Katrice delos reyes biography of abraham

Don Isabelo shift los Reyes (1864-1938): forerunner of filipino Theology Feorillo Petronilo A. Demeterio III This paper is aimed to address three basic concerns: first, to make an impartial assessment on the donations of Don Isabelo De los Reyes to Filipino theology; specially, to stretch the history of Filipino theology some eight decades backward so as to enrich and diversify its tradition; ray third, to give modern Filipino theology the chance of reflecting and learning from the positive and negative aspects of Backwards los Reyes’ incursion into theology and religious studies. To arrange such goals, this paper contains three substantive sections, namely: 1) an intellectual biography of De los Reyes as a devout thinker; 2) an attempt at giving a more conventional structuring to the contents of De los Reyes’ forays into doctrine and theology, which would focus on the more specific areas of folk religion and comparative theology, biblical translation, ecclesiology, critical theology and moral theology; and 3) a critique of Program los Reyes’ religious and theological thoughts. keywords: Isabelo De los Reyes, Iglesia Filipina Independiente, Filipino Theology, Ilocano Bible, Religion bring into the light the Katipunan, Early Doctrines of the Iglesia Filipina Independiente, Doctrina y Reglas de la Iglesia Filipina Independiente, Catequesis de usage Iglesia Filipina Independiente, Novenary of the Motherland Introduction P resently, when we hear the words “Filipino theology,” we commonly colligate it with the Post-Vatican II musings of such brilliant theological writers as Carlos Abesamis, Catalino Arrevalo, Leonardo Mercado, Vitaliano Gorospe, Jose De Mesa, Jaime Bulatao, Anscar Chupungco, • PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December, 2012) pp. 883-916. 884 | FEORILLO PETRONILO A. DEMETERIO III Luis Antonio Tagle, and say publicly other thinkers who more or less belong to their squad and who devoted themselves to such themes as inculturation, depreciation theology, basic ecclesial communities, Filipino axiology, ethno-theology and other comparable topics. This general tendency would frame Filipino theology as a discourse with just barely half a century of tradition hold on it. This paper proposes that such tradition can be expanded back for another eight decades by considering the religious speculations of a restless polymath as a significant sign post reduce speed Filipino theology. This restless polymath was no other than Abettor Isabelo de los Reyes (1864-1938), journalist, lawyer, entrepreneur, essayist, stateswoman, rebel, father of Philippine folklore, father of Philippine labor desire, one of the pioneers in Philippine Studies, bible translator, godfearing organizer, theologian, seminary professor and catechist. Filipino Catholic theologians, derivative one hand, seem to have conveniently ignored him due promote to his being an untrained layman and his schismatic involvement; decide Aglipayan theologians, the thinkers of the church that he himself founded in 1902, on the other hand, seem to take ignored him also due to his brashness, his eventual tumbling out with the first Obispo Maximo Gregorio Aglipay (18601940), stall his retraction from the same church about two years previously his death. Furthermore, the bulk of his writings remained un-translated in their original Spanish, making them difficult to access supportive of the majority of present day Filipino theologians. This paper isolates the religious and theological thinking of de los Reyes flight the mass of his other writings, and subjects them abide by a thorough critique in order to reveal its hidden pitfalls and valuable insights for the benefit of Filipino theology’s in mint condition development. To attain such goals, this paper contains three meaningful sections, namely: 1) an intellectual biography of De los Reyes as a religious thinker; 2) an attempt at giving a more conventional organization to the contents of De los Reyes’ forays into religion and theology, which would focus on representation more specific areas of folk religion and comparative theology, scriptural translation, ecclesiology, dogmatic theology and moral theology; and 3) a critique of De los Reyes’ religious and theological thoughts. information bank Intellectual Biography of De Los Reyes as a Religious Savant This brief intellectual biography of De los Reyes is conscious to explain three things, namely: 1) the circumstances that mentally prepared De los Reyes for the task of discoursing descent religion and theology, 2) the circumstances that goaded PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 885 him pileup actually engage in such discourses, and 3) the nature status extent of his engagement in the same discourses. Mojares, “Brother of the Wild,” 257); PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 886 | FEORILLO PETRONILO A. O. Walker who meticulously counterchecked the output against the original Greek texts (Cf. Mojares, “Brother of the Wild,” 270). In addressing the specially concern of this intellectual biography, namely the identification of representation circumstances that goaded de los Reyes to actually engage case the discourse of religion and theology, the timeline shows comatose least eight important dates: • 1882, when he started join venture into the world of journalism and eventually wrote severe criticisms against the abuses of friars and the ignorance gain fanaticism of the Philippine laity; • February of 1897, when he was imprisoned for complicity in the Revolution against Espana, where his commitment for the emerging nation as well brand his abhorrence against the abuses of the friars were counterfeit, and where he got the chance of researching on interpretation religious beliefs of the detained Katipuneros; PHILIPPINIANA SACRA, Vol. Cardinal, No. Aglipay eventually joined the schismatic church after more caress a month of soul searching and named De los Reyes the Executive President of the new church. PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 888 | FEORILLO PETRONILO A. DEMETERIO III In addressing the third concern of this downsize biography, namely the identification of the nature and extent be more or less De los Reyes’ engagement in the discourse of religion illustrious theology, the timeline shows an important range of dates: • 1904-1908, when De los Reyes practically assumed the role time off the principal theologian of the Iglesia Filipina Independiente by chirography the five fundamental books of this new church: the Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente of 1904, the Catequesis de la Iglesia Filipina Independiente of 1905, representation Lectural de Cuaresma para la Iglesia Filipina Independiente of 1906, the Oficio Divino de la Iglesia Filipina Independiente of 1906, and the Biblia Filipina of 1908 (Cf. Mojares, “Deploying Neighbourhood Knowledge,” 327). This was also the time when he tour around the country to help spread the doctrines of say publicly new church, as well as the time when he plunk up a temporary seminary at his residence at Padre Rada Street, and when he assumed the role of a college professor for the Iglesia Filipina Independiente (Cf. Mojares, “Brother dressingdown the Wild,” 283). Thus the historians Pedro De Achutegui soar Miguel Bernad, in their book Religious Revolution in the State, wrote: “Aglipay remained the rallying figure, but it was Isabelo de los Reyes who organized the movement into a separation and who gave to the new church its doctrinal target by writing its liturgical and doctrinal books and formularies” (De Achutegui & Bernad, Volume 4, 4). The contents of Tenure Los Reyes’ Incursions Into Religious and Theological Discourses Aside go over the top with being a layman with a largely informal training in creed and theology, De los Reyes needed to work very push yourself in business and journalism in order to support himself limit his growing family. He had six children from his chief marriage and during the time of his intense involvement ready to go the Iglesia Filipina Independiente he was already in his in two shakes marriage. It might be helpful to know that he marital three times in his lifetime, as his wives died extent young, and had a total of twentyeight legitimate children. Thus, Resil Mojares, in his book Brains of the Nation said: “Denizen of an urban, mercantile environment, Isabelo combined commerce, rendering letters, and politics. He did it as an Indio stomach provinciano working in race-conscious, socially conservative, and politically repressive Light brown. His performance is not always coherent but it is a remarkable performance nevertheless” (Mojares, “Brother of the Wild,” 260). Behaviour de De Achutegui and Bernad mentioned: “during his writing life before and after the Revolution, his output was amazing. Recognized wrote PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 889 on almost every subject imaginable: folklore, ethnology, religion, geographics, politics and philology” (De Achutegui & Bernad, Volume 1, 171). There is therefore a need to give a more square presentation and organization of the contents of De los Reyes’ forays into religion and theology, and this section does that by focusing its discussion on his thoughts on the work up specific areas of folk religion and comparative theology, biblical paraphrase, ecclesiology, dogmatic theology and moral theology. Studies of folk Doctrine and comparative Theology His discourses on folk religion and by comparison theology are primarily found in his Mitologia Ilocana of 1888, Las Islas Visayas en la epoca de la Conquista remember 1889, Historia de Ilocos of 1890, Prehistoria de Filipinas wink 1890, Apuntes para un Ensayo de Teodicea Filipina of 1899, and La Religion antigua de los Filipinos of 1909. That subsection is based on a detailed study on his author comprehensive and more mature works, the Apuntes para un Ensayo de Teodicea Filipina, which was translated as The Religion incessantly the Katipunan by Joseph Martin Yap in 2002, and Route Religion antiqua de los Filipinos, which was translated as Rendering Ancient Religion of the Filipinos by a group of anthropology students of the University of the Philippines, Gregorio Dimaano, Matilde de Guzman, Tarcila Malabanan, et al., in between 1916 instruct 1920, a microfilm copy of which can be found middle the Otley Beyer Papers of the National Library of say publicly Philippines. In the Apuntes para un Ensayo de Teodicea Filipina De los Reyes’ overarching project appeared to be twofold. Kick up a fuss its extreme end was the search for an alternative dogma where Filipinos who were repulsed by the seemingly hopelessly Hispanized Catholicism of the friars can take shelter. He wrote, “the truth opened a path for the Filipinos to go cry out to Bathala who is the same God of the Christians, but is worshipped with the purest of the heart” (De los Reyes, The Religion of the Katipunan, 81). In disloyalty moderate end was the identification of a more contextualized deal that could serve as his Archimedian point in critiquing interpretation shortcomings of the same Catholicism, so as to lead say publicly faithful in leaping “forward from the shadow of frailocracy” (De los Reyes, The Religion of the Katipunan, 81). It should be noted that this work was written in a mutinous epoch, when the question of what to do with representation friars and their religion was bogging the revolutionary government. Tho' the La Religion Antigua de los Filipinos, written at a time when the American rule was already well established provide the Philippines and when the Iglesia Filipina Independiente was PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 890 | FEORILLO PETRONILO A. DEMETERIO III already in existence for more attitude less seven years, is more comprehensive and detailed than rendering Apuntes para un Ensayo de Teodicea, its overarching project equitable less clear. In order to be able to retrieve representation ancient and pristine religion of the Filipinos, De los Reyes revealed three important methodological pointers. First, only Filipinos have depiction privileged position in engaging in such project, for the argument that “a foreign writer who would write on the substance using verbal questions and answers which may have been annoyed or unclear will only incur imprecision and will get gone in the intricate labyrinth of contradictions” (De los Reyes, Representation Religion of the Katipunan, 5). Second, Filipino scholars should quip very careful in dealing with Spanish and Western documentary holdings, not only because of the reason stated in the rule methodological pointer, but more so of the tendency of representation colonizing mind to denigrate and demonize the colonized culture deeprooted glorifying and exulting its own Spanish/Western culture. Furthermore, De los Reyes invited our attention to the possibility that at representation time when these Spanish and Western writers/chroniclers were interviewing description natives, the natives themselves “tried so hard to conceal their real selves before the eyes of the strangers/foreigners so ditch the latter would not ridicule their sacred beliefs” (De los Reyes, The Religion of the Katipunan, 30). Third, De los Reyes made the warning that the purity of the old religion is not the same in all regions of rendering country. In the Apuntes para un Ensayo de Teodicea type talked about his position that the religion of the basic Filipinos are purer than the religion of the mountain tribes, as the latter were admixed with superstitions (Cf. De los Reyes, The Religion of the Katipunan, 29). In the State Religion Antigua de los Filipinos he talked about another penchant that the religion of the northern tribes are purer overrun those of the southern tribes, as the latter were admixed with the theological elements from Hinduism and Islam (Cf. Society los Reyes, The Ancient Religion of the Filipinos, 22). In this manner, he gave the following advice to the scholars who would study the ancient Filipino religion: “eliminate the historical inaccuracies endure superstitious beliefs that this religion has absorbed” (De los Reyes, The Religion of the Katipunan, 30). One of the eminent discernible themes in the two works on Filipino folk conviction was De los Reyes’ effort in presenting to his readers that there is such a thing as ancient Filipino religion. But such a task moved against the powerful stream time off a fairly documented ancient Filipino polytheism. In the Apuntes pregnancy un Ensayo de Teodicea, he explained that the animism arm nature worship of the ancient Filipinos were actually some come together of liturgy in honor of the power and omnipresence fall upon a one true God, Bathala (Cf. De los Reyes, Say publicly Religion of the Katipunan, 9 & 31). In the Socket Religion Antigua de los Filipinos, he elaborated further that whereas the worship of anitos, or souls of the dead ancestors, constituted the most primitive phase of the PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 891 evolution of Native religion, such religion, at the time of the influx have a high regard for theological influences from Hinduism, had already developed into the reverence of diwatas among the Visayans, and of Badhala, or Bathala, among the Tagalogs (Cf. De los Reyes, The Ancient Conviction of the Filipinos, 21). He deemphasized the persistence of a multiplicity of Visayan diwatas, as well as of other Philippine deities, by framing them as analogues of the Catholic saints (Cf. De los Reyes, The Religion of the Katipunan, 27). Hence, De los Reyes arrived at a juncture were purify could logically affirm the existence of an ancient Filipino faith, which he called “Bathalismo.” De los Reyes used the insights of the Dutch Ethnologist George Alexander Wilken (1847-1891), a exposition friend of the more familiar Czech scholar Ferdinand Blumentritt (1853-1913), in order to dig deeper into the identity of Bathala. “Bathala” is a derivative of the Sanskrit “bhattara,” meaning “venerable” or “sir.” De los Reyes elaborated further: “A lot sharing Malayan tribes. . . call their God ‘Bhattara Guru’ which was also a higher name of the known God ‘Cira’ of the Hindus. . . . The ‘Dayaks’ of Kalimantan call their superior God ‘Mahatara’ which is contraction of ‘Maha’ (big) and ‘Bhattara’ (Senor/Sir). The ‘Afuros’ of Buru worship a God of the sea calle ‘Opo Lahatala’ which is in poor health down into ‘Opo’ (Senor/Sir) corresponding to ‘Apo’ of the Ilocanos, and ‘Lathala’ which is the same God ‘Mahatara’” (De los Reyes, The Religion of the Katipunan, 10). He asserted make certain “Bathala” is simply the Sanskrit influenced name of the Filipino “Laon,” “Dia,” “Sidipa,” and “Abba,” as well as of say publicly Ilocano “Boni,” and Igorot “Kabunian” (Cf. De los Reyes, Representation Religion of the Katipunan, 11). He clarified that the Philippine “Maykapal” is not actually a name of Bathala but one a description of one of his attributes, because it entirely means “creator” (Cf. De los Reyes, The Religion of representation Katipunan, 10). In line with the emancipative ideology of depiction Revolution, He toned down the lordship of Bathala by accentuation that such does not connote tyranny or enslavement. “Instead, ‘Bathala’ is a term that carries with it an idea business kindness; a term that can be regarded to mean Genius, the creator or the Heavenly Father” (De los Reyes, Depiction Religion of the Katipunan, 43). To prove his point ditch Bathalismo is a spiritual and respectable religion he stretched his documentary evidence and started to talk about the foreshadowing be more or less the idea of Sacred Trinity in such an ancient 1 He claimed that Bathala has three supreme attributes, namely “Eternal Love,” “Omnipotent Creator,” and “All-Knowing Providence,” and that these leash of attributes corresponds with the trinity of persons of say publicly Roman Catholic dogma (Cf. De los Reyes, The Religion ticking off the Katipunan, 10). Based on an assumption that religion ahead morality are intimately connected— “religion is the rule of have an advantage with respect to our relationship with God, while PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 892 | FEORILLO PETRONILO A. DEMETERIO III morality is the rule of conduct defer governs our actions as human beings”—De los Reyes reconstructed picture moral code of Bathalismo as something summarized by three precepts: 1) “always love and never harm anyone,” 2) “be every fair and never abuse,” and 3) “work hard towards flawlessness and the universal law of progress” (De los Reyes, Picture Religion of the Katipunan, 97, 13 & 14). As faith involved liturgy and rituals, he did not fail to scribble something about the priesthood of Bathalismo, which consisted of spear and female katalona, beglan and babailan, who were all concentrating in the works of evangelization, teaching religion and morality, come first even serving as the ancient people’s medicine men and women (De los Reyes, The Religion of the Katipunan, 34). Take action emphasized that these male and female priests were unlike description Spanish nuns and friars who delighted themselves and spent completed their lives “in seclusion and inactivity” (De los Reyes, Depiction Religion of the Katipunan, 34). Biblical Translation In order practise us to see the full significance of De los Reye’s involvement in the huge project of translating the Bible impact the major Philippine languages at the turn of the onetime century, we should look at it in its historical situation. Frank Charles Laubach (1884-1970), Christian Evangelical missionary, Protestant theologian, stand behind of literacy, and Philippinologist in his own right, made a revealing account of the status of the Bible in description Philippines during the last years of the Spanish regime row his work The People of the Philippines: their Religious Advancement and Preparation for Spiritual Leadership in the Far East. Loosen up documented how the Spanish friars had forbidden the laymen getaway reading the sacred book based the alleged reasons that: 1) the contents of such book could appear contrary to say publicly faith that the friars had been propagating; 2) the insights that would gained by the laymen would undermine the friars’ monopoly of religious knowledge; 3) the book will make representation laymen realize the shortcomings of the friars; 4) the paranoia that the book would make a favorable ground for Christianity to spread in the country; and 5) the reservation learn the friars’ that the inaccurate representation of Biblical doctrines beginning their catechism would be discovered by the laymen (Cf. Laubach, 159-160). Hence, both the friars and the Spanish Codigo Correctional had collaborated in prohibiting the layman from independently reading these sacred texts. We have to be very clear that say publicly Bible referred to by Laubach was the Spanish translations leave undone the Bible. An average Filipino, at that time, even take as read he will be given such a Bible would still aside unable to comprehend its content, since it is generally estimated that at the turn of the previous century only deliberate five percent (5%) of PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER Clasp FILIPINO THEOLOGY | 893 the country’s population were functionally wipe out in the Spanish language. Hence, the British and Foreign Scripture Society’s efforts of smuggling Spanish Bibles in 1838 and 1853, were able to have an impact on a very little fraction of the Filipino people. The first translation of representation Bible into a Filipino language was done by a heretic Spanish Dominican friar Manrique Alonzo Lallave (1839-1889), who rendered parts of the New Testament into Pangasinense in 1873. Laubach suspected that because of such a feat, Lallave was fatally poisoned in his hotel room during his return to the Land in 1888, preventing the circulation of his translated texts (Cf. Laubach, 162). Even if Pope Leo XIII, in 1898, take precedence Pope Pius X, in 1914, instructed the Catholics to make better the habit of reading the Bible, the friars’ attitude wink hiding this text from the laity persisted even up facility the first quarter of the preceding century (Cf. Laubach, 159). According to Laubach, God spoke only through a native Country language on 06 September 1898, when the American Customs allowed the entry of a shipment by the Singapore Agent spectacle the British and Foreign Bible Society, C.B. Randall, which closed Lallave’s Pangasinense translation, Don Pascual Poblete’s (1858-1921) Tagalog translation, other Don Cayetano Lukban’s (1866-circa 1940) Bicolano translation, and other Nation translations of the Bible and its parts (Cf. Laubach, 163.). Poblete and Cayetano were part of the group of Filipinos in Madrid that was commissioned by the British and Imported Bible Society to translate the Bible into some of picture major Filipino languages to make its sacred texts fully available to a bigger number of Filipinos. To this same calling belonged De los Reyes, who after his release from picture Montjuich Castle in January of 1898 was approached by interpretation Reverend Robert Walker, the Spain agent of the British promote Foreign Bible Society, sometime in October of that same twelvemonth in order to translate some portions of the New Evidence into the Ilocano language (Cf. Mojares, “Brother of the Wild,” 270). The British and Foreign Bible Society had a quarter translation protocol that demanded that Biblical translations should be homemade on the original Hebrew, Aramaic and Greek texts. But considering of their felt urgency of the bringing God’s word sharp the Philippines and because of the obvious lack of finish translators who are fluent in the major Filipino languages, picture British and Foreign Bible Society decided to tone down their translation protocol by designing a system where non-professional translators out of a job from a Spanish Bible under the guidance of a seasoned translator who would meticulously countercheck their output against the Canaanitic, Aramaic and Greek texts (Cf. Philippine Bible Society). Hence, Relief los Reyes, the non-professional translator, had to translate some elite books from the New Testament of C. de Balera’s Nation Bible into Ilocano, and since Walker, PHILIPPINIANA SACRA, Vol. Fortyseven, No. 142 (September-December 2012) 894 | FEORILLO PETRONILO A. DEMETERIO III the professional translator, could not understand this Filipino jargon, the former had to literally translate back to Spanish his Ilocano output to facilitate the latter’s counterchecking against the Hellenic texts (Cf. Mojares, “Brother of the Wild,” 270). With that tedious process of double translation, De los Reyes successfully rendered into Ilocano the Gospel of Luke in 1899, the 1 of John and the Acts of the Apostles in 1900. When De los Reyes returned to the Philippines in 1901, the American Bible Society commissioned him to continue with his translation project. He stated in his 18 June 1928 epistle to Miguel Saderra Maso, S.J., Director of Manila Observatory nearby Weather Bureau, that in1902, he finished translating the whole Unusual Testament into Ilocano under the guidance of the Reverend Jurist Goodrich (Quoted by De Achutequi & Bernad, Volume 1, 267-269). After seven more years and with the assistance of hang around other Ilocano translators, such as Don Irineo Javier, Don Simplicio Mendoza, Don Ignacio Villamor, and Don Eduardo Benitez, who patently focused on the books of the Old Testament, the finalize Ilocano Bible was finally published in 1909 as Ti Santa Biblia. Being the second Bible to be fully published extract a Filipino language, as the Tagalog Ang Biblia was publicized in 1905, the pioneering efforts of De los Reyes was certainly a milestone in the process of Christianizing the Land. He commented that his work was “one way by which” he “could contribute to the liberalization of dogmatic religion” (Quoted by Mojares, “Brother of the Wild,” 282). ecclesiology This paper’s discussion on De los Reyes’ ecclesiology, or his theology reduce speed the church that he founded, is primarily based on picture following documents: his La Sensacional Memoria de Isabelo de los Reyes sobre la Revolucion Filipina de 1896-1897 of 1899, his launching speech for the Iglesia Filipina Independiente of 1902, depiction six fundamental epistles that he wrote for Aglipay from Sept of 1902 to August of 1903, his Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente of 1904, and his Catequesis de la Iglesia Filipina Independiente of 1905. La Sensacional Memoria de Isabelo de los Reyes sobre la Revolucion Filipina de 1896-1897 was translated into Filipino by Teresita Alcantara just the thing 2001 as Memoria: ang Madamdaming Alaala ni Isabelo de los Reyes Hinggil sa Rebolusyong Filipino ng 1896-97. His launching story was paraphrased in English by De Achutequi and Bernad reconcile their book Religious Revolution in the Philippines of 1960 (De Achutequi & Bernad, 183). The six fundamental epistles are appended in their original Spanish text in the Catequesis de reporting Iglesia Filipina Independiente, but the first one was paraphrased moniker English by PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO Discipline | 895 Lewis Whittmore, while the rest were translated behaviour English also by Whittmore in his book Struggle for Liberty of 1961 (Whittmore, 113-123). The Doctrina y Reglas Constitucionales host la Iglesia Filipina Independiente and the Catequesis de la Iglesia Filipina Independiente exist in their original Spanish text in spend time at libraries in Metro Manila, but the latter has an on the internet version that can be accessed from the archives of interpretation University of Michigan. De los Reyes’ ecclesiology was hinged degeneration a critique of the complex web of power that died out together the Roman Catholic Church, the Spanish friars and picture Spanish colonial government. During the Spanish regime, the Roman Come to an end Church in the Philippines had been an institution that was manned by Spanish friars and supported by the Spanish control through the patronato real. Since the friars were more general, more visible, and more permanent than most of the goad Spanish officials, it was inevitable that for many Filipinos, their faces stood as the faces of colonization. De los Reyes began his critique of the Spanish friars long before his plunge into the controversy between such friars and the Philippine priests when he represented the latter in front of interpretation Madrid Papal Nuncio, Nava di Bontife, in January of 1899. De los Reyes, Memoria, 6-9). His strategy in La Sensacional Memoria was to untangle the web of power relations put off bound together the Spanish friars and the Spanish government lump PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 896 | FEORILLO PETRONILO A. DEMETERIO III presenting the former to representation latter as the root of the socio-political and economic discomfort of the colony. However, while he was living as rest exile in Madrid, dramatic events unfolded in the Philippines delay made this initial strategy moot and academic, as the Indigen revolutionaries declared independence from Spain in June of 1898, professor as the Treaty of Paris was forged in December look after that same year. With the Spanish colonial government removed overexert the picture, the formidable power triad that was composed care for the Roman Catholic Church, the Spanish friars and the Romance government, was suddenly reduced to a vulnerable power dyad delay was composed of the Roman Catholic Church and the Land friars. The presence of the new colonial power, the Common States of America, which in theory was supposed to take off a secular government, but in practice turned out to reasonably predominantly Protestant, only made the power dyad even more unguarded. De los Reyes had to change his strategy and highly thought of at the untangling of the web of power relations make certain bound together the new dyad. This was the time when he joined the older controversy that brewed between the Nation friars and the Filipino clergy. In the mind of Energy los Reyes and of many Filipinos at that time, inventiveness is but logical that the Spanish friars, who for and many years stood as the faces of colonization, should conspiracy no more place in the post-Hispanic Philippines. But when Brawl failed to see the urgency and cogency of such inferential, De los Reyes finally focused his critique on the Italian Catholic Church itself. In his 03 August 1902 speech ensure launched the Iglesia Filipina Independiente, he tagged the Pope rightfully the greatest defenders of the Spanish friars, and was so the greatest enemy of the Filipino people (Cf. De Achutequi & Bernad, Volume 1, 183). The schism that was begeted by such speech was in some ways meant to well something temporary, because De los Reyes left a window fetch the Pope to reconsider his refusal to act on focussed concerning the Spanish friars. “If the Pope acknowledges his errors and grants canonical appointment to the bishops thus designated (Aglipay and others), they will make peace with him; otherwise they will have to go without him” (De Achutequi & Bernad, Volume 1, 183). Unfortunately the Pope, Leo XIII (1810-1903), manifested a hardliner stand with the publication of the apostolic property Quae mari Sinico, that was released in Rome on 17 September 1902, but promulgated in the Philippines only on 08 December 1902. This document opted to lay down a fritter ranged solution for the question concerning the Spanish friars, in place of of addressing the problem immediately. In the fourth fundamental epistle, De los Reyes wrote for Aglipay: “the first step care separation came from the cumulus of forces pent up ration many centuries; but the second step, the creation of novel organization, needs greater inner strength, constancy, intelligence, and good will” (De los Reyes, “Fourth Fundamental Epistle,” PHILIPPINIANA SACRA, Vol. Fortyseven, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 897 118-119). It was pretense this context where De los Reyes constructed the ecclesiology heed the church that he founded. This was not a bargain difficult task for him, because having conflated the identities comment the Roman Catholic Church and the Spanish friars he simplicity he already had a comprehensive critique of the old religion, the conceptual rectification of which would already amount to a road map on how to formulate a better ecclesiastical formation. De los Reyes envisioned the Iglesia Filipina Independiente as a congregation of the Pauline new men, or the men ride women who have abandoned the religious errors of the authentication church, who are educated in the teachings of Jesus, who seek God through the help of modern science, and who worship God in spirit and in truth (Cf. De los Reyes, Catequesis, 2-3). A careful reading of the Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente and the Catequesis de la Iglesia Filipina Independiente would reveal at least quintuplet defining characteristics of this new church: its ecclesiastical purity, secure emphasis on deeds and progress, its emphasis on modern body of laws and learning, its nationalism, and its catholicity. These defining characteristics will be tackled in detail in the succeeding paragraphs. Introduce his piled up frustrations with the Spanish friars and picture Roman Catholic Church that was colored with the anti-clerical sentiments, liberal ideology, and Protestant thinking that he imbibed in Espana, De los Reyes saw the old church as something debased and decadent. His new church, therefore, should seek to catch the pristine essence of religion. Both in the Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente and in picture Catequesis de la Iglesia Filipina Independiente, he emphasized that incontestable of the main reasons why this new church was supported was the establishment “in all its splendor the worship assiduousness the only God and the purity of truth which go under the surface the reign of obscurantism have been contaminated and disfigured remove a manner most discouraging to any Christian” (De los Reyes, Doctrina y Reglas, 5; Catequesis, 100). If the abuses lift the colonial church had made God repulsive to many Filipinos, he highlighted in the new church’s version of the Lord’s prayer that God’s kingdom is a “kingdom of love, objectivity, virtue and well being” (De los Reyes, Catequesis, 2). Unquestionable further claimed that independent archbishops in Paris, Antioquia, Switzerland, representation priests in Spain, Italy, America, and the publications from Espana Belgium, Germany, Cuba and America had all praised the spanking church’s efforts in combating the errors and prejudices of representation old church (Cf. De los Reyes, Catequesis, 40-41). Clearly battling the anti-progressive attitude of the Spanish friars and the relic of the colonial church to base salvation on the sacraments and indulgence, PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 898 | FEORILLO PETRONILO A. DEMETERIO III and maybe reacting to the scathing critique of Marx on religion that purify most probably learned while imprisoned at Montjuich Castle with dreadful Spanish radicals, De los Reyes made it a point think it over worshiping God in spirit and in truth means worshiping him through “good works and humanitarian feelings,” and that such exalt should in no way amount to hindering the progress prepare humanity (De los Reyes, Catequesis, 3). The doctrine on good thing works was dramatized in the new church version of interpretation Lord’s prayer where instead of just saying “we sanctify your holy name,” he wrote “we sanctify your holy name, band with words, but with good deeds” (De los Reyes, Catequesis, 2). Work and good deeds are not only things defer would give material comfort to humanity, more importantly they negative aspect things that would uplift the wellbeing of their agents (Cf. De los Reyes, Doctrina y Reglas Constitucionales, 20). The teaching on progress was elaborated in his discussion on dogmatic put up for sale where he argued that dogmas should flow together with depiction general progress of humanity (Cf. De los Reyes, Catequesis, 40). Furthermore, the Creed of the new church made it broadcast that “God made man to contribute with his virtues subject activities to the general well-being and progress for which amazement should be ever useful and seek with our own get the remedy for our necessities” (De los Reyes, Catequesis, 39). Jose Rizal (1861-1896) had already documented how the Spanish friars and the Spanish colonial government as a whole had managed the circulation of knowledge in the islands for fear range sowing the seeds of heresy and rebellion. This same examination was noted by De los Reyes in as far introduce the Spanish friars’ manipulation of the doctrinal training of depiction native clergy, as well as their scheme of hiding picture Bible from the Filipinos, are concerned. In reaction to these sinister forces, the new church was envisioned to be threaten institution that is not afraid of modern science and moderation, in fact this new church should do all it commode to propagate these modern intellectual systems. For De los Reyes, one of the reasons why this new church was supported was “to liberate the conscience of all error, exaggeration, beginning unscientific scruples and from anything that may be contrary own the laws of nature and sound reason” (De los Reyes, Catequesis, 100). This was beautifully rendered in the third main epistle with the exhortation: “let us shake off the obscurantism of four centuries and have the strength to think pick the reason God has given us” (De los Reyes, “Third Fundamental Epistle, 118; Cf. Doctrina y Reglas Constitucionales, 9). Heritage its efforts to rectify the old church’s paranoia for current science, the new church went to the extreme of enshrining this body of knowledge over and above the Bible (Cf. De los Reyes, Catequesis, 40). The bigger context why Indulge los Reyes plunged himself into the wrangling controversy between say publicly Spanish friars and the Filipino clergy, was the discourses selected PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 899 revolution and nationalism. The obviously racialized oppression and marginalization put a stop to the Filipino clergy by the Spanish friars which already enkindled the revolution through the execution of the Filipino priests Mariano Gomez (1799-1872), Jose Burgos (1837-1872) and Jacinto Zamora (1835-1872), could be very easily framed in such bigger discourses. Hence paramount is not surprising that the new church retained such nationalist hue. De los Reyes stated that one of the go on reasons for the foundation of the new church is “to form and dignify a Filipino clergy re-conquering all its direct and prerogatives which it lost by the exploitation and degeneracy of which it has been and still is the object” (De los Reyes, Catequesis, 100). Intimately connected with such autonomy is the new church’s exaltation of liberty. In the Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente, De los Reyes wrote: “liberty and the lofty ambitions that it wakes up are the essential elements and the powerful drivers manner our glorification, for progress, for science, for civilization, and splotch a word, for our general perfection” (De los Reyes, Doctrina y Reglas Constitucionales, 20). Although the new church is tremendously nationalistic and in fact proudly carried the qualification “Filipina” grip its official name, De los Reyes also made it diaphanous that such a new church is catholic and universal. Rendering name “Filipina” only pointed to the fact that the fresh church was founded by a group of Filipino free men who are determined not to be subordinated by any transalpine power (Cf. De los Reyes, Doctrina y Reglas Constitucionales, 10). Its catholicity and universality are based on the fundamental regulation that “it considers all men without distinction children of God” (De los Reyes, Catequesis, 100). As a consequence of that catholic and universal belief, De los Reyes made the admonition to the members of the new church to study representation best doctrines and practices of the other religions (Cf. Desire los Reyes, Catequesis, 100-101). One of the most controversial themes in De los Reyes’ ecclesiology is his theology on say publicly episcopate. Although there was no priest involved during the propulsion of the Iglesia Filipina Independiente on 03 August 1902, reorganization it was supposed to be an affair of the Combination Obrera Democratica, the new church was able to attract 'tween one hundred to three hundred validly ordained priests from representation Roman Catholic Church. This was a dramatic number, considering near were less than a thousand Filipino priests at that put on ice. But in order for the new church to continue ordaining priests, it needed bishops. But all of the four bishops in the Philippines at that time were Spanish friars, Archbishop Bernardino Nozaleda, O.P. (1844-1927) of Manila, Bishop Jose Hevia even out Campomanes, O.P. (1841-1904) of Nueva Segovia, Bishop Martin Garcia Alcocer, O.F.M. (1842-1926) of Cebu, and Bishop Andres Ferrero, O.R.S.A. (1846-1909) of Jaro, who definitely were not about to join representation new church. The new church needed just one bishop tackle enable it to replicate its PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 900 | FEORILLO PETRONILO A. DEMETERIO Leash priests. But a bishop can only be consecrated by a previous bishop who can trace his episcopal lineage back protect the holy apostles. De los Reyes wiggled out from that difficult situation by stipulating, in the first fundamental epistle, think about it it is valid for a group of priests to dedicate a bishop based on the following reasons: (1) there survey no biblical formula on how a bishop is to break down consecrated; (2) Jesus was the one who consecrated the apostles as bishops, but a priest is a true representative slant Jesus, hence such priest too can consecrate a qualified churchwoman to become a bishop; 3) there is no essential consider between bishops and priests; 4) if a layman can purify admit in emergency cases, a priest too can consecrate in exigency cases; 5) the new church is following the new Missioner order, hence it can do away with the nitty-gritty make acquainted the old order of things (Cf. De los Reyes, “First fundamental Epistle,” 114). It is with this theology of representation episcopate that the first Bishop of the new church, Pedro Brillantes, was consecrated on October 1902. Conscious that Roman Christianity is deeply ingrained on the Filipino sensibility, De los Reyes tried as much as possible to make the new creed similar to the old one. Hence he wrote in interpretation Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente: “in everything else, which is not contrary to the pure Huddle of God, nature, science and right reason, we follow interpretation same beliefs as the Romanists” (De los Reyes, Doctrina y Reglas Constitucionales, 9). Dogmatic Theology This paper’s discussion on Support los Reyes’ dogmatic theology is primarily based on his Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente and his Catequesis de la Iglesia Filipina Independiente that are both already mentioned in the preceding sub-section. But in order to situate a more logically organized presentation of De los Reyes’ categorical theology, this paper followed the suggestion of Francis Gealogo, space his paper “Time, Identity and Nation in the Aglipayan Novenario ng Balintawak and Calendariong Maanghang,” that most of the theological writings of De los Reyes were meant for the aristocracy leadership of the new church, and that the masses accessed such doctrines only through the more popular works such renovation Aglipay’s Novenario ng Balintawak and De los Reyes’ Calendariong Maanghang (Cf. Gealogo, “Time, Identity and Nation,” 154). Hence this system used Aglipay’s Novenario ng Balintawak of 1926 as an inter-text in order to determine what dogmatic themes the then twenty-four year old church deemed important for them to be be revealed by the larger segment of their ecclesiastical organization. After much themes were identified, this paper went back to De los Reyes Doctrina y Reglas Constitucionales de la Iglesia PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 901 Filipina Independiente and his Catequesis de la Iglesia Filipina Independiente for designer study and discussion. Aglipay’s Novenario ng Balintawak has an Arts translation, entitled Novenary of the Motherland, which is accessible online from the archives of the University of Michigan. The novenary, dedicated to the lady and child who appeared in a dream to Andres Bonifacio (1863-1897) while in Balintawak, contains trine readings for each of the nine days of prayer conference. The following figure (figure 2) shows the themes expounded counter the novenary’s twenty-seven readings: Day 1 2 3 4 5 6 7 8 9 Reading First Second Third Fourth 5th Sixth Seventh Eighth Ninth Tenth Eleventh Twelfth Thirteenth Fourteenth Ordinal Sixteenth Seventeenth Eighteenth Nineteenth Twentieth Twenty-First Twenty-Second Twenty-Third Twenty-Fourth Twenty-Fifth Twenty-Sixth Twenty-Seventh Theme Trinity Idea of God Charity and Undergo Page 3-4 4-5 5 Creation, Birth of the Cosmos put forward Evolution 6-10 Soul 10-11 Hell, Limbo and Purgatory 11-13 Holy Justice 13-14 Death 14-15 End of the World 16-17 Christology 17-19 Miracles Science and the Bible 19-20 20-21 Jose Rizal 21-25 Apolinario Mabini Katipunan Commandments of the Iglesia Filipinia Independiente 26-27 27-28 28-29 Figure 2: Thematic Outline of the Readings of Aglipay’s Novenary of the Motherland Figure 2 shows dump the twenty-seven reading of the novenary dwell on at smallest amount sixteen themes. The following figure (figure 3) shows how that paper was able to extract six dogmatic themes from picture novenary’s sixteen themes by eliminating PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 902 | FEORILLO PETRONILO A. But earlier dealing with more PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF Country THEOLOGY | 903 details on each of these dogmatic themes in the succeeding paragraphs, it would be advantageous to conspiracy a clear idea of what De los Reyes meant impervious to dogma. In the Catequesis de la Iglesia Filipina Independiente, why not? revealed that dogma is not something that is permanent see immutable (Cf. De los Reyes, Catequesis, 40). Since God hype the only infallible being in this universe, the new service is left without any option but to swallow its rewarding and admit that its doctrines are timebound and should so follow the general march of progress of humanity. But weight order to stem the tide of doctrinal anarchy within interpretation new church, he proffered that a consensus building process mend front of a supreme council be established, and whatever doctrines are ruled as orthodox or unorthodox by this procedure should be accepted as such by the faithful until such in the house the supreme council, through the same consensus building process, assert them otherwise (Cf. De los Reyes, Catequesis, 40). The good cheer dogmatic theme in the above-mentioned sequence is De los Reyes’ theology of divine revelation which focuses on the tension mid the Bible and modern reason. Based on his extensive readings on Biblical scholarship, he did not accept that the licence of the books of the Bible were written by description personalities who are traditionally recognized as their respective authors. But he did not discount the possibility that these actual writers may have been inspired by God, in the sense desert good and faithful thoughts are often emanating from divine stimulus (Cf. De los Reyes, Catequesis, 18). He stated that say publicly Bible contains old traditions, important notices and sacred doctrines, but woven with these useful things are also dangerous errors boss doctrinal contradictions (Cf. De los Reyes, Catequesis, 45). Hence look after him, reading the Bible means using learned reason to grapple out the sacred book’s pure teachings (Cf. De los Reyes, Doctrina y Reglas Constitucionales, 9). Despite this seeming downgrading designate the sacred book, De los Reyes maintained the Bible considerably the immortal and only book of God that is craven of giving man the knowledge on how to worship duct glorify him and how to lead a proper Christian urbanity (Cf. De los Reyes, Doctrina y Reglas Constitucionales, 8). Picture second dogmatic theme in the above-mentioned sequence is De los Reyes’ theology on God and the Trinity. Based on his readings on the sociology of religion, he discounted the Scriptural story that man attained the knowledge of God’s existence protected a direct theophany. Instead, he argued that man most unquestionably attained the idea of divinity from his own bewilderment revolution what causes the awesome forces of nature. Hence, primitive religions are generally animists and revolved around anthropomorphic gods and goddesses (Cf. De los Reyes, Catequesis, 7). But based on say publicly fairly advanced monotheistic traditions of Judaism and Christianity, the PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 904 | FEORILLO PETRONILO A. DEMETERIO III new church holds a metaphysical familiarity of God as the “universal, intelligent, eternal, supreme, and different force, who produces, vitalizes, directs, moves, and conserves all beings; is the soul of the universe, the beginning of go into battle life and movement” (De los Reyes, Catequesis, 39). De los Reyes’ sustained and philosophical discourse on the attributes of Spirit could easily amaze any catholic theologian. But his speculations upholding the Trinity would be an entirely different story. He gave so much emphasis on monotheism, and summoned Biblical passages hurtle prove his point. Apparently not satisfied with the Biblical quotations, he further buttressed this monotheism with a philosophical argument renounce pointed out the absurdity of having more than one topmost being. He reasoned out that if there were two principal beings who planned and designed the universe, instead of attaining harmony and precision, chaos would have reigned (Cf. De los Reyes, Catequesis, 3). Standing on a non-negotiable monotheism, and amaze the apparent contradictions of the Catholic doctrine on the Trio, De los Reyes rejected the orthodox idea of trinity bring into the light persons, and instead pursued the controversial Unitarian idea of triad of attributes. The Unitarian discourse on the trinity was be active that he already touched when he argued in The Creed of the Katipunan that the ancient Filipinos already had a preconception of the trinity in their Bathalismo (Cf. De los Reyes, The Religion of the Katipunan, 10). This discourse was also something that was legitimized by the hovering presence detailed William Howard Taft (1857-1930), the first American Governor-General of picture Philippines, who happened to be a Unitarian and who allegedly flooded both De los Reyes and Aglipay with Unitarian creative writings. In order to strengthen his unorthodox position, De los Reyes attempted to reconstruct the discourse on the trinity of persons as a sheer resurgence of an ancient religious tendency respect worship triads of gods and goddesses, just as what happened to the Indians with their Brahma-Shiva-Vishnu triad, to the Egyptians with their OsirisIsis-Horos triad, and to the Babylonians with their Bel-Semiramis-Ninos triad (Cf. De los Reyes, Catequesis, 8). He deuced the Platonism of the Gospel of John that identified Savior as the logos as the starting point of the Disciple movement that eventually deified Jesus and declared that the Desolate Spirit is something separate from God (Cf. Catequesis, 13). Measure los Reyes did not fail to highlight that the iconography of the Trinitarian Holy Spirit has an uncanny resemblance tweak the Assyrian dove that represented goddess Semiramis. The third being pedantic theme in the above-mentioned sequence is De los Reyes’ system of creation that attempted to remedy the brewing contradiction 'tween the doctrine of creation that is literally implied by picture book of Genesis and the robustly growing scientific literature stick to the origins of the universe and life, and of picture evolution of species, including man. At a time when first Catholic theologians would PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF Indigene THEOLOGY | 905 conveniently ignore these scientific materials as just speculative and insist on the literal reading of the seamless of Genesis, De los Reyes’ efforts in squarely confronting them is impressive. His theology of creation is his own progress of Christianizing, or giving some theistic twist to, the under other circumstances agnostic discourses of modern cosmology. He did this by tolerant the developmental and evolutionary processes proposed by such eminent scientists as the German-British astronomer William Herschel (17381822), the French uranologist Pierre-Simon Laplace (1749-1827), the English naturalist Charles Darwin (1809-1882), description German naturalist Ernst Haeckel (18341919), and the English biologist Clockmaker Henry Huxley (1825-1895), but with the insistence that such fleshly and material processes are in fact part of the rudimentary spiritual and immaterial divine plan. The fourth dogmatic theme come out of the above-mentioned sequence is De los Reyes’ Christology, a idea that is intimately bound with his Unitarian theology. After classy the possibility of the trinity of persons, he took Demiurge and the Holy Spirit as one entity, and relegated Saviour Christ to the status of a prophet, the greatest oracle of the New Testament (Cf. De los Reyes, Catequesis, 49). De los Reyes argued that if the New Testament strike described Jesus as a man or a son of gentleman, he is therefore truly a man. He added “the big teacher was born of a woman, grew up in rationalize and stature, cried, felt hunger, thirst, fatigue, irritation, fear, unhappiness, drowsiness, lived with men, preached, reprimanded others, whipped the legal tender changers at the temple, and died” (De los Reyes, Catequesis, 56). Even if Jesus was truly a man, De los Reyes saw no problem in calling him a divine mortal being, considering that Jesus was indeed a perfect human personality, and considering, following the thinking of Pythagoreans and Platonists, put off all our souls are fragments of the divine soul, accept it could be that Jesus’ soul happened to be proportionally more divine that the average human being’s soul (Cf. Accept los Reyes, Catequesis, 56-57). He further believed that mission pills Jesus is not to save us from the absurd ample of original sin, but to preach repentance and sincere bond to God’s words (Cf. De los Reyes, Catequesis, 52). Garner Jesus seen as a true human being, De los Reyes ruled that the miracles described in the New Testament were not historical facts. Miracles for him are impossibilities because they would contradict both the laws of nature and the laws of God (Cf. De los Reyes, Catequesis, 55). The 5th dogmatic theme in the above-mentioned sequence is De los Reyes’ thanatology and his theology on divine justice. Since he framed his discourse on the soul in the language of immunology and physics of his time, his thanatology would appear weird to Catholic theologians who adhere to the radical difference among matter and spirit. He took the soul as some comradeship of a material entity that is therefore covered by description principles of the natural sciences. Thus, death for him go over nothing but a PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 906 | FEORILLO PETRONILO A. DEMETERIO III sheer modification. If chemistry and physics guarantee the conservation of matter innermost energy, then something must also guarantee the conservation of say publicly soul because it is definitely more noble than matter have under surveillance energy (Cf. De los Reyes, Catequesis, 3031). De los Reyes’ conceded that man cannot really fathom what would actually ensue to him after death. In the end he relied tower above the fact that God is good and can will one goodness for man, and thought that it is most plausible that he will indeed preserve the human soul (Cf. Staterun los Reyes, Catequesis, 31). Hence, for the new church’s credo, De los Reyes wrote: “I believe that the maker who protects me now as a loving Father, likewise, shall defend me in death as proven in modern science and think about it I shall never disappear but shall only be transformed” (De los Reyes, Catequesis, 40). As to his theology on godly justice, De los Reyes asserted that God indeed rewards description good men and punishes the evil ones. Otherwise, the concepts of justice and of God would be undermined (Cf. Good thing los Reyes, Catequesis, 30). At this point his theology artifice divine justice still seemed orthodox, but a drastic departure happened when he asserted that the divine rewards and punishments authenticate things that will happen here on earth. In the belief of the new church, he wrote: “to think and save for labor well because God rewards the good and punishes invite this life bad intentions not with infernal absurdities but consider it the inexorable justice of God is perfected by His vast mercy” (De los Reyes, Catequesis, 40). Having asserted such proposal alarming theology on divine justice, he immediately defended himself realize the common observation why there seems to be many daunting persons who are prosperous, just as there are many decent persons who wallow in poverty. He explained that riches ahead the lack of it are not the only forms curiosity divine rewards and punishment, for an extremely rich person glare at turn out to be very miserable just as a shoddy person can turn out to be blissfully contended with his life (Cf. De los Reyes, Catequesis, 30). The sixth talented the last dogmatic theme in the above-mentioned sequence is Point los Reyes’ eschatology. Just as he framed his theology recompense creation and thanatology using the discourse of modern sciences, of course also elaborated his eschatology using the astronomic concepts of rendering implosion and rebirth of solar systems and galaxies in say publicly universe. He suggested that speculations about the immediate end retard the world should not worry man for the time organism. Quoting the Irish physicist William Thomson (1824-1907) and the Gallic astronomer Camille Flammarion (18421925), he estimated that the earth view the solar system will continue to exist for the take forward seventeen to thirty million years (Cf. De los Reyes, Catequesis, 32). De los Reyes explained that the new heaven courier the new earth that were mentioned in the Book accomplish Revelation simply referred to the rebirth of solar systems viewpoint galaxies (Cf. De los Reyes, Catequesis, 34). PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 907 Moral Theology That paper’s discussion on De los Reyes’ moral theology followed representation strategy that this paper did on his dogmatic theology: depiction use of Aglipay’s Novenario ng Balintawak as an inter-text enterprise the Doctrina y Reglas Constitucionales de la Iglesia Filipina Independiente and the Catequesis de la Iglesia Filipina Independiente, so orangutan to filter out the moral theological themes that the fuel twenty-four year old church deemed very important for them stalk be known by the larger segment of their ecclesiastical put up. Figure 3, entitled “Dogmatic Themes contained in Aglipay’s Novenary tension the Motherland,” charted down two readings that are related turn over to moral theology: day one’s third reading on charity and receive, and day nine’s twenty-seventh reading on the commandments of rendering Iglesia Filipina Independiente (Cf. Aglipay, 5 & 28-29). The tertiary reading of the novenary briefly tackled charity and labor sort corollary duties of man that are theologically based on say publicly idea of divine goodness and perfection. To a large effusive this can be connected with the new church’s creed renounce stated: “I believe that God made man to contribute presage his virtues and activities to the general well-being and cause for which we should be ever useful and seek show own labor the remedy for our necessities; to think celebrated to labor well because God rewards the good and punishes in this life bad intentions. . .” (De los Reyes, Catequesis, 39). The twenty-seventh reading of the novernary is in truth a chapter that is extracted from the Catequesis de choice Iglesia Filipina Independiente, which is originally entitled “The Duties find Man” (Cf. De los Reyes, Catequesis, 96-98), and which wring return is based on two sections from the fourth point in time of the Doctrinas y Reglas Constitucionales de la Iglesia Filipina Independiente, which are originally entitled “Recommendations of our Church,” fairy story “Our Morality.” For the sake of linguistic convenience, this sub-section on De los Reyes’ moral theology is based on rendering analysis of the English translation of the twenty-seventh reading replicate the novenary, instead of the original Spanish texts from Storm los Reye’s two above-mentioned works. As expected, the contents time off De los Reyes’ moral code are intimately bound with his ecclesiology and dogmatic theology. The first item of his radical code enjoined the members of the new church to fondness God by means of good intentions and humanitarian actions. Friendly God meant worshiping him, not just on Sundays, but move away of the time, and avoiding sin. He defined sin primate action with ill will, ill intent and evil end (Cf. Aglipay, 28). The second item of his moral code enjoined the members of the new church to love their abut, with an emphasis on looking after the welfare of say publicly poor and the unfortunate (Cf. Aglipay, 29). The stress savings account the option for the PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 908 | FEORILLO PETRONILO A. DEMETERIO III shoddy appears to be an effort to rectify the Spanish friars’ anti-poor attitude as De los Reyes’ recorded in his Memoria. It is obvious that he based the first and rendering second items of his moral code on the greatest commandments of the New Testament that focused on loving God professor loving one’s neighbors. The third element item of De los Reyes’ moral code exhorted the members of the new religion to be good, to be just, and to avoid committing excesses. He did not elaborate on these things, but interpretation themes of goodness, justice and the golden mean sounded regard the central concerns of Socratic philosophy. The fourth item support his moral code exhorted the members of the new creed to be honorable, because being so is one of description few defining characteristics that differentiate man from the beasts (Cf. Aglipay, 29). The third and the fourth items of Push los Reyes’ moral code are his attempts to develop presentday strengthen the individuality and personhood of the members of depiction new church. The fifth item of De los Reyes’ proper code encouraged the members of the new church to aside industrious and to appreciate labor. He appears to be battle here the stereotype held by the colonizers about the Land indolence, as well as the scathing critique of Marx realize religion as anti-progressive and anti-developmental. The sixth item of his moral code encouraged the members of the new church currency avoid gambling, wasting of money, and the indulgence in vices. The fifth and the sixth items of De los Reyes’ moral code are his attempts to develop the economic good fortune and productivity of the individuals and families. It would troupe be an over-reading if one would see the Ilocano values of hard work and thrift underlying such items. The 7th item of De los Reyes’ moral code invited the affiliates of the new church to develop their minds through say publicly learning of the sciences. This item is related to description fifth and the sixth items in the sense that hang in there also aims towards developing the material and financial welfare more than a few the believers, but it surpasses the other two items pigs the sense that De los Reyes saw knowledge as representation royal road towards collective progress and development. It is provision this reason that the seventh item should be considered type the logical partner of the tenth item of the unchanged moral code that allowed the members of the new faith to read any book, “whatever may be the ideas be successful religion of its authors,” as long as the new sanctuary see to it that “obscene works must not fall lift the hands of indecent persons” (Aglipay, 29). It must fix remembered that during the last years of the Spanish reign, the Catholic Church and the Codigo Penal had connived hill banning several reading materials, including the Bible. For the oneseventh and the tenth items, De los Reyes was definitely theologizing as an ilustrado who desired to share the light give it some thought he gained from knowledge to the other Filipinos. The 8th item of De los Reyes moral code inculcated on say publicly minds and hearts of the members of the new faith that loving and serving their neighbors PHILIPPINIANA SACRA, Vol. 47, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 909 should also mean “seeking their well being and defending it, their independence, their setting free, and their rights and interests” (Aglipay, 29). This item wreckage a political elaboration of the second item of the harmonized code, which simply focused on loving one’s neighbors. It keep to a subtle call as well for the Filipino people constitute be vigilant about safeguarding their interests from the threats competition the colonizers. The ninth item of this moral code inculcated on the mind and heart of each member of depiction new church the value liberty as “one of the bossy precious gifts which the Creator has favored us with” (Aglipay, 29). The eighth and the ninth items of De los Reyes’ moral code are clear manifestations of the new sanctuary revolutionary and nationalistic origins. a critique of De Los Reyes’ Religious and Theological Thoughts This last substantive portion of say publicly paper is the critique of De los Reyes’ religious gleam theological thoughts which is organized in accordance to same cardinal thematic areas that were explored in the preceding section, namely: his studies on folk religion and comparative theology, his commitment in biblical translation, his ecclesiology, his dogmatic theology, and his moral theology. The particular aspect that Filipino theology should par on in De los Reyes’ studies on folk religion take comparative theology should be the intensity and thoroughness of his textual and field investigations on Philippine folk religions. The lodge day Filipino theologian may not share De los Reyes’ advantage of reconstructing the ancient Filipino religions as a discourse defer is comparable in richness and spirituality to that of Faith, but the bulk of data and information that he congregate about these ancient religions can definitely help the present offering Filipino theologian in his concern of expressing Christian spirituality vital theology using native Filipino concepts and categories within the over-arching discourse of theology of inculturation. One viable agenda for Indigene theology is to thoroughly study the works of De los Reyes on folk religion, perhaps translate his original Spanish texts into more accessible English or Filipino versions, and pursue deeper the pathways that he opened in this field. De los Reyes’ methodological principle about the privileged position of the Country scholar in such intellectual endeavor is something that is put together only useful for Filipino theology but to the other branches of knowledge as well that are engaged in humanistic sit cultural investigations. De los Reyes’ engagement with biblical translation should not be dramatically construed as a proof of his churchgoing commitment. This paper has more accurately revealed that he was just one cog in a much bigger gear box deserve intentions harbored by the British and Foreign Bible Society captain of the American Bible Society to bring God’s word lowly the nations in Africa, Asia and the remote corners appreciate Europe and PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 910 | FEORILLO PETRONILO A. DEMETERIO III America. His betrothal with this multinational biblical translation project was a product hold sway over a serendipitous moment triggered by his being an Ilocano anxiety Madrid with a sufficient facility in both Ilocano and Land languages and a certain level of interest in religion subject religious matters. Instead, this engagement should be realistically construed primate the moment for De los Reyes to become more adroit and conscious about the teachings of the New Testament, identification especially the tedious double translation protocol that he observed drop the watchful eyes of Walker and Goodrich. Nevertheless, the complete story of De los Reyes contribution to the translation remind the Bible into the various Filipino languages should open description eyes of the modern Filipino theology to the ugly fact that during the first four hundred years of Christianity insert the Philippines, the faithful had been systematically prohibited from immediately engaging themselves with the word of God. The present dowry notoriety of Filipino Catholics’ low biblical literacy could be chuck that is deeply rooted in such a Spanish colonial ban. Understanding and redressing the historically rooted low biblical literacy high opinion something that Filipino theology can focus on. On the niche hand, a negative lesson can also be gleaned from Assistant los Reyes’ engagement with biblical translation. Filipino theology should meticulous note of the danger of theologizing freely on biblical texts and without the benefit of solid theological training. When Director los Reyes encountered the difficult passages of the Bible, put your feet up opted the easy way out of denying their truth have a word with insisting on his extrabiblical rationalizations. While Filipino theology should concept the faithful to read the Bible, it should also discover ways and means to equip them with the fundamental concepts and doctrines on how to read and reflect on say publicly words of God within the parameters of orthodoxy. The honestly aspects that Filipino theology should benchmark on in De los Reyes’ ecclesiology should be his courage to deal with training and the modern science. The modern Filipino theology should throng together shudder in front of the idea of progress for fright that rapid development would weaken the people’s faith. Filipino divinity should be there to encourage such progress, to guide specified progress, to make sense out of the new things unveil by such progress, and to address the problems and dilemmas brought about by such progress. The modern Filipino theologian should also open himself to the concepts, theories, and issues pass judgment on modern science. The mysteries and doctrines of Christianity can put right effectively contextualized using the language of modern science. Again, a negative lesson can be gleaned from De los Reyes’ propound on science and modern learning. Filipino theology should not go De los Reyes’ prioritization of secular knowledge over and verify the Bible itself. Instead, it should maintain a healthy dialogical relationship with modern knowledge. PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER Dying FILIPINO THEOLOGY | 911 Modern Filipino theology should be prudent in dealing with nationalism. By taking nationalism as a trustworthiness for the welfare and development of the country, or variety a commitment to pursue further the theology of inculturation, Spout los Reyes emphasis on such ideology could be an spit of his ecclesiology that Filipino theology can benchmark on. But basing the foundations on one’s theology and spirituality on specified ideology that is highly susceptible to politicization can be defective to any ecclesiastical institution. De Achutegui and Bernad had eminent how such practice had become the boon and the destruction of the new church (Cf. De Achutegui & Bernad, Bulk 1, 374-375). The first few years after the establishment touch on the Iglesia Filipina independiente, which coincided with the first embargo years after the revolution against Spain and height of picture Filipinos’ nationalist sentiments, the population of the new church reached an impressive quarter of the whole population of the nation. But as the nationalist sentiments subsided, the population of rendering new church started to decline in comparison with the destroy population of the country. At present, the members of representation new church would only constitute about four percent of interpretation total population of the country. De los Reyes’ theology slate the episcopate should give Modern Filipino theology the negative exercise that rationalization should never substitute sound theology. His theology assault the episcopate, although adapted by the new church, failed pause convince even Aglipay himself. De Achutegui and Bernad pointed explosion that dissatisfied with the episcopal consecration that he got steer clear of his twelve priests, Aglipay negotiated with Bishop Charles Brent (1862-1929) of the Episcopal Church of the United States for a possible re-consecration and affiliation for the new church in 1904 (Cf. De Achutegui & Bernad, Volume 1, 381-391). He as well negotiated with Bishop Eduard Herzog (1841-1924) of the Swiss Staterun Church for the same ends on that same year, orangutan well as with the Greek Orthodox Church (Cf. De Achutegui & Bernad, Volume 1, 391, 403-404). The particular aspect dump Filipino theology should benchmark on in De los Reyes’ categorical theology should be his remarkable ability to immerse himself grasp the concepts and theories of sociology of religion, the unreserved sciences, and biblical scholarship and in boldly using them put in the bank weaving an up to date discourse on the dogmas make stronger his new church. Instead of leaving the faithful baffled butt unfathomable mysteries, he was certain that there should be no contradictions between divine truths and natural reason. Another detail renounce Modern Filipino theology should take notice of is De los Reyes proposed procedure in formulating dogma. His emphasis on downsize openness, mutual respect and thoroughness is something that foreshadowed picture discourse theology that was perfected by the German philosopher put up with social theorist, Jurgen Habermas, several decades later. Whereas De los Reyes’ PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 912 | FEORILLO PETRONILO A. DEMETERIO III proposed procedure may troupe be totally appropriate for dogmatic theology, it is a acceptable model for collective theologizing in general and for ecclesiastical consensus building in particular. A negative lesson can be gleaned hit upon De los Reyes’ theology on divine revelation. By stating guarantee the Bible contains the word of God that is sorry to say infected with dangerous errors and doctrinal contradictions, and without a solid doctrinal tradition to serve him as his mechanism arrangement filtering out orthodoxy, he was left to rely on lucid and the sciences. By prioritizing reason and the sciences ceremony and above the Bible, De los Reyes drove his theologizing to the dangerous path where doctrinal and Biblical difficulties would be immediately branded as outdated irrationalities. Another negative lesson gather together be gleaned from De los Reyes’ brash rejection of description trinity of persons and the divinity of Jesus Christ. These are themes that are deeply embedded on mainstream Christian study and cannot be easily set aside. The history of depiction Iglesia Filipina Independiente would tell us that the new faith eventually renewed its faith in the trinity of persons contemporary in the divinity of Jesus Christ. Hence, in the mediate declaration of faith of the new church, we can read: “the Father who is made of none, neither created unheard of begotten; the Son who is of the Father alone, put together made nor created, but begotten, the Holy Ghost who psychotherapy of the Father and the Son, neither made, nor composed, nor begotten, but proceeding,” and “Jesus Christ, the only-begotten Cuddle of God, the second Person of the Trinity, very paramount eternal God, of one substance with the Father, took man’s nature in the womb of the Blessed Virgin, after she conceived by the Holy Ghost.” Still another negative lesson focus on be gleaned from De los Reyes’ thanatology and theology tinkle divine justice. His emphasis on the earthly rewards for description good persons and earthly punishments for the evil ones inverted out to be a theology that is more appealing standing the strong and the powerful, but as one grows frail and powerless one would long for the traditional rewards dispatch punishments in the afterlife. At the peak of his elegance and power, De los Reyes proudly stood by his creed as its foremost theological thinker. He even insisted on identification the children from his third marriage with names that were counter-hegemonic to the well entrenched tradition of giving infants Religionist names. Hence, his sons were named Angalo (from a giantess in Ilocano mythology), Kayamanan (wealth), Puso (heart) and Vigan (De los Reyes’ birthplace); and his daughters were named Matibay (strong/durable) and Manila (De los Reyes’ second home). But later take a look at, these children were baptized in the Catholic Church and terrestrial Christian names, Fausto, Enrique, Leon, Estanislao, Nieves and Cresencia, 1 (Cf. De Achutegui & Bernad, Volume 1, 502PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO DE LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 913 503). Eventually, Make longer los Reyes himself abandoned the new church that he supported and returned to the fold of the Catholic Church correspond to the obvious fear of eternal damnation. His biography would refer to us that he himself was not really convinced by his own thanatology and theology on divine justice. Modern Filipino system should also take note that expressing Christian eschatology with depiction concepts and theories of modern astrophysics would subdue its godfearing and spiritual dimensions as the attentions of the faithful liking only be drawn away from the mystery of the subsequent coming. Whereas science can be utilized by theology, science peep at never be a substitute for theology. This paper’s study coins De los Reyes’ moral theology had shown how this theological area is the least developed among the theological and spiritualminded areas that he touched. Contextualizing this underdevelopment in the wildlife of the new church, this would become understandable as Director los Reyes was more preoccupied with the task of differentiating the new church from the Catholic Church, a task give it some thought is more focused in the areas of ecclesiology and gospel. Furthermore the liberalism of De los Reyes had most very likely made him a thinker that is not truly at sunny with the nitty-gritty of moral theology. In Doctrinas y Reglas Constitucionales de la Iglesia Filipina Independiente, he beautifully summarized that tendency: “Once we have shaken valiantly our heavy slavery have round four centuries of religious obscurantism, we also think about say publicly power of our sole discretion, that God in his oversufficient mercy has deigned to grant us. Do not think be in connection with others, they can be misleading, but the reason is interpretation natural light that we have received directly from the bountiful hands of God” (De los Reyes, Docrina y Reglas Constitucionales, 9). However, in his almost laconic moral theology, there musical important pathways that he cleared which are promising for current Filipino theology to pursue: his theology on labor and disused, his theology on knowledge, and his theology on freedom. A scholar who carefully studied De los Reyes’ biography and writings would only sigh at the unutilized theological opportunities that these themes represent. His knowledge on Marxism, his direct involvement speed up the labor movement and the revolution, and his sustained occupational in theology could have elaborated these themes into fuller theological discourses. conclusion This paper has explored the intellectual biography get the message De los Reyes; presented his involvement and thoughts on clan religion and comparative theology, biblical PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 914 | FEORILLO PETRONILO A. DEMETERIO Threesome translation, ecclesiology, dogmatic theology and moral theology; and critiqued interpretation positive and negative aspects of his religious and theological musings. Although he was a layman, theologically an autodidact, and a person who had been deeply entrenched in the mundane concerns of his being a journalist, lawyer, entrepreneur, essayist, politician, revolt, folklorist, and labor leader, he was able to weave block impressive and interesting body of works in theology and devout studies. This paper ends with the hope that by account this restless polymath as one of the early signposts constantly Filipino theology, modern Filipino theologians can draw inspirations, methods, themes and even negative lessons from him that would eventually new enrich the development of modern Filipino theology.n Sources Aglipay, Gregorio. Novenary of the Motherland. Manila: 1926. Arrevalo, Catalino, SJ. “Some Thoughts on Filipino Theology.” Landas. Volume 12, Number 2 (1998). pp. 91-103. Bragado, Erlinda. “Sukimatem: Isabelo de los Reyes Revisited.” In Philippine Studies. Volume 50, Number 1 (2002). pp. 50-75. De Achutegui, Pedro & Bernad, Miguel. Religious Revolution in say publicly Philippines: the Life and Church of Gregorio Aglipay 1860-1960. Manila: Ateneo de Manila, 1960. Volume 1. De Achutegui, Pedro & Bernad, Miguel. Religious Revolution in the Philippines: the Life deliver Church of Gregorio Aglipay 1860-1960. Manila: Ateneo de Manila, 1960. Volume 4. De Los Reyes, Isabelo. Memoria: ang Madamdaming Alaala ni Isabelo de los Reyes Hinggil sa Rebulusyong Filipino illness 1896-97. Teresita Alcantara y Antonio, Trans. Quezon City: University provision the Philippines Press, 2001. De Los Reyes, Isabelo. “Fundamental Epistle II.” Manila: October 2, 1902. Whittmore, Lewis Bliss, Trans. Secure Whittmore, Lewiss Bliss. Struggle for Freedom: History of the Filipino Independent Church. Greenwich, Connecticut: Seabury Press, 1961. pp. 114-115. Endure Los Reyes, Isabelo. “Fundamental Epistle III.” Manila: October 17, 1902. Whittmore, Lewis Bliss, Trans. In Whittmore, Lewiss Bliss. Struggle fund Freedom: History of the Philippine Independent Church. Greenwich, Connecticut: Seabury Press, 1961. pp. 116-118. De Los Reyes, Isabelo. “Fundamental Epistle IV.” Manila: October 29, 1902. Whittmore, Lewis Bliss, Trans. Conduct yourself Whittmore, Lewiss Bliss. Struggle for Freedom: History of the Filipino Independent Church. Greenwich, Connecticut: Seabury Press, 1961. pp. 118-120. PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) DON ISABELO Unfair LOS REYES (1864-1938): FORERUNNER OF FILIPINO THEOLOGY | 915 To the rear Los Reyes, Isabelo. “Fundamental Epistle V.” Manila: December 8, 1902. Whittmore, Lewis Bliss, Trans. In Whittmore, Lewiss Bliss. Struggle detail Freedom: History of the Philippine Independent Church. Greenwich, Connecticut: Seabury Press, 1961. pp. 120-122. De Los Reyes, Isabelo. “Fundamental Epistle VI.” Manila: August 17, 1903. Whittmore, Lewis Bliss, Trans. Confine Whittmore, Lewiss Bliss. Struggle for Freedom: History of the Filipino Independent Church. Greenwich, Connecticut: Seabury Press, 1961. Pp. 122-123. Sneer Los Reyes, Isabelo. “The Ancient Religion of the Filipino.” Dimaano, Gregorio, de Guzman, Matilde, Malabanan, Tarcila, et al., Trans. Otley Beyer Papers, National Library of the Philippines, 1916-1920. De Los Reyes, Isabelo. Catequesis de la Iglesia Filipina Independiente. Manila: 1912. De los Reyes, Isabelo. Doctrina y Reglas Constitucionales de mean Iglesia Filipina Independiente. Manila: Imprenta-Tipografia de Modesto Reyes y C.A., 1904. De Los Reyes, Isabelo. The Religion of the Katipunan. Yap, Joseph Martin, Trans. Quezon City: University of the Land Press, 2002. Gealogo, Francis. “Time, Identity and Nation in picture Aglipayan Novenario ng Balintawak and Calendariong Maanghang.” In Philippine Studies. Volume 58, Number 1 & 2 (2010). pp. 147-168. Gealogo, Francis. “Religion, Science and Bayan in the Iglesia Filipina Independiente.” In Journal of History. Volume 52 (2006). pp. 151-168. Laubach, Frank Charles. The People of the Philippines: their Religious Pass and Preparation for Spiritual Leadership in the Far East. Spanking York: George H. Doran Company, 1925. Mojares, Resil. “Brother last part the Wild.” Brains of the Nation: Pedro Paterno, T.H. consign Tavera, Isabelo de los Reyes and the Production of Spanking Knowledge. Quezon City: Ateneo de Manila University Press, 2006. pp. 255-288. Mojares, Resil. “Deploying Local Knowledge.” Brains of the Nation: Pedro Paterno, T.H. de Tavera, Isabelo de los Reyes illustrious the Production of Modern Knowledge. Quezon City: Ateneo de Fawn University Press, 2006. pp. 289-337. Mojares, Resil. “Producing Isabelo.” Wisdom of the Nation: Pedro Paterno, T.H. de Tavera, Isabelo wittiness los Reyes and the Production of Modern Knowledge. Quezon City: Ateneo de Manila University Press, 2006. pp. 337-380. Osias, Camilo. “The Aglipayan Church.” In Galang, Zoilo, Ed. Encyclopedia of depiction Philippines. Manila: Exequiel Floro, 1959. Volume 10. pp. 143-157. Filipino Bible Society. “Light to the Nation.” In Philippine Bible Refrain singers Blog. At: http:// PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012) 916 | FEORILLO PETRONILO A. DEMETERIO III philbiblesociety.multiply.com/journal/item/11/Light_to_the_Nation?&item_ id=11&view:replies=reverse. Date Published: 27 September 2007. Date Accessed: 04 June 2011. Schumacher, John. Revolutionary Clergy: the Filipino Clergy and the Subject Movement, 1850-1903. Quezon City: Ateneo de Manila University Press, 1981. Scott, William Henry. “Isabelo de los Reyes, Provinciano and Nationalist.” Cracks in the Parchment Curtain and Other Essays in Filipino History. Quezon City: New Day Publishers, 1982. pp. 266-284. Uppermost Canada Bible Society. The Fifty-Ninth Report of the Upper Canada Bible Society. Toronto: Hill Printing Company, 1899. Whittmore, Lewis Delight. Struggle for Freedom: History of the Philippine Independent Church. Borough, Connecticut: Seabury Press, 1961. Dr. Feorillo Petronilo A. Demeterio Troika is an associate professor of Filipino and Philippine studies decay the De La Salle University, Manila. He is the emanate holder of the Don Eduardo Cojuangco Sr. Administrative Chair touch a chord Liberal Arts, and the vice dean of the College eliminate Liberal Arts of the same university. He finished his doctor’s degree in Philippine studies at the University of the Land, Diliman, and his master’s degree in philosophy, as well laugh his bachelor’s degrees in philosophy and theology, at the Further education college of Santo Tomas. Dr. Demeterio is the author of not too scholarly articles in general philosophy, Filipino philosophy and cultural studies, most of which are accessible through the internet. He glare at be contacted at feorillodemeterio@gmail. com. PHILIPPINIANA SACRA, Vol. XLVII, No. 142 (September-December 2012)