CENTENARY OF THE IGLESIA FILIPINA INDEPENDIENTE

Celebrating the Heritage for National Freedom, Independence and Abundant Life
A Historical Sketch
Filipino Resistance Against American Colonization The First Philippine Republic, which was the rightful goal of the Revolution against Spain, was inaugurated in January 23, 1899. Less than two weeks later, the infant Republic became involved in the Filipino-American War. America, which came projecting itself as an ally was exposed in the Treaty of Paris for having entered into an agreement with Spain that nullified the gains of the Filipinos. This treaty became America's legal claim for sovereignty in the islands. A longer and bloodier war ensued for more than three years. This is glaring evidence that the infant Republic enjoyed the full support of the populace. The invaders minimized this into a Philippine Insurrection against the United States. Part of the strategy to minimize Filipino resistance was the establishment of a civil government in the pacified areas. Positions in the provincial and municipal government lured many of the leaders to collaborate with the Americans. The Philippine Commission, established by the Americans as the civil counterpart of the invading military, legislated the Sedition Law in 1901. This prohibited the advocacy of independence in the occupied areas. Superior forces and discipline of the enemy led to the surrender of Aguinaldo two years later. Some Filipino generals continued the fight but by May of the next year, Miguel Malvar who was the last leader with official links to the Republic also surrendered. The end of the Filipino-American War as officially proclaimed by US President Theodore Roosevelt on July 4, 1902 did not mean the end of Filipino resistance or in a more positive manner, the Filipino desire for liberty. The laws passed by the Philippine Commission (which was the sole legislative body until the establishment of the Philippine Assembly in 1907) could be seen as evidence of continuing Filipino aspirations for liberty. Three of these would be the Sedition Law (1901) which forbade advocacy of independence even through peaceful means; Brigandage Act (1902) which classified all armed resistance as pure banditry; and the Reconcentration Act (1903) which gave legal justification for hamletting to deny the guerrilla's support from the populace. A later one was the Flag Law (1907), which prohibited the display of the Flag (used in the Proclamation of Independence on June 12, 1898) and the playing of the Philippine National Anthem (Marcha Nacional at that time). The Filipinos' expression of their desire for liberty was varied and these laws could be seen as curtailing such a struggle. Resistance in many forms characterized the first decade of the 20th century. In the urban centers most particularly in Manila and Cebu, journalists and writers like Aurelio Tolentino, Juan Matapang Cruz, Juan Abad, Vicente Sotto and others,

continued to write in symbolism. Some of their writings were judged as seditious. Various groups continued the armed struggle. The Brigandage Act branded as bandits many of the revolutionaries who continued the struggle for liberty like Macario Sakay and the lieutenants of Vibora (the Viper who was Artemio Ricarte). Even millenarian movements joined the fray or even if they did not, they were suspected as such, and therefore suffered persecutions. In this period of continuing resistance when the institutional and missionary churches were cooperating (explicitly or otherwise) with the newly established American colonial government, the Iglesia Filipina Independiente was born and grew rapidly. The Founding of the Iglesia Filipina Independiente It was Sunday, August 3, 1902 when in a meeting of the General Council of the Union Obrera Democratica (UOD), its head, Isabelo de los Reyes, Sr., popularly known as Don Belong, proclaimed the establishment of the Iglesia Filipina Independiente. To give shape to this Church, he proposed the creation of two councils to operate in one equal level: the Executive to be composed of lay people and the Doctrinal to be composed by clergy who were nominated as bishops of the dioceses. Fr. Gregorio Aglipay was proposed as the head with the title of Obispo Maximo (Supreme Bishop). To give credence to this movement, prominent Filipinos were nominated and the civil governor, William Howard Taft, Emilio Aguinaldo and Pardo de Tavera were proposed as honorary presidents. In the following two weeks, many protested such move in the press. Except for Aguinaldo, all the lay people rejected their nominations and denied involvement. Fathers Manuel Roxas, Mariano Dakanay, Jorge Barlin, Adriano Garces, Praxedes Magalona, and several others privately requested Don Belong to exclude their names. The most telling blow came from Fr. Gregorio Aglipay whose circular to the Filipino clergy dated August 16 and was published on August 20 called for a meeting assuring them that "he had not approved the declaration of any schism before all means of reaching an understanding with Rome should be exhausted." The Manila American published the following day a derisive article picturing the IFI as "the church that died before it was born." Nevertheless, one year afterwards, the IFI can count, if not claim, one and a half million members roughly one fourth or 25% of the population. The start of the swelling membership can be gleaned from two articles in the first official organ of the church, the La Iglesia Filipina Independiente Revista Catolica (LIFIRC). The first article explains: Therefore, Isabelo de los Reyes, deeply offended by the rebuffs of his own friends formed an Executive Committee from the Staff of the Democratic Labor Union and began to print circulars and the first two Fundamental Epistles, which were later approved by the Supreme Council of Bishops. The people, on the other hand, aligned themselves behind Seor Reyes from the beginning, many popular organizations and Protestants joining the Filipino Church, as indicated by the testimonies which the press kept publishing which we will reproduce in the next number. The Ecclesiastical Governor of Ilocos Norte, the singularly praiseworthy Pedro Brillantes, today, the most notable Bishop of that diocese, as head

of the Clergy, accepted and solemnly joined our Holy Church, and this gave great impetus to the religious movement. The second article listed the First Adherents of the Iglesia Filipina Independiente. First among the numerous groups were 63 residents of Navotas (first on the list was a woman's name - Saturnina Bunda). Other groupings included priests, seminarians, faithful from several municipalities, guilds and other labor groups, local committees and even expatriates. On October 1, 1902, Pedro Brillantes took possession of his diocese and proclaimed Bacarra as his episcopal seat. In his Acta de Posesion, he made it clear that he had been "canonically chosen and elected Bishop according to the ancient usage of the Church" and that he was chosen by the "clergy and the laity belonging to various political parties in and Manila, " and that this election was confirmed by the faithful of Ilocos Norte province. Priests consecrated him on October 20 in accordance with the First Epistle, which justified the consecration of bishops. Documents also show that on October 1, Bishop Gregorio Aglipay headed the signatories of the short-lived 1902 Constitution of the Philippine Independent Church. The titles attached to the other signatories also showed that they had accepted their nominations as bishops in the August 3 proclamation. The following day, the Second Fundamental Epistle was issued as a reply to Bishop Alcocer's denunciation of the Church separation. The members were exhorted not to render evil for evil. More importantly, this epistle laid down the IFI's belief that revolutions are in accordance with the will of God as its first paragraph says: Neither the leaf of a tree nor a single bird falls to the earth without the will of our Heavenly Father (Mt. 10:29). Revolutions, therefore, are perfectly providential, and despite their causing us momentary disasters, they ultimately bring us far-reaching redemption and result in benefits that will bless many generations to come. They are like typhoons which, in the twinkling of an eye, destroy and erase secular vices and abuses, and their social upheavals, moreover, have this time been used by Divine Providence to castigate the errors of an enthroned frailocracy, errors over which we now wish to draw the veil of merciful oblivion. The first that was formally signed by Bishop Aglipay was the Third Fundamental Epistle entitled Declaration of Principles which was issued on October 17. This was publicly read during the inauguration through a Solemn Pontifical Mass on October 26 officiated by Bishop Aglipay. It was held in an open field in the corner of Lemery and Azcarraga Streets before a congregation of several thousands. Three days later, the Fourth Fundamental Epistle that further laid down the organizational structure of the Church was issued. This epistle also prescribed the curriculum for theological education and some immediate steps to remedy the need for more priests. On November 2, in a public announcement, Bishop Aglipay set aside this date for a special commemorative service for the heroes of the Philippine Revolution - Rizal, Burgos, Gomez and Zamora, and other heroes and for all insurgents who died in the struggle for freedom. On that day an incident took place which led to the takeover of the church in Paco, Pandacan and Sampaloc Churches by the Aglipayans. On the

ninth, the Municipal Council of Lagonoy with some of the prominent citizens passed a resolution that declared themselves and their parish priest as members of the Iglesia Filipina Independiente renouncing their allegiance to the Catholic Church of Rome. The following day, William Howard Taft, the Civil Governor of the Philippines submitted his official report concerning the situation of the country. Taft mentioned the Aglipayan movement could have "have an important bearing upon future conditions and which may perhaps add much to the labor of maintaining of peace and order in the archipelago" On the 16th, Bishop Aglipay issued a manifesto due to the rapid growth of the national Filipino Church and the necessity of an authoritative outline of the Church that all may know its object. The manifesto contained statements that expressed much of the rationale of the newly founded Church. At one point, for instance, it declared "The time has come for a Filipino National Church for the Filipino people, ministered by the Filipino clergy. Years of friar oppression made this imperative. The liberty of worship and conscience and the separation of Church and State could make it contemptible for us to give spiritual allegiance to the Italian in Rome claiming temporal power whose recognition from government by all means known to masters of deception." On December 8, Epistle V was published in protest against the Quae Mari Sinico, the papal constitution giving the Holy See's answer to the religious turmoil in the Islands. It became a rallying point for the IFI against the Holy See. Year 1903 1945 Struggle for National Freedom, Independence and Abundant Life The Iglesia Filipina Independiente was founded by the people of our country. This is the product of their desire for liberty, religiously, politically and socially. I was only one of the instruments of its expression. Gregorio L. Aglipay The new year was started by the concerned civil and religious authorities agreeing that the four religious orders should be withdrawn in two years and that only secular and non-Spanish members of the regulars should act as parish priests as part of the contract on the sale of friar lands. On the 18th of January, the Bishops of Isabela, Cagayan, Pangasinan, Abra, Nueva Ecija, Cavite and Manila consecrated Bishop Aglipay. A newspaper of the IFI, the La Verdad came out with its first issue on the 21st. In the month of February, Aurelio Tolentino delivered speeches before two IFI Congregations, Guagua and Mexico Pampanga. In his speeches can be found the first reference to the IFI as one, which rose from the ashes of the revolution. In May 14, Bishop Aglipay submitted to Taft's office copies of the royal and papal decrees substantiating his claim to the Cathedral of Manila and all the properties stating that they belonged to the Spanish government and not to the Church, and that therefore the same should be the property of the insular government of the US. The Sixth and last Fundamental Epistle was issued on August 17. This Epistle is very explicit in dealing with liberty. Though it was intended as an exhortation for the

Filipinos, its publication in the official organ of the church can be seen as scathing remarks for the Americans. More importantly, it laid down the principle that it is in accordance to the will of God and the nature of man that humankind enjoys liberty: Ah Liberty! Its worth is understood only when it is lost; it can only be loved in the 'saddest darkness of prison cells.' A free man is a complete man, dignified, honorable, of lofty sentiments, attended by all his rights and by his unavoidable duties as well; but a man who becomes a slave of his own free will is a man with a vile heart, a deceitful, abject psychopath - a person, in short, deserving of pity. We are born with the right to think freely and express our thoughts according to the light of reason which the Divinity has given us; we are born with the right to associate freely with those we choose for the purpose of our own perfection and needs; we are born with the right to govern our own persons, our families, home and birthplace; we are born in short, with the right to do freely whatever is our own pleasure so long as we do not violate the liberty and rights of others. On the 17th of September, The IFI formally canonized the four Filipino heroes, Rizal, Burgos, Gomez and Zamora. They were to be regarded as saints but not with idolatrous intent of rendering them with divine honors. No veneration would be accorded to them. Instead, emulation for their exemplary courage and heroism was encouraged. This expressed the nationalistic spirit of the new church. On October 11, Don Belong returned from Japan and began the Church publication La Iglesia Filipina Independiente Revista Catolica (LIFIRC). On October 28, the IFI adopted the Doctrina y Reglas Constitucionales (DRC) that replaced the Fundamental Epistles as the doctrinal foundation and governing rules of the Church until 1947 with only slight revisions in 1918 and 1940. On August 5, 1947, the IFI adopted a new Constitution and Canons as well as a Declaration of Faith and Articles of Religion. In its opening paragraph, the DRC declared: The object of the founding of the Philippine Independent Church is principally to respond to the imperative need to restore the worship of the one true God in all its splendor and the purity of his most holy Word which, under the reign of obscurantism, has been diluted and distorted in a most disheartening manner for any Christian of even moderate education. On December 1, Bishop Edward Herzog of the Swiss Independent Church of Berne, Switzerland wrote in recognition to the new Church that "we conserve the Catholic Faith, Catholic Sacraments, the Catholic Liturgy and the Catholic Constitution but added that they are independent of the Pope and especially denied the decree of the Vatican." February 21, 1904 saw the start of the serialization of the Lecturas de Cuaresma in the La Iglesia Filipina Independiente: Revista Catolica. The last of the series was on May 1, 1904. The whole series was published in Barcelona in 1906. Achutegui and Bernad wrote that this book is one of those that stated that the IFI is the most rationalistic religion based on the Bible.

On June 26, Bishop Aglipay accepted the invitation to attend the Provincial Synod of Manila convoked by the Apostolic Delegate, John Baptiste Guidi to be held in August 7, 1904. Bishop Aglipay's letter also expressed gratitude to this conciliatory gesture especially since it did not contain the usual fulmination and menacing phrases. However, he wanted to know if the synod would be willing to discuss the motives, which had driven the Filipinos to that painful separation. On July 24, 1905, the Philippine Commission enacted a special law to decide the controversy between the Roman Catholic Church and the Philippine Independent Church. This was the Philippine Commission Act No. 1376 and entitled "An Act Providing for the Speedy Disposition as to the Right of Administration or Possession of the Churches, convents, cemeteries and other Church Properties and as to Ownership and Title Thereto by Vesting in the Supreme Court of the Philippine Islands original jurisdiction to decide such controversies and for other purposes". On November 30, 1906, the Supreme Court handed down a momentous decision that in effect ordered the IFI to return all properties it had seized and occupied from the Roman Catholic Church. The US Supreme Court upheld the decision in 1909. A more important event for this year was the publication in Barcelona of the Oficio Divino by Isabelo de los Reyes, Sr. This book was officially adopted on June 10, 1907 and thus became the official Prayer Book and Ritual for the IFI until 1947 when a new Declaration of Faith and Articles of Religion was adopted by the General Assembly. However, it was only in 1960 that it ceased usage with the adoption of the two official Liturgical Books, the Filipino Missal and the Filipino Ritual. Between 1924 and 1932, there were promulgations of Bishop Aglipay to amplify Unitarian reforms he wished to bring about in the IFI. The majority of the people especially the clergy however did not accept these promulgations. Translations into the different Filipino dialects ensued, some in parts, and some in whole. That this happened could be proven by the two letters of Don Belong from Barcelona published in El Renacimiento in the February and April issues of 1908. In the first, Don Belong was urging Bishop Aglipay and the IFI authorities to translate the Oficio Divino into the major Philippine languages. The second was an apology after knowing that Bishop Aglipay and the IFI authorities were doing their jobs seriously. Another evidence is the 1921 publication of Fr. Sabino Rigor's compilation, Mga Panalanging Hinango sa Oficio Divino ng IFI, translated by Fr. Ceferino Ramirez. On May 21, 1909, the Philippine Assembly approved a resolution approving the constant desire of the Filipinos to attain independence. The IFI had this theme in its regular and special liturgical occasions. In 1910, the church started the yearly celebration of the Misang Parangal sa Mga Bayani ng Himagsikan. Its Preface soon became the oft-repeated Preface in the Sunday Eucharist and special celebrations in the IFI. Its most celebrated phrase that brought tears to many members of the congregation is the phrase that contains the explicit succor for national freedom, independence and abundant life (kalayaan, pagsasarili at kaginhawaan). These terms in the Prefacio are especially reminiscent of the words of the Kartilya ng Katipunan.

On June 4, 1910 the first Celebration of the Feast Day of Maulawin took place in Sta. Cruz, Laguna. In 1911, there was the composition and speedy dissemination of the Hiligaynon hymn, Ambahanon sang Himaya (Song/Hymn of Adoration) composed by Fr. Jose Javellana an IFI priest in Antique. This hymn has a Tagalog version included as Hymn 89 in the Imnaryong Pilipino published by the Diocese of Cavite in 1990. On September 28, 1924, the Maria Clara Christ's Church was inaugurated. The bestknown religious statue is the Birhen ng Balintawak (Our Lady of Balintawak). There are actually two images in the statue: the Virgin, in a gown designed after the Philippine flag, symbolizing the mother country; and a young boy, garbed as a Katipunan guerrilla representing the struggle of the Filipino people. In the original statue, an inscription is written: Ama ko, sumilang (or sumikat) nawa ang aming pagsasarili (Our Father, may the day of our joyful independence rise). In the following year, Bishop Aglipay's Pagsisiyam ng Birhen sa Balintawak, translated by Juan Evangelista, was published. Such liturgical celebrations advocating Philippine Independence saw other complementing activities in the church. On February 26, 1930, the First Independence Congress organized by Bishop Aglipay unanimously adopted the desire of the Filipinos to be free and independent. In the ensuing years until the institution of the Commonwealth, Bishop Aglipay issued statements exhorting the priests and faithful to join in the activities that spearhead or advocate independence. He also issued a statement justifying the participation of the clergy in such kind of politics since "beneath their robes, they are Filipinos." On March 28, 1931, Bishop Aglipay with Bishops Isabelo de los Reyes, Jr. and Santiago Fonacier left the Philippines for Boston to attend the Annual Convention of the Unitarian Association. The party was feted in almost every large city of America by various local groups of Unitarians. The Unitarian Convention passed resolutions for Philippine Independence and admitted the IFI to the International Association of Liberal Christianity. Bishop Aglipay was also given an honorary degree by Meadville Theological School in Chicago. In 1939, Dr. Louis C. Cornish of the American Unitarian Association visited the Philippines and was made Honorary President of the IFI. This seemingly tied the two bodies. However the closeness of these two bodies remained at the level of the national hierarchy, the rank and file of the clergy and laity remained Trinitarians in belief and Bishop Aglipay's stand was regarded to be contrary to the majority. On October 10, 1938, Don Belong died. There are claims that he retracted and returned to the Roman Catholic Church but his son, Isabelo de los Reyes, Jr. who later became Obispo Maximo vehemently opposed said claim. On August 30, 1940, Bishop Fonacier, after having been informed by Bishop Jamnias, went to see Bishop Aglipay who was lying motionless after a stroke. Bishop Fonacier immediately called up Dr. Arzaga, Bishop de los Reyes and others. After making the calls, he returned to the side of the Supreme Bishop who finally was able to speak two words which turned out to be his last - Gracias Que. When Dr. Arzaga,

Bishop de los Reyes and others arrived, the Supreme Bishop was already in coma and they decided to bring him to the clinic of Dr. Arzaga. On September 1, Bishop Gregorio Aglipay, one of the founding fathers and the first Obispo Maximo of the IFI died at the age of 80. As an old guerrilla fighter and patriot, he was given an impressive funeral to which the President of the Commonwealth, his Cabinet, and the most of the highest state officials came to pay their respect. Newspapers bade farewell to the Martin Luther of the Philippines. His remains are now kept at the Aglipay Shrine in Batac, Ilocos Norte. On October 14, Bishop Fonacier, an ex Senator from Ilocos Sur was elected Obispo Maximo of the Church for a period of three years by a General Assembly. In said election, Bishop Servando Castro withdrew in favor of Bishop Fonacier with the agreement that the Church shall respect and implement the "Bacarra Formula". Bishop Isabelo de los Reyes, Jr. was also elected as the General Secretary, a position that was provided for in the revision of the DRC. The new Obispo Maximo was installed in a solemn ceremony attended by some high government officials as among the sponsors on November 21.