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Created to hold material mined from the deleted revisions of José Rizal. All content by this contributor. None of the content is derivative on the work of other contributors --Moonriddengirl ^(talk) 14:09, 23 November 2009 (UTC)

Contrib group 1

following are adduced:^[1] (1) the Retraction "document" which was discovered in 1935 and which, according to the studies made by Dr. José I. Del Rosario, is authentic; (2) the testimony of eyewitnesses: "His previous four confessions in his prison cell were certified by 5 eyewitnesses, 10 qualified witnesses, 7 newspapers of Manila, Madrid and Hong Kong at that time, and 12 historians and writers including Aglipayan bishops, Masons and anti-clericals," according to a priest descendant of Rizal, Fr. Marciano de Guzman;^[2]^[3]

Contrib 2

There is controversy on whether Rizal actually wrote a document of Retraction which stated: "I retract with all my heart whatever in my words, writings, publications and conduct have been contrary to my status as a son of the Catholic Church."^[4]

following are adduced:^[5]^[6]^[7](a) the Retraction "document" which was discovered in 1935 and which, according to the studies made by Dr. José I. Del Rosario, is authentic; (b) eleven eyewitnesses were present when Rizal wrote his retraction, signed a Catholic prayer book, and recited Catholic prayers, (c) kissing of the crucifix of the priest before his execution in the presence of a multitude in Bagumbayan; (d) four confessions certified by 5 eyewitnesses, 10 qualified witnesses, 7 newspapers, and 12 historians and writers including Aglipayan bishops, Masons and anti-clericals, according to a priest descendant of Rizal, Fr. Marciano de Guzman;^[8]^[9] (e)....

Also, there are allegations that the retraction document was a forgery and some handwriting experts state that the holograph was not in Rizal's handwriting.^[5]

Contrib 3

Fr. Jesus Cavanna, who wrote a documentary history of the retraction, believes that Rizal's conversion to the "true faith," more than his scholarship and heroism, is his "unfading glory."^[7]^[5]

Contrib 4

On the other side of the debate are historians such as Nicolas Zafra,^[10] Gregorio Zaide,^[11] Nick Joaquin,^[12] Austin Craig.^[13] They adduce the following: ^[5] ^[7] (a) the Retraction "document" which was discovered in 1935 and which, according to the studies made by H. Otley Beyer and Dr. José I. Del Rosario, is authentic; (b) eleven eyewitnesses were present when Rizal wrote his retraction, signed a Catholic prayer book, and recited Catholic prayers, (c) kissing of the crucifix just before his execution in the presence of a multitude, (d) four confessions certified by 5 eyewitnesses, 10 qualified witnesses, 7 newspapers, and 12 historians and writers including Aglipayan bishops, Masons and anti-clericals, according to a priest descendant of Rizal, Fr. Marciano Guzman,^[6] (e)

Contrib 5

Others who sustain this view are Frank Laubach,^[14] Protestant minister, and Austin Coates,^[15] British writer.

"moral courage...to recognize his mistakes,"^[16], a return to the "ideals of his fathers" which brings his stature as a patriot to greatness.^[17]

Nicolas Zafra, who called the retraction as "a plain unadorned fact of history,"^[18]

the following: ^[5] ^[7] The Retraction document was discovered in 1935 and was deemed authentic by "handwriting experts...known and recognized in our courts of justice." These are H. Otley Beyer and Dr. José I. Del Rosario, both of UP.^[19] They stress that there were 11 eyewitnesses present when Rizal wrote his retraction, signed a Catholic prayer book, and recited Catholic prayers, while a multitude saw him kissing the crucifix just before his execution. They also refer to witnesses to Rizal's participation in Catholic marriage and communion, two sacraments for which faith is required. According to a priest descendant of Rizal, Fr. Marciano Guzman, his 4 confessions were certified by 5 eyewitnesses, 10 qualified witnesses, 7 newspapers, and 12 historians and writers including Aglipayan bishops, Masons and anti-clericals.^[6]

Then there is no certificate of the marriage of Rizal with Josephine Bracken.^[20]

Contrib 6

They stress that the Retraction document, discovered in 1935, was deemed authentic by "handwriting experts...known and recognized in our courts of justice." These are H. Otley Beyer and Dr. José I. Del Rosario, both of UP.^[19] Those who are in favor of the retraction argue that there were 11 eyewitnesses present when Rizal wrote his retraction, signed a Catholic prayer book, and recited Catholic prayers, while a multitude saw him kissing the crucifix just before his execution. They also refer to witnesses to Rizal's participation in Catholic marriage and communion, two sacraments for which faith is required.^[7]

Contrib 7

"moral courage...to recognize his mistakes;"^[16] a process which started with a personal crisis as he finished the Fili;^[21] his reversion to the truth of Christianity and thus his "unfading glory,"^[7]

Contrib 8

One witnesses was the President of the Supreme Court of Spain at the time he made his notarized declaration and was esteemed by Rizal for his integrity.^[19]

"moral courage...to recognize his mistakes,"^[16]^[22] his reversion

References

[1]
Eugene A. Hessel, Rizal's Retraction: A Note on the Debate, The Silliman Journal (Vol. 12, No. 2, April, May, June, 1965), pages 168-183.
[2]
Marciano de Guzman, The Hard Facts About Rizal's Conversion, Sinagtala Publishers, 1988.
[3]
Pio Pi y Vidal, La Muerta Cristiana del Doctor Rizal, 1909
[4]
Me retracto de todo corazon de cuanto en mis palabras, escritos, impresos y conducta ha habido contrario á mi cualidad de hijo de la Iglesia Católica: Jesus Cavanna, Rizal's Unfading Glory: A Documentary History of the Conversion of Dr. Jose Rizal (Manila: 1956)
[5]
"Rizal's Retraction: A Note on the Debate, Silliman Journal (Vol. 12, No. 2, April, May, June, 1965), pages 168-183". Life and Writings of Jose Rizal. Retrieved 2009-09-09.
[6]
Marciano de Guzman (1988). The Hard Facts About Rizal's Conversion. Sinagtala Publishers. {{cite book}}: External link in |title= (help)
[7]
Jesus Cavanna (1983). Rizal's Unfading Glory: A Documentary History of the Conversion of Dr. Jose Rizal.
[8]
Marciano de Guzman, The Hard Facts About Rizal's Conversion, Sinagtala Publishers, 1988.
[9]
Pio Pi y Vidal, La Muerta Cristiana del Doctor Rizal, 1909
[10]
Nicolas Zafra, Historicity of Rizal's Retraction, Bookmark 1961
[11]
Zaide, Gregorio F. (2003) Jose Rizal: Life, Works and Writings of a Genius, Writer, Scientist and National Hero. Manila: National Bookstore
[12]
Joaquin, Nick (1977). A Question of Heroes: Essays and criticisms on ten key figures of Philippine History. Manila: Ayala Museum.
[13]
Craig, Austin. (2004) Lineage, Life and Labors of Jose Rizal, Philippine Patriot. Kessinger Publishing.
[14]
Frank C. Laubach, Rizal: Man and Martyr (Manila: Community Publishers, 1936)
[15]
Rizal, Philippine Nationalist and Martyr, 1968, Oxford University Press
[16]
Gregorio Zaide (2003). Jose Rizal: Life, Works and Writings of a Genius, Writer, Scientist and National Hero. National Bookstore.
[17]
Joint Statement of the Catholic Hierarchy of the Philippines on the Book "The Pride of the Malay Race", 6 January 1950
[18]
Nicolas Zafra, Historicity of Rizal's Retraction, Bookmark 1961
[19]
Nicolás Zafra (1961). Historicity of Rizal's Retraction. Bookmark.
[20]
Ricardo Roque Pascual, Jose Rizal Beyond the Grave (Manila: P. Ayuda & Co., 1962)
[21]
Javier de Pedro (2005) Rizal Through a Glass Darkly, University of Asia and the Pacific; Evolution of Rizal's Religious Thought
[22]
Javier de Pedro (2005) Rizal Through a Glass Darkly, University of Asia and the Pacific; Evolution of Rizal's Religious Thought. The retraction, Javier de Pedro contends, is the end of a process which started with a personal crisis as Rizal finished the Fili.

Mass as sacrifice

Many of the Protestant denominations are criticized for not performing the sacrifice of the Mass as the early Christians did, and merely holding liturgies based on the Bible. They are also criticized for misrepresenting the Catholic Mass a re-crucifixion.

After studying the early Christian writings, two prominent non-Catholic scholars of Oxford University agree that the Eucharist was celebrated as a sacrifice in the early Church, taught that “he eucharist was regarded as the distinctively Christian SACRIFICE from the closing decade of the first century, if not earlier." The eucharist was also, of course, the great act of worship of Christians, their sacrifice. The writers and liturgies of the period [of the early Church] are unanimous in recognizing it as such.” John Norman Davidson Kelly "The belief that the Eucharist is a SACRIFICE is found EVERYWHERE. Darwell Stone

The biblical data point to the sacrificial tones in (1)

http://www.biblicalcatholic.com/apologetics/num8.htm

http://www.totustuus.com/TheSacrificeOfTheMass.pdf

Negative historical consequences

Notre Dame historian Brad Gregory in The Unintended Reformation: How a Religious Revolution Secularized Society, published by Harvard University Press, argues that many ills of the secularized world can be traced to the reformation. Its hyperpluralism, lack of philosophical consensus on the most important things in life or what he calls "Life Questions" (such as the person one should become), and its individualist, egocentric subjectivism ('to think and do and live' as one may please, to 'exercise their wills as they will – the summum bonum') can be historically traced to granting exclusive authority to sola scriptura, which can be interpreted at will by anyone. Secular state's control over religion as shown for example in state imposition of the right to abortion and homosexual union, is traced to the split between politics and morality which were both united in pre-Reformation Europe. After the Reformation, Gregory says, "secular rulers were the sole stewards of the public sphere within which alone the flesh-and-blood social relationships of Christian life unfolded." With this, we now have “millions of divorces which, for decades, have exacted vast human costs. All this, too, is the product of individuals exercising their legally protected liberty, guided by the dominate ethos of a therapeutic society based on feelings.” He also says the Protestant Reformation “ended more than a thousand years of efforts in the Latin West to create a unified moral community through Christianity." This and "the bitter disagreements among early modern Christians about the objective morality of the good" led to the “inexorable trend toward increasing permissiveness”. Christianity “was radically redefined as a private and highly circumscribed matter of individual preference.” Since one's personal happiness was most important, what emerged was “an all-persuasive consumerism wedded to a staunch faith in market capitalism.” The state's main role was to protect and advance this. The fact that the Church voice on avarice as sin was restricted to the private sphere has "provided increasingly unencumbered, self-constructing selves with a never ending array of stuff to fuel constantly reinforced acquisitiveness as they go about their business.” Because Christianity was removed from the political and economic sphere, education too was secularized. He says “the contemporary academy and its buyers’-market hyperpluralism is simply a secularized outgrowth and recapitulation of the irresolvable Protestant pluralism that had set the stage for the secular revolution in the first place.”^[1]