Blessed Virgin Mary

Memories of Ashes – The destroyed venerated images of Intramuros

The image El Glorioso San Jose of old San Nicolas Church in Intramuros that became a casualty of the Second World War.

If we can recall one of the previous blogposts here in Pintakasi about the venerated images of Intramuros that survived the ravages of the Second World War either remained or left Intramuros either as venerated images in the relocated churches of the religious orders who brought them to the country or commissioned locally by our artisans or in some cases, museum pieces.

As its fitting follow up on this unexpected trilogy on the Catholic Faith in Old Intramuros (Due to the response on the first article regarding the surviving images of Old Intramuros), we now focus on the images that were unfortunately destroyed during the Liberation of Manila. These images enjoyed much cult following during the Spanish regime and the Pre-War period and became part of the lives of every Manileños for centuries until the atrocities of the Second World War. These images may be gone forever, yet their impact can’t be forgotten for these images and their respective devotional following created a lasting effect that shaped our present climate of our own popular piety.

The lone photo of the first image of Nuestra Señora del Santisimo Rosario brought by the Dominicans in 1587 shortly before the bombings of 1941

Nuestra Señora del Santismo Rosario (The First image)
Provenance: Iglesia de Santo Domingo

Before the famous image of Nuestra Señora del Santisimo Rosaio – La Naval de Manila, there was already a existing image of a Santo Rosario that was brought by the Dominicans from Mexico in 1587. The Mexican image was of one piece of wood and stood a meter and half high on a 30 centimeter tall pedestal. Until the 1863 earthquake, a relic from the tilma of Our Lady of Guadalupe is kept concealed in a hallowed-out portion at the back of the statue.

The first image was later replaced in the 1590’s by the one with ivory parts known today as the La Naval, but devotees requested that the wooden image be relocated somewhere where she could still be venerated. Thus the image was placed on the facade of the Iglesia de Santo Domingo and a light was provided by night thanks to a perpetual donation of ten pesos each year. The image survived the destruction of Santo Domingo Church in Intramuros by earthquakes and fires yet she was lost during the bombings of 1941.

Señor Yacente of Old Sto. Domingo Church

Señor Yacente de Intramuros
Provenance: Iglesia de Santo Domingo

One of the earliest known Holy Week images in the country is that of the image of the Señor Yacente (More popularly known as the “Santo Entierro”) of old Santo Domingo Church in Intramuros. Though the origins of this image is unknown yet it garnered a devotional following in Old Manila and the “Hermandad del Santo Entierro y Virgen de la Soledad”, the Hermandad in charge of the Good Friday procession of the old Iglesia de Santo Domingo was given formal approval by Pope Clement VIII in 1598.

The image is usually decked on his finest calandra where jewels from different affluent families decorates the calandra. The Solemn and Somber Good Friday processions are led by the Dominican Order, the Beatas of Beaterio de Santa Catalina, students of Colegio de San Juan de Letran and University of Santo Tomas, the military and the high ranking officials, including the Capitan General of the colony. The image is also accompanied by the different banners and symbols of the Passion and a flank of saints present in the Passion narrative and the Señor Yacente is the last image of the grand Good Friday procession of the Walled City. When the original image was destroyed during the War, a replica of the Señor Yacente later commissioned and it is being kept and it is currently used for Good Friday Processions at the present Santo Domingo Church in Quezon City.

San Francisco de las Lagrimas
Provenance: Real Monasterio de la Inmaculada Concepcion y Sta. Clara de Asis

The miraculos image of San Francisco de las Lagrimas was brought to the Philippines in 1577, was venerated in a chapel of the Royal Monastery of Santa Clara.. During the earthquakes of 1645, Don Alonso Cuyapit, an indio principalla of Dilao (now Paco), had taken it to his house to use in the processions of the Franciscan Third Order of the area, and there this statue was seen away from its niche, kneeling at a window overlooking Manila, and shedding tears through all four days of earthquakes. Many people saw this, and wet their handkerchiefs in its tears, hence the title “De Las Lagrimas”. A procession was formed to take the statue back to Manila, at which point the quakes ceased. A wind came up, but the candles did not go out.

The image of San Francisco was declared miraculous and St. Francis of Assisi was named patron
and protector against earthquakes. In 1742, when a galleon failed to arrive, this statue, now called San Francisco de las Lagrimas, was taken out in procession, accompanied by the crosses of all the parishes, the orders, the Real Audiencia, and the Governor. San Francisco de las Lagrimas was also known as the Seraphic Protector of Manila where during the invasion of the Chinese pirate Limahong, the enemies saw San Francisco holding a flaming sword and the enemies ran away from this vision.

San Francisco de las Lagrimas was considered as one of the three palladiums of the City of Manila together with Santo Cristo del Tesoro of Colegio de Santa Isabel, and Nuestra Señora del Rosario- La Naval de Manila of Iglesia de Santo Domingo.

The image, along with its companion Santa Clara image, were destroyed during the war yet interestingly, there were some images of St. Francis of Assisi from some Franciscan Churches, notably in the Shrine of St. Anthony of Padua in Bustillos, Sampaloc, Manila that were patterned after the lost San Francisco de las Lagrimas so that the legacy of this once mighty protector of Manila cannot be forgotten.

Nuestra Señora de la Porteria
Provenance: Iglesia de San Francisco

In a Franciscan convent structure, one of the most prominent aside from its austere atmosphere is the “porteria”. A porteria is like a reception area that is located in the netrance of the convento. In the porteria, a friar porter is assigned asa gatekeeper of the convento who welcomes visitors, travellers, a temporary shelter for the dying (complete with medical and other provisions) and provided alms for the poor. In every Franciscan Porter, an image of the Immaculate Conception, whether it is a painting or a statue, is a prominent feature of the area.

The painting of the Immaculate Conception in the convento of the Franciscans in Intramuros later became known as Nuestra Señora de la Porteria. In the course of centuries, people who visited the porteria of the convento, whether a pilgrim, a traveller, a friend of the order, a poor beggar or a dying person, would pray to the Virgin of the Porter in their different needs and miracles were later attributed to her intercession.

La Inmaculada Concepcion de los Padres Franciscanos
Provenance: Iglesia de San Francisco

In the early days, the Church of Old San Francisco of Intramuros was once the one of the centers of the devotion to the Immaculate Conception, along with that of the Manila Metropolitan Cathedral and the beautiful image was one of the most venerated in the country. The image was once known as the “festejada” of the Walled City for the archipelago was placed under the patronage of the Immaculate Conception.

The celebration of her feast is known to be a grand a huge festivity that would rival that of the Santo Rosario of the Iglesia de Santo Domingo with fairs, bands, bullfights, theater performances and a grand procession to cap the festivities.

Although the image was destroyed during the War, the memory of the grandeur of the Solemnity of the Immaculate Conception continues to live on with the annual Grand Marian Procession held every first Sunday of December organized by the Cofradia de la Inmaculada Concepcion and the Intramuros Administration. A new festejada image was also commissioned that takes part of the grand festivities within the Walled City.

San Antonio de Padua de Intramuros
Provenance: Iglesia de San Francisco

The devotion to the miraculous and universal saint flourished when the Italian friars took over the Church and Convent of San Francisco from the Spanish friars when tehy were expelled during the Revolution.The devotion was proven to be popular due to the numerous miracles that were atributed to his intercession, especially during the novena days and wil culminate on his feast day, June 13. The popularity of the devotion reached its peak when Manila became the center of the and all of its ancient grandeur celebrates the 700th year anniversary of the saint’s canonization marked by a monument dedicated to the saint in front of San Francisco Church.

When the old San Francisco Church was destroyed during the Libertion of Manila, the devotion was transferred to its current location in the chapel of the Venerable Third Order of Saint Francis in Bustillos, Sampaloc, Manila and a faithful replica of the destroyed image is currently enshrined and the devotion continued to flourish.

As for the monument in front of the Old San Francisco Church, the monument was transferred to the current Santuario de San Antonio in Forbes Park, Makati City that can be seen up to this day..

La Divina Pastora de Intramuros
Provenance: Iglesia de Nuestra Señora de Lourdes

The Capuchin Order arrived in the shores of Manila in 1882 first as a satellite area for their missions in the Oceania islands until they later formally settled in Intramuros years later and on May 8, 1892, the order’s first chapel opened by the Capuchins to the public which was initially dedicated to La Divina Pastora – the Patroness of the Order where a Capuchin in Seville saw the Blessed Virgin as the Divine Shepherdess in 1703 and propagated the devotion all over Spain and its colonies as part of their missions.

This image of La Divina Pastora depicts a seated Blessed Virgin Mary with the Child Jesus with a sheep which gives an impression that both Mother and Child are tending the sheep. Veery little is written about this devotion in Intramuros due to the fact that the devotion to Nuestra Señora de Lourdes, which was originally intended as a grotto image, flourished due to the miracles that were attributed to her.

San Ignacio de Loyola de Intramuros
Provenance: Iglesia de San Ignacio

The glorious image of San Ignacio de Loyola, Founder of the Society of Jesus, more popularly known as the Jesuits, was carved by Manuel Flores and was enshrined in the retablo mayor of the old San Ignacio Church. Since his enthronement, San Ignacio gained much devotional following with the Spaniards and the students of Ateneo Municipal in the Walled City.

The feast of San Ignacio takes a militant tone. The Ateneo cadet corps usually has an exhibition during this feast day, and the Marcha de San Ignacio, a Basque hymn, is sung in military cadence by all. In fact, the feast day Mass was also labeled as the “Basque Mass” because many of the Basque families of Manila hear this fiesta Mass in honor of one of the Pais Vasco’s most celebrated sons. The Elizaldes, Aboitizes, Echevarrias, the Luzarragas, Ynchaustis would be in attendance. Though the image of San Ignacio was gone forever, the Feast of San Ignacio de Loyola is still being celebrated with much solemnity in different Jesuit mission churches, schools and universities in the country.

Sagrado Corazon de Jesus de Intramuros
Provenance: Iglesia de San Ignacio

The devotion to the Sacred Heart of Jesus was introduced to the Philippines by the Jesuit Order in 1856 and the Church of San Ignacio in Intramuros became the center of Friday devotions to the Sacred Heart. The first locally made image of the Sacred Heart was carved by Manuel Flores and was prominently enshrined in San Ignacio Church’s side altar and numerous miracles were attributed to the Sacred Heart.

Years later, in 1872, the devotion was further propagated when the Apostleship of Prayer was established in the country years after it was founded in France in 1884 to “Offer everything you are doing each day in union with the Heart of our Lord for what He wishes, the spread of the Kingdom for the salvation of souls.” as described by its founder, Rev. Fr. Francis X. Gautrelet, SJ. The first three centers of the Apostleship, namely Ateneo de Manila, Sta. Isabel College and the Colegio de la Concordia, all located in Manila. Since then, the Association has expanded its network and membership throughout the entire archipelago. When San Ignacio was bombed, the center of devotion to the Sacred Heart of Jesus was later transferred to the National Shrine of the Sacred Heart of Jesus in Makati City.

The altar and processional image of El Glorioso San Jose de Manila

El Glorioso San Jose de Manila
Provenance: Iglesia de San Nicolas de Tolentino

Before Wednesdays are associated to Baclaran, it was then known as the day dedicated to St. Joseph in Manila. The Recoleto church was also an important shrine to San Jose, and throughout the year, several celebrations were held in his honor. There was a March devotion to the saint, and from November 18-26, the Recoletos came up with their biggest fiesta of the year, the solemnity of San Jose, highlighted with a pageant to honor the nuptials of Mary and Joseph.

There were two images of San Jose that were kept in San Nicolas Church, the altar image and the richly dressed processional image, showing the saint holding the Child Jesus on a base adorned with angels, occupied one of the many rococo altars that lined both sides of the Recoleto church. Regular masses were dedicated to the saint every Wednesday at 6:30 pm attended with the members of a cofradia dedicated to San Jose and devotees wearing green dresses or shirts with a yellow rope belt or cincture on their waists.

When San Nicolas and the statues of St. Joseph were destroyed, the devotion to San Jose in Old Intramuros died down yet it is still kept alive in different parishes in the country like those in Laguna where Wednesdays are still observed in his honor and some devotees were seen wearing green dresses and yellow rope.

Señor Sto. Cristo de la Pacencia de Manila

Señor Santo Cristo de la Pacencia de Manila
Provenance: Iglesia de San Nicolas de Tolentino

The dark image of the Señor Santo Cristo de la Pacencia was brought by the Recoleto Fathers from Mexico in an unknown date and was venerated in the Old San Nicolas Church. Sculpted by Juan de Araus of Aragon, Mexico, this image depicts a dark skinned Christ, seated right after he was scourged and crowned with thorns with his hands on his chin contemplating on his passion and death. In the annals of the Order, the mentioned on some occasions with one about his enthronement in San Nicolas as a replacement image of Nuestra Señora de la Salud when the image returned to her own Church in San Juan de Bagumbayan. However, the image of La Salud later returned to the Walled City in 1762 when the British troops destroyed San Juan de Bagumbayan and stayed in San Nicolas for the next centuries until the Second World War.

The Señor de Pacencia enjoy a cult following, along with the Señor Nazareno of the same church that both images were once the center of attention and devotion especially on the Palm Sunday processions in Intramuros. The cult of the Señor de la Pacencia became widespread in the islands that almost all parishes, oratories and home altars had an image of the La Pacencia and became one of the staple images that can be found in Holy Week processions across the country.

Nuestro Padre Jesus Nazareno de Intramuros
Provenance: Iglesia de San Nicolas de Tolentino

For some of the faithful who are familiar with the story of the Black Nazarene of Quiapo, the Quiapo image is a replica of this older image of the Nazarene that was enshrined in the Old Iglesia de San Nicolas.

This image was known to be the Nazareno of the elites while the Quiapo image is for the masses was available for physical veneration by devotees, this image on the other hand was always kept in the retablo menor away from crowds, bringing it out only on Palm Sunday for its Holy Week procession. This image is known to have a set jewels of precious stones on its regalia from diamond encrusted Tres Potencias, silver shoes, silver andas and ramilletes, robes embroidered with gold thread and only wears purple robes.

A replica was later commissioned which gained much popularity, most especially for the Indios. Due to the increase of number of Indios who are entering the Walled City, for this purpose, which was considered alarming at that time, Archbishop Basilio Sancho de Santas Justa y Rufina mandated the transfer of this image, which is now known as the famous Nuestro Padre Jesus Nazareno of Quiapo to the Parish of St. John the Baptist in Quiapo, Manila in the late 1787 where it has rested on its altar ever since as a living memory of the old Nazareno of the Walled City.

Sta. Lucia de Manila
Provenance: Iglesia de San Nicolas de Tolentino

The image of Santa Lucia of Old San Nicolas Church became the focal point of devotion to the patroness of those who have eye problems in Manila and its surrounding arrabals and provinces. The image of this virgin and martyr is usually garbed in red and crowned with gold. On her Feast day, December 13, everyone would flock San Nicolas to hear fiesta mass in her honor.

In the morning of the feast, one will find the streets crowded with sun-burned folk in peasant attire: camisachino and balintawak. They had come down from the hill-towns of Rizal Province to pay homage to Santa Lucía, The patio of the Recollects was transformed into a village market fair, and there you could buy fresh eggs, fat fowl, wild honey, fruit in season, native sweets, and candies and preserves, puto seco, and polvoron, suman sa lejia, and other delicacies you might need for the Christmas table and at the same time, the folks would earn some Christmas money. The annual fiesta fair will last until noon and when devotees would return to San Nicolas, the fair was already over and the surroundings were back to its usual silence.

Although the image was already destroyed, the devotion was silently transferred to San Sebastian Minor Basilica where a new image is currently enshrined and the townsfolk from Rizal province would still visit Sta. Lucia as what thir forefathers did, even with the absence of the fair.

San Nicolas de Tolentino de Intramuros
Provenance: Iglesia de San Nicolas de Tolentino

The first Recoleto missionaries came to the Philippines with the intention to dedicate the first convent on Filipino soil to the glorious San Nicolas de Tolentino – the First Saint of the Augustinian family. Upon arriving in Manila in 1606, however, they came to know that the Augustinians had already an altar in his honor. Out of finesse, the Recollect Fathers desisted from this purpose. Yet in their simplicity, the tried to solve the problem by drawing lots. Pleasantly surprised, the good Fathers witnessed that for three consecutive times, the name of San Nicolas came out first. Naturally, they names the Saint as Patron not only of the first house but also of the while Province of the Order. An image of San Nicolas was later enthroned in the Church and became a center of pilgrimage since then. Numerous favors have been recorded through the intercession of this charitable Saint, both individually and collectively.

The original convent and Church of San Nicolas was destroyed and razed that the Superior Provincial was transferred to Spain and the Vice Provincial has been residing at San Sebastian convent until it was decided to have an independent and autonomous residence for the Central Office of the Recollects in the Philippines and China.

In 1970, the Recollect Fathers moved to their new location in Quezon City where they built the Motherhouse and it’s adjacent Church was erected on December 23, 1971. Both the house and the Church are meant to be a living remembrance of the convent and the Church in Intramuros. The devotion to San Nicolas was also resumed and his feast is still celebrated with much solemnity with the distribution of the famed “Panecillos de San Nicolas” to the faithful.

Nuestra Señora de la Consolation y Correa de los Padres Recoletos

Nuestra Señora de la Consolacion y Correa de los Padres Recoletos
Provenance: Iglesia de San Nicolas de Tolentino

Before the Second World War, there in fact 2 venerated images of Nuestra Señora de la Consolacion y Correa existed within the Walled City, the La Consolacion Coronada of San Agustin Chruch of the Augustinian Friars and the La Consolacion of San Nicolas de Tolentino of the Augustinian Recollects.

The image of Nuestra Señora de la Consolacion y Correa of old San Nicolas Church was one of the early images brought by the Augustinian Recollect Friars in the country joining the roster of Nuestra Señora del Carmen de San Sebastian, Nuestra Señora dela Salud, Nuestra Señora del Pilar of Imus and the famed Nazareno images of Intramuros and Quiapo. The fiesta of the Virgin of Consolation is celebrated with solemnity with the image being brought out of procession in her beautiful carrozza. On some occassions, the image goes out alone without the Child Jesus on some occassions as evident in the old photograhs of the image mounted on her carozza.

When the image was destroyed during the War, only the doce estrellas survived and it later became part of the canonical reglia of Nuestra Señora del Carmen de San Sebastian that can still be seen today. At present, a parish dedicated to La Consolacion of the Recollect Order can be found at Mira Nila Homes, Quezon City.

Post Mortem Commentary

One cannot help but to be saddened with the loss of these holy treasures that played different roles in our history. These venerable images became silent witnesses to our people’s faith, life story and everyday struggles who lived or visited the famed Walled City. As we learn the stories of these images, one may realized the impact they left in our devout popular consciousness and its continuous legacy, in some cases endurance either by the continuity or the unconscious reintroduction of the devotion that continues to shaped the Catholic faith and culture in the islands. May this anthology of the short history of these lost relics of our faith may serve as a call for a proper preservation and documentation of our religious images and its accompanying devotions and traditions that surrounds it for these tangible and intangible treasures gives us a picture of our past that later helped shaped our national identity.

References:

Aguilar, Antonio Martinez, OAR, San Nicolas de Tolentino (A biographical sketch), San Nicolas de Tolentino Parish, Quezon City, 1972.
Aviado, Lutgarda, Madonnas of the Philippines, Manlapaz Press, Quezon City, 1972.
Gutay, OFM, JF. Church of the Our Lady of the Angels in Intramuros, Manila. OFM Philippines Archives. Order of Franciscan Minors in the Philippines. Retrieved 24 November 2014.
Intramuros Administration, The Virgins of Intramuros and suburbs, Intramuros, Manila, 1982.
Rubia, Rommel, OAR, La Salud: the Black Virgin of Health, Recoletos Communications, Order of Augustinian Recollects, Province of St. Ezekiel Moreno, Quezon City, 2016.
Sanchez, Francisco,. La Virgen Maria Venerada en sus Imagenes Filipinas, Manila: Imp. De Santos y Bernal., 1904.

Credits to the owner of the photos that were utilized for this blogpost.
+AM+DG+

Si Maria at ang EDSA – The Pivotal Role of the Blessed Virgin Mary in the People Power Revolution of 1986

Our Lady of EDSA, Mary Queen of Peace at the top of her Shrine in Ortigas Avenue

EDSA (Stands for Epifanio Delos Santos Avenue) – the long road that connects the cities of Makati, San Juan, Pasig, Mandaluyong and Quezon City that is known for many things: the ire of commuters, drivers and motorists for it’s infamous heavy traffic and the landmark of the historic People Power Revolution of 1986. The historic bloodless revolt became a pivotal point in Philippine history that is known for much bloodshed to gain freedom from foreign oppressors for centuries prior to this key event.

Over the years, numerous political figures of this bloodless revolt were hailed and despised over the years that were written in history books and in the press for decades after the event and sadly it is being overlooked and revised by some scrupulous parties at this present time. But looking on a more wider scope of this important event in our history, there is a key figure that is being obscured for decades yet she played a much important role in this turning point in our modern history – The Blessed Virgin Mary. Our Lady, as Mother and Protectress of our nation, under different titles and it’s corresponding representations, became a unifying force of his revolt like what she did in the Battles of La Naval in 1646 and to other key important events in our history which would show how much she cared for her Filipino children.

But before we threw into this discourse, we should have glimpse to the series of events that led to this peaceful revolt.

A Dark Turn in Philippine Modern History

Former President Ferdinand Marcos and former First Lady Imelda Marcos

We will begin the narrative in 1969 where Ferdinand Marcos was re-elected for Presidency by a landslide defeating Sergio Osmeña Jr. (The Constitution at that time was the Constitution of 1935, were the President can be re-elected for a second term.) During time, he and his wife, former First Lady Imelda Marcos gained much popular support because of how they managed the government during his first term as President. However during the election of 1969, this election was married with much controversy from violence and charges of fraud, and Marcos’s second term began with increasing civil disorder.

During the 1970’s growing discontentment of his regime began with a series of riots that began the period of unprecedented chaos in years to come. On September 21, 1972, President Marcos declared Martial Law charging that a Communist rebellion threatened. The 1935 constitution was replaced with the 1973 Constitution that provided the president with direct powers. A plebiscite of that same year gave Marcos to remain in office beyond the expiration of his term. By 1973 some 3,000 people had been killed and hundreds of villages burned. Throughout the 1970s poverty and governmental corruption increased, numerous reports of violation of human rights increased, press freedom was limited and Imelda Marcos, Ferdinand’s wife, became more influential. Martial law remained in force until 1981, when Marcos was reelected, amid accusations of electoral fraud for his Third term for Presidency.

The mid 1980’s would lead to a more series of events that will lead to 1986 Popular Revolt. It began on August 21, 1983, opposition leader Senator Benigno “Ninoy” Aquino Jr. was assassinated at Manila Intermational Airport (now Ninoy Aquino International Airport), which incited a new, more powerful wave of anti-Marcos dissent.

Former President Corazon Aquino with the National Pilgrim Image of Our Lady of Fatima

In 1986, President Marcos called for a Snap Election to show to other nations that the Filipino people still have their support to him and his opponent was the widow of the assassinated Senator Aquino, Mrs. Corazon “Cory” Cojuangco Aquino.

The February 1986 Presidential Snap election saw a discrepancy of results from the Commission of Elections (COMELEC) which declared Marcos as the winner while Cory Aquino won in the results from the National Movement for Free Election (NAMFREL).

The discrepancy and alleged cheating of the results sparked a national outrage with the COMELEC results due to charges of massive fraud and violence were leveled against the Marcos faction. This event would became the pinnacle of the national movement to depose the Marcos regime for good.

The People of God pleads to it’s Mother

The Catholic faithful were also weary with the chaos of the Martial Law years. Numerous priests, seminarians and religious were also being held victims of the regime because of their help and support to the rebels and freedom advocates. Compelled by the horrors of the time and by the strong call from the faithful, the Catholic Bishop’s Conference of the Philippines declared the National Marian Year, to celebrate the 2000th birthday of the Blessed Virgin Mary from December 8, 1984 – December 8, 1985. The declaration of Marian Year dedicated to her birth was unique for no other nation did this. During the last remaining months of the Marian Year from September 8 – December 8, 1985, the faithful, headed by the bishops, went into high gear – asking for prayer and fasting for peace for the country. Our Lord and Our Lady did not turn a deaf ear to the pleadings of the Filipino faithful, What happens next is unexpected that changed the course of Philippine history that awed the world.

An army of prayers and flowers

The saga of EDSA Revolution culminated in a four-day tension-filled event when the rebel group in the Armed Forces of the Philippines was discovered by the Marcos troops and was ordered to be arrested. The Archbishop of Manila, Jaime Cardinal Sin, enjoined the people to go out in the streets to protect the rebel leaders. The Catholic faithful heeded the call and massed along EDSA, fronting Camp Crame where the rebel leaders — headed by then Defense Secretary Juan Ponce Enrile and Armed Forces Vice Chief of Staff Fidel Ramos — were holed and thus escorted by the people against impending bombs from the Marcos loyal troops.

The people milled around the rebel leaders, bringing nothing with them but rosary beads, flowers, food and images of the Blessed Virgin Mary, the Santo Niño, Crucifixes among others. Hundreds and thousands of religious priests and sisters, parish priests and their parishioners including onlookers and curiosity seekers stayed on the whole of EDSA, immobilizing the tanks sent out to crush the rebel leaders and, according to reports, even the people. The masses of people in the streets continued to pray the Rosary endlessly. Some offered garlands of flowers to the soldiers who stood guard. Some brave nuns climbed up on the tanks that were approaching. Those who stayed in their homes sent supplies of food and drinks to the streets.

Wary of the situation, President Marcos had sent a full army — with tanks and armored vehicles — to Manila in order to control the seemingly unstoppable public demonstrations against his administration. He planned to stop at nothing in order to gain control – even if that meant massacring the crowds on the streets. The civilians continued their protests, notwithstanding the danger when they would lie down in front of the tanks to stop them from penetrating the crowd.

The callejera image of the Virgin of La Naval de Manila arriving at EDSA for the popular revolt

The Intervention of the Nation’s Mother and Queen

In the early days of the revolt, the callejera image of Nuestra Señora del Santisimo Rosario – La Naval de Manila came out from Sto. Domingo Church, escorted by the Dominican friars, seminarians, religious and devotees, making her way to the revolution grounds to give strength and hope for the Filipinos who gathered to fight for their freedom by praying the rosary.

Soon after, on February 23, 1986, the National Pilgrim image of Our Lady of Fatima emerged from the crowds that was being carried by Defense Minister Juan Ponce Enrile, later became a Senator, and Lt. Gen. Fidel V. Ramos, who would became President of the Fourth Republic as they addressed the crowd on EDSA following their defection from the Marcos regime.

The National Pilgrim image of Our Lady of Fatima arriving to the peaceful revolt

As the soldiers tried to advance, they saw up in the sky what appeared to be a cross-like figure, but this did not hinder them from pursuing their goal, and they continued to press on toward the crowd. The Rosary was recited continuously; the melody of Ave Maria sounded after each decade.

What would happen next will left a deep impression to the soldiers that will lead to a change in their hearts. While preparing for an assault, all of a sudden, the soldiers were awestruck, stopping dead in their tracks. The soldiers saw a “beautiful woman encased in immense bright light and dressed as a nun” became clearly visible, standing in front of the tanks. The light was dazzling as the crowds saw her appear. According to these soldiers, the beautiful lady dressed in blue with heavenly eyes appeared in front of them, extended her arms outward and spoke in a voice that was clearly audible to everyone,

The appearance of Our Lady during the EDSA Revolution

“Dear soldiers, stop! Do not proceed. Do not harm my children. I am the queen of this land.”

The soldiers then dropped their weapons, withdrew from pressing forward and joined the throngs of people to turn and fight with them against the Marcos regime. The soldiers claimed that the woman who appeared to them was the Virgin Mary. A television station was covering the event which prompted thousands of residents of the Philippines to run out of their homes in celebration: “Mother Mary is with us!”

While the supposed vision happened, the soldiers also recount that when Marcos’ central command gave the order to fire on the demonstrators, according to Jesuit Father Nilo Tanalega, the artillery unit made excuses, saying: “Sorry, sir, we cannot get the machine to read the correct coordinates for the target.” And, “Sir, something is wrong with our cannon.” – it’s malfunctioning.” And the attack was averted and later joined the people in the bloodless revolt.

In his recollections, Cardinal Sin vouches for the veracity of the apparition and said:

“Yes, my heart was telling me that this was indeed Mary. And since they obeyed this woman who appeared to them – and did not follow orders to fire upon the people, then President Marcos had nobody to give him any power or support. This is when he fled from the Philippines. That was the end of him.”

The Cardinal added that he did not know the soldiers – but that they came in tears to him, awestruck by the “beautiful heavenly lady.” The Cardinal also revealed that he met with Sister Lucia, the only living visionary from Fatima, just before he was about to travel to the United States to first tell of the Virgin’s visit at a press conference. Although Sister Lucia had no access to newspapers, radio, television, or magazines, he was amazed that she knew and recounted every detail to him of what had happened.

The End of the dark times

On February 25, 1986, Cory Aquino sworn her oath of Presidency at Club Filipino that morning amidst the immense crowd. In the afternoon of that same day, Ferdinand Marcos also sworn his oath at the balcony of Malacañang palace in front of his loyal supporters and cronies. However, Marcos’s domestic and international support eroded, and he fled the country on Feb. 25, 1986, eventually obtaining asylum in the United States. Once the news of his departure was announced by the late June Keithley-Castro on national television, the whole nation rejoiced and thanked God and Our Lady for the freedom they obtained without any bloodshed.

The successful and landmark revolution shocked the world and gained much admiration that it became the springboard of other key revolutions in world history from the fall of the Berlin Wall that divided Germany in 1989 and the Velvet Revolution in Prague, Czech Republic that same year.

The Shrine

The idea of a shrine of peace to serve as a memorial of the People Power Revolution came as an inspired thought to His Eminence Jaime Cardinal Sin two days after the dictator fled to exile in Hawaii. Cardinal Sin was riding in the car together with Bishop Gabriel Reyes, then Auxiliary Bishop of Manila, en route to Camp Aguinaldo to celebrate a Thanksgiving Mass. They came upon the intersection of EDSA and Ortigas, and Bishop Reyes pointed it out to the Cardinal as the spot where intrepid but gentle nuns and young men and women stood in front of the tanks and offered flowers to the soldiers.

At that corner, on an empty lot had stood two huge billboards of the Family Rosary Crusade, featuring the image of the Blessed Virgin Mary and the slogans, “The family that prays together stays together” and “A world at prayer is a world at peace.” This coincidence could not but evoke the reality of Our Lady’s presence at the Popular Revolution.

Original sketch of Our Lady of EDSA bronze monument

Realizing this, the two could not help but recall the story of the “La Naval de Manila” of 1646 and the Battle of Lepanto, which was fought on October 7, 1751. They would later realize that there should be a memorial shrine to thank the Lord and the Blessed Mother for the peaceful EDSA Revolution.

Cardinal Sin then set into motion a series of steps to turn his idea into reality. The owners of the land, the Ortigas and Gokongwei families, were approached and they donated the prime corner lot. The architectural and structural design for the church was undertaken by Architect Francisco Mañosa with preparatory work from National Artist Architect Leandro Locsin and Architect William Coscolluela.

Architect Mañosa designed the Shrine to evoke the freedom of movement and celebratory spirit of the original EDSA Revolution. The Shrine is to open out to the streets with the image of Our Lady of Queen of Peace, as sculpted in bronze by the late artist Virginia Ty-Navarro, forming the apex of the structure. The promenade is accessible through cascading stairs and ramps from EDSA and Ortigas Avenue.

The center of this plaza faces the convergence of the two main roads and has become the site of the Eucharistic celebration held each year to commemorate the People Power Revolution.

The iconic image by Virginia Ty-Navarro and the altar and processional image by Willy Layug

The Image of Our Lady of EDSA

The iconography of the Virgin of EDSA in art holding a dove and an olive branch – both traditional symbols of peace. The patronal image for this particular shrine is unique, as its design follows that of the statue atop the shrine roof. The Blessed Virgin Mary, crowned and clad in golden robes, has her arms outstretched and her Immaculate Heart exposed, while two or three white doves rest at her hands and feet.

There were three images of Our Lady of EDSA can be seen and venerated by the faithful, the now iconic bronze image of Virginia Ty-Navarro, and the altar and processional image carved by Willy Tadeo Layug of Pampanga that can be venerated closely by the faithful who would flock her shrine.

The completion and later history

The construction of the original Shrine was near completion by late November of 1989 and preparations were underway to have it inaugurated on December 8, 1989, the Solemnity of the Immaculate Conception.

But once again the country was rocked by threats to its democracy. An attempted coup d’etat broke out on November 29, 1989. The inauguration had to be postponed as the government thwarted the rebellion of a military reformist group. At the height of the uprising, some of the military rebels entered the Shrine, but did not do any damage to the unfinished structure.

EDSA Shrine during the so-called “EDSA Dos”

His Eminence did not postpone the set inauguration certain that, with prayers to the Blessed Mother, the Shrine would be completed by December 8. The putschists finally surrendered on December 7. Amid the somber aftermath of the failed coup, but with quiet rejoicing among the faithful, the Shrine of Mary Queen of Peace (Our Lady of EDSA) Shrine was formally consecrated to God and dedicated to the Blessed Mother on December 15, 1989.

The shrine would later be the stage of another Popular Revolt in 2001, the so-called “EDSA Dos” and the reactionary “EDSA Tres” where the people ended the regime of former President Joseph Estrada due to grounds of corruption and sworn the second woman President of the Republic, former President Gloria Macapagal-Arroyo. The Erap loyalist were upset of the turn around that they staged the so-called “EDSA Tres” which it failed the attempt to have former President Estrada reclaim his Presidency through the same popular movement.

As of present time, the shrine became a solace in the middle of the busy streets of Ortigas were people from all walks of life flock her shrine to have their moment of inner peace in the Shrine of the Queen of Peace.

The iconic statue after it’s recent restoration work at present

Reflection

As we gazed upon the iconic bronze statue of Our Lady of EDSA, she reminds us that she is indeed our Mother that looks over her children and keep them hopeful of a more joyous and peaceful life now and in the future.

The EDSA Revolt was a shining moment for the faith of the people in a God who listens. It was also the people’s faith and trust in the Blessed Virgin Mary, the Queen and Mother of the Philippines, which gave the people persistence in patiently waiting for the freedom that they fought for years and for the end of the oppressive regime.

Despite the recent ridicule and revisionism of some scrupulous parties who tried to erase the great memory of the revolt, let us keep in mind that it is for us, the Filipino people that we did this landmark revolution for the sake of our future and this also proves how Our Blessed Mother cared for us that she joined us in this journey for our freedom that we enjoy now as what she did in the Naval battles of 1646 as if she is saying: “As I saved your people from the Dutch centuries ago, so I will save them now.”

In these dark times in our church and our country, let us once again implore her intercession to grant us true peace and deliver us from the impending dangers that might come, if we do not return back to God.

Our Lady of EDSA, Mary Queen of Peace, Pray for us and our country!

References:

“A Marian Pilgrimage, A Guide to Marian Churches in Metro Manila”, Sinag-Tala Publishers Inc., Makati City, 2000.
“Apparition in Manila, 1986,” Retrieved from http://www.divinemysteries.info/manila-philippines-1986/ on February 25, 2019.
Reyes, Gabriel & Mañosa, Francisco, “EDSA Shrine: God’s Gift, Our Mission”, Retrieved from http://www.edsashrine.org/2016/08/the-story-of-edsa-shrine.htm on February 25, 2019.
“La Naval de Manila and the EDSA Revolution”, Retrieved from https://youtu.be/xMpI02Pe_pQ on February 25, 2019.
Tesoro, Salud, (1988), “Mary conceived without sin, Mary, Mother of God”, Intramuros, Manila,.

Credits to the owners of the photos that were used for this blogpost.
+AM+DG+

Si Maria at ang Nazareno – The Marian Meeting Rites of the Black Nazarene’s Traslacion

The Patrons of Quiapo: Nuestro Padre Jesus Nazareno and Nuestra Señora del Carmen de San Sebastian

Whenever the New Year starts, aside from the Solemnity of Mary, Mother of God every January 1st, the Feast of the Epiphany of Our Lord and the national festivities dedicated to the Santo Niño, the Traslacion fiesta of the Nuestro Padre Jesus Nazareno of Quiapo, Manila is one of the most anticipated festivals every January. Although sometimes it met resistance from some bishops, priests, lay people and heavy criticism from other “Christian sects”, due to it’s rowdy nature, the devotion to the dark skinned image of Our Lord carrying the Cross became one of the most distinct and enduring Filipino devotion that transcended all social classes, minted though time and made a stamp to the consciousness of the Filipino nation.

In the recent years, we have seen a gradual rise of incorporation of Marian elements of the Traslacion. Keeping in mind that the Philippines is widely recognized as the “Pueblo Amante de Maria” (The People in love with Mary) for centuries, it is not a surprise that the Marian incorporation to the famed Traslación rites would happen and it did gave a the so-called rowdy procession a “Motherly touch” given that the Filipino culture is known to be matriarchal one.

Before we delved to this study of the rise of three distinct Marian meeting rites that were incorporated to the Traslacion, let us have quick glimpse of the beginnings of the Black Nazarene and it’s famed Traslación.

Nuestro Padre Jesus Nazareno of Quiapo, Manila

The Nazareno and his Traslacion

The image of Black Nazarene became a focal point of devotion in Quiapo, Manila for centuries. The origins of the image is still unknown due to scant records available to pinpoint it’s exact date of the image’s arrival. It is said that the image of the Señor of Quiapo was a replica, made from Mexico carved from dark wood, of an earlier image of the Nazareno enshrined in the Old San Nicolas de Tolentino Church of the Order of the Augustinian Recollects in Intramuros, Manila. The “other Nazareno” image in Intramuros is said to be the “Nazareno of the Elites” (this image was later destroyed during the Second World War) while the the Nazareno of Quiapo is known as the “Nazareno of the Masses”. The Quiapo image was said to be enshrined in San Nicolas Church’s Sacristy for years, and also gained fame and a reputation to be miraculous. Due to security issues of the Walled City, Manila Archbishop Basilio Sancho de Santas Justa y Rufina mandated the transfer of the image from Intramuros to the Parish of St. John the Baptist in Quiapo, Manila in the late 1787 where it has rested on its altar ever since.

Every January 9, the famed Traslación of the Black Nazarene makes its way along the streets of the Quiapo district, with attendees reaching up to 12 million. In recent years, the processional route was altered due to a rise in vehicular accidents, the structural conditions of bridges along the route and other mishaps. In 2014, Former President turned Manila Mayor Joseph Estrada declared the fiesta as a special non-working holiday in the City of Manila due to the impassibility of some thoroughfares and projected congestion in others.

As per custom, the statue of the Nazarene leaves the Minor Basilica a day or two prior to the Traslacion. Since 2016, the procession begins early in the morning after a Solemn Midnight Mass at the Quirino Grandstand in Rizal Park, near where the image was supposeldy first enshrined, and ends in Quiapo early the following morning or at late night the same day, depending on how long the image is traveling. Some participants choose to wait for the image inside the Minor Basilica to greet it, while most devotees walk throughout the whole processional route.

The Mater Dolorosa of Susing Reyes family ioining the Traslacion
Mary and the Nazarene

In the traditional Via Crucis (The Way of the Cross), the fourth station and the fourth sorrow of the Blessed Virgin recounts the painful meeting of Jesus Christ and his afflicted Mother, Mary while he was trudging his way to Mount Calvary for his Crucifixion and death. This particular scene in the lives of Jesus and Mary sets the mood of the Marian rites that were incorporated in the Traslacion. It can be noted for some years, there was an image of the Mater Dolorosa of the Susing Reyes family that was imported from Spain that once accompanied the Black Nazarene during its so-called rowdy procession.

Although the Dolorosa no longer join the Traslacion, in the recent years, three different meeting rites emerged during the 2010’s that somehow continued the Marian element of the Traslacion: the Sungaw of Nuestra Señora de la Soledad de Manila, the Pagtatagpo of Nuestra Señora del Pilar de Manila and the historic Dungaw of Nuestra Señora del Carmen de San Sebastian. The emergence of these meeting rites led to the formation of prayer stations where the Nazareno would stop in a certain location to meet the three reknown images of the Blessed Mother in the district of Camba, Santa Cruz and Quiapo. In 2020, with the recent renovation of Jones Bridge which alters once the procession route, a new rite will be introduced called “Visita” where the image of Nuestra Señora de la Medalla Milgrosa of San Marcelino will take place and replacing the “Pagtatagpo” rite of Santa Cruz.

Nuestra Señora de la Soledad de Manila during Sungaw

The “Sungaw” of Nuestra Señora de la Soledad de Manila

The image of the mourning icon of Nuestra Señora de la Soledad de Manila is the center of devotion to the people of Camba, located between Tondo and Binondo, Manila. Though not much is known of the image due to the scant records of her origin, it is said to have been honored since 1884. Yet is believed that the image already existed even before 1884 and it is also believed that it was brought by the navigators from Manila – Acapulco Galleon Trade since the chapel was built near the port area of Pasig River and a spot near its banks, called “Postigo de Nuestra Señora de Soledad”.

The Feast of the Virgin is celebrated every January 1 and the Manto Festival is held on the eve of the Feast. The image received Episcopal Coronation on July 8, 2017 officiated by the Archbishop of Manila, Archbishop Luis Antonio Cardinal Tagle.

Aerial view of the Sungaw rites at Jones Bridge

In the recent years, the devotees of the Virgin began to put out one of the replicas of the Virgin that will emerge from the crowds to meet the Senor Nazareno of Quiapo and this rite was known as “Sungaw”, a combination of two Filipino words “Sulyap” and “Dungaw”, a clear reference to the meeting of the Mother and Son on the Way of the Cross. The Sungaw rites became officially part of the Traslacion in the later part of 2018.

The Sungaw sets the tone of setting the Marian elements of the Traslacion where this clearly showed a mother’s grief seeing her Son suffering and also a painful collaboration to save the world from sin.

Nuestra Señora del Pilar de Manila during Pagtatagpo

The “Pagtatagpo” of Nuestra Señora del Pilar de Manila

The resplendent image of Nuestra Señora del Pilar of Santa Cruz, Manila is one of the most revered Marian images of Old Manila. The image of La Pilarica de Manila was brought to the Philippines by the Jesuits sometime before 1743. During that time, a confraternity dedicated to the Virgin of the Pillar already existed in the district, thus the arrival of image made the devotion official. As a patroness of the Sta. Cruz district, she was the object of prayers, mid-day Saturday Masses, Rosary prayers and novenas and many miracles were reported through her intercession for centuries.

The opulence of the people of then one of the most aristocratic arrabal of Manila is strongly evident on the appearance of the Virgin. The devotees lavished the Virgin with such gifts as an act of thanksgiving to all the miracles that she wrought to the people and for the thriving of trade and commerce of that district that was once called “The Cradle of Tagalog Aristocracy”. The Virgen del Pilar celebrates two Feast days, the Liturgical Feast of October 12 and the Traditional Patronal Feast that is celebrated every Third Sunday of October. The image of La Pilarica of Manila was Canonically Crowned on December 7, 2017.

The Pagtatagpo Meeting Rites in front of Sta. Cruz

The “Pagtatagpo” rites began in 2016 where the image of Nuestra Señora del Pilar de Manila is placed on special platform where the Virgin and her devotees would wait until the procession stops over the facade of Santa Cruz Church and it’s bells will toll at the same time. The Pagtatagpo rites became official part of the Traslacion in 2019. The meeting of the La Pilarica and the Nazareno cements the permanent link between two historical districts that were once known as two of the most opulent and busy districts of Manila together with Binondo and Intramuros.

The processional image of Nuestra Señora de la Medalla Milagrosa de Manila

The “Visita” of Nuestra Señora de la Medalla Milagrosa de Manila

With the recent beautification of Jones Bridge in 2019, it meant that a change of route of the Traslacion is in order. One of the routes of the Traslacion will be Ayala Boulevard and it is here that a new Marian prayer station will be introduced – the “Visita” of Nuestra Señora de la Medalla Milagrosa of St. Vincent de Paul Parish in San Marcelino, Manila on January 9, 2020.

The devotion to Our Lady of the Miraculous Medal was introduced in 1860 with the arrival of the Vincentian Fathers and the Daughters of The Vincentians fathers erected first a chapel in Ermita in 1883 in which the original image of Nuestra Señora de la Medalla Milagrosa, which was brought from France, was enshrined. Almost 30 years later, in 1912, a concrete church was built to commemorate the 50th anniversary of the arrival of the Vincentians and the Sisters of Charity in the Philippines.

Unfortunately, the church was burned down during the Second World War, along with the image. A new image was commissioned by the religious order from Maximo Vicente that can be seen and venerated today at the church’s main altar.

The “Visita” of Nuestra Señora de la Medalla Milagrosa de Manila is said to take over the “Pagtatagpo” tradition of Sta. Cruz due to the change of route. According to Rev. Fr. Choy Limjoco, CM of St. Vincent de Paul Parish, the term “Visita” is taken from the term “Visita Domiciliaria ng Medalla Milagrosa” (Domiciliary Visit of the Miraculous Medal) were in this particular tradition of the parish, an image of Our Lady of the Miraculous Medal visits different households of the parish’s jursidiciton to spread the devotion to Our Lady and her Miraculous Medal she herself designed.

Nuestra Señora del Carmen de San Sebastian during Dungaw

The “Dungaw” of Nuestra Señora del Carmen de San Sebastian

The “Dungaw” rites is probably the main highlight of the three Marian rites of the Traslacion. The Image of Nuestra Senora del Carmen of San Sebastián Minor Basilica of Quiapo, Manila is the first image of Our Lady of Mount Carmel in the Philippines. The venerable image was brought to the Philippines in 1618 by Spanish Recoletos on their 3rd mission to the country, led by Fray Rodrigo de San Miguel. The sacred statue was a gift presented by the Discalced Carmelite Nuns of Mexico while their ship was anchored there, en route to Manila. The crew elected the Virgen del Carmen the ‘capitana’ of their ship in their voyage to the Pacific. Prior to the arrival of the Carmelites in the country, it was the Augustinian Recollects who first propagated the devotion to the Brown Scapular of Our Lady of Mount Carmel and miracles were proven to be numerous over the years that with the permission of the Carmelite Order, both the Carmelites of Ancient Observance (OCarm) and the Discalced Carmelites (OCD), a Confraternity was formed to propagate the devotion to the Virgin of Carmel and the Brown Scapular. The Queen of Quiapo was Canonically Crowned on August 18, 1991.

The origins of the “Dungaw” rites were unknown due to scant of records available, yet some of the old programs for the festivities of the Virgen del Carmen were discovered in the archives of the Augustinian Recollects stated that such tradition existed. The rite, which was discontinued in the early 1900s also for still-unknown reasons and revived on January 9, 2014, On this rite, the Black Nazarene is coming from R. Hidalgo Street, stopping briefly at Plaza del Carmen, a square along the southwest flank of the neo-gothic Basílica Menor de San Sebastián, before proceeding towards Bilibid Viejo Street.

After the recitation of the rosary by congregation inside San Sebastián Minor Basilica, the Recollect fathers remove the image of Our Lady of Mount Carmel from her altar and place the image on a special platform at the Basilica’s balcony. There, the Virgin is lifted up by several priests to “see” and “meet” the Black Nazarene as devotees fall silent, with several prayers, and hymns being chanted fervently. Shortly thereafter, the priests slowly turn the Virgin’s image so that it “watches” the Black Nazarene and its procession depart the vicinity of Plaza del Carmen as the Basilica’s bells are rung. The image of Our Lady is then returned to her high altar.

The “Reverse” Dungaw of the Nazareno and Nuestra Señora del Carmen de San Sebastian during the celebration of the 400th anniversary of the arrival of the Virgin of Carmel of San Sebastian in 2018.

The nature of the Dungaw is quite unique for it is the meeting of the two of the most venerable images of Quiapo, Manila. The “Dungaw” rites is more of a religious courtesy where it was in this rite that the King and Queen of Quiapo meet in a glorious manner, not the meeting of the Sorrowing Virgin and her Son as some of the faithful opined as it was already done with the “Sungaw” rites and leading the faithful to prayer. It can be said that the “Dungaw” rites is also a transitional rite for it invites the faithful to celebrate the January del Carmen festivities after that of the Nazareno which is traditionally celebrated every January 29 (9 days after the feast of San Sebastian, the Titular Patron of the Basilica))- both great legacies of the Order of the Augustinian Recollects in the Philippines.

A synthesis

What is the significance of these Marian meeting rites that were incorporated in the famed Traslación of the Nuestro Padre Jesus Nazareno of Quiapo, Manila? One may notice that in these three Marian meeting rites, there is a feeling of joy meeting Mary along the way that would eventually lead to silence to pray and reflect on the meeting of the Mother and Son. These meeting rites of Our Lady to showed us, in a way, her maternal love to her Son and to all of us the faithful. As Our Lady will do a “Visita”, she is making sure that we are in the path towards her Son and once we get astray or lose hope, she is waiting for us to meet her in our own “Sungaw” whenever we are suffering a great deal and needed comfort so she can strengthen us in our own “Pagtatagpo” along our long journey in life so we can have our glorious “Dungaw” of her and her Son as an inspiration to go further until we reached our own destination, to be with her and her Son, the Nazarene.

Reference:

Aviado, Lutgarda, (1972), Madonnas of the Philippines, Manlapaz Press, Quezon City.
Barcelona, Mary Anne.(2004) Ynang Maria: a celebration of the Blessed Virgin Mary in the Philippines. Ed. Consuelo B. Estampa, P.D. Pasig City, Anvil Publishing Inc.
Cruz, Joan Carroll (1989), Prayers and Heavenly Promises; Imprimatur: Most Rev. Francis B. Schulte, TAN Books, United States of America.
Kasaysayan ng Nuestra Señora de la Soledad de Manila.
Virgen de la Soledad in the Philippines, Retreived from http://vsoledaddeportavaga.weebly.com/virgen-de-la-soledad-en-filipinas.html.
Rubia, Rommel, OAR, (2013) Del Carmen de San Sebastian, Basilica Minore de San Sebastian, Plaza del Carmen, Quiapo, Manila.
Sanchez, Francisco (1904). La Virgen Maria Venerada en sus Imagenes Filipinas, Manila: Imp. De Santos y Bernal.

Devotional materials:
Nobena sa Karangalan ng Mahal na Poong Hesus Nazareno (1980), Aklatang Lunas Publishing, Tayuman, Sta. Cruz, Manila.
Novena in honor of Nuestra Señora del Carmen de San Sebastian (2017), Minor Basilica of San Sebastian, Plaza del Carmen, Quiapo, Manila, Third edition.
The Devotion of the Seven Sorrows of the Blessed Virgin Mary (1999), The Fatima Center, 17000 State Route 30, Constable, New York, United States of America.
The Way of the Cross (2007), Congregation of the Sons of Holy Mary Immaculate, Don Bosco Press, Makati City.

Interviews:

Mr. Robin Joy Cantos of the Parish of Nuestra Señora de la Soledad de Manila, Camba, Manila.
Mr. Christopher Palabay of the Sta. Cruz Parish – Archdiocesan Shrine of the Blessed Sacrament, Sta. Cruz, Manila.
Rev. Fr. Emil Quilatan, OAR of the Order of the Augustinian Recollects.

Photo Credits:

Daquioag, Micheal Angelo
Ibañez, Cepcep
Cantos, Robin Joy

La Inmaculada Concepcion – La Patrona Principal de las Islas Filipinas

La Inmaculada Concepcion of the Minor Basilica of the Immaculate Conception more popularly known as Manila Cathedral

The Philippine Archipelago is known worldwide as the “Pueblo Amante de Maria” – The people in love of the Blessed Virgin Mary, for its strong devotion to the Blessed Virgin Mary that is persistent up to the present. Among all Marian devotions in the Philippines, one is the most persistent and important is the devotion to Mary as the Lady of the Immaculate Conception.

Every year, every December 8, the Solemnity of the Immaculate Conception is the principal Patroness of the Philippine Islands. Though after the suppression of several Church holy days in the Catholic Calendar of the Philippines, still, her feast stays as one of the three holy days of obligation during the year, the other two being Christmas and January 1, when the Solemnity of Mary, Mother of God, is celebrated. The devotion to her under this singular prerogative remained one of the strongest, from numerous pilgrims flocking to churches and shrines dedicated to her honor, holding grand fiestas and processions, and girls with the names “Concepcion” and its derivatives are still popular today, are clear evidence of the strength of the devotion in our country.

The Dogma

A Filipina version of the Immaculate Conception venerated in Mary, Mother of God Parish in Muntinlupa City

The Immaculate Conception is commonly confused with the Virgin Birth of Jesus. Jesus’s birth is covered by the Doctrine of Incarnation, while the Immaculate Conception deals with the conception of the Blessed Virgin Mary. The Immaculate Conception, according to the teaching of the Church, is the conception of the Blessed Virgin Mary free from original sin by the foreseen merits of her son Jesus Christ. The Church teaches that Mary was conceived in the womb of her mother, Saint Anne, but God acted upon her soul, keeping it “Immaculate”.

Scriptural Basis

The original Festejada image of Manila Cathedral carved by Santiago Santos

As used in the liturgy, in the Solemnity of the Immaculate Conception, two key biblical scenes emerged from the Old and New Testaments about the doctrine. In Genesis 3:15, Our Lord said: “I will put an enmity between you (the Serpent) and the woman and between your offspring and hers; He will strike at your head while you strike at his heel.” which narrates the victory over sin and death, through the woman, which is the Blessed Virgin Mary.

In the New Testament, a parallel text is to be found in the account of the Annunciation taken from the Gospel of St. Luke: “Hail, favored one! The Lord is with you.”, this greeting by the Archangel Gabriel was said to express the truth of the Immaculate Conception, i.e., that Mary could not be full of grace if she has been conceived in original sin.

This special privilege of Mary does not apply to the rest of humanity, nor is it derived from her nature, but is a special grace granted to her by God because of Christ. Mary’s singular grace of being immaculately conceived is based on her election by God to be the Mother of Jesus, the Redeemer of the World.

As the Mother of the Redeemer, she is the first to share primarily and especially in the salvific mission of her Son – liberation from sin. Her Immaculate Conception proves and affirms the victory of God’s loving goodness over sin which her Son totally manifested by becoming man.

The developments and arguments

Mary, the one who is “full of grace” and the one whom “all generations will be called ‘blessed” has been viewed as unique since the earliest days of the Christian faith. Just as Christ has been called the “new Adam,” the Church Fathers, especially Saints Justin (AD 150) and Irenaeus (AD 180), saw Mary as the “New Eve,” who humbly obeyed God, even though Eve disobeyed. The Church Fathers also called Mary the “new ark of the covenant” and Theotokos (The God-bearer). It is from these titles that the doctrine of Mary’s Immaculate Conception and sinlessness unfolded. Thus St. Ephrem the Syrian (d. AD 373) spoke of Mary as without stain or blemish, calling her “all-pure, all-immaculate, all-stainless, all-undefiled, all-incorrupt, all-inviolate” (see Nisibine Hymns, and “Precationes ad Deiparam”). St. Ambrose (d. AD 397) wrote “Lift me up not from Sarah, but from Mary, a Virgin not only undefiled but a Virgin whom grace has made inviolate, free of every stain of sin” (Commentary on Psalm 118).

The Feast of Mary’s Conception is clearly known as early as the 7th century in the East, and may even date to as early as the 5th century in the Churches of Syria. The feast spread to the West, at least by the 9th century. The feast and doctrine initially were opposed by some priests and religious orders, while the Franciscans, with the help of Blessed John Duns Scotus, argued in favor of the Immaculate Conception and its feast. His arguments would later be used for the Dogmatic definition of the Immaculate Conception centuries later.

For a while, a great debate raged about the doctrine, even up until the 19th century. The Council of Basle in 1439 affirmed that the Immaculate Conception was a pious belief in accord with the Catholic faith. In 1476 Pope Sixtus IV approved the feast with its own Mass and Office, and in 1708, Pope Clement XI extended the feast to the Universal Church, making it a holy day of obligation.

The Iconographic evolution

Immaculate Conception by Piero di Cosimo

Many artists in the 15th century faced the problem of how to depict an abstract idea such as the Immaculate Conception, and the problem was not fully solved for 150 years. The Italian Renaissance artist Piero di Cosimo was among those artists who tried new solutions, but none of these became generally adopted so that the subject matter would be immediately recognizable to the faithful.

The definitive iconography for the Immaculate Conception, drawing on the emblem tradition, was established first through a vision of St. Beatriz de Silva Meneses. The Foundress of the Order of the Immaculate Conception, she experienced a vision of the Immaculate Conception, inspiring her devotion. Raised in the castle of Infante John, Lord of Reguengos de Monsaraz, she later accompanied Princess Isabel of Portugal to Castile. Due to her beauty, Queen Isabel imprisoned Beatriz in a tiny cell out of jealousy. In despair, Beatriz prayed to Our Lady and received a vision, assuring her life’s preservation. In this vision, the Virgin is dressed in white with a blue mantle, carrying the Child Jesus, stepping on a huge serpent dragon. The Blessed Mother said to St. Beatriz, “My daughter, you shall not die. I will preserve your life so that you may accomplish what you have so longed for. You will found a great religious order under the title of the Immaculate Conception; its daughters will wear a habit similar to my garments, and will dedicate themselves to serving God, in union with Me.” Following her release, she founded the Conceptionist nuns, dedicated to the Immaculate Conception. Beatriz forgave the Queen, withdrew from court intrigues, and established the order in 1484.

La Inmaculada Concepcion, Francisco Pacheco

The painter and theorist Francisco Pacheco would later come across the life of St. Beatriz de Silva Meneses which would influence him to formulate the popular iconography of the Immaculate Conception. Pacheco’s iconography influenced other Spanish artists such as Bartolomé Murillo, Diego Velázquez, and Francisco Zurbarán, who each produced several artistic masterpieces based on the use of these same symbols.

Immaculate Conception, Bartolome Esteban Murillo

The popularity of this particular representation of The Immaculate Conception spread across the rest of Europe, and has since remained the best-known artistic depiction of the concept: in a heavenly realm, moments after her creation, the spirit of Mary (in the form of a young woman) looks up in awe at (or bows her head to) God. The moon is under her feet and a halo of twelve stars surrounds her head, possibly a reference to “a woman clothed with the sun” from Revelation 12:1–2. Additional imagery may include clouds, a golden light, and cherubs. It is also notable that most depictions of the Virgin wear white and blue robes and wear no veil. In some paintings, cherubs are holding lilies and roses, flowers often associated with Mary.

The Spanish devotion to La Inmaculada

La Inmaculada Concepcion, Patrona de España

Spain has long exhibited a strong devotion to the Immaculate Conception, evident in early feasts and artistic expressions. The Feast of the Immaculate Conception dates back to the seventh century, gaining popularity in the thirteenth and spreading widely in the fifteenth century, particularly after the recovery of southern territories by Castile. In the 16th century, confraternities dedicated to the Pure and Clean Conception of Mary proliferated.

During this time, Spanish monarchs, clergy, and nobles presented numerous embassies to the Pope, seeking formal recognition of the immaculist doctrine. While the Dogma awaited formal declaration, successive Popes indirectly endorsed the doctrine, fostering devotion throughout Europe and Spanish-Latin American territories.

The 17th century marked the zenith of immaculist fervor, with cities like Valladolid and Seville exemplifying strong devotion. Liturgical feasts, associations, brotherhoods, and artistic expressions flourished during this period. Huelva became the first Spanish city to dedicate a temple to the Immaculate Conception.

During these years, various entities, including the University of Toledo, made Immaculate vows, with other significant universities and cities following suit. The 18th and 19th centuries saw fluctuations in the strength of devotion due to influences from French ideas and wars in Spain, causing challenges for religious groups. Despite difficulties, Charles II declared the Immaculate Virgin Patron Saint of Spain in 1760, and in 1800, all Spanish universities were obligated to swear an oath in defense of the Immaculate Conception.

Notable Marian apparitions

With the ongoing developments of the devotion and dogmatic definition of Mary’s Immaculate Conception at that time, three notable Marian apparitions further helped the dogmatic definition and popular devotion to the Immaculate Conception.

In the Guadalupe apparitions of 1531, after St. Juan Diego unraveled his tilma and revealed the miraculous picture of the Blessed Virgin as what he had seen since December 9, 1531. A few days later, After a few days, St. Juan Diego, accompanied by Spanish clergy, officers, and new converts to his home to check on his uncle Juan Bernardino who was at that time dying. All of them were amazed when they saw Juan Bernardino in robust health and he too was graced with an apparition of Our Lady. The Virgin cured him and revealed that she wished that the image would be known as “Santa Maria de Guadalupe”. The title Guadalupe that Juan Bernardino revealed might have been mistranslated by the Spaniards for it is believed that what the Virgin actually wished to be called “Santa Maria de Tecoataxopeuh” which literally means “The one who crushes the head of the Serpent”, a prologue of the confirmation of her Immaculate Conception. St. Juan Diego was canonized in 2000 by Pope St. John Paul II.

The apparition of Our Lady of Our Lady of the Miraculous Medal to St. Catherine Laboure

In Rue de Bac, Paris, France in 1830, The Blessed Virgin appeared to St. Catherine Laboure, a Vincentian novice at that time, and gave a series of messages and prophecies regarding the importance of the Sacraments, Marian devotion, and the future of France, most specifically the French Revolution that happened a few years later. Several months later, on November 27, 1830, she received a message detailing the designs for a medal, later known as the Miraculous Medal, now reproduced over a billion times and distributed around the world. The Miraculous Medal was also known as the Medal of the Immaculate Conception because of the inscription that was written surrounding the first phase of the medal: “O Mary conceived without sin, pray for us who have recourse to you.” The apparition was investigated in 1836 and later approved. Catherine worked for 46 more years in the hospices of her congregation until she died in 1876. Her body lies incorrupt at the site of the apparition to this day. She was canonized by the Church in 1947.

The apparition of Our Lady of Lourdes to St. Bernadette Soubirous

Years after the dogma of the Immaculate Conception was proclaimed in 1854, the dogma gained additional significance from the apparitions of Our Lady of Lourdes in 1858. At Lourdes, a 14-year-old girl, St. Bernadette Soubirous has seen the Blessed Virgin Mary eighteen times and called for penance and prayer for the conversion of sinners. On March 25, 1858, the Blessed Virgin introduced herself when St. Bernadette asked for her identity: “I am the Immaculate Conception”. This declaration from the Blessed Virgin confirms the dogmatic definition of her pure conception. After a 4-year investigation commission, the bishop of the Diocese of Tarbes declared on January 18, 1962: “We judge that Mary Immaculate, Mother of God, really appeared to Bernadette Soubirous on February 11, 1858, and on subsequent days, eighteen times in all. The faithful are justified in believing this to be certain.” St. Bernadette Soubirous later entered religious life and died in 1879 due to tuberculosis of the bone. Her body was exhumed in 1925 and found to be incorrupt. She was beatified in 1925 by Pope Pius X and was later Canonized on December 8, 1933, by the same Pontiff on the Feast of the Immaculate Conception.

The Formal Dogmatic Definition

Blessed Pope Pius IX proclaims the Dogma of the Immaculate Conception.

Although the belief that Mary was sinless, or conceived with an immaculate soul, has been widely held since Late Antiquity, the doctrine was not dogmatically defined until 1854, by Blessed Pope Pius IX in his Papal Bull “Ineffabilis Deus”. which states:

“We declare, pronounce and define that the doctrine which asserts that the Blessed Virgin Mary, from the first moment of her conception, by a singular grace and privilege of almighty God, and given the merits of Jesus Christ, Savior of the human race, was preserved free from every stain of original sin is a doctrine revealed by God and, for this reason, must be firmly and constantly believed by all the faithful.”

The Church celebrates the Solemnity of the Immaculate Conception on December 8; in many Catholic countries, it is a holy day of obligation or Patronal feast, and in some a national public holiday.

The devotion to “La Inmaculada” in the Philippines

Nuestra Señora de Guia of Ermita, Manila

The Philippines, like numerous other countries, has been consecrated under the Patronage of the Immaculate Conception since the early days of Spanish colonization. It appears that the devotion and patronage of Our Lady as the Immaculate Conception were noticeable in various circumstances during the initial years of the conquest and beyond.

Ferdinand Magellan’s expedition in 1521 included a ship aptly named “Concepcion” when he embarked on the journey to discover the Spice Islands, ultimately leading to the discovery of the Philippines. Fast forward 50 years, during Miguel Lopez de Legazpi’s era, one of his soldiers stumbled upon the image of Nuestra Señora de Guia in a pandan bush, revered by the locals. This image was later enshrined in a chapel, now recognized as an Archdiocesan Shrine. Nuestra Señora de Guia, the first image of the Immaculate Conception in the country, earned the title of the Sworn Patroness of Manila due to its historical significance and connection to the Spanish colonial era.

The original image of La Purisima Concepcion of Old San Francisco Church in Intramuros

On the other hand, the Church of Old San Francisco of the Franciscans in Intramuros, administered by the Franciscan Order, was once the center of the devotions to the Immaculate Conception, and the beautiful image was one of the most venerated in the country, Unfortunately, the image and the Church were destroyed during the Second World War.

Since the early days, although the pious belief in Mary’s Immaculate Conception was not yet defined dogmatically, the Filipinos held this belief for centuries, and before the term “Inmaculada” was used, the Filipino faithful would refer to the Virgin as “La Purisima”. The usage of the term is evident with the images of the Immaculate Conception in some provinces in the country that still use the term “Purisima”, like those of Santa Maria, Bulacan.

In his Papal Bull “Illius fulti praesidio”, dated February 6, 1578, Pope Gregory XIII established the diocese of Manila and decreed that its cathedral should be under the invocation of the Conception of the Blessed Virgin Mary. The same invocation was given to the cathedrals of Nueva Segovia and Cáceres by Pope Clement VIII by decree of August 13, 1595.

The Philippine Iconography of La Inmaculada

Nuestra Señora de Triunfo de la Cruz of Ozamiz City

In the Philippine setting, there were at least three types of images of the Immaculate Conception that are commonly seen in the country, first is the Murillo style where the image was done in a de tallado style of carving that mimics those of the painting of Murillo, though often times the windblown effects on the dress of the Virgin adds to the dramatic presentation of the Virgin Best examples of these are the Inmacaluada Concepcion de Malabon and Nuestra Señora de Triunfo de la Cruz of Ozamiz City).

Another popular depiction of the Immaculate Conception is that the Virgin is standing upright while crushing the serpent, her hands clasped in prayer or held together, the face either looking down or looking to the beholder, wearing an intricate vestment, mostly a de bastidor vestment (A vestment with a wide opening) and sports a crown, a scepter, the diagnostic doce estrellas and oftentimes, a rostrillo.

Oftentimes, the palikpik is utilized like those of the La Purisima Concepcion of Santa Maria, Bulacan, and the Festejada image of the Intramuros Administration. Other images on the other hand use the verdugado cut, with the absence of the Palikpik like those of Nuestra Señora de la Paz y Buen Viaje of Antipolo, Rizal, and Nuestra Señora de Caysasay of Taal, Batangas.

La Purisima Concepcion “Ang Birhen sa Patio” of Baliuag, Bulacan

Between the 19th to the 20th Centuries, a different iconography emerged, most specifically during the celebration of the 50th anniversary of the dogmatic proclamation of the Immaculate Conception by St. Pius X in 1904. For this type, the Virgin wears a blue long mantle, looking downwards and her hands in a prayer position. Such examples can be found in the images of La Inmaculada Concepcion de Pasig of Pasig Cathedral and the La Purisima Concepcion “Ang Birhen sa Patio” of the Diocesan Shrine and Parish of St. Augustine, Baliuag, Bulacan.

The lasting devotion

A reproduction of the La Purisima Concepcion of the Old San Francisco Church in Intramuros that was destroyed during the Second World War

In towns throughout the country where a miraculous image of the Immaculate Conception is venerated, numerous stories recount miracles and diverse manifestations of the Inmaculada across the centuries. These tales involve instances of safeguarding towns from natural disasters and plagues, restoring the health of individuals, making nocturnal visits to devoted followers, guiding travelers on their journeys, and even foreseeing the country’s economy.

It is from these circumstances that various images of the Immaculate Conception received new titles. Noteworthy examples include Nuestra Señora de la Paz y Buen Viaje of Antipolo, an image of the Immaculate Conception, which gained a special status due to her assistance in the Manila-Acapulco Galleon Trade; Nuestra Señora de la Inmaculada Concepcion de Caysasay of Batangas, renowned for a series of appearances to devotees; Nuestra Señora de la Inmaculada Concepcion de Salambao of Obando, Bulacan, recognized for aiding in childbirth; and Nuestra Señora del Pronto Socorro of Marinduque, celebrated for saving Marinduque from pirates and providing immediate relief to the people of Marinduque, among others.

The image of La Inmaculada Concepcion of the Diocesan Shrine of the Immaculate Conception in Naic, Cavite, holds significance as historians believe its mythical sun at her feet might have inspired General Emilio Aguinaldo’s design for the first official flag of the Republic. During his stay in Naic, Aguinaldo passed by the church frequently, and the sun featured in the second official revision of the Philippine flag is thought to have drawn inspiration from the image of the Immaculate Conception. The Naic conference in the parish convent led to the replacement of the old Tagalog letter on the flag with a “Sun of Liberty” featuring symbolic eight rays and facial features. This sun appeared on the first version of the Philippine flag raised on June 12, 1898, in Alapan and later in Kawit, Cavite.

Other images of the Immaculate Conception were also known for being miraculous and devotions and pilgrimages to these shrines were proven to be popular as well, notably Nuestra Señora de Agua Santa of Los Baños, Laguna, La Inmaculada Concepcion of Cebu Cathedral, La Inmaculada Concepcion de Dasmariñas of Dasmariñas, Cavite, Nuestra Señora de Triunfo de la Cruz of Ozamiz City, Misamis Occidental, La Inmaculada Concepcion of Batanes, La Virgen de Porteria de Majayjay of Majayjay, Laguna, La Inmacaluda Concepcion de Baclayon of Baclayon, Bohol, Nuestra Señora de Namacpacan of Luna, La Union, Virgen de Salawag of Salawag, Dasmariñas, Cavte among others.

Patronage in the Philippines

After the Philippines ceased to become a Spanish colony, the first Provincial Council of Manila petitioned the Holy See for the privilege to continue using blue vestments for the Feast of Immaculate Conception. Pope Pius X granted this request via in a special audience, with the privilege included in a list of indults granted to the Philippines, dated February 11, 1910, executed by Cardinal Rafael Merry del Val.

By the Apostolic Letter “Impositi Nobis” of September 12, 1942, Pope Pius XII, at the request of the bishops in the Philippines, declared the Virgin Mary under the title of the Immaculate Conception as Principal Patroness of the Philippines with Saints Pudentiana and Rose of Lima as secondary patronesses, mentioning that the 1907 Provincial Council of Manila invoked “Maria Immaculata” as patroness of the whole Filipino people and that historical documents indicated Saint Pudentiana as Patroness of the Philippines from the 16th century and Saint Rose of Lima from the 17th.

The bull only affected those patronesses of the Philippines that were Ordinally ranked. Since 1571, Saint Pudentiana was the principal patroness of the Philippines; and since 1670, Saint Rose of Lima was the principal patroness of the Indies, thereby also becoming a de jure principal patroness of the Philippines. These two patronesses later became the official Secondary Patroness of the country in deference to the Immaculate Conception.

The Enduring Devotion

The Philippines celebrated the 1954 Marian year by releasing a commemorative stamp featuring an image of the Immaculate Conception, another postal stamp was re-issued in 1958 as well. On March 29, 2017, the Philippine government through the House of Representatives approved Bill # 5241 declaring December 8 as a non-working official holiday in honor of the Blessed Virgin Mary as patroness of its country. As of this writing, the Bill is for approval of the Senate and for signature of the President of the Philippines.

Among various fiestas and rituals honoring the Immaculate Conception’s patronage is the annual Grand Marian Procession in Manila that began in 1980, where various statues of the Virgin Mary depicting her different titles and apparitions are borne in procession. The images are brought to Intramuros from their respective shrines and private homes to join the annual event.

La Inmaculada Concepcion – Mater Purisima of the Grand Marian Procession in Intramuros, Manila, more popularly known as La Festejada

The Grand Marian Procession became an avenue to propagate the devotion to the Blessed Virgin Mary under her different titles and sobriquets that are venerated in different shrines in the country. The event is administered both by the Cofradía de la Inmaculada Concepción and the Intramuros Administration, in cooperation with the City Government of Manila and the Roman Catholic Archdiocese of Manila.

The Importance of devotion to the Inmaculada

The Immaculate Conception is a celebration of God’s victory over sin and death. In Mary, the ever-Immaculate Virgin, we profess that the true destiny of humankind and the world is to live fully in God’s love where sin and death, and the forces that surround it, no longer exist. In our own lives, the Immaculate Conception becomes a symbol of the divine reality present in everyone at the core of one’s being, where one experiences God’s graceful presence.

In our present times, where we face different adversities in our everyday life, as a nation and people of God, the Mary, the Ever Immaculate Mother of God is our rallying force that we cling to in our struggles. Her presence reminds us that God is always with us and empowers us to commit ourselves to the work of goodness – the one thing that we need to imitate from our Patroness.

iAve Maria Purisima, sin peccado concebida!
La Inmaculada Concepcion, Patrona Principal de Filipinas, iRuega por nosotros!

Reference:

Acta Apostolicae Sedis 28 (1936), pp.63f. – 16 Iulii (July) 1935. Pius XI. Beatissima Virgo Maria Sub Titulo de Guadalupa Insularum Philippinarum Coelestis Patrona Declaratur – “Archived copy”. Archived from the original on April 3, 2014. Retrieved November 30, 2017
“Ang Mahal na Birhen: Mary in Philippine Life Today”. Cbcponline.net. Retrieved May 27, 2017.
Aviado, Lutgarda , Madonnas of the Philippines, Manlapaz Press, Quezon City, 1972.
Barcelona, Mary Anne, Ynang Maria: a celebration of the Blessed Virgin Mary in the Philippines. Ed. Consuelo B. Estampa, P.D. Pasig City, Anvil Publishing Inc, 2004.
“Dei praesidio fultus: Liturgical blue”. Siniculus. 2014-12-30. Retrieved October 28, 2017.
Insularum Philippinarum Beatissima Virgo Maria Titulo Immaculata Conceptio Primaria Universalisque Patrona et Sanctae Virgines Pudentiana ac Rosa Limana Patronae Secundarias Declarantur – Acta Apostolicae Sedis (1942) Pages 336-337
“Dei praesidio fultus: Philippine Bullary I”. Siniculus. 2013-05-30. Retrieved May 27, 2017.
“Dei praesidio fultus: Protectresses of the Philippines”. Siniculus. 2013-05-11. Retrieved October 28, 2017.
Delos Reyes, Michael P., Salve Regina: On Crowning image of the Virgin Mary, Diliman, Quezon City, Claret Communications Foundation Inc.,2015.
Le Franc, Martin. The Conception of Mary — A Rhyming Translation of Book V of Le Champion des Dames by Martin Le Franc (1410-1461). Ed. and trans. Steven Millen Taylor. Lewiston, New York: The Edwin Mellen Press, 2010.
Sanchez, Francisco, La Virgen Maria Venerada en sus Imagenes Filipinas, Manila: Imp. De Santos y Bernal, 1904.

El Ecce Homo and Virgen dela Cotta de Cebu – The Unsung Gifts of Ferdinand Magellan

The gifts of Ferdinand Magellan (From the left): Virgen de la Cotta, Santo Niño de Cebu, El Ecce Homo de Cebu

In common Philippine history books, the majority of Filipinos would encounter that in 1521, after the Mass in Cebu, Portuguese explorer Ferdinand Magellan gave the newly baptized Raja Humabon and Hara Humaymay an image of the Child Jesus, which will later be known as the famous and miraculous Santo Niño de Cebu. However, little that the people know is that there were two more images that were given by Ferdinand Magellan to the newly baptized couple, the Ecce Homo and the Virgen de la Cotta of Cebu. Antonio Pigafetta, the chronicler of the voyage attested to this act of Magellan to the newly baptized ruling couple and their subjects.

These two images were hidden for some time and later rediscovered separately and enjoyed much devotion for centuries until the Second World War came that signaled the abrupt obscurity of the devotions of these two important venerated images in Philippine history that the majority of Filipinos never knew.

El Ecce Homo de Cebu

The image of El Ecce Homo de Cebu is a bust image of Christ in his suffering, His head tilted to the side, while his eyes were looking with a sad expression. The image sports the traditional Tres Potencias and sometimes, the Crown of thorns.

The original image of the Ecce Homo was brought by Ferdinand Magellan together with the two images in 1521 as gifts to Rajah Humabon and Hara Humamay who were later baptized as Carlos and Juana. History was silent on what had happened to the images after Magellan was slayed in the Battle of Mactan yet years later, the image of the Ecce Homo was found on August 20, 1572, at the burial site of Rajah Humabon and it was enshrined at the Basilica Minore de Santo Niño de Cebu afterward. Since the rediscovery and enthronement of the image, numerous miracles were reported through the devotion to Christ in His suffering image, and His feast day was celebrated every August 20th to commemorate the founding of the image.

However, when the Second World War erupted, the image was said to be kept for safety, and years later, it was brought to Manila in 1965 when the Augustinian fathers were celebrating the 400th year of Christianization of the Philippines that this image was transferred to Manila and stayed there for decades which at that time, the Augustinian Fathers’ lone main headquarters was in Intramuros, Manila. The Augustinians later established a new and separate province of the Santo Niño de Cebu which is independent of the original Intramuros and whatever was in Manila belonged there and in Cebu, it was to the new province. After forty-six years the image returned to its home in Cebu on August 20, 2011. Today, the image is currently enthroned to his own altar at the Basilica Minore de Santo Niño de Cebu and efforts are being made to restore the devotion to the suffering Christ that he enjoyed before the Second World War.

Virgen de la Cotta de Cebu

The petite image of Virgen de la Cotta of Cebu is also one of the three holy images that Magellan gave to a ruling couple of Cebu. The image of the Virgin is that of a typical Madonna and Child where the Child Jesus is resting in the arms of the Blessed Virgin Mary and the Virgin in turn sweetly looked at her Son resting.

The image of “Birhen sa Cota sa Sugbo” was found floating inside a well located in Fort San Pedro, Cebu, around the years 1572-1575. The image is made in the Flemish style of carving. The venerated image was enshrined in Cota San Pedro and it gained many devotees since then. The waters from the well were also said to have miraculous properties that due to the cures attributed to the Virgin, she was given the name “Nuestra Senora de los Remedios”. Her feast day was then celebrated every December 18.

In the mid-1900s, the image was later transferred to Cebu Cathedral where a chapel was built to house the venerated image. Over the years Cebuanos developed a loving and special devotion to the Virgin. However, during the Second World War, the Cathedral was bombed yet there were several unverified stories that are circulating for years that the image was spared and the whereabouts of this miraculous image are unknown. Two replacement images were later commissioned to revive and maintain the devotion to the Virgin of Remedies, one in the Cathedral of Cebu, and the other in Fort San Pedro.

These two venerable images have a very significant historical value in our country by playing a significant role in the Christianization of our country for centuries and these should not be forgotten by many. As the Catholic Philippines is preparing for the 500th anniversary of the introduction of the faith in 2021 and it is about time to rediscover our history so that our present generation could have a glimpse of the past and appreciate it.

References:

Aviado, Lutgarda, (1972), Madonnas of the Philippines, Manlapaz Press, Quezon City.
Mayol, Ador Vincent S. (2012), ‘Ecce Homo’ comes home to Cebu, Retrieved from https://cebudailynews.wordpress.com/2011/08/21/%E2%80%98ecce-homo%E2%80%99-comes-home-to-cebu/.
Sanchez, Francisco (1904). La Virgen Maria Venerada en sus Imagenes Filipinas, Manila: Imp. De Santos y Bernal.

*Special thanks to Mr. Louie Nacorda for the guidance on forming this blogpost.

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