Philippine flag.
They also conduct baptism, confirmation, marriage, confession, and rites for the dead. In their
chapel, images such as the Sacred Heart of Jesus, the Immaculate Heart of Mary, Our lady of Perpetual Help,
and the picture of Rizal at the center are displayed. Aside from those, pictures of the national heroes like
Luna, Burgos , Del Pilar, Mabini, Bonifacio, etc. were found.

Sambahang Rizal
Sambahang Rizal or Rizal Church was founded by Basilio Aromin, a lawyer in Cuyapao, Nueva
Ecija, in 1918. This church was established to honor Rizal who was believed as sent by Bathala to save the
Filipinos , just like what Jesus did to save mankind( Foronda , 2001) [1]. The group believes that Rizal is the
son of Bathala, the same as Jesus the “Son of God”. They use Noli Me Tagere and El Filibusterismo as bible
which shows doctrines and teachings of Rizal. Same like other group venerating Rizal, Sambahang Rizal
churches display in their altars the statue of Rizal and the Philippine flag.
Just as the catholic church, the Sambahang Rizal held baptism, confirmation, marriage and rites for
the dead. The preacher is called lalawigan guru who preaches the teaching of Rizal throughout the provinces.
The founder, Basilio Aromin, is called the Pangulu guru (chief preacher). This group has 7,000 followers
(Foronda, 2001) [1].

Iglesia ng Watawat ng Lahi

Samahan ng Watawat ng Lahi (Association of the Banner of the Race) was established by Arsenio de Guzman
and the Philippine National Heroes in 1911. Arsenio de Guzman preaches that Rizal was the “Christ” and the
“Messenger of Christ “. He believed that Philippines is the “New Kingdom” as replacement of Israel. Believers thought
that Rizal’s spirit works with de Guzman.
 There were stories around 1936 that Mateo Alcuran and Alfredo Benedicto were instructed by Banal na tinig
(holy voice) to go to Calamba Laguna and look for Jovito Salgado and Gaudioso Parabuac . Alcuran and Benedicto
listened to what the voice said and met Salgado and Parabuac in Lechera on December 24, 1936. Since then, every four
in the afternoon they listened to the teachings of Banal na Tinig. In 1938, the Banal na Tinig informed them that the
voice is the spirit of Jose Rizal and it instructed them to organize a movement called the Sambahan ng Watawat ng
Lahi. However, the term Samahan was changed to Iglesia to avoid the suspicion of the Japanese soldiers during World
War II, thus renaming it as Iglesia Watawat ng Lahi (Iya, 2012). The organization aims the following:
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,
4. Dr. Rizal, to follow, to spread, and to support their right teaching, and to serve the country with one’s whole
heart towards its order, progress, and peace.

They believe in the following ( Foronda , 2011) :

1. Their teachings are based on the commands of the Holy Moses, Our Lord Jesus Christ, and the teachings
of Jose Rizal from his writings
2. The power of the Father was given to Moses; the power of the Son given to Jesus Christ; and the poer of
Holy Ghost was given to DR. Jose Rizal
3. Jesus is embodied in Dr. Jose Rizal
4. Rizal is not dead. HE is physically and materially present in the new Jerusalem (hidden in the site
extending from Mt. Makiling to Mt. Banahaw)
5. Rizal’s voice command the memners what to do as heard in weekly meetings however Gaudaioso
Parabuac is needed to ask Rizal to come and talk to members.
6. If World War III breaks out, those who are not members will be killed by atomic weapons. but after the
war, Rizal will appear to the new world and will lead the army of God.
7. If a person dies, he will rise again and will enter to the New Jerusalem only if he followed the
commandments of God but if not he will not go to hell for hell there is no hell but he will work on the
place opposite to the New Jerusalem.
8. People will be judge in three days after death, and the last judgement (when all the creatures will be
judged).

This group is one of the Rizalista groups with a large number of followers which has 100, 000 members from
the different parts of the country. In 1987, the Iglesia was divided into three parties: (1) the Watawat ng Lahi, also
known as 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) [1].
The Watawat ng Lahi, also known as Samahan ng Watawat ng Lahi Presiding Elders teaches that Rizal is not
Christ but only human while the last two groups believed that they preach the original teachings and doctrines of the
old Iglesia Watatwat ng Lahi – Rizal is God himself/ Christ himself, the Jove Rex Al ( God, King of All) [1].

Suprema de la Iglesia de la ciudad Mistica de Dios, Inc.

This group was officially registered on 1952. Maria Bernarda Balitaan (MBB) founded the Suprema de la
Iglesia de la ciudad Mistica de Dios, Inc. (Supreme Church of the Mystical City of God). This begun in the Tagalog
region and the spiritual mission took on early 1920s. This is the biggest Rizalista group in the country located below
the Mt. Banahaw in Barangay Sta. Lucia, in Dolores Quezon. It has approximately 5,000 members in sta. Lucia alone.
It has 100,000 members all over Luzon.
This group is led by a female leader called Suprema who assumes the responsibilities of giving advice to the
members, resolve conflicts (including legal conflicts) and major decision-making in the organization.
They believe that due to the various conflicts in West Asia, God decided to transfer His kingdom to the
Philippines. They believe that Jesus Christ’s mission was not yet finished and it will be continued by Rizal and the
“twelve lights “. These twelve lights are the 19 th century Philippine heroes. They were considered by the believers as
equivalent to the twelve apostles of Jesus Christ. MMB will be the one to fulfill their works. This is evident in their
hymns (Quibuyen, 1991) :
 The virgin Maria Bernarda , A Filipino mother
Dr. Jose Rizal. A Filipino father
Once in a mystery, they come together
And so, emerge in this country , the Philippines
They held masses every Saturday. They also held rituals same in Catholic Church. They celebrate Rizal and
the twelve apostles’ birthday and death anniversaries. The commemoration begins with raising the Philippine
flag.

EVALUATION: Answer the following questions in a paragraph form. Use the spaces provided or if it is not
enough you may use a separate sheet. Write legibly.
1. What is the role of Rizal’s heroism in the belief of the Rizalista groups?
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2. Create a history table on Rizalista group. Adapt this format: Use a separate sheet if necessary and attach to this
page.

RIZALITA GROUP FOUNDER DATE FOUNDED BELIEFS

LESSON 3: Philippines in the 19th Century
LEARNING OUTCOMES:
By the end of this lesson, you should be able to:
a. describe the life of Rizal in 19th century
b. explain the important roles of Chinese mestizos in the Philippine economy and society
c. enumerate the factors contributory to the changing landscape of Philippine society and economy

To fully appreciate the details of Rizal’s life related to the previous chapter, one needs to locate him
within the wider context of the Philippines in the nineteenth century. This chapter will discuss the changing
landscape of the Philippine economy in the nineteenth century and describes how this development s had an
impact on the society in which Rizal grew up, matured and eventually was martyred. It will begin by looking
at the tremendous economic development starting from the late eighteenth century as a product of multiple
factors. This chapter then will map the effects of economic developments on the Spanish policies on
education, social life and the people of the Philippines. The role of important population, the Chinese
mestizos in the Philippine life and economy will also be noted. These Chinese mestizos will be located in the
context of the changing social stratification of the Philippines. (Obias, 2018)
But before we have to know the nineteenth century Philippines, it is also a must to know also what is
happening to some parts of the world especially in Spain as colonizer. Many times, we blame friars and
others for what happened to the Philippines because there were also other foreigners who were good like the
missionaries seen in the Jesuits, Augustinians and others taught and civilized the natives to be well-
mannered and to know living.

THE NINETEENTH CENTURY SPAIN

Meanwhile, profound changes taking place within Spain itself, many of which where to have their
repercussions within the Philippines, contributing to the rise of Filipino nationalism under different
conditions in the mother country Filipino nationalism would have emerged of course as a matter of course
but the political, social and economic situation of Spain in the later half of the nineteenth century was of
great significance in setting the course which Filipino nationalism actually took and particularly, for
determining the type of activity carried on by the Filipino leaders.
The first three chapters of the nineteenth century had been a period of almost uninterrupted chaos and
tumult of Spain. Under cover of the war of independence against the French invaders and the intruder king,
Joseph Bonaparte, the first step towards constitutional government had been taken when the constitution at
1812 was proclaimed at Cadiz by the liberal Cortes purporting to act in the name Fernando VII. ‘
On his restoration in 1814, Fernando had completely returned to the absolute government. And
except for another constitutional interlude, 1820- 1823. Liberals suffered more or less continuous repression
until Fernando’s death in 1883. He was succeeded by his infant daughter Isabel, under the regency of her
mother Maria Christina. Already revolts had broken out among the followers of Don Carlos, the kings’
younger cousin in support of the latter’s claim to be in the throne. As the Carlists were largely made up of the
absolutist and the traditionalists who had found Fernando sufficiently reactionary. Maria Cristina inevitably
sought and won the support of the liberal forces whose functions function were to dominate in the succeeding
years.
Though they manage to bring the Carlist war to an end in 1839, the liberals proceeded to widen and
perpetuate the breach between them and the majority of clergy. In 1834 and 1835 mobs burned religious
houses and murdered many of their occupants in large cities of Spain, with tolerance if not connivance, of the
liberal authority. In 1835, the Jesuits were suppressed and their properties were confiscated. In 1836, all
monasteries and most convents and their properties were put up to the sale. The new liberal constitution of
1837 secularized all religious orders with a few exemptions which significantly included those houses
engaged in preparing missionaries to the Philippines.
These events had a manifold meaning for the Churches in the Philippines. The exemption of
Philippine missionary colleges and the friars actually working in the Philippines from the decrees of
confiscation and secularization showed the reliance even anti- clerical governments placed on the religious
orders for administering the affairs and preserving the loyalty of the Philippines. The unjust and vexatious
measures also had a two- fold effect on the attitude of the friars.
Their continued existence in the Philippines to carry on their religious work had been made to
depend on their secular usefulness to the liberal governments. Consciously or unconsciously, they were under
compulsion to act more than ever as a representative of Spain to uphold the authority of the mother country,
and did all they could to prevent the introduction of liberalism and its reforms in to the Philippines.
Both these attitudes would bring them into conflict with the rising forces of Filipino nationalism. The
succeeding years up to 1868 was various alteration of moderate and progressive liberal government, all
creatures of military revolt. (Shumacher, 1962) Because of the liberalism happening in Spain, bad qualities of
friars came in the Philippines. This even influenced our understanding of religion. Primarily, during the
beginning of colonization, Spain was good but during the later times because of revolts and protest coming
from the authorities that was why we have the worst impression in Spain through not understanding the
situation.

THE CHANGING LANDSCAPE OF THE PHILIPPINE ECONOMY AND SOCIETY

Many scholars consider the nineteenth century as an era of profound change in the Philippines.
During this period, vast economic, political, cultural and social currents were felt. Change, however, had its
initial ripples in the previous century. By the late eighteenth century, the monarchy in Spain experienced a
dynastic shift from Habsburgs to Bourbons. Under the new leadership, Spain calibrated colonial policies and
reforms that would have the effect on the Philippines. With the goal of invigorating the profitability of
colonies like the Philippine, Bourbon policies and reforms were carried out. The first governor general to the
Philippines under the Bourbon mandate was Jose de Basco y Vargas who arrived in the Philippines 1778.
(Obias, 2018)
By the time Basco arrived, the Galleon Trade, the main economic institution existing in the
Philippines, was already losing enterprise. As Spain sought ways to salvage the dwindling economy of the
empire, the global wave of industrialization became a silver lining. As many imperial powers in Europe and
the West were undergoing industrialization, an increased demand for raw materials presented an opportunity
to look into the agricultural potential of the Philippines. Thus, it was viewed that the transformation of the
economy towards being export oriented, harnessing the agricultural products that could be yielded from the
archipelago, was the way to go. To better facilitate the envisioned reorientation of the economy, Basco
established the Royal Philippine Company in 1785 to finance agricultural projects and manage the new trade
being established between the Philippines and Spain (and Europe) as well as other Asian markets. These
changes, however, were met with lukewarm reception. Resistance also came from various sectors like the
Catholic Church that was not receptive of the labour realignments entailed by the planned reforms, and
traders That were still holding on to the Galleon Trade. It also did not help that the Royal Philippine
Company was fraught with issues of mismanagement and corruption. As basco pushed for the reforms, he
lifted a ban on Chinese merchants that reinvigorated internal trade; initialized the development of cash crop
farms; relaxed certain policies that allowed the gradual opening of Manila to foreign markets; and established
the Tobacco Monopoly to maximize the production of this export good. (Obias, 2018)
Global events continued to affect the Philippines at the beginning of the nineteenth century. By 1810,
the Mexican war of independence rattled the Spanish empire, as it would eventually lead to the loss of the
precious latin American Colonies. With this came the eventual end of the Galleon trade which became a
concern in the Philippines. As the Philippine economy hung in a balance, policies were recalibrated and with
the eventual closing of the Royal Philippine Company, Manila was opened to the world trade by 1834. As a
result, foreign merchants and traders came and eventually resided in Manila and took over the role of
financing and facilitating the burgeoning agricultural cash crop, export oriented economy. Some major
investments came from British and American traders that set up merchant houses in Manila. (Obias, 2018)
The rapid development of economy began to flow in the Philippines through the cash crops by the
first half of the nineteenth century, majority of exports of the Philippines came from the cash crops like
Tobacco, sugar, cotton, indigo, abaca and coffee. (Obias, 2018)
The importance of land became more evident as cash crops became major source of revenue in the
colony. As the provinces shifted to cultivating cash crops, land ownership and management began to be a
concern. The farmers felt the pressure of the economy while the hacenderos grabbed the opportunity. For
example when the small land owner needed capital and money, he would engage in a pacto de retroventa, an
agreement of sale guaranteeing that he could buy the land back at the same price at which it was sold.
However, it became difficult to buy land back land given the continuously increasing demand of the
economy and renewals of the sale, which farther buried the farmers to indebtedness. Eventually, they would
forfeit the land and would be forced to become tenant farmers or kasama. Aside from this mode, land
acquisition also came in the form of land grabbing. As the growing economy required better management of
lands, inquilinos emerged renting lands to sublet it to smaller farmers. These factors would bring change to
social stratification in the country side that, as the next chapter will show, did not continue without tension
and contestation.(Obias,2018)

THE CHINESE AND THE CHINESE MESTIZOS

The sectors that greatly benefitted from the changing economy were the Chinese and Chinese
mestizos. Since the pre- colonial times, the natives of the Philippines had had the trade relations with the
Chinese. During the height of the Galleon trade, it was also the Chinese products that comprised most the
goods being traded. The influx of Chinese settlements in the Philippines made the Spaniards suspicious of
the Chinese. These feelings led to stringent state policies towards the sangley raging from the higher taxes,
the restriction of movement with the establishment of Chinese enclave to actual policies of expulsion. (obias,
2018)
The Chinese, however, proved to be necessary outsiders in the Philippine colonial economy and
society. Although the Spaniards were wary of the Chinese, they realized the importance that the latter played
in sustaining the economy. From the goods loaded on the Galleons to the development of retail trade, the
Chinese enlivened the economy. Eventually and gradually, they became integrated in the colonial society,
giving rise to the inter- marriage with Indios that gave birth to the Chinese mestizos. The Chinese mestizos
assumed an important role in the economy all throughout the Spanish colonial period. They influenced the
changing economy of the nineteenth century by purchasing land, accumulating wealth and influence. (Obias,
2018)
IMPACT ON LIFE IN THE COLONY
The economic development as mentioned precipitated social, political and cultural developments as
well. For example, the new economy demanded a more literate population to address the rising need for a
more professionalized workforce to man the trading activities in Manila and other centres. This demand
compelled the issuance of the colonial government order in 1836 that required all town primary schools to
teach the population in how to read and write. It eventually led to a passage of an education decree in 1863
that mandated free primary education. Eventually, the nineteenth century also gave birth to many schools that
addressed the growing demand for more professionals. Schools like Ateneo de Manila were established
during this time. The complex nature of the developing economy also allowed the government to intensify
bureaucratization and to streamline colonial governance. (Obias, 2018)
As Manila became a trading centre, it became a viable destination for people seeking better
opportunities or those wanting to escape the worsening conditions in the farm lands. The increased rate of
internal migration raised several concerns. One, people flocked the centres of trade like manila.
Overcrowding implied issues in living quarters, sanitation and public health, and increase criminality. Two,
the continuous movement of the people made tax collection extra difficult. In order to mitigate these
concerns, one measure implemented was the 1849 decree of Governor- General Narciso Claveria that urged
the people in the colony to adopt surnames. With catalogo de apellidos drawn up, the colonial government
assigned surnames to people and forbade changing names at will. Together with more policies like
registration and possession of cedula personal bearing one’s name and residence, the colonial government
sought to have better surveillance mechanism. To help carry out policies better, the guardia civil was
eventually established. As the new economy afforded the colonial state new opportunities, it also prompted
the state to be more regulatory and to assert its authority. (Obias, 2018)

RENEGOTIATING SOCIAL STRATIFICATION

The Philippine society felt the impact of the new developing economy. As a result, social relations
underwent redefinitions and the changing dynamics brought about renegotiation of social stratification. With
the growing relevance of the mestizo population, new lines drawn with the following strata:

Vocabulary
Peninsular- Pure blooded Spaniard born in Iberian Peninsula
Insular – Pure blooded Spaniard born in the Philippines
Mestizo- Born of mixed parentage, a mestizo can be:
Spanish mestizo- one parent is Spanish, the other is native
Chinese mestizo- one parent is Chinese, the other is native
Principalia- wealthy pure blooded native supposedly descended from kadatoan class
Indio- Pure blooded native of the Philippines
Chino infiel- Non- Cathoilic pure blooded Chinese

As the Spanish lost economic power in the nineteenth century, they asserted dominance by virtue of
their race. This issue brought complications with the rising principalia and mestizo populations who realized
their indispensable position in society as movers and facilitators of the economy. The renegotiation continued
throughout the century as the mestizo and principalia elite demanded social recognition that the pure blooded
Spaniards had consistently denied them. (Obias, 2018)
 The wealthy mestizos and members of the principalia continued to amass economic and cultural
capital. They also availed themselves of the opportunity to obtain higher degrees of education not only in the
Philippines but also in Europe. These activities augmented their relevance in society as it was from their
ranks and articulations of nationalism would emerge. (Obias, 2018)

Name:________________________________________
Year/ Course/ Section:___________________________

ASSESSMENT
I. Identification: Write the correct answer in the blank provided in each item.
___________1. They attained significant roles in society and economy in 19th century.
___________2. The struggle for brotherhood, equality and freedom in France.
___________3. The social order in the society that distinguish people and their order.
___________4. The owner of the lands who sometimes took advantage of the crops.
___________5 The Insult attributed to the Filipino natives.
___________6. The one responsible for the Philippine Royal Economy.
___________7. They were founded to bring policies easily.
___________8. It was given for Filipinos mot change identity
___________9.This main economic institution losing that rose traced from Magellan.
___________10.This is the significant period in the Philippine society and economy during Rizal’s
time.

II. True or False: Write T when the statement is correct and F when it is not.
___1. Injustice in 19th century was because of the rich mestizos.
___2. The 19th century was associated with the enlightenment period.
___3. The Chinese became necessary outsiders in the Philippines.
___ 4. Social stratification moved the 19th century Philippine revolts.
____5. Secularization of parish priests was an impact to the Philippine society.

III. Essay: Express and write your idea concretely without erasures in the spaces provided.
1. What was the main event in the nineteenth century in relation to Chinese Mestizos shaped the growth
and ideals of Rizal? In your own opinion, how did it influence Rizal to become a hero for the
country? Creatively, why need to know the importance of this event and how can you relate this to
our experience in 2th century?
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