Rizal Bilang Mason

June 24th, 2012

Rizal Bilang Mason: Hindi Binawi Ang Pagkasapi
( Rizal As A Mason: Never Retracted But Remained One )
by: Aisobelle Lee A. Aportadera III-1
16 Agosto 2004

“Ang Masoneriya ang magtuturo at magpapasanay sa mga banal na prinsipulo ng kasarinlan, kapatiran at pagkakapantay-pantay sa lahat ng tao at sa mga ito ay isasaloob ang mga bisa ng mga Mason “ang tanging mga bisa na magpapatigil sa lahat ng pagkakasalungatan ng mga tao, maglilitis sa abuso, at magdadala ng paghahari ng kawastuhan na pinapangarap ng lahat ng dakilang magpapabuti ng mundo,” sabi ni Dimasalang na kabilang sa mga dakilang magpapabuti ng mundo na tinutukoy niya dito. Ito ay dahil siya ay maskikilalanin natin bilang ang Pambansang Bayani na si Dr. Jose Rizal. Siya ay kasapi ng kontrobersyal na Kapatiran ng Prangkomasoneriya. Napakahalaga ng impluwensiya ng pagkamiyembro ni Rizal sa praternidad na ito sapagkat sinustentuhan ng mga bisa nila ang mga pinanindigang paniniwala ni Rizal tulad ng pagkakahiwalay ng estado at simbahan, edukasyon para sa kabataan at relihiyosong pagpaparaya. ( “Masonry will teach and advocate the noble principles of independence, brotherhood and equality among peoples and inherent within them are the values that will cease the conflict among men, correct the abuses and bring about the reign of righteousness which has been the dream of all great men of the world,” remarked Dimasalang, who is likewise considered one of those greats he was referring to in his statement. Simply because we recognize him as our National Hero and a staunch member of the controversial fraternity of the French Masonry. Rizal’s membership in the fraternity was deemed of significant importance to him, as its values sustained his principles and beliefs such as the separation of the Church and State, education for the youth and religious freedom. )

Ang kalaban ni Rizal sa kanyang mga nobela at iba pang pinagsusulat ay hindi ang simbahan kundi ang mga prayleng nagbabanal-banalan. Ang Kristiyanismo, sabi niya, ay ang iisang relihiyon na tagapagmana ng lahat ng kalinisang bunhi ng iba’t ibang relhiyon. Sa gayun ay hindi niya maintindihan ang masamang kalagayan ng bansa sa pamumuno ng mga taong dapat nanguuna sa mga bisang Kristiyano. Ayon sa kanya, naging bisa ang pagpatay sa mga taong iba ang pananampalataya. ( In Rizal’s novels and writings, it was not the Church he was against with but the friars who knowingly misrepresented themselves as holier than thou. Christianity, according to him, is the only religion supposed to inherit all the pure intentions of all the various religions, hence he finds it difficult to comprehend the appalling condition of the country under the rule of these people who are supposed to be advocates of Christian values. According to him, killing people with different religious inclinations became an effective resort. )

Kasama si Rizal sa mga Katolikong naging ekskomunikado dahil sa utos ng simbahan na nagsimula noong 1738 na lahat ng Katolikong naging Mason ay hindi makakatanggap ng mga Banal na Sakramento. Ito ang dahilan na ang mga labi niya ay walang pangalan o krus na nilibing sa parke ng Paco noong 1896. Ito ay nakakapagduda sapagkat, kung nilagdaan nga ni Rizal ang sulat ng retraksiyon, dapat nabigyan siya ng mabuting paglibing ng mga prayle. Ngunit, hindi ito nangyari at nalipat na lamang ang mga labi niya sa parke ng Luneta noong 1911 ng kanyang mga kapatid sa praternidad. ( Rizal was among those Catholics who were excommunicated by the Church since 1738 for simply being a Mason and were not entitled to the Blessed Sacraments. This is why his body was lain in an unnamed and unmarked grave in Paco Cemetery in 1896. This is quite confusing, however, because had Rizal actually signed his retraction, the friars would have given him the proper burial he deserves. Yet, this did not happen until his remains were eventually transferred to Luneta in 1911 by his brothers in the Fraternity. )

Ang isyu ng retraksiyon ay lumabas at pinangunahan ni Padre Vicente Balaguer, isang Hesuita na hindi naging guro ni Rizal si Ateneo at lalong hindi pa, ayon sa mga ulat ng mga pahayagang nandoon sa Bagumbayan, nakapasok sa silid ni Rizal para sa sinasabing naganap na debate tungkol sa relihiyon bago ang araw ng kanyang pagkamatay. Ito ay unang pinalabas ni Balaguer sa Espanya nang buhay pa ang tunay na testigo na si Padre Frederico Faura. Ipinalabas na lamang ito sa Pilipinas nang mamatay na si Faura mahigit na dalawampung taon pagkatapos sa pagpanaw ni Rizal. Kahit sa pagangkin ng karangalan sa pekeng pagpapaamin kay Rizal ay pinagawayan ng mga prayle. Sa taong 1901, hiningi ng mga Pilipino ang kopya ng sulat ng retraksiyon at dahil walang maipakita ang simbahan, tinanggap na hindi nga ito lumagi. Noong 1935 naman ay sinabi ni Padre Manuel Garcia na nahanap niya ang tunay na kopya sa Palasyo ng Arsobispo. Ngunit, ang petsa sa dokumentong ito ay 29 de Disiembre de 1890. Alam ng taong bayan na ang bayani ay namatay noong 1896. ( The retraction issue came about and was led by Fr. Vicente Balaguer, a Jesuit, who was not even a teacher of Rizal in Ateneo, nor, more importantly according to the report of the local publication in Bagumbayan then, had a glimpse of the room where Rizal was held or was he even present on that religious debate the day before Rizal was executed. This report was initially released by Balaguer in Spain while the real witness, Fr. Frederico Faura was still alive. The report however, was only released in the Philippines after Fr. Faura passed away, a good twenty years after Rizal’s own death. Even the perceived glory and honor of the responsibility of having obtained Rizal’s alledged retraction was contested over by the friars. In 1901, the Filipinos demanded for the copy of the retraction and having none to show, the Church accepted that it did not actually exist. Yet, in 1935, Fr. Manuel Garcia claimed that he had discovered the true copy from the Archbishops Palace, however, the date in the document was December 19, 1890, casting further doubt as the citizenry know very well that Rizal died in 1896. )

Maliban sa mga ebidensiyang ito, kahit kailan ay hindi ni Rizal matatago ang kanyang damdamin na nabubunyag sa kanyang pagsulat tulad sa tulang Huling Paalam: Ako’y papunta kung saan walang alipin na yumuyuko sa amo, kung saan hindi pumapatay ang pananampalataya, at kung saan ang Diyos lamang ang dakila. Tila ito ay mensahe sa mga Mason at mga mambabasa na kahit sa kanyang huling mga oras ang damdamin ng bayani ay matatag at hinding-hindi umurong. ( Except for these evidences, Rizal’s genuine emotions in his writings cannot be suppressed as in his poem, Last Farewell: “I shall be where no slaves bow to a master; where faith does not kill and where God is the only One Supreme.” This, unarguably is the message for all Masons and readers, that until his ultimate hour, the heroe’s self conviction remained steadfast and unrelenting. )

Mga Pinagmulan:

Fajardo, Reynaldo S. Dimasalang: The Masonic Life of Dr. Jose Rizal. Calasiao, Pangasinan: CMN Printing Co., Inc., 1999.
Nicolas, J. Flor R. “Editorial: What Signify the Martyrdom of Dr./Bro. Jose Rizal and the Execution of the Thirteen Martyrs of Bagumbayan?” The Cable Tow. Volume 73, No. 5. January-February (1997): pp. 3-4.
Rizal, Jose P. “Virtue: Most Important Theme of Masonry.” The Cable Tow. Volume 73, No. 5. January-February (1997): pp. 14-17. Locsin, Enrique L. “Rizal: An Intellectual Descendant of Bruno.” The Cable Tow. Volume 75, No. 6. March-April (1999): pp. 12-16. Bacobo, Dean Jorge. “Commentary: Rizal, excommunicated Mason and national hero.” The Philippine Daily Inquirer. 29 December 2004.
Lardizabal, Jhoanna R. “Rizal as a Martyr.” A Research Paper. 19 August 2002.