Dr . Jose P. Rizal (June nineteen, 1861 ” December 35, 1896) was executed by Spanish colonial authorities for achieveing rebelled and incited rebellion against the Church and against Spain. He was charged of “sedition, and “insurrection against the “mother country. The evidence helped bring against him would not possess stood in contemporary legal courts of law. What the authorities classified since rebellious actions were primarily writings essential of the regime, membership in “subversive organizations like Masonic lodges, and forming an association of individuals desirous of seeking sociable and political reforms, La Liga Filipina.
Never mind in the event La Banda Filipina searched for to obtain citizenship rights comparable to those loved by Spaniards in Spain.
For achieveing repeatedly questioned the authority of the Chapel and the temerity to organize citizens outside Church control, Rizal was incurred with “separatism, doing a terrible heresy, the greatest offense in impérialiste Philippines. The authorities prodded by the friar orders meted out the fatality sentence. At that time, the Chapel conceived of itself while the sole associated with Divine Buy on earth.
The friar orders assumed that they were the adults of general public order and morals as well as the source of most knowledge. They will claimed that unlike the civilian authorities who was indecisive, remote and weak, these were the only effective instruments that resulted in the people with the Philippine archipelago devoted Catholics and therefore dedicated and obedient subjects from the colonial federal government. By equating the Chapel and the friar orders with Spanish civilauthority, any critique, any try to disparage the friars was ipso facto insurrection.
Today in 2011, lien of these incidents deserve repetition for up till the late 1930’s, in 50s and to the 1970’s through the height from the Cold Battle accusations inside the same problematic vein were marshaled against the native folk faith based associations (colorums), 6 up against the labor, peasants movements and the sympathizers among the intelligentsia.
Dr . Rizal would not write a whole treatise upon religion. Neither did this individual write solely on religious beliefs. Rizal was not a theologian. His thoughts on religious beliefs are articulated alongside his ideas about what is a just and humane social buy for the country as well as the rest of the globe. His religious ideas were formulated because the result of his experiences, his education and vast psychic readings, and as a consequence of his attempts to battle with the cultural, political and economic problems of his times. With this sense his religious perspective is humanistic and existential. He was not really concerned with the subtle parts of scholastic biblical debate.
Religious beliefs to Rizal is thoroughly connected with day to day life, in the way our institutions operate, and the unfolding of historical processes. Especially as he full grown, religion to him should certainly serve to inspire humans to strive for self-improvement, for a calm and relaxing life on this earth rather than on the next. He had zero quarrel with Christianity per se, or with all the clergy. He opposed the Church and the friar orders for impeding all peaceful means to uplift the Philippine people via servitude, coming from denying all their God-given privileges of independence to think, examine and uproot the causes of ignorance and injustice.
His religious ideas are be sucked from his two novels, the Noli myself Tangere and El Filibustrismo. He expounded them in his numerous articles or blog posts published in La Apoyo, his works, letters to his family, colleagues, good friends, and his exchange of albhabets with Ferdinand Blumentritt, and with his former Jesuit instructor, Fr. Pablo Pastells. These using the ficticious name Manuel Garcia Barzanallana wrote extensive polemics regarding Rizal’s so-called retraction and validated the hero’s execution as the opportinity for him to repent his “sins of arrogance and thereby allowed him to attain “eternal salvation.
Like Marcelo L. Del Base, Graciano Lopez Jaena, great other co-workers in the Promozione movement who studied and worked in Europe and Spain, Rizal imbibed the ideas and sentiments in the European Enlightenment and witnessed the revolutionary improvements that were changing the entire sociable and politics in Spain and Europe. Being a medical pupil at the College or university of This town and in Heidelberg, Germany, his wide-ranging studies in ethnography, anthropology, linguistics and history, Rizal assimilated the methods of scientific inquiry, experimentation, goal valuation of facts and information, and reliance upon human thinking rather than expert be it the Church or the state. Of special significance were his contacts together with the thinkers and leaders from the progressive and libertarian motions in Spain and with other scholars, scientists and philosophers in Europe.
One of them was the Austrian Ferdinand Blumentritt who was one of the initial European professionals on the Korea. He also read significant amounts of radical theological writings such as those simply by Felicite Ur. de Lamennais (17882-1854) who advocated that Christianity must serve poor people and deprived in this earth and deal with injustice which includes that perpetuated by the Cathedral. Men like Miguel Morayta Sagrario, Rafael Labra, Manuel Luis Zorilla, Francisco Pi y Margall (1824-1901) Director of the 1st Republic of 1873, who struggled to transform Spain’s antiquated feudal system and the moribund clergy had been close friends of Rizal. Professional indemnity y Magall tried to end Rizal’s execution but the ultra conservative The spanish language forces curved on keeping the colony won. 7 Rizal also avidly studied the wrings of French philosophers like Francois Marie Arouet de Voltaire, novelist Victor Hugo and British and also other European progressives. 8
Was Rizal a heretic? Did he make apostasy as claimed by simply his murderers? Was he a traitor to Spain? Rizal would not denounce Catholic Christianity per se but its moribund institutions as well as the corruption and abuses of its associates in the country. This individual remained a Catholic until his loss of life. 9 He did not oppose religion but the perversions, violations and hypocrisy of the reps of the Cathedral and the colonial time government, which will he pictured vividly in his two novels. He designed not to destroy the House of worship but produce its techniques more consistent with the fundamental tenets ofChristianity.
Similarly, before 1888 he did not espouse complete separation by Spain. This individual wanted holding with the intensifying side of Spain that stood to get equality, proper rights and brotherhood of all men. Compared to the anti-clerical Spaniards, who assaulted friars, seized their particular properties, removed them, torched churches and convents, Rizal’s attack around the Church in contrast was much milder. 12 What made the friars hysterical with vindictive anger was that Rizal, a Catholic espoused Christianity nevertheless rejected the Church assioma about the divinity of Christ, his resurrection, and salvation through faith. Furthermore, Rizal defied Church severe methods that stifled freedom to think and express grievances. He wrote vehemently against corruption and abuses in the clergy that were widely disseminated in Spain in addition to the Philippines.
His Christianity did not count on the canal of friar orders, neither their institutions and companies. Neither performed he stick to mandatory functionality of religious traditions, sacraments and ceremonies. He said, “God does not require candles, This individual has more candles than the mild of the sunlight. Rather, Christians should certainly spend their particular time in the cultivation of reason and virtue. He taught that true Christian believers are those who practice appreciate and charitable organisation among all humans. He presumed that human beings are essentially moral, and that all individuals possess the God-given capacity to think and cause of one’s home. Ability to reason gives guy the free will that makes him responsible for his decisions and activities. From this assumption follows that human beings no matter race, interpersonal status and sex are equal.
He emphasized this kind of view in his letters to the women of Malolos and his Bulacan compatriots. In the letter to his mom on Holiday, 1886 Rizal explained that Christ was the first to proclaim the equality of men. This individual admired the early Christians who have although poor and persecuted were working in their beliefs. They remained faithful to the original teachings of Christ. “The poor gave Christianity its electric power because it was their friend, their religious beliefs. The abundant did not accept it until much later. They will mastered this, making it their particular instrument to subjugate the people. So that as his criticism of the express of the Cathedral in the Philippines and The european countries, he asked -: “Why then is definitely Christianity will no longer the faith of the poor, of the unlucky? Has it positioned itself quietly of those who have rule and dominate?
Rizal decided with Pi y Margall in condemning Spanish usage of Christianity in the conquest with the Americas. Rizal argued the conquest in the Philippines was waged with the intention of Christianizing the “pagan Indios. Therefore, Christianity started to be the legitimizing philosophy of imperialism, not really the publishing religion of Christ. Very sensitive to the innovations in border Asian countries, Rizal in his document published in La Solidaridad, wrote just how Ternate was conquered in 1601 by simply Spanish troops “enslaving and killing the native persons while singing Salve Signora. He asked, ” Is this the way to generate Filipinos take pleasure in this God, making them slaves and toys and games they should be, when their hearts and mind cry out in protest?
In dealing with situations of early Christians associated with the changes in Christian beliefs and procedures, Rizal declared Christianity was part of record. Its establishments and householder’s conceptions of God likewise change and develop as history evolves. In fact he reversed the standard adage that “Man is created in the image of God; to “Man creates Our god according to man’s photo. Every single country builds up its own image and concept of God according to its culture and historic circumstances. God’s intervention in social a lot more manifested inside the collective decisions and activities of human beings. To the extent that individuals apply their particular God-given cause of moral and ethical ends, exercise all their free will for the social good; there is in which God is located. In this sense, Rizal believes that God is a Goodness of history.
Nevertheless , God to Rizal does not appear like a shower of manna or maybe a thunderbolt not even as a digno “looking judge to reward or reprimand good and bad deeds. As a scientist, and a keen observer of nature and social operations God to Rizal can be not demonstrated in a single person or in a single revelation since narrated in the Bible, yet revealed inside the vastness and wonders of nature. This position made Rizal close to denying the divinity of Christ, the central doctrine of Christianity. Rizal maintained there is no direct divine intervention in history apart from through human will, the sincere work out of reason and notion, these 3 concepts work like a continuous thread in his writings. In much the same approach he rejected divineright of kings, work succession in the apostles throughout the ecclesiastical structure, and the infallibility of the Pope and that with the Papal associates in the Philippines.
He counseled the youth of Malolos not to adhere to blindly no matter what friars explained but to appreciate their own activities, and filter them through their own cause and mind. Friars he said “are also human beings made of skin and bone tissues and have the same frailties like us. Rizal endeavored to counteract the indoctrination spread by the friars that molded people in to submissive, obedient, humble and mindless group of lamb prone to passivity. Indoctrinated simply to believe the friars, they are credulous of “miraculous incidents and superstitions for they have lost self-confidence and ability to problem, reason and take accountable actions. This is an crime to Rizal for Christianity was designed to elevate your spirit, and endow this with the spark of brains and strength so that they shoot for the same pride as various other human beings in the world.
The creativity to raise your spirit is definitely Jesus Christ. Christ. To Rizal, Jesus Christ was both keen and man stressing the more human aspects of Jesus Christ. It is Christ’s mankind that makes him more accessible to the common tao and serves as the exemplary hero. 12 Rizal scorned adoration from the idols of Christ and the saints. This individual believed that period and energy spent in prolonged praying, novenas, bras, veladas and other elaborate traditions ought to be intended for more successful economic and social actions. 13 Rather, he declared that the best way to communicate one’s devotion was to emulate Christ through good deeds. Do good towards your other men is central primary of Rizal’s understanding of the Christian cast. In his hymn to labor “Man’s Street to Progress and Perfection this individual advocated the advance of the poor and giving labor a fair share from the profits of production.
This individual wanted to change the attitudes, patterns and values of his countrymen and women who were known to believe and rely on magic and the unnatural. Rizal told about in his two novels the proclivity of the people to have confidence in and count on magic, anting-anting, agimat, scapulars, rosaries, ghosts, and the like instead of their own local capabilities, in honest prolonged labor. Inside the Noli, Elias spoke these scathing words and phrases against irrational practices:
“Do you phone these exterior practices hope? Or that business in cords and scapulars, religion? Or the reports of wonders and other fairy tales we hear every day, truth? Are these claims the law of Jesus Christ? A God did not have Him self be crucified for this, neither we believe the obligation of eternal appreciation. Superstition existed long before this; all that was needed was to perfect this and to boost the price from the merchandise.
He revealed that there is no causal relationship between the state of our morality or piety on one hand and natural catastrophes and misfortunes on the other. Natural calamities just like typhoons, earthquakes and volcanic eruptions and epidemics will be unavoidable ” they are over and above human control. On the other hand, human beings must take responsibility for social aberration, cruelties, violations and injustice. They are the implications of individual lassitude, not caring, arrogance, greed and problem. Since God endowed individuals with purpose and dignity, hence, to fight for your honor, for one’s rights and freedom is tantamount to religious faithfulness. “There are not any tyrants where there are no slaves. Next his reasoning, to rebel against tyranny, oppression and injustice can be described as Christian work. It is a obligation that one need to pursue also at the cost of one’s your life.
While he exhorted people to strive and use their native explanation as the best means to reach God, he did not ridicule nor condemn church going and all faith based rituals and liturgies. Rizal appreciated genuine acts of piety and devotion having observed these practices in his mother and sisters. Although studying in Spain and even during his exil in Dapitan, Rizal went to mass and celebrated Christian holidays. What he criticized was sanctimonious performance of novenas, processions and ceremonials that distract and waylay people via deeper knowledge of God and in examining the meaning of individual existence.
During his period, the current frailocracy restricted all social associations and organizations other than those linked to the Cathedral and those started and closely watched by the friars. So stifling was the interpersonal climate that civic groups and other comparable activities had been forced underground. Even theassociation of Masons whose membership was primarily professionals and intellectuals were denounced and charged while subversives by Church. Among the best and very best Filipino people and leaders were Masons; among them were Emilio Aguinaldo, Apolinario Mabini, and Rizal himself. Manuel Garcia-Barzanallana, nom de tectrice of Fr. Jose Pastells vehemently compared and denounced the Masons since their very own ideology of equality and freedom of most persons no matter race, religious beliefs and cultural status and political actions challenged total authority of the Church.
What made the spiritual orders inside the Philippines possess intense dread and hate of these kinds of moderate organizations like the Masons and La Liga Filipina? Violent politics upheavals in Europe and Spain provoked their monomanía. The friar orders previously being expelled via Spain found refuge inside the Philippines, the colonial outpost, where they will thought, they would escape the political and religious upheavals in Spain. Bent on holding on to their houses and benefits that they could no longer maintain in their homeland, Friar requests became overly suspicious, defensive and paranoid. They persecuted Masons and everything those they will suspected because their enemies that just exacerbated opposition of their subjects.
Hundreds of Filipinos were slain, tortured, banned and hounded for the mere suspicion that they hailed from this fraternity of Masons or own “heretical and subversive components. Rizal was attracted to Brickwork precisely for the reason that organization recognized all people of good will and figure as users. Masonry spread equality of most humans around the globe; they stood for individual protections, the quest for justice, and combat cruelty. The methods of Masonry were even more democratic that was the opposite of the organization of friar instructions that were sealed to most Filipinos who were called disparagingly since “Indios. Friar orders had been strictly hierarchical, and offered mainly the interests of their organization
No matter Rizal’s scathing criticism with the Church, Rizal was greatly spiritual. Much as he offered the greatest importance to human being capacity to reason, to human being capacity for self- improvement, this individual believed in Our god. He expounded his belief in God in his words to Fr. Pablo Pastells, the headof the Society of Jesus the one who also sent him to his death to ensure that he may “find salvation. During the period of exile in Dapitan, and up towards the last several hours before Rizal’s execution, Fr. Pastells strove to bring him back to the Catholic fold by sending religious ebooks and Rizal’s former instructor Fr. Sanchez to suggest him.
Fr. Pastells was adament in his stand that only the Catholic hope was the authentic religion and that all others were erroneous. This individual attacked the Rationalists, Deists, Socialists, and Communists because evil teachings. He additional argued that Spain was your rightful nation where accurate Christianity ruled and its finest defender proclaiming in effect the best sort of government was a theocracy depending on Catholicism. This individual insisted that true hope rested on total distribution to the mystery and unnatural revelation in Jesus Christ while propounded by Church fathers who inherited divine authority from Jesus Christ, that was passed on to St . Peter and then towards the Papacy.
On the other hand, Rizal was open-minded and sincerely wished to be advised on the complexities of Catholic faith. He read the literature by defenders of the Catholic faith faithfully and stated his admiration of a number of the books. On the other hand Fr. Pastells could not match. Rizal’s rational reasoning, his earnest hunt for empirical and historical evidence needed to confirm religious projet. His disputes in protection of the principal importance of man reason in analyzing spiritual teachings demonstrated his persistence and perceptive integrity. Father Pastells did not think that data was important. Instead this individual appealed towards the mystery, the supernatural and transcendental. He argued that the ultimate aim of human purpose was to have got faith. Moreover, he added that the Catholic Church alone possessed the capability and power to judge the fact that was immutable Truth.
He traveled to the degree that he would use precautionary and even repressive measures in order that the perpetuation of the Catholic cortège. Clearly Fr. Pastells and Rizal wasn’t able to have virtually any common grounds for mutual understanding simply because argued from two diametrically opposed epistemology. Father Pastells’ framework was based on faith based supernatural knowledge that was immutable and divinely ordained and interpreted exclusively by the faith based hierarchy. Rizal thought that all knowledge including that of Goodness was attainable to man reason and understanding and thereby varied according to each individual’spersonal features, time and place. In other words, guy creates The almighty according to his own “image or to his very own understanding.
In the exchange of letters Rizal replied for the charge by simply Fr, Pastells that in relying simply in a person’s reason, this individual forgot Our god and committed the trouble of selfishness and self-pride; that his concern was limited only to the mundane. Rizal the poet responded eloquently and with more humbleness than what Fr. Pastells acknowledged him intended for.
“How simply cannot I not really believe in God? To do so is always to deny my very own existence.
“I believe tightly in the presence of The almighty the Creator¦ I tightly believe in His wisdom, His infinite electrical power (my notion of the infinite is so limited), His amazing benefits manifested in the marvelous creation of the world; in the purchase that dominates in His creation; His splendor that overwhelms my understanding; His success that enlightens and nourishes all. His wisdom is so great that this humiliates human reason besides making me dizzy with vertigo for my very own reasoning can be imperfect and confused. Often times my thinking leads myself to raise my eyes 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 past my knowledge that I am filled with hate, awe and bewilderment and leaves myself dumb with wonder.
Fr. Pastell charged Rizal that simply by asserting reliability on human reason he misunderstood the true nature of religion and thus overlooked divine mystery that was inseparable to faith.
“Faith cannot be called the result of a reasoning method; it is a unnatural gift by God our Lord, inasmuch as it is the start and supply of justification, it cannot be equated by each of our natural power without the required assistance of divine sophistication. Faith is actually a voluntary action of homage by which males freely submit his explanation to the specialist of the revealing God. (April 28, 1893)
To the accusation of self-pride, his lack of comprehension of the mysteryof faith like a divine elegance, Rizal countered perhaps with increased prescience than his past mentor:
“Foolish is the epithet that you connect with the pride of the rationalists. If I could possibly be permitted might, if I are still far from being one of them who may be more pleased ” the man who is satisfied with following his own explanation without awe-inspiring his views on others, or maybe the man who tries to can charge on others not what his reason dictates, but you may be wondering what appears to him to be the fact? What is logical has never seemed foolish to my opinion, and satisfaction has always shown its head in the attitude of superiority.
Rizal chosen to end the exchange of letters with Fr. Pastells for these refused to concede actually an iota to Rizal’s way of thinking, the fact that humane beliefs of proper rights, equality, the search for real truth based on God-given reason and conscience happen to be fundamentally spiritual and are indications of the Keen. In his common polite and conciliatory style, Rizal published.
“Your View says that I ought to desire that God will regain the faith that I absence. Let us after that hope that he will do so, for this subject seems to me personally to be past our all-natural capabilities. Msgr. Bougarrd will no longer convinces myself. I was no longer able to comprehend your arguments and value their merits. And I would be doing incorrect in the eye of society, merely were to continue robbing you of your time, that the many people who live below your direction want so much and can use to their great benefits. ¦ let us leave to God the things that are God’s and to guys the things that are men’s. Otherwise you Reverence says the return to the faith is definitely God’s function.
Rizal’s criminals succeeded only in getting rid of him actually. They failed in killing his concepts and what he was for ” freedom of thought, expression, and assemblage and of the press. Rizal taught us that we need to fight for the dignity and equality coming from all human beings not on the knees however in the industry of life. That to him is the foremost expression of devotion to God. By simply his do it yourself -sacrifice, he demonstrated that stubborn courage may be the greater system in the face of overpowering tyranny. The case, Rizal fought the Cathedral institutions and its clergy. And yet it was Christian morality that formedthe extremely heart of his social and political ideas for reconstructs and rights. Rizal did not weaken nor threaten Christianity in the Thailand. What this individual fought against was corruption, greed, superstition, lack of knowledge and systematisierter wahn of the forces of counter-revolution.
Conclusion “
What then is definitely the relevance from the discussion of Rizal’s ideas upon religion to the state of and course of Philippine Studies? The analysis is also a way of re-assessing the historical framework of the approach we analyze and approach our history. Christianization and Westernization tend to view historical developments from your vantage point of the Catholic religion, of Spain and their institutions. It appears to be at the Philippine people while passive wards of the dynamic missionary and “civilizing attempts of the colonizers. Rizal’s life and functions showed that however very much he imbibed Catholicism and Spanish lifestyle, he stored a great deal of his native, local culture and values ” language, cultural norms and practices that he invoked and defended against The spanish language prejudices. This individual and his co-workers from ilustrados who analyzed in Europe and his stay-at-home countrymen and ladies shared standard cultural values and attitudes that empowered them to withstand the most detrimental Western demands and exactions.
In the process, just like Rizal, the predecessors developed a unique resistant Filipino tradition that at some point evolved into what is known as “national Mind. Authentic, Rizal just like his informed colleagues researched and discovered from the Euro Enlightenment regarding the rights of gentleman, about person liberty, the use of reason and science. Still, the Philippine historian should not ignore the Philippine folk who also toiled non-stop to survive the oppressive colonial time regime and re-formulated and accommodated for the onerous impérialiste rule. Rizal was not sure by the stringent divisions in neuro-scientific knowledge.
He was less worried about the ingredients of the so-called “universal ideas and methodologies in the Humanities and Social Sciences since his target was to search for evidence and the means of how humans can easily fight injustice, tyranny, oppression, and interpersonal iniquities. First and foremost he wished to elevate the Indio to a dignified, confident human being equipped with critical thinking and capable of solve sociable ills. Therefore , Philippine Studies should be inter-disciplinal by dealing with history, philology, geography, geology, biology, and other relateddisciplines almost all to serve as the means for self-understanding, ingredients of Filipino identity and contribute to the formation of a sovereign, united and prosperous land.
Another important ramification of this study is how Rizal looked at history. Contrary to the static, strict, immutable Catholic position of Fr. Pastells, Rizal thought of history being a dynamic continuous process of alter. Events, circumstances, people, their particular ideas and the environment happen to be inter-connected and are also in frequent motion. The direction of change will not be always be in neat effective stages nevertheless direction is definitely towards even more knowledge, the expansion of human awareness and understanding, towards increased human dreams for flexibility and equal rights. Far from being a pessimist just like Pr. Pastells who was afraid of losing Spanish electrical power and respect of the Cathedral, Rizal was optimistic and looked courageously toward to a better world when the rotting, repressive structures of the old that was surely going to be disassembled to bring on a better buy.
Bibliography
Bonoan, Raul L., S. T, The Rizal ” Pastells Correspondence, the hitherto unpublished letters of Jose Rizal and portions of Fr. Pablo Pastells’ fourth page and translation of the correspondence, together with a historical background theological Critique, Ateneo de Manila Univ. Press, year 1994.
Carr, Raymond, Spain, 1808-1039, Oxford Univ. Press, 1966.
Carr, Raymond, publisher, Spain, a brief history, Oxford Univ. Press, 2k. Comision Nacional del centanario de Jose Rizal, Cartas entre Rizal y sus colegas dela ut propaganda 1889-1896; Cartas no meio de Rizal sumado a los miembros dela familia 1876-1887, Manila, 1961.
Corpuz, O. Deb., The Beginnings of the Philippine Nation, a couple of vols. Aklahi Foundation, Incorporation., 1989, Quezon City, 1989.
Craig, Austin, Family tree, Life, and Labors of Jose Rizal, Philippine Patriot, Phil. Education Co. 1913.
Dela ut Costa, Horacio, The Jesuits in the Israel, Harvard University or college Press, Cambridge
Cambridge, 1967.
Dela Puerto, Horacio, übersetzungsprogramm & publisher, The Trial of Rizal: W. Elizabeth. Retana’s transcribing of the official Spanish files, Ateneo de Manila Univ. Press, 61. Esdaile, Charles J., Italy in the Generous Age, coming from Constitution to Civil Conflict, 1808-1939, Oxford
Univ. Press, 2000.
Fores-Ganzon, Guadalupe, editor and translator, La Solidaridad, Univ. of the Thailand Press, Quezon City, 1980.
Garcia-Barzanallana, Manuel, La masonizacion sobre las Filipinas, Rizal con su producto, Barcelona
1897.
Guerrero, Leon Ma., The First Filipino: a Biography of Jose Rizal, National Historical
Commission, Manila, 1969.
Hessel, Eugene A., The Religious Thought of Jose Rizal, its Content and Value, Phil.
Education Co., Manila, 61.
Lopez, Rafael and Alfonso Felix, Jr., eds., The Christianization of the Korea, Historical Conservation Society, Manila, 1965.
One Hundred Words of Jose Rizal to his Sibling, Sisters, and Relatives, Phil cannella. National Historic Institute, Manila, 1959.
Phelan, David Leddy, The Hisoanization from the Philippines, Spanish Aims and Filipino Reactions: 1565 ” 1700, the Univ. of Wisconsin Press, 1959.
Rizal, Jose, Noli me Tangere, Bremen, 1887; translated into British by Leon Ma. Guerrero, Hong Kong, Longman, 1961.
Rizal, Jose, El Filibusterismo, E. Meyer van Bathroom, Belgium, 1891; translated in to English by Leon
Ma. Guerrero, Hong Kong, Longman, 1965.
Rizal, Jose, Political and Historical Writings, National Famous Inst., Manila, 1989. Rizal, Jose, Annotations to Antonio Morga’s Sucesos delas Islas Flipinas posted in South america, 1609, printed in Rome, 1890.
Roxas-Lim, Aurora, Radical Spain and its Impact on Philippine Revolutionary Activity, newspaper presented on the National Conference Encuentro ” Philippine-Spanish Associations, Univ. of
the Philippines, organised at Balay Kalinaw, Diliman, January 25-27, 2003., Sarkisyanz, Manuel, Rizal and Republican Spain and other Rizalist Documents, National Historic Inst., Manila, 1995.
Schumacher, John, S. J., The Propaganda Motion: 1880-18995, the Creators of Filipino Consciousness, Manila, jerk.
Sturtevant, David Ur., Popular Uprising in the Korea: 1840-1940, Cornell Univ. Press, NY &
London, uk, 1976.
Villaroel, Fidel, Rizal as well as the University of Sto. Tomas, Manila, 1984.
You may also be interested in the following: interpersonal ideas of jose rizal
1
How do we help?
We have compiled for you lists of the best essay topics, as well as examples of written papers. Our service helps students of High School, University, College
