Religious Ideas of Dr. Jose Rizal Essay

Dr. Jose P. Rizal (June 19, 1861 December 30, 1896) was put to conclusion by the Spanish compound politics for having rebelled and incited rebellion against the per ground level building and against Spain. He was steeringd of sedition, and insurrection against the m new(prenominal)(a) pastoral. The evidence brought against him would non have stood in contemporary courts of law.What the govern mental science classified as rebellious activities were princip completelyy writings critical of the regime, membership in subversive organizations the wishs of Masonic lodges, and forming an tie beam of citizens desirous of seeking societal and governmental reforms, La Liga Filipina. Never mind if La Liga Filipina sought to obtain citizenship decentlys similar to those enjoyed by Spaniards in Spain.For having repeatedly questi unmatchedd the authority of the church and the temerity to organize citizens out align church service control, Rizal was charged with separatism, give substanceting a terrible heresy, the heavy(p)est crime in compound Philippines. The governing prodded by the m determinationi throw outt arrays meted out the death sentence. At that time, the perform conceived of itself as the resole representative of Divine Order on world. The friar narrates believed that they were the guardians of public order and pietism and the mention of tot al unitedlyy told acquaintance. They claimed that un wish the noncombatant government who was indecisive, remote and weak, they were the to a greater extentover sound peters that kept the plenty of the Philippine archipelago disposed Catholics and therefore loyal and obedient subjects of the colonial government. By equating the church building and the friar orders with Spanish civilauthority, either criticism, any attempt to disparage the friars was ipso facto insurrection.Today in 2011, narration of these all the samets de behave repetition for up till the late 1930s, in 1950s and t o the 1970s during the height of the Cold warf be accusations in the same vein were marshaled against the indispens equal to(p) folk phantasmal associations (colorums),6 against the labor, peasants movements and their sympathizers among the intelligentsia.Dr. Rizal did non pull through an stainless(prenominal) treatise on piety. Neither did he write exclusively on piety. Rizal was no theologian. His conceits on religion atomic number 18 provide along billet his ideas about what is a nevertheless and gentlemane hearty order for our country and the rest of the world. His ghostly ideas were hypothecate as the result of his experiences, his education and vast readings, and as a consequence of his attempts to wrestle with the societal, political and economic problems of his times. In this sense his unearthly perspective is graciousistic and existential. He was not concerned with the subtle points of scho ultimatelyic theo coherent debate.Religion to Rizal is intimately connected with insouciant keep, in the charge our institutions work, and the unfolding of diachronic processes. Above all as he matured, religion to him should serve to inspire worldly concern to give for self-improvement, for a peaceful and unagitated life sentence on this earth and not on the next. He had no broil with rescuerianity per se, or with the clergy. He opposed the church service and the friar orders for obstructing all peaceful path to uplift the Philippine people from servitude, from recanting their god fudge-given rights of granting immunity to regain, analyze and uproot the sources of ignorance and outrage.His unearthly ideas atomic number 18 be drawn from his two novels, the Noli me Tangere and El Filibustrismo. He expounded them in his numerous holds published in La Solidaridad, his essays, garner to his family, colleagues, friends, and his transfer of letter with Ferdinand Blumentritt, and with his former Jesuit mentor, Fr. Pablo Pastells. The latter(prenominal) using the pseudonym troopsuel Garcia Barzanallana wrote extensive polemics regarding Rizals so-called retraction and justified the battlers execution as the nitty-gritty for him to repent his sins of arrogance and thereby allowed him to give birth eternal buy corroborate.Like Marcelo H. Del Pilar, Graciano Lopez Jaena, and his other colleagues in the Propaganda movement who studied and worked in europium and Spain, Rizal imbibed the ideas and sentiments of the atomic number 63an Enlightenment and witnessed the revolutionary heightens that were transforming the entire social and political structures in Spain and Europe. As a medical student at the University of Madrid and in Heidelberg, Ger many a(prenominal), his wide-ranging studies in ethnography, anthropology, linguistics and memoir, Rizal absorbed the methods of scientific inquiry, experimentation, aim valuation of facts and in composition, and reliance on man priming coating rather than autho rity be it the Church or the stir. Of special importation were his contacts with the thinkers and leaders of the progressive and libertarian movements in Spain and with other scholars, scientists and philosophers in Europe.Among them was the Austrian Ferdinand Blumentritt who was unrivaled of the initiative European specialists on the Philippines. He similarly read a great corporation of radical theological writings such as those by Felicite R. de Lamennais (17882-1854) who advocated that Christianity mustiness serve the pathetic and disadvantaged in this earth and fight injustice including that perpetuated by the Church. manpower like Miguel Morayta Sagrario, Rafael Labra, piece of musicuel Luis Zorilla, Francisco Pi y Margall (1824-1901) electric chair of the First Republic of 1873, who struggled to transform Spains antiquated feudal system and the a propelling clergy were close friends of Rizal. Pi y Magall tried to stop Rizals execution just now the ultra conserv ative Spanish forces band on keeping the colony prevailed.7 Rizal as well as avidly studied the wrings of French philosophers like Francois Marie Arouet de Voltaire, novelist Victor Hugo and British and other European progressives.8Was Rizal a heretic? Did he commit apostasy as claimed by his murderers? Was he a traitor to Spain? Rizal did not take a crap Catholic Christianity per se nevertheless its undynamic institutions and the corruption and ab delectations of its representatives in the country. He remained a Catholic until his death. 9 He did not oppose religion except the perversions, abuses and delusion of the representatives of the Church and the colonial government, which he envisi one and b bely(a)d vividly in his two novels. He intended not to destroy the Church but make its shapes much(prenominal) unchanging with the fundamental tenets ofChristianity.Similarly, in the beginning 1888 he did not espouse complete separation from Spain. He valued affiliation w ith the progressive side of Spain that stood for comparability, justice and brotherhood of all men. Compargond to the anti-clerical Spaniards, who assaulted friars, seized their properties, expelled them, torched churches and convents, Rizals attack on the Church by comparison was eternally milder. 10 What make the friars hysterical with vindictive anger was that Rizal, a Catholic espoused Christianity but rejected the Church dogma about the divinity of Christ, his resurrection, and salvation through assurance. Moreover, Rizal defied Church authoritarian methods that smothered emancipation to think and record grievances. He wrote vehemently against corruption and abuses of the clergy that were widely disseminated in Spain and in the Philippines.His Christianity did not rely on the intercession of friar orders, nor their institutions and organizations. Neither did he follow mandatory performance of religious rituals, sacraments and ceremonies. He said, matinee idol does not s hoot candles, He has more candles than the light of the sun. Instead, Christians should return their time in the cultivation of sympathy and virtue. He taught that professedly Christians atomic number 18 those who practice love and charity among all cosmos. He believed that creation are essentially moral, and that all gentleman creations possess the perfection-given electrical capacity to think and reason for ones self. capacity to reason gives man the free pull up stakes that makes him responsible for his decisions and actions. From this assumption follows that all human organisms regardless of race, social status and charge up are equal.He emphasized this lieu in his letters to the women of Malolos and to his Bulacan compatriots. In his letter to his mother on Christmas, 1886 Rizal explained that Christ was the starting signal to proclaim the equality of all men. He admired the proterozoic Christians who although poor and persecuted were besotted in their doctrin e. They remained combineful to the original teachings of Christ. The poor gave Christianity its power because it was their friend, their religion. The rich did not acquit it until much later. They mastered it, making it their instrument to subjugate the people. And as his criticism of the area of the Church in the Philippines and Europe, he asked - why thus is Christianity no interminable the religion of the poor, of the unfortunate? Has it placed itself on the side of those who rule and dominate?Rizal agreed with Pi y Margall in condemning Spanish use of Christianity in the advantage of the Americas. Rizal argued that the conquest of the Philippines was waged in the name of Christianizing the pagan Indios. Thus, Christianity became the legitimizing school of vista of imperialism, not the liberating religion of Christ. Sensitive to the developments in neighboring Asian countries, Rizal in his article published in La Solidaridad, wrote how ternate was conquered in 1601 by Spa nish soldiers enslaving and kill the native-born people while render Salve Regina. He asked, Is this the itinerary to make Philippines love this divinity fudge, making them slaves and toys they should be, while their patrol wagon and moral sense cry out in protest?In dealing with the conditions of early Christians and of the changes in Christian depressions and practices, Rizal said that Christianity was helping of history. Its institutions and peoples conceptions of divinity also change and develop as history evolves. In fact he change by reversal the usual adage that Man is do in the encounter of god to Man creates God check to mans image. Every country develops its stimulate image and concept of God in consonance with its culture and diachronic circumstances. Gods intervention in social life is manifested in the collective decisions and actions of humans. To the extent that humans apply their God-given reason for moral and honourable ends, commit their free will for the social good enough there is where God is found. In this sense, Rizal believes that God is a God of history.However, God to Rizal does not appear like a shower of manna or a thunderbolt not even as a venerable looking count on to reward or punish good and bad deeds. As a scientist, and a keen observer of nature and social processes God to Rizal is not manifested in a single person or in a single revelation as narrated in the Bible, but revealed in the wideness and wonders of nature. This position made Rizal close to denying the divinity of deliveryman Christ, the primordial doctrine of Christianity. Rizal keep that there is no direct augur intervention in history miss through human will, the sincere exercise of reason and conscience, these three concepts run like a continuous thread in his writings. In much the same way he rejected inspiredright of kings, divine succession of the apostles through the ecclesiastical hierarchy, and the infallibility of the Pope an d that of the Papal representatives in the Philippines.He counseled the youth of Malolos not to follow blindly whatever the friars said but to take in their induce experiences, and sieve them through their own reason and conscience. Friars he said are also humans made of bod and bones and posses the same frailties like us. Rizal endeavored to pervert the indoctrination propagated by the friars that molded people into submissive, obedient, low-spirited and mindless flock of sheep prone to passivity. Indoctrinated only to believe the friars, they are credulous of miraculous events and superstitions for they have lost self-confidence and dexterity to question, reason and take responsible actions. This was an odium to Rizal for Christianity was supposed to raise the human spirit, and enable it with the spark of intelligence and energy so that they strive for the same dignity as other human beings in the world.The consumption to elevation the human spirit is deliveryman Chri st. Christ. To Rizal, savior Christ was both divine and human stressing the more human aspects of savior Christ. It is Christs humanity that makes him more loving to the common tao and serves as the symbolic hero. 12 Rizal scorned adoration of the idols of Christ and the saints. He believed that time and energy worn-out(a) in prolonged prayers, novenas, processions, veladas and other spread out rituals ought to be used for more racy economic and social activities. 13 Instead, he said that the best way to express ones devotion was to emulate Christ through good deeds. Do good towards your fellow men is central core of Rizals under ariseing of the Christian ethos. In his hymn to labor Mans Road to Progress and flawlessness he advocated the improvement of the poor and heavy(a) labor a fair apportion of the profits of production.He wanted to change the attitudes, habits and beliefs of his countrymen and women who tended to believe and rely on charming and the supernatural. Ri zal narrated in his two novels the proclivity of the people to believe in and rely on magic, anting-anting, agimat, scapulars, rosaries, ghosts, and the like rather than their own native capabilities, in honest persistent labor. In the Noli, Elias spoke these scathing words against irrational practicesDo you call these external practices faith? Or that business in cord and scapulars, religion? Or the stories of miracles and other fairyland tales that we hear everyday, rightfulness? Is this the law of delivery boy Christ? A God did not have Himself be crucified for this, nor we assume the pact of eternal gratitude. Superstition existed long before this all that was needed was to perfect it and to raise the price of the merchandise.He showed that there is no causal relationship between the state of our morality or piety on one hand and natural disasters and misfortunes on the other. Natural calamities like typhoons, earthquakes and volcanic eruptions and epidemics are unavoidabl e they are beyond human control. On the other hand, humans must take responsibility for social aberrations, cruelties, abuses and injustice. They are the consequences of human lassitude, indifference, arrogance, greed and error. Since God endow humans with reason and dignity, hence, to fight for ones honor, for ones rights and freedom is tantamount to religious devotion. There are no tyrants where there are no slaves. Following his argument, to rebel against tyranny, oppression and injustice is a Christian certificate of indebtedness. It is a duty that one must pursue even at the cost of ones life.While he exhorted people to strive and use their native reason as the best means to reach God, he did not ridicule nor condemn church going and all religious rituals and liturgies. Rizal comprehended sincere acts of piety and devotion having find these practices in his mother and sisters. While canvas in Spain and even during his exile in Dapitan, Rizal attended mass and celebrated C hristian holidays. What he criticized was sanctimonious performance of novenas, processions and ceremonials that distinguish and waylay people from deeper disposition of God and in examining the meaning of human existence.During his time, the familiar frailocracy prohibited all civic associations and organizations that those related to the Church and those initiated and supervised by the friars. So stifling was the social modality that civic associations and other similar activities were hale underground. Even theassociation of Masons whose membership was principally professionals and intellectuals were denounced and charged as subversives by the Church. nigh of the best and finest Philippine citizens and leaders were Masons among them were Emilio Aguinaldo, Apolinario Mabini, and Rizal himself. Manuel Garcia-Barzanallana, nom de sneak of Fr. Jose Pastells vehemently opposed and denounced the Masons since their ideology of equality and freedom of all persons irrespective o f race, religion and social status and political activities challenged unattackable authority of the Church.What made the religious orders in the Philippines harbor intense fear and villainy of such moderate organizations like the Masons and La Liga Filipina? Violent political upheavals in Europe and Spain provoked their paranoia. The friar orders having been expelled from Spain found recourse in the Philippines, the colonial outpost, where they thought, they would escape the political and religious upheavals in Spain. Bent on holding on to their properties and privileges that they could no longer maintain in their homeland, Friar orders became excessively genus Suspicious, defensive and paranoid. They persecuted Masons and all those they suspected as their enemies that only exacerbated opposition of their victims.Hundreds of Filipinos were killed, tortured, banished and hounded for the mere uncertainty that they belonged to this fraternity of Masons or possession of heretical and subversive materials. Rizal was attracted to Masonry precisely because the organization sure all persons of good will and acknowledgment as members. Masonry propagated equality of all humans around the world they stood for unmarried liberties, the pastime of justice, and combat tyranny. The practices of Masonry were more democratic which was the foeman of the organization of friar orders that were closed to well-nigh Filipinos who were called disparagingly as Indios. Friar orders were purely hierarchical, and served mainly the interests of their organizationRegardless of Rizals scathing criticism of the Church, Rizal was profoundly spiritual. much as he gave the greatest splendor to human capacity to reason, to human capacity for self- improvement, he believed in God. He expounded his belief in God in his letters to Fr. Pablo Pastells, the intellectof the Society of Jesus the one who sent him to his death in order that he may find salvation. During the compass point of exile in Dapitan, and up to the last hours before Rizals execution, Fr. Pastells strove to bring him back to the Catholic fold by move religious books and Rizals former teacher Fr. Sanchez to counsel him.Fr. Pastells was adamant in his stand that only the Catholic faith was the square(a) religion and that all others were erroneous. He attacked the Rationalists, Deists, Socialists, and Communists as evil teachings. He further argued that Spain was the just country where true Christianity reigned and its best defender stating in effect that the best form of government was a theocracy ground on Catholicism. He insisted that true faith rest on total submission to the enigma and supernatural revelation in Jesus Christ as propounded by the Church fathers who inherited divine authority from Jesus Christ, that was passed on to St. Peter and then to the Papacy.On the other hand, Rizal was open-minded and sincerely wanted to be instructed on the intricacies of Catholic faith. He read the books by defenders of the Catholic faith diligently and expressed his admiration of nearly of the books. However Fr. Pastells could not match. Rizals logical reasoning, his earnest search for empirical and historical evidence needed to validate religious doctrines. His arguments in defense of the primary importance of human reason in analyzing religious teachings showed his consistency and intellectual integrity. Father Pastells did not think that evidence was prerequisite. Instead he appealed to the mystery, the supernatural and transcendental. He argued that the ultimate conclusion of human reason was to have faith. Moreover, he added that the Catholic Church alone feature the capacity and authority to judge what was lasting Truth.He went to the extent that he would use preventive and even repressive measures to project the perpetuation of this Catholic doctrine. Clearly Fr. Pastells and Rizal could not have any common grand for mutual understanding since they argued from two diametrically opposed epistemology. Father Pastells framework was based on religious supernatural knowledge that was immutable and divinely ordained and taken exclusively by the religious hierarchy. Rizal thought that all knowledge including that of God was accessible to human reason and understanding and thereby varied according to each soulfulnessspersonal capabilities, time and place. In other words, man creates God according to his own image or to his own understanding.In the exchange of letters Rizal replied to the charge by Fr, Pastells that in relying only in ones reason, he forgot God and committed the sin of arrogance and self-esteem that his concern was limited merely to the mundane. Rizal the poet replied eloquently and with more humility than what Fr. Pastells credited him for.How cannot I not believe in God? To do so would be to deny my own existence.I believe hard in the existence of God the nobleman I firmly believe in His wisdom, His infinite power (my idea of the infinite is so limited), His goodness manifested in the wonderful creation of the universe in the order that reigns in His creation His magnificence that overwhelms my understanding His greatness that enlightens and nourishes all. His wisdom is so great that it humiliates human reason and makes me dizzy with dizziness for my own reasoning is imperfect and confused. galore(postnominal) times my reasoning leads me to raise my eyeball to Him. I believe Him to be in the immense system of planets, in all the aggregation of nebulae, that bewilders and stretches my imagination beyond my acquaintance that I am filled with dread, cultism and bewilderment and leaves me dumb with wonder.Fr. Pastell charged Rizal that by asserting reliance on human reason he misunderstood the true nature of faith and thus snub divine mystery that was inseparable to faith. credit cannot be called the result of a reasoning process it is a supernatural make from God our Lord, inasmuch as it is the beginning and source of justification, it cannot be equated by our natural powers without the necessary assistance of divine grace. Faith is a voluntary act of homage by which men freely submit his reason to the authority of the revealing God. (April 28, 1893)To this accusation of self-pride, his miss of understanding of the mysteryof faith as a divine grace, Rizal countered perhaps with more prescience than his former mentor unreasonable is the epithet that you apply to the pride of the rationalists. If I may be permitted to ask, if I am still far from being one of them who is more proud the man who is fulfill with following his own reason without rarefied his views on others, or the man who tries to implement on others not what his reason dictates, but what appears to him to be the truth? What is rational has never seemed foolish to me, and pride has always shown its head in the attitude of superiority.Rizal decided to end the exchange of letters with Fr. Pastells for the latter refused to afford even an iota to Rizals way of thinking, that the humane values of justice, equality, the search for truth based on God-given reason and conscience are fundamentally spiritual and are manifestations of the Divine. In his usual polite and conciliatory style, Rizal wrote.Your Reverence says that I ought to swear that God will restore the faith that I lack. Let us then hope that he will do so, for this weigh seems to me to be beyond our natural capabilities. Msgr. Bougarrd no longer convinces me. I am no longer able to comprehend your arguments and rate their merits. And I would be doing wrong in the eye of society, if I were to continue robbing you of your time, which the many people who live under your heraldic bearing need so much and can use to their great advantage. let us leave to God the things that are Gods and to men the things that are mens. As Your Reverence says the return to the faith is Gods work.Rizals murderers succeeded only in eliminating him physically. They failed in killing his ideas and what he stood for freedom of thought, side, and assembly and of the press. Rizal taught us that we must fight for the dignity and equality of all human beings not on our knees but in the arena of life. That to him is the best expression of devotion to God. By his self -sacrifice, he demonstrated that uncompromising courage is the greater weapon in the face of consuming tyranny. True, Rizal fought the Church institutions and its clergy. And yet it was Christian morality that formedthe very heart of his social and political ideas for reforms and justice. Rizal did not weaken nor peril Christianity in the Philippines. What he fought against was corruption, greed, superstition, ignorance and paranoia of the forces of counter-revolution.Conclusion What then is the relevance of the discussion of Rizals ideas on religion to the state of and teaching of Philippine Studies? The probe is also a way of re-assessing the historical fram ework of the way we study and approach our history. Christianization and Westernization tend to view historical developments from the vantage point of the Catholic religion, of Spain and their institutions. It looks at the Filipino people as dormant wards of the energetic missionary and civilizing efforts of the colonizers. Rizals life and works showed that however much he imbibed Catholicism and Spanish culture, he maintained a great deal of his native, autochthonous culture and values language, social norms and practices that he invoked and defended against Spanish prejudices. He and his colleagues from ilustrados who studied in Europe and his stay-at-home countrymen and women shared underlying cultural values and attitudes that enabled them to resist the pip Western demands and exactions.In the process, like Rizal, our predecessors formulated a unique resilient Filipino culture that eventually evolved into what is called national Consciousness. True, Rizal like his educated colleagues studied and learned from the European Enlightenment about the rights of man, about individual liberty, the use of reason and science. Still, the Filipino historiographer must not ignore the Filipino folk who toiled relentlessly to survive the autocratic colonial regime and re-formulated and accommodated to the onerous colonial rule. Rizal was not bound by the inexorable divisions in the field of knowledge.He was less concerned with the formula of the so-called popular theories and methodologies in the Humanities and Social Sciences since his endeavor was to seek evidence and the means of how humans can fight injustice, tyranny, oppression, and social iniquities. just about of all he wanted to elevate the Indio into a dignified, confident human being equipped with critical thinking and able to solve social ills. Therefore, Philippine Studies should be inter-disciplinal by tackling history, philology, geography, geology, biology, and other relateddisciplines all to serve as the means for self-understanding, formulation of Filipino identity and contribute to the formation of a sovereign, united and prosperous nation. some other important ramification of this study is how Rizal viewed history. obstinate to the static, rigid, immutable Catholic position of Fr. Pastells, Rizal thought of history as a dynamic continuous process of change. Events, circumstances, people, their ideas and the environment are inter-connected and are in constant motion. The direction of change may not be always be in sporty successive stages but its direction is towards more knowledge, the expansion of human consciousness and awareness, towards greater human aspirations for freedom and equality. Far from being a pessimist like Pr. 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