MODULAR APPROACH TO

L I F E, W O R K S
OF

RIZAL
Introduction to the
MODULE
1
Course RA 1425
This module introduces Republic Act
No. 1425, also known as the Rizal Law, MODULE CONTENTS
which mandates the study of the life,
works, and writings of Dr. Jose Rizal in
all public and private schools, colleges, Lesson I: Historical
and universities in the Philippines.
Enacted in 1956, this law aims to
inspire nationalism and patriotism
background and context of RA
among the youth by emphasizing the
importance of Rizal's contributions to 1425
the nation's independence. Through
this course, students will explore the Lesson II: The issuance and
historical context of the law's creation
and its continued relevance in shaping debates of RA 1425 in the
the values of freedom, democracy, and
civic responsibility. By understanding
Rizal's life and ideals, students are
context of 1950s
expected to reflect on how his
teachings can be applied in modern Lesson III: Why study the Rizal
Filipino society.
subject?

Intended Learning Outcome

At the end of Module 1, you should be able to:

a. explain the background and context of RA 1425; and

TAKE THE CHALLENGE!

In this lesson, challenge yourself to:

ACTIVITY

Instructions:

Design a poster or infographic that highlights the key objectives of the Rizal Law (RA
1425). Include the main ideas such as the promotion of nationalism, the importance of
studying Dr. Jose Rizal's works, and how the law aims to foster a sense of patriotism in
the youth. Be sure to incorporate key visuals related to Dr. Rizal’s life, works, and the
Philippine flag.

A N A LYSI S

Right now, let us try to wrap up your experiences with the activity . Let us try to answer
the following questions.

1. Why was the Rizal Law (RA 1425) considered important in the political context of the 1950s?
Explain how the socio-political unrest during that time, particularly the rise of communism
and the Huk Rebellion, influenced the passage of the Rizal Law.
2. How does the Rizal Law aim to shape the character of Filipino youth? Discuss how the law,
through its provisions, aims to instill moral character, civic conscience, and the duties of
citizenship among students.
ABSTRACTION
The Rizal Law also known as RA 1425 mandates the study of
the life, works and writings of Dr. Jose Rizal. It requires the curricula of
private and public schools, colleges and universities courses to include
the life and writings of Rizal to educate the students about the concept
of nationalism (NHCP, 2012). It is good to note that the bill was
approved on June 12 or Independence Day of the year 1956 when the
pressing clamor for national identity and nationalism was in dire need.
Although the passage was coupled with controversies and criticism,
high regard must be given to the authors of the bill for ensuring that
the ideals of freedom, love of country, and patriotism were rededicated
in the lives of the youth by honoring the cause that Rizal lived and died
for. Up until today, the Rizal Law is an important reminder to all
Filipinos of the role that Dr. Jose Rizal played in the attainment of our
nation's freedom.
This Chapter will focus on the history behind the issuance of
the Rizal Law together with its objectives, pertinent provisions and
overall mandate. It will also present the underlying idea why there is a
need to study the subject apart from the mandate created by law.
Why are you enrolled in the Rizal subject? Why are you
reading this book right now? Why study Rizal?
While you are reading this book, these questions are among those you
might have asked as soon as you noticed that the Rizal course is
included in your curriculum.
 You might seek justification on why this subject is included
when you are taking accountancy, management or engineering
courses. Then, why are you enrolled in this subject in the first place?
Let this Chapter widen your understanding of why the need to study
the Rizal subject.
Since the passage of the law in 1956, students enrolled in the
higher education programs were required to take the Rizal course as
part and parcel of the subjects needed before finishing a certain
degree. Students are left with no choice but to enroll in the subject
based on the stipulations of Republic Act 1425. Simply put, the reason
why you are enrolled in this subject is because it is mandated by law.
Before the passage of RA 1425, history would tell us that
some historical backgrounds and contexts led to the passage of the
Rizal law. In the context of that time, the RA. 1425 was passed with the
aim that the youth will not forget Rizal. But why should we not forget
Rizal? Let us unravel the historical background and context of the 1950s
for us to answer this question.
The varying social and political unrest that is happening in the
world, in East Asia, and the Philippines threatens the stability of the
world and the Filipino nation. In the 1950s, the world was faced with
several political issues between the rise of communist states and how
this weakened the democratic stability of other nations. In Korea for
example, North Korea invaded South Korea. During this period, the
conflict between the capitalist and communist created tension in the
world (Stack, 2018). These tensions also established the rivalry
between the United States and the Soviet Union during the Cold War.
In the year 1956, East Asian countries felt an aggravated and prolonged
period of political uncertainty and internal unrest between the East and
West, that is, between Soviet and US power and influence (Sicat, 2015).
These tensions. brought the issues of communism as one of the factors
contributing to the political instability of the countries in the world and
Asia.
In the case of the Philippines, former President Ramon
Magsaysay on his term as Defense Secretary in 1949 became the
foremost architect and executor of the government's anti-communist
insurgency program. When he rose to power in 1953, he was faced
with the growing number of the communist-led peasant uprising in
Central Luzon, also called Huk Rebellion which stands for the acronym,
"Hukbo ng Bayan Laban sa Hapon". Due to this numerous political and
social unrest, Magsaysay thought of creating a wide-scale propaganda
program to organize and educate the youth and student population
from elementary to college on the evils of communism (Reyno, 2012).
In response to the wide-scale propaganda program of the
government, Senate Bill 438 known as the Rizal Bill which was first-
authored by Senator Claro M. Recto and was passed to respond to the
need of crafting a nationalistic policy that would rekindle nationalism
and patriotism of the Filipinos. Thus, the passage of RA 1425 or
commonly known as the Rizal Law (Official Gazette of the Philippines, 1956).
 REPUBLIC ACT NO. 1425
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, today, more than any other period of our history, there is a
need for a re-dedication to the ideals of freedom and nationalism
for which our heroes lived and died;
WHEREAS, it is that in honoring them, 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 writings of Jose Rizal,
particularly his novel Noli Me Tangere and El Filibusterismo, shall
be included in the curricula of all schools, colleges and
universities, public or private: Provided, That in the collegiate
courses, the original or unexpurgated editions of the Noli Me
Tangere and El Filibusterismo or 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 provisions of this Act. The Board shall
promulgate rules and regulations providing for the exemption of
students for reasons of religious belief stated in a sworn written
statement, from the requirement of the 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 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 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.
The historical background and context of the 1950s relate to
the intentions that the law seeks to address. By reminding the youth of
the ideals of nationalism and patriotism, they are expected to help the
government by applying the lessons of the course to solve the present-
day problems. In the 1950s where massive youth recruitment to join
the left was prevalent, the desire to bring back the ideals of patriotism
and nationalism becomes the government's campaign to strengthen
the democracy of the republic. Thus, the passage of the bill was timely
and relevant during that period in history. The bill, therefore, sets the
following objectives:
1. To re-dedicate the ideals of freedom and nationalism for
which the heroes lived and died;
2. To honor particularly the national hero and patriot, Jose Rizal,
who devoted his life and works that have shaped the national
character, and
3. To be 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.
To achieve these objectives, the bill also suggested ways on
how the educational institutions are expected to implement the law to
foster moral character, personal discipline, civic conscience and duties
of citizenship among the youth. The following are the specific mandates
of the law:
 1. Courses on the life, works and writings of Jose Rizal,
particularly his novel Noli Me Tangere and El Filibusterismo,
shall be included in the curricula of all schools, colleges, and
universities, public or private;
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; and
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.
With these objectives and specific mandates, the government
intends that the life, works, and writings of Rizal be our guide to
combat not only the ill effects of communism but also for the youth not
to forget Dr. Jose Rizal. This course will be our constant reminder of
how our forefathers envisioned an independent state that is free from
any colonial master, free from oppression and enshrines the ideals of
democracy and freedom. The youth, therefore, is expected to help the
government and partake in nation-building with the same passion and
ideals that Rizal was able to share during his lifetime. His life is an
inspiration for the youth to look forward and make use of the events in
history as our guiding principle to create a positive impact in the
preserit. Going back to our question earlier, why should we not forget
Rizal? Rizal is our constant reminder of the blessings of independence
and democracy.
 APPLICATION

Direction: Answer the following questions.

1. Discuss the importance of the Rizal Law (RA 1425) in shaping the Filipino youth’s understanding of nationalism
and patriotism. How does it contribute to the preservation of the ideals for which Dr. Jose Rizal lived and died?
2. Explain the historical context surrounding the passage of the Rizal Law in 1956. What political and social factors
contributed to the creation of the law, and how did it aim to address the challenges of the time?
 The issuance and
LESSON 2 debates of RA
1425 in the context
of 1950s

TAKE THE CHALLENGE!

In this lesson, challenge yourself to:

ACTIVITY

Instructions:

• Read the provided PDF excerpt on the passage of the Rizal Law and the debates
surrounding it in the 1950s.

• Write a brief reflection on the arguments presented by the proponents and opponents
of the Rizal Law. Be sure to discuss how both sides contributed to the eventual
passing of the law, and how these debates reflect the separation of church and state.

A N A LYSI S

Right now, let us try to wrap up your experiences with the activity . Let us try to answer
the following questions.

1. How did the Catholic Church's opposition to the Rizal Law highlight the tension between
religious beliefs and political actions during the 1950s in the Philippines?

2. In what ways did the Rizal Law reflect the political and social issues of the 1950s, and how
does this law still influence our view of patriotism and education today?
ABSTRACTION
Apart from the political and social issues happening to the
world and the Philippines in the 1950s, the passage of the Rizal law was
also marred with rejections and support on both sides. The controversy
we have today regarding the passage of the Anti-Terror Act of 2020
resembles a similar raging issue when the Rizal Law was passed in the
1950s. These specific mandates of the law became the source of
numerous debated in Congress. As a general rule, before a bill becomes
a law, it has to pass three separate readings. However, upon its second
reading, the bill was further scrutinized, debated and argued upon. The
intense debate between its proponents and opponents became a hot
topic. The Rizal Law, therefore, became one of the controversial bills in
Philippine history.
The bill was first authored by Senator Claro M. Recto while
Senator Jose P. Laurel, Sr. sponsored the bill in the Senate. However,
the bill sparked numerous debates in the Senate that revolved around
the separation of church and state issues. This primarily focused on
Section 2 of the law stating that students should read the
"unexpurgated editions" of the novels. Meaning, the novel should be
read its unedited, complete, and uncensored version. Further, the Noli
Me Tangere and El Filibusterismo raised multiple issues coming from
the Catholic Church on the clear separation between the Church and
the state. In the statement released by the Catholic Bishops Conference
in the Philippines (CBCP) last April 21, 1956, signed by Father Rufino J.
Santos, D.D., they cited several violations of the novels on the free
exercise of religion that in turn would seriously injure the Catholic faith
and its believers ("Statement of the Philippine Hierarchy on the Novels
of Dr. Jose Rizal | CBCP Online" 1956). The following contentions were
raised by CBCP:
Statement of the Philippine Hierarchy on the Novels of Dr. Jose Rizal
Noli Me Tangere and El Filibusterismo
Among the many illustrious Filipinos who have distinguished
themselves in the service of their country, the highest place of honor
belongs to Dr. Jose Rizal. And justly so; for Rizal possessed to an
eminent degree those virtues which together make up true patriotism.
He loved his country not in word alone but in deed. He devoted his
time, his energies and the resources of his brilliant mind to dispelling
the ignorance and apathy of his people and combating the injustices
and inequalities under which they labored. When these salutary
activities fell under the suspicion of the colonial government and he
was condemned to death as a rebel, he generously offered his blood
for the welfare of his country.
But although his love for his country was great, it was not a
blind, unreflecting love. It was not the inordinate love which so often
passes for patriotism, whereby one regards one's native country as
perfect beyond criticism, and attributes all its ills to the tyranny and
greed of strangers. Rizal's balance of judgment saved him from this
pernicious error. He clearly saw and boldly proclaimed the fact that
while the Filipino people suffered from colonial rule, they were as
much the victims of their own vices and defects. In dedicating his novel,
Noli Me Tangere, to his beloved country, he addressed her as follows:
Desiring your health which is also ours, and seeking the best means of
restoring it, I shall do with you what the ancients did with their sick;
they brought them to the steps of the temple that all who came to
invoke the god might stop to suggest a remedy. I shall lift a portion of
the bandage which hides the disease, sacrificing all to the truth, even
my personal pride, for us a son of yours I am not exempt from your
defects and weaknesses. Thus, while Rizal was fearless in denouncing
the evils of the colonial administration of his time, he was no less
fearless in pointing out to his countrymen "our own mistakes, our own
vices, our supine and culpable acquiescence to these evils."
It will not be out of place in this connection to suggest that
the affectionate realism with which Rizal regarded his country and his
people should characterize our own attitude towards Rizal himself. The
fact that he is our national hero by no means obliges us to approve of
all that he said or did. As one of our most illustrious senators said on
the floor of the Senate a few days ago: "I do not say that Rizal did not
make any mistake, did not commit any error in judgment or in the
appreciation or in the presentation of facts or in the criticism which he
had launched. You can always find passages in his works that are
perhaps objectionable. And if I were to be given time and opportunity,
to discuss page by page these different passages I could say that I will
also differ from many statements which he made." We believe that
those who try to make. Rizal out as a paragon of all virtues with no
human failings do him a great disservice; for by departing so obviously
from the truth, they only succeed in casting doubt on the very real and
truly great qualities which he did possess. Let us therefore by all means
honor Rizal, but for the right reasons: first of all, for his unselfish
devotion to his country, and secondly, for the depth of insight with
which he examined and analyzed our national problems. Rising above
petty passions and prejudices, he disengaged from the concrete
complexities of his time ideas regarding the function of government,
the well being of society, the dignity of the individual, the necessity of
popular education, the native traits and possibilities of the Filipino
character, and the special mission and destiny of our nation under God;
ideas which, because of their universal and timeless validity, are
applicable even in our own times. Would that our leaders of today and
our people as a whole might put into practice more faithfully the
patriotic teachings contained in the writings of our national hero! But
men cannot put into practice teachings with which they have but slight
acquaintance and which they do not thoroughly and rightly
understand. Hence, we cannot but approve and applaud in principle
the desire of many that the writings of Rizal be more widely circulated
and read, and even introduced as reading matter in the public and
private schools of the nation. We can think of no more effective means,
after the formal teaching of religion, to develop in our youth a sane and
constructive nationalism and the civic virtue, so necessary in our times
of subordinating individual ambitions to the common good.
Nevertheless, in this our respect and esteem for Rizal and his work, we
ought to follow the affectionate realism he taught us in the love he had
for his country. We need not be blind to his errors. To err is human. He
had his human failings like the rest of us; and while he showed great
wisdom and courage in returning to the true Faith before his death, we
cannot ignore the fact that he did lapse from that faith. The historic
fact of his retraction shows that he himself, in conscience, in the face of
death, did not approve of each and every one of his previous
statements.
Some of Rizal's most cogent insights into the political and
social order are undoubtedly contained in his two novels, Noli Me
Tangere and El Filibusterismo. Certainly our outstanding national hero
wrote these books inspired by a most ardent love for our country
whose "dear image presented itself showing a social cancer," which he
dared to expose in the hope of finding a remedy for it. We wish to
make it clear that insofar as these novels give expression to our
people's desire for political freedom and a social order based on justice
they are not at variance with the practical applications of Catholic
doctrine to the exigencies of the social milieu as it existed at the time.
The Catholic Church in itself, as distinguished from the human and
fallible individuals who compose it, is not, never has been, and never
will be arrayed against the legitimate political and social aspirations of
any people. If it were, it should not be what it is called: Catholic, that is
universal. Hence it follows that the clear and even forceful expression
of such aspirations can never be injurious to the Catholic Church. The
aims and objectives of that Church, being supernatural, are also
supranational; between them and national aims, provided these are in
conformity with the principles of morality, no conflict is possible.
Moreover, the same God who created nature, restored it by grace; to
Him both the supernatural and the natural order owe their being;
hence, as Pope Leo XIII says, "If we would judge rightly, the
supernatural love of the Church and the natural love of country are
twin loves sprung from the same eternal source, since the author and
causes of both is God. Whence it follows that there can be no conflict
between these two duties." We may even go further and assert that
history has repeatedly exemplified that the Gospel,. which is the divine
mission of the Church to preach and propagate, has for its proper
effect to make the individual conscious of his dignity as an image of
God and as one who is adopted by our heavenly Father as a filial
participant in His own exalted nature. Furthermore, it renders the
citizen conscious of his rights and responsibilities within the society
which gave him birth and of the freedom, both political and social
which is necessary for the exercise of these rights and responsibilities.
Thus the Gospel of Christ contributes to the foundation of a true and
solid basis for the development of a balanced, dignified and really
forceful nationalism. Pope Leo XIII made this clear in no uncertain
terms two years after the publication of the Noli Me Tangere: The
Church does not condemn the desire that one's nation should be free
from foreign or absolute rule, provided this freedom can be won
without injustice Nor does she reprehend those who wish to bring it
about that states should be governed in accordance with their own
laws and the citizens be granted the widest possible scope for
increasing their prosperity. The Church has always shown herself a
most faithful supporter of legitimate civil liberties.
Now, according to Rizal himself, the object of his novels was
to expose in terms of fictional narrative the actual evils which then
afflicted Philippine society. This "social cancer" was, in his opinion,
largely due to the decadent state of the religious order and to some
practices of the Catholic religion. Hence the larger part of these novels
is devoted to castigating dissedifying priests and to satirizing what he
deemed to be supertitious observances and practices of the Church.
Did Rizal attack only the abuses of certain priest but never
contradict Catholic doctrines? No. When in May 1889, Dr. Tavera told
Rizal in Paris "that he (Tavera) tried to defend him (Rizal) before Fr.
Faura explaining that, in the attack upon the friars, the stone was
thrown so high and with such force that it reached religion," Rizal
corrected him saying: "This comparison is not quite exact; I wished to
throw the missile against the friars; but as they used the ritual and
superstitions of a religion as a shield, I had to get rid of that shield in
order to wound the enemy that was hiding behind it." The
interpretation, then, of Dr. Tavera was not exact, according to Rizal
himself. He did attack the shield, that is, not only the superstitions
which sometimes, due to ignorance, creep into religious practices, but
the ritual itself of the Church, which are sacred acts of Catholic
worship. And he acknowledged this at the end when he wrote: "I
retract with all my heart whatever in my works, writings, publications
and conduct has been contrary to my status as a son of the Catholic
Church." Furthermore, there are passages in the two books where it is
not anymore the novel's characters but the author himself who speaks.
And among these passages, there are many which are derogatory to
Catholic beliefs and practices as such, aside from the criticisms leveled
upon unworthy priests.
In these two novels we find passages against Catholic dogma
and morals where repeated attacks are made against the Catholic
religion in general, against the possibility of miracles, against the
doctrine of Purgatory, against the Sacrament of Baptism, against
Confession, Communion, Holy Mass, against the doctrine of
Indulgences, Church prayers, the Catechism of Christian Doctrine,
sermons, sacramentals and books of piety. There are even passages
casting doubts on or covering with confusion God's omnipotence, the
existence of hell, the mystery of the Most Blessed Trinity, and the two
natures of Christ.
Similarly, we find passages which disparage divine worship,
especially the veneration of images and relics, devotion to the Blessed
Virgin and the Saints, the use of scapulars, cords and habits, the praying
of rosaries, novenas, ejaculations and indulgenced prayers. Even vocal
prayers are included, such as the Our Father, the Hail Mary, the
Doxology, the Act of Contrition, and the Angelus, Mass ceremonies,
baptismal and exsequial rites, worship of the Cross, the use of holy
water and candles, processions, bells and even the Sacred Sunday
obligations do not escape scorn.
We also find passages that make light of ecclesiastical
discipline, especially in what concerns stole fees, alms to the Church,
alms in suffrages for the dead, authority of the Pope,
excommunication, education in Catholic schools, Pontifical privileges,
Catholic burial, the organization of nunneries and monasteries,
Confraternities, Third Orders, etc.
These are the actual findings from a serene and impartial
reading of the two novels. Much to our regret then, we feel it our
sacred duty to come to the conclusion that these works, as any other of
their kind, fall under Canon Law 1399 of the code of Canon Law which
establishes: By the law itself are forbidden. Books of any writers
defending heresy or schism, or tending in any way to undermine the
very foundations of religion; Books which attack or ridicule any of the
Catholic dogmas, or which defend errors condemned by the Holy See,
or which disparage divine worship, or strive to overthrow ecclesiastical
discipline, or which have the avowed aim of defaming the ecclesiastical
hierarchy or the clerical or religious states; Evidently, some, not all, of
the clauses of this law affect clearly the novels we are studying. This is
indeed a matter of concern to all of us, dear children, and We are the
first to regret that the books that were written by our foremost
national hero inspired by the most genuine patriotism, have included
such substantial defects in their religious aspect as to render them
objectionable reading in such sense that only with due permission
obtained from ecclesiastical authority may these books be read by
Catholics. This permission, however, is readily granted for a justifiable
reason, whenever the person concerned has sufficient knowledge of
the Catholic doctrine in question. This does not mean, however, that
each and every portion of the novels falls under this law. Those
portions which do not contradict the content and practices of the
Catholic Faith are evidently not affected by the law.
This being the fact, to make the two novels in question
compulsory reading matter in our schools, as proposed in the Senate
Bill No. 438, is tantamount to forcing our Catholic youth to read
doctrinal attacks against their religion without making it equally
obligatory for them to read the answer to such attacks. Is this being fair
to Catholics? It is true that our government allows the teaching of
religion in schools. But this does not do away with the unfairness of the
proposed law, because while the government would impose the
obligation to teach the anti-Catholic side, as contained in the novels, it
merely does not oppose the study of the Catholic side. Or will the
government in the same manner make compulsory the reading of the
Catholic doctrines contradicted in those novels? But in that event
would not the principle of separation of Church and State be at once
invoked against such remedial reading? As in the case of a certain
biography of Rizal, we see here the same tendency to discriminate
against Catholics in this Catholic country. When there is a point of
attacking the Catholic position, the government seems to have the right
even to spend the people's money in support of the attack, in the name
of patriotism, culture, history, or for any other noble purpose. Should
Catholics wish to defend their side in the same manner that it is
attacked, the spectre of clericalism, bigotry, obscurantism, reaction or
the like is invoked, and the wall of "separation of Church and State" is
hastily rigged to block our way.
Let us be sincere and straightforward. In order to imbue our
youth with patriotism, is it necessary to make them read that
confessionals are made so that we may sin"? In order to teach our
youth love of country is it necessary to expose them to jeers at Catholic
worship, or to say of stole fees that "divine justice is not nearly so
exacting as human", to say "novenas, responsories, versicles and
prayers have been composed for those who lack original ideas and
feelings" and that "the Church does not gratuitously save the beloved
souls for you nor does it distribute indulgences without payment?" In
order to teach our youth high political and social ideals, is it necessary
to make them read that the idea of Purgatory "does not exist in the Old
Testament nor in the Gospels; that neither Moses nor Christ made the
slightest mention of it; and that the early Christians did not believe in a
purgatory?" In order to teach our youth civic virtues is it necessary to
tell our girls that "there is a mystery (of corruption) that is hidden
behind the walls of a nunnery; that it is a thousand times better for
them to be unhappy in the world than in the cloister; that girls who are
beautiful were not born to be brides of Christ?" Does patriotism and
nationalism consist in these assertions and many others like these
repeated again and again in multifarious ways throughout many of the
chapters of these novels? If not, then it is evident that the political and
social principles of Rizal are not inseparable from those passages which
we consider objectionable from the point of view of our Church.
Therefore, statements against the Church contained in the novels
should never be considered indispensable parts of the ideals we want
to teach our youth. We view with alarm any obligatory reading of these
objectionable passages for they can be easily exploited by those who
hate the Church as an opportunity, under the guise of patriotism, under
the cloak of the spirit of nationalism, to imbue, with legal sanction (that
is, by law, to be enacted by Catholic legislators) the minds of our youth
with ideas which are inimical to their religion.
Religious conscience is formed by one's belief in and adherence to the
teachings and the laws of one's own faith. Catholic conscience, then is
guided by Catholic teachings and the laws of the Catholic Church. We
are aware that in our country, there are many baptized Catholics for
whom Catholic teachings and laws have little meaning. But on the
other hand, there are millions of Filipinos, from all levels of life, from
the farmhand to the learned professional and academic professor who
take the Church as the guide of their conscience. Once they become
aware that there are portions of the books which are against the
teachings and laws of their Church, they will consider contrary to their
conscience compulsory reading of the novels in their entirety. It will not
be sufficient to say that prominent and learned Filipinos consider these
portions of the two books as attacks only on some disedifying priests
and not as attacks on doctrines of the Church. While these millions of
faithful Catholics respect their political leaders and follow their political
and social leadership, they (the faithful Catholics) still consider the
official pronouncements of their Church as the guide of their faith. It is
in their name that We want to appeal to our legislators not to legislate
against the conscience of these millions of their countrymen who have
a right to their freedom of conscience as much as anybody else. If we
want to teach our youth to love, as Rizal did, the freedom of their
country, let us not disregard one of the fundamental freedoms of our
people, viz., their freedom of conscience.
There is a serious danger here of confusing the issues:
patriotism and faith. The two issues are so intimately mixed up in
Rizal's novels that all our efforts to separate them in this delicate
question might be misinterpreted. Were it not because of our pastoral
duty bids us forcefully at this moment to speak, We would rather
prefer to keep a prudent silence on the matter, as our predecessors
did. But since we ought to speak, allow us to sum up our mind in the
following brief, precise statements, that we offer to you, dear children,
for your guidance. And we present these to all Filipinos, especially to
the law-giving bodies of our Government, for calm study and fair
consideration. They are our expression of the Catholic stand concerning
the novels of Dr. Jose Rizal, NOLI ME TANGERE and EL FILIBUSTERISMO:
I. We, the Catholic Philippine Hierarchy, in Our name and in
the name of millions of faithful Filipino Catholics, wish on
this occasion to restate our unshakable loyalty to our
fatherland, as well as to the lawfully constituted authorities
of the country.
II. Faithful Catholics wish to be second to none in love and
veneration for our national hero, Dr. Jose Rizal, whose
patriotism remains for us a noble inspiration.
III. We assert that he is our greatest patriot and our greatest
national hero, not, however, for what one day he wrote
against our religion and which at the end he retracted "with
all his heart", but for what he did on behalf of the welfare
of our country.
IV. The novels Noli Me Tangere and El Filibusterismo were
doubtlessly written as an expression of Rizal's ardent and
generous love for our dear Philippines and there are many
beautiful passages in them showing this; and we are in
favor of propagating these passages and encouraging our
 young generation to read and learn them.
V. But unfortunately these novels were written when Dr. Jose
Rizal, estranged for a time from our faith and religion, did
contradict many of our Christian beliefs.
VI. This in no way implies that we must reject him in order to
remain loyal to our faith. It only means that we have to
imitate him precisely in what he did when he was about to
crown the whole work of his life by sealing it with his blood:
we ought to withdraw, as he courageously did in the hour of
his supreme sacrifice, "whatever in his works, writings,
publications and conduct had been contrary to his status as a
son of the Catholic Church." A dying person's last will is
sacred. Taking into account Rizal's last will, we must carry out
for him what death prevented him from doing, namely, the
withdrawal of all his statements against the Catholic faith.
VII. It is our conviction that to disregard our national hero's last
will expressed in his Retraction as well as his Last Farewell, is,
far from revering his memory, bringing it into contempt.
VIII. It is true, as the Explanatory Note to the proposed Bill No.
438 - 3rd C.R.P. says that "to praise Rizal without taking the
trouble to study that which elicits our praises is to be
hypocritical". Hence we suggest that a Rizalian Anthology be
prepared where all the patriotic passages and the social
political philosophy of Rizal not only from these two novels
 but from all the rest of his writings, letters, poems and
speeches be compiled. It is not only in the two novels but
also in his other writings are the patriotic teachings of Rizal
to be found. In order to compile an Anthology of the kind
we suggest, we have already organized a committee which
is making the necessary studies.
IX. Our objection then to the Bill proposed is not an objection
against our national hero nor against the imparting of
patriotic education to our children.
X. Our Constitution (Art. 3, Section 1 (7) guarantees the free
exercise of religion. The Supreme Court of the United States
has decided that the American school children belonging to
a certain sect cannot be compelled to salute the American
flag because said act is offensive to their religious belief.
(West Virginia Board of Education v. Barnette, 319, U.S.
624). On this basis, we believe that to compel Catholic
students to read a book which contains passages
contradicting their faith constitutes a violation of a
Philippine constitutional provision.
XI. We, the Catholic Philippine Hierarchy maintain that these
novels do contain teachings contrary to our faith and so, we
are opposed to the proposed compulsory reading in their
entirety of such books in any school in the Philippines where
Catholic students may be affected. We cannot permit the
 eternal salvation of immortal souls, souls for which we are
answerable before the throne of Divine Justice, to be
compromised for the sake of any human good, no matter
how great it may appear to be. "For what does it profit a
man, if he gains the whole world, but suffer the loss of his
own soul?“
In the preceding statement, the CBCP further argued that
these are the actual findings after reading the two novels. First, they
argued that the novels have passages that negate the teachings of the
Catholic faith. Second, these passages violate the freedom of the
Church and the state. Lastly, they feel that it is their sacred duty to
come to the conclusion that these works fall under Canon Law 1399
which establishes books that are forbidden. That while the book was
written by our foremost national hero inspired by the most genuine
patriotism, the novels have included such substantial defects in the
religious aspect and destroys the wall of "separation of Church and
State".
With these contentions, Senator Claro M. Recto and Jose P.
Laurel stood firm on their arguments on the need to study not only
Rizal but to mandate for the reading of the two very important novels
that reflect the common history of the Filipino people. First, for Recto,
Rizal's novels should be read in every generation for the Filipinos to
know the sufferings, ideals, and sacrifices of the Filipino people that led
us to where we are today and in the future. Next, Rizal's novels would
allow us to see ourselves. It is through the work of Rizal, the greatest
patriot, which would show not only the strengths and virtues of the
Filipinos but also our defects and vices as well. By making them aware
of these flaws, they can prepare themselves for the sacrifices they have
to make to achieve freedom. Lastly, the only objective of the bill is to
foster a better appreciation of our national hero's role in fighting for
freedom against the Spaniards, not to go against any religion.
With the heated debate regarding the bill, Senator Laurel
came up with a compromise version of the bill to settle the differences
as to its mandate. In this version, Senator Laurel included other books,
poems, and other works written by Rizal to understand further the
context of the novel. To aid the student in understanding the issues
discussed in the novel, the reading of the unexpurgated version of the
novels will only be compulsory to the college students but not at the
elementary and secondary levels.
The question you might have in mind is, "Whose argument
won during the debate of the passage of RA 1425?" Blatantly, none on
either the proponent and opponent side. The only person who stood
out, in the end, is Rizal. While the Church was able to express their
opposition through a valid set of contentions to equalize their position
on the separation of the Church and the state, Senator Claro M. Recto's
defense was also inclusive of the need to study the Rizal subject.
Despite these opposing views, the ideals of patriotism and love for
country are among those that prevailed at that time. Rizal's intentions
for a better Philippines were hailed upon the passage of the bill on June
12, 1956. It is good to note that the writings of Rizal against the
Catholic faith are only reflective of the issues prevalent during the
Spanish colonial era. Students in the tertiary level should be able to
assess fairly the conditions and context of that period to craft a better
understanding of the context of religion and faith in the early 19th
century.
Just like how the Rizal Law was molded in the context of the
1950s, Rizal was also a product of his own time. In the same way, the
Rizal Law, despite numerous debates, surpassed the struggles and
issues in the context of its own time.
 APPLICATION

Direction: Answer the following questions.

1. Discuss the key arguments presented by both proponents and opponents during the debates surrounding the
passage of the Rizal Law (RA 1425). How did the Catholic Church's opposition and Senator Claro M. Recto’s
defense of the law reflect the political and religious dynamics of the 1950s in the Philippines?
2. Analyze the role of Jose Rizal’s novels, "Noli Me Tangere" and "El Filibusterismo," in the passage of the Rizal
Law. In what ways did these novels influence the ideological and cultural debates during the 1950s, particularly
regarding the separation of Church and State?
 LESSON 3 Why study the
Rizal subject?

TAKE THE CHALLENGE!

In this lesson, challenge yourself to:

ACTIVITY

Instructions:

1. Read the provided PDF excerpt about the importance of studying the Rizal subject
and the reasons behind it.
2. Discuss in groups or individually why it is important to learn about Rizal's life, works,
and writings. Think about how these lessons can be applied to modern Filipino
society.
3. Answer the following analysis questions based on your understanding of the content.

A N A LYSI S

Right now, let us try to wrap up your experiences with the activity . Let us try to answer
the following questions.

1. How do the lessons in the Rizal subject help students understand the relevance of history in
solving current social, political, and economic issues?

2. Why is the study of Rizal’s life not only about memorizing facts and events, but also about
understanding the deeper meanings behind his struggles and sacrifices for the nation?
ABSTRACTION
In the previous discussion, we were able to establish the
historical context on the passage of RA 1425 or also known as the Rizal
Law. Sixty-five years after, students are still mandated to study the
subject. After several decades of continuous learning and rededication
of the youth to ideals of freedom and nationalism, why the need to
study the Rizal subject after all?
More often than not, we equate the study on the life of Rizal
with memorization of dates, places and even events. For some
students, history lessons are boring and stale topics. The fear of going
to the classroom just to be asked about specific events and dates that
we refuse to remember. While it is true that the Rizal subject focuses
more on historical facts, students should learn to understand that the
course was created not just to answer the whats and the wheres but
also the whys and hows of the subject. Simply saying, the course should
not only be equated with memorization but should be coupled with
reasoning and historical analysis of events in the past. Indeed, there are
several reasons behind the need to study the course. This part of the
Chapter is dedicated to answering all of that.
In the article on "Who and What Made Rizal Our Foremost
National Hero, and Why?", Esteban A. de Ocampo described Rizal as
the greatest hero and martyr of our nation (De Ocampo, 1984). Being
both a hero and a martyr, his life is proof of our identity as Filipinos
that for once, a man stood up to reclaim our independence from the
Spanish colonizers. Having said that, this section will explore two
reasons why we should study the Rizal subject.
Spanish colonizers. Having said that, this section will explore two
reasons why we should study the Rizal subject.
First, because it is mandated by law. Applying what we
learned in the previous sections, we were able to establish the context
and history of the 1950s that led to the passage of the Rizal Law. The
said mandate is the primary reason why you are enrolled in this subject
and reading this book. It is for the sole purpose of uncovering the life,
works, and writings of our national hero. The objectives and mandates
mentioned in the preceding section are among those that this subject
would expect the students to explore at the end of this course. The
mandate simply invites the youth to take an active role in nation-
building just as how Rizal made use of his life for the Filipino people.
Second, because of the lessons contained in the course. It is
with great understanding that we acknowledge that the mandate to
study the Rizal subject comes with it specific reasons behind the
course. The objectives of the law are among those we have to take into
consideration. The mandate carries with it specific guidelines that are
geared towards achieving its objectives. The following are the course
objectives that the students should be able to appreciate.
1. To recognize the importance of Rizal's life, works and
writings in the present society;
2. To cultivate the application of Rizal's ideals in current
social and personal problems and issues;
3. To enhance appreciation and deeper understanding of all
 that Rizal fought and died for; and
4. To encourage development of the Filipino youth's
participation in all aspects of good governance and good
citizenship.
Ideally, the students are expected to learn and appreciate the
life, works and writings of Rizal for these reflect the kind of past we had
during our colonial years. Even Rizal was able to predict with amazing
accuracy the kind of "present" we have nowadays. By learning the past,
we are expected not to repeat the greatest mistakes in history and
foster good ideas to predict a good future. The current social, political
and economic conditions of our country today are also a reflection of
our past. When we truly appreciate the history lessons, we can also
apply them to solve our current issues. After all, we owe our
forefathers the kind of freedom we have today. The best way to show
our appreciation of the past is for us to apply the learnings of the
course to our political and social realities. As Rizal once said, "The youth
is the hope of the fatherland". By realizing the objectives of this course
in our daily lives, we are also playing an active role in nation-building.
 APPLICATION

Direction: Answer the following questions.

1. Why is it important to study the life and works of Dr. Jose Rizal, and how does this knowledge help us address
current social, political, and economic issues?
2. Explain the significance of the Rizal Law and its objectives. How can students apply the lessons learned from
studying Rizal's life to contribute to nation-building and good citizenship?