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Divine right of kings
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This article is about the Western tradition. For the Eastern tradition, see Mandate of Heaven. For various rulers who claim a divine relationship, see God emperor (disambiguation).
The theory of divine right was developed by James VI of Scotland (1567–1625), and came to the fore in England under his reign as James I of England (1603–1625). Portrait attributed to John de Critz, c. 1605
Augustus as Jove, holding scepter and orb (first half of 1st century AD).[1] The Imperial cult of ancient Rome identified Roman emperors and some members of their families with the divinely sanctioned authority (auctoritas) of the Roman State. The official offer of cultus to a living emperor acknowledged his office and rule as divinely approved and constitutional: his Principate should therefore demonstrate pious respect for traditional Republican deities and mores. Many of the rites, practices and status distinctions that characterized the cult to emperors were perpetuated in the theology and politics of the Christianized Empire.[2]
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The divine right of kings, divine right, or God's mandate is a political and religious doctrine of royal and political legitimacy. It asserts that a monarch is subject to no earthly authority, deriving the right to rule directly from the will of God. The king is thus not subject to the will of his people, the aristocracy, or any other estate of the realm. It implies that only God can judge an unjust king and that any attempt to depose, dethrone or restrict his powers runs contrary to the will of God and may constitute a sacrilegious act. It is often expressed in the phrase "by the Grace of God", attached to the titles of a reigning monarch.
Contents
1 Origins
1.1 Scots texts of James VI of Scotland
2 Western conceptions
2.1 Catholic justified permission
3 Divine right and Protestantism
4 Divine right in Asia
4.1 Mandate of Heaven
4.2 Sultans in Southeast Asia
4.3 South Asian kings
5 Rights
6 Opposition
7 See also
8 References
9 Further reading
10 External links
Origins[edit]
In the pagan world,[clarification needed] kings were often seen as either ruling with the backing of heavenly powers or perhaps even being divine beings themselves. However, the Christian notion of a divine right of kings is traced to a story found in 1 Samuel, where the prophet Samuel anoints Saul and then David as mashiach or king over Israel. The anointing is to such an effect that the monarch became inviolable, so that even when Saul sought to kill David, David would not raise his hand against him because "he was the Lord's anointed".
Adomnan of Iona is one of the earliest Christian proponents of this concept of kings ruling with divine right. He wrote of the Irish King Diarmait mac Cerbaill's assassination and claimed that divine punishment fell on his assassin for the act of violating the monarch. Adomnan also recorded a story about Saint Columba supposedly being visited by an angel carrying a glass book, who told him to ordain Aedan mac Gabrain as King of Dal Riata. Columba initially refused, and the angel answered by whipping him and demanding that he perform the ordination because God had commanded it. The same angel visited Columba on three successive nights. Columba finally agreed, and Aedan came to receive ordination. At the ordination Columba told Aedan that so long as he obeyed God's laws, then none of his enemies would prevail against him, but the moment he broke them, this protection would end, and the same whip with which Columba had been struck would be turned against the king. Adomnan's writings most likely influenced other Irish writers, who in turn influenced continental ideas as well. Pepin the Short's coronation may have also come from the same influence.[3] The Carolingian dynasty and the Holy Roman Emperors also influenced all subsequent western ideas of kingship.
In the Middle Ages, the idea that God had granted earthly power to the monarch, just as he had given spiritual authority and power to the church, especially to the Pope, was already a well-known concept long before later writers coined the term "divine right of kings" and employed it as a theory in political science. For example, Richard I of England declared at his trial during the diet at Speyer in 1193: "I am born in a rank which recognizes no superior but God, to whom alone I am responsible for my actions", and it was Richard who first used the motto "Dieu et mon droit" ("God and my right") which is still the motto of the Monarch of the United Kingdom.
With the rise of nation-states and the Protestant Reformation in the late 16th century, the theory of divine right justified the king's absolute authority in both political and spiritual matters. Henry VIII of England declared himself the Supreme Head of the Church of England, and exerted the power of the throne more than any of his predecessors. As a political theory, it was further developed by James VI of Scotland (1567–1625), and came to the fore in England under his reign as James I of England (1603–1625). Louis XIV of France (1643–1715) strongly promoted the theory as well.
Scots texts of James VI of Scotland[edit]
The Scots textbooks of the divine right of kings were written in 1597–1598 by James VI of Scotland. His Basilikon Doron, a manual on the powers of a king, was written to edify his four-year-old son Henry Frederick that a king "acknowledgeth himself ordained for his people, having received from the God a burden of government, whereof he must be countable". He based his theories in part on his understanding of the Bible, as noted by the following quote from a speech to parliament delivered in 1610 as James I of England:
The state of monarchy is the supremest thing upon earth, for kings are not only God's lieutenants upon earth and sit upon God's throne, but even by God himself they are called gods. There be three principal [comparisons] that illustrate the state of monarchy: one taken out of the word of God, and the two other out of the grounds of policy and philosophy. In the Scriptures kings are called gods, and so their power after a certain relation compared to the Divine power. Kings are also compared to fathers of families; for a king is truly parens patriae [parent of the country], the politic father of his people. And lastly, kings are compared to the head of this microcosm of the body of man.[4]
James's reference to "God's lieutenants" is apparently a reference to the text in Romans 13 where Paul refers to "God's ministers".
(1) upon removing the last just Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. (2) Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. (3) For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: (4) For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. (5) Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. (6) For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. (7) Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.[5]
Western conceptions[edit]
Main articles: Sacred king and Theocracy
Louis XIV of France depicted as the Sun King.
The conception of ordination brought with it largely unspoken parallels with the Anglican and Catholic priesthood, but the overriding metaphor in James's handbook was that of a father's relation to his children. "Just as no misconduct on the part of a father can free his children from obedience to the fifth commandment",[6] James also had printed his Defense of the Right of Kings in the face of English theories of inalienable popular and clerical rights. The divine right of kings, or divine-right theory of kingship, is a political and religious doctrine of royal and political legitimacy. It asserts that a monarch is subject to no earthly authority, deriving his right to rule directly from the will of God. The king is thus not subject to the will of his people, the aristocracy, or any other estate of the realm, including (in the view of some, especially in Protestant countries) the church. A weaker or more moderate form of this political theory does hold, however, that the king is subject to the church and the pope, although completely irreproachable in other ways; but according to this doctrine in its strong form, only God can judge an unjust king. The doctrine implies that any attempt to depose the king or to restrict his powers runs contrary to the will of God and may constitute a sacrilegious act.
One passage in scripture supporting the idea of divine right of kings was used by Martin Luther, when urging the secular authorities to crush the Peasant Rebellion of 1525 in Germany in his Against the Murderous, Thieving Hordes of Peasants, basing his argument on St. Paul's Epistle to the Romans 13:1–7.
It is related to the ancient Catholic philosophies regarding monarchy, in which the monarch is God's vicegerent upon the earth and therefore subject to no inferior power. However, in Roman Catholic jurisprudence, the monarch is always subject to natural and divine law, which are regarded as superior to the monarch. The possibility of monarchy declining morally, overturning natural law, and degenerating into a tyranny oppressive of the general welfare was answered theologically with the Catholic concept of extra-legal tyrannicide, ideally ratified by the pope. Until the unification of Italy, the Holy See did, from the time Christianity became the Roman state religion, assert on that ground its primacy over secular princes; however this exercise of power never, even at its zenith, amounted to theocracy, even in jurisdictions where the Bishop of Rome was the temporal authority.
Antichristus, a woodcut by Lucas Cranach the Elder, of the pope using the temporal power to grant authority to a ruler contributing generously to the Catholic Church
Catholic justified permission[edit]
Catholic thought justified submission to the monarchy by reference to the following:
The Old Testament, in which God chose kings to rule over Israel, beginning with Saul who was then rejected by God in favor of David, whose dynasty continued (at least in the southern kingdom) until the Babylonian captivity.
The New Testament, in which the first pope, St. Peter, commands that all Christians shall honour the Roman Emperor (1 Peter 2:13–20), even though, at that time, he was still a pagan emperor. St. Paul agreed with St. Peter that subjects should be obedient to the powers that be because they are appointed by God, as he wrote in his Epistle to the Romans 13:1-7. Likewise, Jesus Christ proclaims in the Gospel of Matthew that one should "Render unto Caesar the things which are Caesar's"; that is at first, literally, the payment of taxes as binding those who use the imperial currency (See Matthew 22:15–22). Jesus told Pontius Pilate that his authority as Roman governor of Judaea came from heaven according to John 19:10–11.
The endorsement by the popes and the church of the line of emperors beginning with the Emperors Constantine and Theodosius, later the Eastern Roman emperors, and finally the Western Roman emperor, Charlemagne and his successors, the Catholic Holy Roman Emperors.
The French Huguenot nobles and clergy, having rejected the pope and the Catholic Church, were left only with the supreme power of the king who, they taught, could not be gainsaid or judged by anyone. Since there was no longer the countervailing power of the papacy and since the Church of England was a creature of the state and had become subservient to it, this meant that there was nothing to regulate the powers of the king, and he became an absolute power. In theory, divine, natural, customary, and constitutional law still held sway over the king, but, absent a superior spiritual power, it was difficult to see how they could be enforced, since the king could not be tried by any of his own courts.
Some of the symbolism within the coronation ceremony for British monarchs, in which they are anointed with holy oils by the Archbishop of Canterbury, thereby ordaining them to monarchy, perpetuates the ancient Roman Catholic monarchical ideas and ceremonial (although few Protestants realize this, the ceremony is nearly entirely based upon that of the Coronation of the Holy Roman Emperor).[citation needed] However, in the UK, the symbolism ends there, since the real governing authority of the monarch was all but extinguished by the Whig revolution of 1688–89 (see Glorious Revolution). The king or queen of the United Kingdom is one of the last monarchs still to be crowned in the traditional Christian ceremonial, which in most other countries has been replaced by an inauguration or other declaration.[citation needed]
Charles I of England, with a divine hand moving his crown
The concept of divine right incorporates, but exaggerates, the ancient Christian concept of "royal God-given rights", which teach that "the right to rule is anointed by God", although this idea is found in many other cultures, including Aryan and Egyptian traditions. In pagan religions, the king was often seen as a kind of god and so was an unchallengeable despot. The ancient Roman Catholic tradition overcame this idea with the doctrine of the "Two Swords" and so achieved, for the very first time, a balanced constitution for states. The advent of Protestantism saw something of a return to the idea of a mere unchallengeable despot.
Thomas Aquinas condoned extra-legal tyrannicide in the worst of circumstances:
When there is no recourse to a superior by whom judgment can be made about an invader, then he who slays a tyrant to liberate his fatherland is [to be] praised and receives a reward.
—  Commentary on the Magister Sententiarum[7]
On the other hand, Aquinas forbade the overthrow of any morally, Christianly and spiritually legitimate king by his subjects. The only human power capable of deposing the king was the pope. The reasoning was that if a subject may overthrow his superior for some bad law, who was to be the judge of whether the law was bad? If the subject could so judge his own superior, then all lawful superior authority could lawfully be overthrown by the arbitrary judgement of an inferior, and thus all law was under constant threat. Towards the end of the Middle Ages, many philosophers, such as Nicholas of Cusa and Francisco Suarez, propounded similar theories. The Church was the final guarantor that Christian kings would follow the laws and constitutional traditions of their ancestors and the laws of the presumptive god and of justice. Similarly, the Chinese concept of Mandate of Heaven required that the emperor properly carry out the proper rituals, consult his ministers, and made it extremely difficult to undo any acts carried out by an ancestor.
The French prelate Jacques-Bénigne Bossuet made a classic statement of the doctrine of divine right in a sermon preached before King Louis XIV:[8]
Les rois règnent par moi, dit la Sagesse éternelle: 'Per me reges regnant'; et de là nous devons conclure non seulement que les droits de la royauté sont établis par ses lois, mais que le choix des personnes est un effet de sa providence.
Kings reign by Me, says Eternal Wisdom: 'Per me reges regnant' [in Latin]; and from that we must conclude not only that the rights of royalty are established by its laws, but also that the choice of persons [to occupy the throne] is an effect of its providence.
Divine right and Protestantism[edit]
Before the Reformation the anointed king was, within his realm, the accredited vicar of God for secular purposes (see the Investiture Controversy); after the Reformation he (or she if queen regnant) became this in Protestant states for religious purposes also.[9]
In England it is not without significance that the sacerdotal vestments, generally discarded by the clergy – dalmatic, alb and stole – continued to be among the insignia of the sovereign (see Coronation of the British monarch). Moreover, this sacrosanct character he acquired not by virtue of his "sacring", but by hereditary right; the coronation, anointing and vesting were but the outward and visible symbol of a divine grace adherent in the sovereign by virtue of his title. Even Roman Catholic monarchs, like Louis XIV, would never have admitted that their coronation by the archbishop constituted any part of their title to reign; it was no more than the consecration of their title.[10]
In England the doctrine of the divine right of kings was developed to its extremest logical conclusions during the political controversies of the 17th century; its most famous exponent was Sir Robert Filmer. It was the main issue to be decided by the English Civil War, the Royalists holding that "all Christian kings, princes and governors" derive their authority direct from God, the Parliamentarians that this authority is the outcome of a contract, actual or implied, between sovereign and people.[10]
In one case the king's power would be unlimited, according to Louis XIV's famous saying: "L' état, c'est moi!",[10] or limited only by his own free act; in the other his actions would be governed by the advice and consent of the people, to whom he would be ultimately responsible. The victory of this latter principle was proclaimed to all the world by the execution of Charles I. The doctrine of divine right, indeed, for a while drew nourishment from the blood of the royal "martyr";[10] it was the guiding principle of the Anglican Church of the Restoration; but it suffered a rude blow when James II of England made it impossible for the clergy to obey both their conscience and their king. The Glorious Revolution of 1688 made an end of it as a great political force. This has led to the constitutional development of the Crown in Britain, as held by descent modified and modifiable by parliamentary action.[10]
Divine right in Asia[edit]
In early Mesopotamian culture, kings were often regarded as deities after their death. Shulgi of Ur was among the first Mesopotamian rulers to declare himself to be divine. This was the direct precursor to the concept of "Divine Right of kings", as well as in the Egyptian and Roman religions.
Mandate of Heaven[edit]
Main articles: Mandate of Heaven and Son of Heaven
The Emperor of Japan rules as a divine descendant of the sun goddess Amaterasu
In China and East Asia, rulers justified their rule with the philosophy of the Mandate of Heaven, which, although similar to the European concept, bore several key differences. While the divine right of kings granted unconditional legitimacy, the Mandate of Heaven was dependent on the behaviour of the ruler, the Son of Heaven. Heaven would bless the authority of a just ruler, but it could be displeased with a despotic ruler and thus withdraw its mandate, transferring it to a more suitable and righteous person. This withdrawal of mandate also afforded the possibility of revolution as a means to remove the errant ruler; revolt was never legitimate under the European framework of divine right.
In China, the right of rebellion against an unjust ruler had been a part of the political philosophy ever since the Zhou dynasty, whose rulers had used this philosophy to justify their overthrow of the previous Shang dynasty. Chinese historians interpreted a successful revolt as evidence that the Mandate of Heaven had passed on to the usurper.
In Japan, the Son of Heaven title was less conditional than its Chinese equivalent. There was no divine mandate that punished the emperor for failing to rule justly. The right to rule of the Japanese emperor, descended from the sun goddess Amaterasu, was absolute.[11] The Japanese emperors traditionally wielded little secular power; generally, it was the duty of the sitting emperor to perform rituals and make public appearances, while true power was held by regents, high-ranking ministers, a commander-in-chief of the emperor's military known as the shōgun, or even retired emperors depending on the time period.
Sultans in Southeast Asia[edit]
In the Malay Annals, the rajas and sultans of the Malay States (today Malaysia, Brunei and Philippines) as well as their predecessors, such as the Indonesian kingdom of Majapahit, also claimed divine right to rule. The sultan is mandated by God and thus is expected to lead his country and people in religious matters, ceremonies as well as prayers. This divine right is called Daulat (which means 'state' in Arabic), and although the notion of divine right is somewhat obsolete, it is still found in the phrase Daulat Tuanku that is used to publicly acclaim the reigning Yang di-Pertuan Agong and the other sultans of Malaysia. The exclamation is similar to the European "Long live the King", and often accompanies pictures of the reigning monarch and his consort on banners during royal occasions. In Indonesia, especially on the island of Java, the sultan's divine right is more commonly known as the way, or 'revelation', but it is not hereditary and can be passed on to distant relatives.
South Asian kings[edit]
In Dravidian culture, before Brahmanism and especially during the Sangam period, emperors were known as இறையர் (Iraiyer), or "those who spill", and kings were called கோ (Ko) or கோன் (Kon). During this time, the distinction between kingship and godhood had not yet occurred, as the caste system had not yet been introduced. Even in Modern Tamil, the word for temple is 'கோயில்', meaning "king's house".[12] Kings were understood to be the "agents of God", as they protected the world like God did.[13] This may well have been continued post-Brahminism in Tamilakam, as the famous Thiruvalangadu inscription states:
Having noticed by the marks (on his body) that Arulmozhi was the very Vishnu" in reference to the Emperor Raja Raja Chola I.
Rights[edit]
Historically, many notions of rights were authoritarian and hierarchical, with different people granted different rights, and some having more rights than others. For instance, the right of a father to respect from his son did not indicate a right for the son to receive a return from that respect; and the divine right of kings, which permitted absolute power over subjects, did not leave a lot of room for many rights for the subjects themselves.[14]
In contrast, modern conceptions of rights often emphasize liberty and equality as among the most important aspects of rights, for example in the American Revolution and the French Revolution.
Opposition[edit]
Further information: All men are created equal
In the sixteenth century, both Catholic and Protestant political thinkers began to question the idea of a monarch's "divine right".
The Spanish Catholic historian Juan de Mariana put forward the argument in his book De rege et regis institutione (1598) that since society was formed by a "pact" among all its members, "there can be no doubt that they are able to call a king to account".[15][16] Mariana thus challenged divine right theories by stating in certain circumstances, tyrannicide could be justified. Cardinal Robert Bellarmine also "did not believe that the institute of monarchy had any divine sanction" and shared Mariana's belief that there were times where Catholics could lawfully remove a monarch.[16]
Among groups of English Protestant exiles fleeing from Queen Mary I, some of the earliest anti-monarchist publications emerged. "Weaned off uncritical royalism by the actions of Queen Mary ... The political thinking of men like Ponet, Knox, Goodman and Hales."[17]
In 1553, Mary I, a Roman Catholic, succeeded her Protestant half-brother, Edward VI, to the English throne. Mary set about trying to restore Roman Catholicism by making sure that: Edward's religious laws were abolished in the Statute of Repeal Act (1553); the Protestant religious laws passed in the time of Henry VIII were repealed; and the Revival of the Heresy Acts were passed in 1554. The Marian Persecutions began soon afterwards. In January 1555, the first of nearly 300 Protestants were burnt at the stake under "Bloody Mary". When Thomas Wyatt the younger instigated what became known as Wyatt's rebellion, John Ponet, the highest-ranking ecclesiastic among the exiles,[18] allegedly participated in the uprising.[19] He escaped to Strasbourg after the Rebellion's defeat and, the following year, he published A Shorte Treatise of Politike Power, in which he put forward a theory of justified opposition to secular rulers.
"Ponet's treatise comes first in a new wave of anti-monarchical writings ... It has never been assessed at its true importance, for it antedates by several years those more brilliantly expressed but less radical Huguenot writings which have usually been taken to represent the Tyrannicide-theories of the Reformation."[18]
Ponet's pamphlet was republished on the eve of King Charles I's execution.
According to U.S. President John Adams, Ponet's work contained "all the essential principles of liberty, which were afterward dilated on by Sidney and Locke", including the idea of a three-branched government.[20]
In due course, opposition to the divine right of kings came from a number of sources, including poet John Milton in his pamphlet The Tenure of Kings and Magistrates, and Thomas Paine in his pamphlet Common Sense. Probably the two most famous declarations of a right to revolution against tyranny in the English language are John Locke's Essay concerning The True Original, Extent, and End of Civil-Government and Thomas Jefferson's formulation in the United States Declaration of Independence that "all men are created equal".
See also[edit]
Absolute monarchy
Ancien Régime
Caliphate
Church and state in medieval Europe
Concordat of Worms
Constitutions of Melfi
Cuius regio, eius religio
First Council of the Lateran
Legitimacy (political)
Robert Bellarmine
Robert Filmer
Sovereignty
The True Law of Free Monarchies
Vindiciae contra tyrannos
References[edit]
Jump up ^ The imperial cult in Roman Britain-Google docs
Jump up ^ Allen Brent, The Imperial Cult and the Development of Church Order: Concepts and Images of Authority in Paganism and Early Christianity before the Age of Cyprian (Brill, 1999)
Jump up ^ Adomnan of Iona. Life of St Columba. Penguin Books, 1995
Jump up ^ A speech to parliament (1610).
Jump up ^ Romans 13:1-7
Jump up ^ that is, the commandment: "Honor your father ..." etc., which is the fifth in the reckoning usual among Jewish, Orthodox, and Protestant denominations, but to be according to the law, yet is he not bound thereto but of his good will ..."
Jump up ^ "Archived copy". Archived from the original on 2011-09-27. Retrieved 2011-07-30. CS1 maint: Archived copy as title (link)
Jump up ^ Jacques-Bénigne Bossuet. Sermons choisis de Bossuet. Sur le devoir des rois. p. 219, Image
Jump up ^ One or more of the preceding sentences incorporates text from a publication now in the public domain: Phillip, Walter Alison (1911). "King § Divine Right of Kings". In Chisholm, Hugh. Encyclopædia Britannica. 15 (11th ed.). Cambridge University Press. p. 806.
^ Jump up to: a b c d e Phillip 1911, p. 806.
Jump up ^ Beasley, William (1999). "The Making of a Monarchy". The Japanese Experience: A Short History of Japan. University of California Press. p. 29. ISBN 978-0-520-22560-2.
Jump up ^ Ramanujan, A.K. (2011). Poems of Love and War: From the Eight Anthologies and the Ten Long Poems of Classical Tamil. Columbia University Press. ISBN 978-0-231-15735-3.
Jump up ^ N. Subramanian (1966). Śaṅgam polity: the administration and social life of the Śaṅgam Tamils. Asia Pub. House.
Jump up ^ "Divine Right of Kings". BBC. 2007-10-11. Retrieved 2009-12-21. [...] the idea that a king was sacred, appointed by God and above the judgment of earthly powers [...] was called the Divine Right of Kings and it entered so powerfully into British culture during the 17th century that it shaped the pomp and circumstance of the Stuart monarchs, imbued the writing of Shakespeare and provoked the political thinking of Milton and Locke.
Jump up ^ Baer, Robert V. Power & Freedom: Political Thought and Constitutional Politics in the United States and Argentina ProQuest, 2008 ISBN 0549745106 (pp. 70–71)
^ Jump up to: a b Blumenau, Ralph. Philosophy and Living Imprint Academic, 2002 ISBN 0907845339 (pp. 198–199)
Jump up ^ Dickens, A. G. (1978). The English Reformation. London & Glasgow: Fontana/Collins. p. 399.
^ Jump up to: a b Dickens, A. G. (1978). The English Reformation. London & Glasgow: Fontana/Collins. p. 391.
Jump up ^ Dickens, A.G. (1978). The English Reformation. London & Glasgow: Fontana/Collins. p. 358.
Jump up ^ Adams, C. F. (1850–56). The Works of John Adams, with Life. 6. Boston. p. 4.
Further reading[edit]
Burgess, Glenn (October 1992). "The Divine Right of Kings Reconsidered". The English Historical Review. 107 (425): 837–861. doi:10.1093/ehr/cvii.ccccxxv.837.
External links[edit]
Wikiquote has quotations related to: Divine right of kings
The Divine Right of Kings on In Our Time at the BBC
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text:
List of tallest buildings in the Philippines
From Wikipedia, the free encyclopedia
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The lists of tallest buildings in the Philippines, which ranks skyscrapers throughout the country.
Contents
[hide]
1 Tallest completed buildings
2 List by geographical division
3 Cities with the most high-rise buildings
4 Timeline of tallest buildings
5 Tallest twin buildings
6 Skylines
7 See also
8 References
Tallest completed buildings[edit]
See also: List of tallest buildings in Metro Manila
This list ranks the highest completed skyscrapers and buildings in the Philippines. Buildings and skyscrapers included here stand at least 150 metres (492 ft) tall, based on standard height measurement. This has been shortened because there is a very high number of highrise buildings between 100 metres (328 ft) and 150 metres (492 ft) within the country. (See also the more updated List of tallest buildings in Metro Manila.)
Was the tallest building in the Philippines upon completion
Not in Metro Manila (two entries)
Rank
Building
Region
Height
Floors
Year (est.)
Image
Notes
1
Federal Land Tower Bonifacio Global City 7002318000000000000♠318 m
(1,043 ft) 66 2017 The Philippines first supertall skyscraper.
2
3
Trump Tower Manila Makati City
(Poblacion)
280 m
(919 ft)
57 2017 First residential building in Southeast Asia licensed
under the brand of Trump.
4
PBCom Tower Makati CBD 259 m
(850 ft
52 2000
5=
The Gramercy Residences Makati City
(Poblacion)
7002250000000000000♠250 m
(820 ft)[1] 73 2012 3rd Tallest residential building in the Philippines.
5= Discovery Primea Makati CBD 250 m
(820 ft)
67 2015
5=
Shangri‑La at the Fort, Manila Bonifacio Global
City
250 m
(820 ft)
60 2014
8
The Knightsbridge Residences Poblacion, Makati 7002220000000000000♠220 m
(720 ft) 64 2013
9
GT International Tower Makati CBD 7002217000000000000♠217 m
(712 ft) 47 2001
10
BSA Twin Towers Ortigas Center 7002215000000000000♠215 m
(705 ft) 55 2000
11
The St. Francis Shangri‑La Place Ortigas Center 7002213000000000000♠213 m
(699 ft) 60 2009
12=
One Rockwell West Tower Rockwell Center 7002210000000000000♠210 m
(690 ft) 55 2010
12=
Petron Megaplaza Makati City 7002210000000000000♠210 m
(690 ft) 45 1998 The tallest building in the Philippines from 1998—2000
14
UnionBank Plaza Ortigas Center 7002206000000000000♠206 m
(676 ft) 49 2004
15
Greenbelt San Lorenzo Tower Makati CBD 7002205000000000000♠205 m
(673 ft) 57 2009
16
1322 Golden Empire Tower Malate 7002203000000000000♠203 m
(666 ft) 57 2002 Tallest building in the City of Manila
17
One Corporate Centre Ortigas Center 7002202000000000000♠202 m
(663 ft) 45 2009
18=
Philamlife Tower Makati City 7002200000000000000♠200 m
(660 ft) 48 2000
18=
Summit One Tower Mandaluyong City 7002200000000000000♠200 m
(660 ft) 49 1998
20
One Central Makati Makati CBD 7002195000000000000♠195 m
(640 ft) 50 2013
21
Milano Residences Makati City
(Poblacion)
7002196000000000000♠196 m
(643 ft) 53 2016
22
8 Forbestown Road Bonifacio Global City 7002194000000000000♠194 m
(636 ft) 53 2013 One of the tallest buildings in
Bonifacio Global City.
23
Anchor Skysuites Binondo 7002193000000000000♠193 m
(633 ft) 56 2013 Tallest building in Binondo and all of Chinatown all over the world[2]
24
RCBC Plaza Yuchengco Tower Makati CBD 7002192000000000000♠192 m
(630 ft) 46 2001
25
The Infinity Fort Bonifacio Bonifacio Global City 7002190000000000000♠190 m
(620 ft) 53 2011
26
Tower 6789 Makati CBD 7002185000000000000♠185 m
(607 ft) 34 2013
27
One San Miguel Avenue Ortigas Center 7002183000000000000♠183 m
(600 ft) 54 2001
28=
LKG Tower Makati CBD 7002180000000000000♠180 m
(590 ft) 38 2000
28=
The Shang Grand Tower Makati CBD 7002180000000000000♠180 m
(590 ft) 46 2006
30=
Pacific Plaza Towers Bonifacio Global City 7002179000000000000♠179 m
(587 ft) 52 2001
30=
Atlanta Centre San Juan City 7002179000000000000♠179 m
(587 ft) 37 1998
32=
Birch Tower Malate 7002178000000000000♠178 m
(584 ft)[3] 52 2012
32=
Horizons 101 Tower 1 Cebu City 7002178000000000000♠178 m
(584 ft) 55 2016
34=
Aspire Tower Libis 7002175000000000000♠175 m
(574 ft) 48 2012
34=
Robinsons Equitable Tower Ortigas Center 7002175000000000000♠175 m
(574 ft) 45 1997 Tallest building in the Philippines from 1997—1998
36=
One Roxas Triangle Makati CBD 7002174000000000000♠174 m
(571 ft) 40 2000
36=
Robinsons Summit Center Makati CBD 7002174000000000000♠174 m
(571 ft) 38 2001
36=
Paragon Plaza Mandaluyong City 7002174000000000000♠174 m
(571 ft) 43 1998
39=
Enterprise Center Tower One Makati CBD 7002172000000000000♠172 m
(564 ft) 45 1999
39=
The Residences at Greenbelt‑Laguna Tower Makati CBD 7002171000000000000♠171 m
(561 ft) 48 2008
39=
The Residences at Greenbelt‑Manila Tower Makati CBD 7002171000000000000♠171 m
(561 ft) 48 2010
42=
RCBC Plaza Tower 2 Makati CBD 7002170000000000000♠170 m
(560 ft) 41 2001
42=
The BeauFort Bonifacio Global City 7002170000000000000♠170 m
(560 ft) 43 2013
44
Pearl of the Orient Tower Malate 7002168000000000000♠168 m
(551 ft) 42 2004
45
Discovery Suites Ortigas Center 7002167000000000000♠167 m
(548 ft) 40 1999 Tallest hotel building in the Philippines
46
GA Twin Towers Mandaluyong City 7002165000000000000♠165 m
(541 ft) 40 2005
47=
Crown Regency Hotel and Towers Cebu City 7002165000000000000♠165 m
(541 ft) 45 2005
47=
One Rockwell East Tower Rockwell Center 7002165000000000000♠165 m
(541 ft) 45 2011
49
Rufino Pacific Tower Makati CBD 7002161000000000000♠161 m
(528 ft) 41 1994 Tallest building in the Philippines from 1994—1997
50=
Ayala Tower One Makati CBD 7002160000000000000♠160 m
(520 ft) 35 1996 First building in the Philippines to be known as a "skyscraper"
50=
Orient Square Ortigas Center 7002160000000000000♠160 m
(520 ft) 38 1999
52
Lancaster Suites One Mandaluyong City 7002158000000000000♠158 m
(518 ft) 42 2007
53
Bellagio Golfview Three Bonifacio Global City 7002156000000000000♠156 m
(512 ft) 40 2010
54=
Exportbank Plaza Makati CBD 7002155000000000000♠155 m
(509 ft) 36 1998
54=
Rizal Tower Rockwell center 7002155000000000000♠155 m
(509 ft) 47 2000 Tallest observation tower in the Philippines
54=
Zuellig Building Makati CBD 7002155000000000000♠155 m
(509 ft) 42 2012
57
Wharton Parksuites Binondo 7002154600000000000♠154.6 m
(507 ft)[4] 39 2012
58
BSA Grand Tower Makati CBD 7002154000000000000♠154 m
(505 ft) 37 1998
59
The World Centre Makati CBD 7002152000000000000♠152 m
(499 ft) 30 1995
60
Salcedo Park Twin Towers Makati CBD 7002151000000000000♠151 m
(495 ft) 45 1996
61=
One Legazpi Park Makati CBD 7002150000000000000♠150 m
(490 ft) 45 2006
61=
Joy‑Nostalg Center Ortigas Center 7002150000000000000♠150 m
(490 ft) 40 2009
61=
West Forbes Tower Makati CBD 7002150000000000000♠150 m
(490 ft) 42
61=
The Columns at Legazpi Village Makati CBD 7002150000000000000♠150 m
(490 ft) 41 2009
61=
Bellagio Golfview Two Bonifacio Global City 7002150000000000000♠150 m
(490 ft) 38 2009
61=
Pacific Plaza Condominium Bonifacio Global City 7002150000000000000♠150 m
(490 ft) 44 1992 Tallest building in the Philippines from 1992—1994
Buildings which almost qualify are One McKinley Place (149 m)[5] in Bonifacio Global City, Mandarin Square (149 m)[5] in Binondo, and the three towers of Light Residences (147 m)[6] in Mandaluyong.
List by geographical division[edit]
The following table shows the tallest buildings of the three geographical divisions: Luzon, Visayas and Mindanao.
Region
Building
Image
Height
Floors
Year (est.)
Location
Luzon
Federal Land Tower 7002318000000000000♠318 m
(1,043 ft) 66 2017 Metro Manila
Visayas
Horizons 101 7002185000000000000♠185 m
(607 ft) 55 2016 Cebu City
Mindanao
Vivaldi Residences Davao 7002150000000000000♠150 m
(490 ft) 37 2018 Davao City
Cities with the most high-rise buildings[edit]
Philippine cities with the most number of buildings of at least 115 feet (35 m) or 12 stories tall (as of July 2015).
City/Metro area
Number of High-rises
Population
Metro Manila[i] 800 11,855,975[7]
Metro Cebu[ii] 161 2,849,213
Davao City 44 [8] 1,632,991
Cagayan de Oro 18 [9] 602,088
Iloilo City 14 [10] 424,619
Cainta 9 [11] 311,845
Bacolod 6 [12] 511,820
Tagaytay 3 71,180
Zamboanga City 1 [13] 807,129
Table notes
^ Combined total of all 17 Metro Manila local government units[14][15][16][17][18][19][20][21][22][23][24][25][26][27][28][29][30]
^ Combined total of Cebu City, Mandaue and Lapu-Lapu[31][32][33]
Timeline of tallest buildings[edit]
This lists buildings that once held the title of tallest building in the Philippines. Other buildings such as churches with tall spires may be taller but are not listed because there are no data available for these buildings.
Name
Location
Years as tallest
Height
Floors
Image
Notes
Manila Hotel
Metro Manila 1912—1967 18
Ramon Magsaysay Center
Metro Manila 1967—1968 7001700000000000000♠70 m
(230 ft) 18
Manila Pavilion Hotel
Metro Manila 1968—1989 7001900000000000000♠90 m
(300 ft) 22
Pacific Star Building
Metro Manila 1989—1991 7002112500000000000♠112.5 m
(369 ft) 29
The Peak Tower
Metro Manila 1991—1992 7002138000000000000♠138 m
(453 ft) 38
Pacific Plaza Condominium
Metro Manila 1992—1994 7002150000000000000♠150 m
(490 ft) 44
Rufino Pacific Tower
Metro Manila 1994—1997 7002162000000000000♠162 m
(531 ft) 41
Robinsons Equitable Tower
Metro Manila 1997—1998 7002175000000000000♠175 m
(574 ft) 45
Petron Megaplaza
Metro Manila 1998—2000 7002210000000000000♠210 m
(690 ft) 45
PBCom Tower
Metro Manila 2000—2017 7002259000000000000♠259 m
(850 ft) 52
Federal Land Tower
Metro Manila 2017—present 7002318000000000000♠318 m
(1,043 ft) 66
Tallest twin buildings[edit]
The list is a complete inaugurated and topped-out buildings over 100 meters including identical and non-identical heights.
Rank
Name
Location
Height (max)
Floors (t1/t2)
Notes
1 One Shangri-La Place Twin Towers Metro Manila 227 m (745 ft) 64/64 Tallest twin towers in the Philippines
2 BSA Twin Towers Metro Manila 216 m (709 ft) 55/55 2nd Tallest twin towers in the Philippines (2000-2009)
3 The St. Francis Shangri-La Place Metro Manila 213 m (699 ft) 60/60 3rd Tallest twin towers in the Philippines. Tallest buildings in Ortigas Center
4 Pacific Plaza Towers Metro Manila 179 m (587 ft) 49/49 One of the tallest buildings in Bonifacio Global City.
5 GA Twin Towers Metro Manila 165 m (541 ft) 30/30
6 Salcedo Park Twin Towers Metro Manila 151 m (495 ft) 45/45
7 Wack Wack Twin Towers Metro Manila 148 m (486 ft) 25/25
8 Insular Life Towers Metro Manila 140 m (459 ft) 34/34
9 Robinsons Place Towers Metro Manila 137 m (449 ft) 38/38
Skylines[edit]
See also[edit]
List of tallest buildings in the world
List of tallest twin buildings and structures in the world
List of tallest buildings in Metro Manila
List of tallest buildings in Baguio
List of tallest buildings in Tagaytay
List of tallest buildings in Cebu City
List of tallest buildings in Iloilo
List of tallest buildings in Cagayan de Oro
List of tallest buildings in Davao City
References[edit]
Jump up ^ http://www.emporis.com/buildings/359762/gramercy-residences-makati-philippines
Jump up ^ "Anchor Skysuites". Anchor Land. Retrieved 2015-01-08.
Jump up ^ "Birch Tower". Council on Tall Buildings and Urban Habitat. Retrieved 2015-01-08.
Jump up ^ "Wharton Parksuites". Anchor Land Holdings, Inc. Retrieved 2015-01-08.
^ Jump up to: a b http://www.skyscrapercenter.com/country/philippines
Jump up ^ Light Residences in emporis.com
Jump up ^ "Population of 11.9 million was recorded for National Capital Region". Philippine Statistics Authority. 2013-07-26.
Jump up ^ "Davao". Emporis. Retrieved 2015-07-22.
Jump up ^ "Cagayan de Oro". Emporis. Retrieved 2015-07-22.
Jump up ^ "Iloilo City". Emporis. Retrieved 2015-07-22.
Jump up ^ "Cainta". Emporis. Retrieved 2015-07-22.
Jump up ^ "Bacolod". Emporis. Retrieved 2015-07-22.
Jump up ^ "Zamboanga City". Emporis. Retrieved 2015-07-22.
Jump up ^ "Caloocan". Emporis. Retrieved 2015-07-22.
Jump up ^ "Las Piñas". Emporis. Retrieved 2015-07-22.
Jump up ^ "Makati". Emporis. Retrieved 2015-07-22.
Jump up ^ "Malabon". Emporis. Retrieved 2015-07-22.
Jump up ^ "Mandaluyong". Emporis. Retrieved 2015-07-22.
Jump up ^ "Manila". Emporis. Retrieved 2015-07-22.
Jump up ^ "Marikina". Emporis. Retrieved 2015-07-22.
Jump up ^ "Muntinlupa". Emporis. Retrieved 2015-07-22.
Jump up ^ "Navotas". Emporis. Retrieved 2015-07-22.
Jump up ^ "Parañaque". Emporis. Retrieved 2015-07-22.
Jump up ^ "Pasay". Emporis. Retrieved 2015-07-22.
Jump up ^ "Pasig". Emporis. Retrieved 2015-07-22.
Jump up ^ "Pateros". Emporis. Retrieved 2015-07-22.
Jump up ^ "Quezon City". Emporis. Retrieved 2015-07-22.
Jump up ^ "San Juan". Emporis. Retrieved 2015-07-22.
Jump up ^ "Taguig". Emporis. Retrieved 2015-07-22.
Jump up ^ "Valenzuela". Emporis. Retrieved 2015-07-22.
Jump up ^ "Cebu City". Emporis. Retrieved 2015-07-22.
Jump up ^ "Mandaue". Emporis. Retrieved 2015-07-22.
Jump up ^ "Lapu-Lapu". Emporis. Retrieved 2015-07-22.
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