Traslacion 2015 Press Conference Media Kit

TABLE OF CONTENTS
Logo of Traslacion 2015
Explanation of the Traslacion 2015 theme
Partnership with Government and NGOs
Fiesta Committees 2015
Kick-Off Activities and Fiesta Celebration
Schedule of Activities
Procession Route:
January 7, 2015
January 9, 2015
Media Policies
Layout of the Quirino Grandstand
Layout of the flow of the Pahalik
A Historical Narrative of the Basilica of the Black Nazarene
LOGO OF TRASLACION 2015
EXPLANATION OF THE TRASLACION 2015 THEME
The Holy Spirit of Nuestro Padre Jesus Nazareno gathers all the Quiapo faithful to celebrate with
the Philippine Church this year. The Prayer “veni Creator Spiritus” names the Spirit as the
“Father of the Poor” and Nazareno devotees therefore call on Him to move them in concrete love
and service of the Filipino poor. Taking upon themselves the blessedness of those who are “poor
in the spirit” (Matthew 5, 3), they welcome 2015 as the Year of the Poor.
This year also marks the joyous time of the visit of His Holiness Pope Francis, who brings with
him a call to “Mercy and Compassion.” Responsive to his intimations Quiapo devotees invoke
the help of the Spirit to move them as He did Nuestro Padre Jesus Nazareno, “The Spirit of the
Lord is upon me, because He anointed me to preach the Good News to the poor. He has sent me
to proclaim freedom to the captives, and recovery of sight to the blind. to set free those who are
oppressed” (Luke 4, 18). Mindful then of true devotion to the Black Nazarene, this year’s
Traslacion theme is “Espiritu ng Poong Jesus Nazareno, Awa at Malasakit ng Abang
Simbahan.”
To help us better understand the depth of our devotion to the Mahal na Señor Jesus Nazareno, the
overnight vigil of 8-9 January 2015 will be facilitated by Dra. Gaines Rosario, Bro. Raymart
Enriquez and Rev. Fr. Hans Magdurulang. The themes will further be deepended and made clear
for us through the talks to be given by Most Rev. Broderick Pabillo, DD, Most. Rev. Teodoro
Bacani, DD, Rev. Fr. Enrico Martin Adoviso, Rev. Fr. Rudsend Paragas, Rev. Fr. Anton Pascual
and Rev. Fr. Hans Magdurulang. The artistic expressions of these themes will punctuate the
overnight vigil through the efforts of Director Benito Cleofe, the faculty and students of Batangas
Province High School for Culture and the Arts and the Pastoral Youth Ministry of the Minor
Basilica of the Black Nazarene.
PARTNERSHIP WITH GOVERNMENT & NGOS
The annual celebration of the Feast of the Black Nazarene’s arrival in Quiapo church held
every January 9th is a partnership of the Church with government and various NGOs. This
collaborative effort is crucial in ensuring a peaceful and meaningful observance of the feast for the
majority of the faithful and the devotees as well.
Planning began in September 2014 with the creation of the Parish Fiesta Committee. The
members comprised of head lay servants from various ministries and organizations led by Msgr.
Jose Clemente Ignacio, the Parish Priest/Rector. Sub-committees were formed to focus on key
result areas such as safety and security, medical team, food, pahalik, barangay visitations,
environment, programs, media, liturgy and the processional activities.
Coordination was made with the various government agencies such as the City of Manila
with the Mayor, former President Joseph Ejercito Estrada, as Hermano Mayor and who headed the
City’s response and sponsored various facilities and services; the Metro Manila Development
Authority through MMDA Chairman Francis Tolentino, who served as chairman of the Disaster
Preparedness and Response Committee as well as the Unified Command Center; the NDRRMC,
through Sec. Voltaire Gazmin, for the national support and the Joint Task Force for Disaster
Preparedness and Response; the NCRPO through Regional Director Lt. Gen. Carmelo Valmoria
(NCRPO) and District Director PS/Supt.Rolando Zambale Nana (MPD), who took charge of the
peace and order; the Bureau of Fire Protection, through Manila Fire Marshal Felix Abrenica, who
assured the safety of the devotees in case of fire; the Philippine Coast Guard through Rear Admiral
Rodolfo Isorena, who assured the safety of devotees over water; the Department of Public Works
and Highways through Sec. Rogelio Singson, who checked the worthiness of the bridges,
structures and roads along the route of the procession; the Department of Health through Acting
Sec. Janette Garin for the medical response teams. Several NGOs have volunteered the services
of doctors, nurses, nursing aides in manning medical stations and emergency rescue units.
Coordination was also done with the National Telecommunications Commission, through NTC
Commissioner Gamaliel Cordoba, for allowing frequency usage for operations and
communications, and the National Parks Office, through Usec. Ma. Teresa Martinez and Director
Elizabeth Espino, for the event hosting of the Quirino Grandstand and the Luneta Grounds. The
Quiapo Barangay Chairmen and Officers were contacted for assistance in manning medical
stations, emergency units, as well as communications and food.
To ensure proper coordination, the following are the key result areas/function of each
partner-agency:
Church
1. Theme of the year’s celebration
2. Program for worship, liturgy, and procession
3. Preparation for overnight vigil and catechesis of devotee-attendees
4. Coordination with government agencies, NGOs
5. Internal security of the Basilica, its premises and Quirino Grandstand
6. Fiesta committees to attend to the liturgical, processional, logistical, medical,
food requirements of its volunteers and their accreditation
7. Coordination with media and communication requirements for the Fiesta
Manila Mayor’s Office
1. Logistical preparations of the procession such as road safety, electrical lighting,
stage, sanitation (portalets, trash disposal)
2. Security, peace and order of processional routes through its police force
3. Coordination with the National Parks Authority for the use of the Quirino grandstand
and the Luneta Grounds
4. Coordination of the MDRRMC with NDRRMC for mitigation/prevention measures
before and during the procession
Metropolitan Manila Development Authority (MMDA)
1. Take charge of the Disaster Preparedness and Response Committee
2. Take charge of the inter-agency Command Center in coordination with Quiapo
Church and NDRRMC-OCD
3. Coordination with various government agencies for possible pre-emptive measures
National Disaster, Risk Reduction and Management Council (NDRRMC)
Office of Civil Defense (OCD)
1. Contingency Plan
2. Coordination with various government agencies for possible pre-emptive measures
3. Set up an inter-agency Command Center in coordination with Quiapo Church
Philippine National Police (PNP)
1. Preventive measures to ensure safety, peace and order of devotees and the procession
2. Crowd control
3. Traffic management
Department of Health
1. Medical Safety and Response Plan
2. Coordinate with Church Medical Committee
3. Alert hospitals along the processional route for quick response measures
Bureau of Fire Protection
1.
2.
3.
4.
Fire Protection plan for fire hazards within the vicinity of the procession
Quick-response plan in areas with large concentration of people along the route
Assist in safety and medical responses
Assist police in crowd/mob control
Philippine Coast Guard
1. Quick-response plan for possible accidents at the Pasig River
2. Aerial surveillance
Department of Social Welfare and Development (DSWD)
1. Quick-response plan for possible incidents of disaster in terms of basic needs
such as food, water, supplies, temporary shelter for victims
National Telecommunications Commission
1. Provision of special radio frequencies for the operations of the Church and its
partners specifically for their proper coordination during the fiesta celebration.
National Intelligence Coordinating Agency
1. Intelligence information on possible threats to the security of the celebration
Department of Public Works and Highways
1. Responsible for ensuring the road/bridge safety of the processional routes
2. Take charge of the engineering and construction of road infrastucture along the
processional routes
National Parks Development Committee
1. Coordination with Manila City Hall for the use of Quirino Grandstand and the Luneta
Grounds
FIESTA COMMITTEES 2015
CHURCH
RECTOR and PARISH PRIEST/CHAIRMAN
Executive Director of Procession Committee
Procession/Marshalls
Liturgy
Program
Logistics/Physical Arrangement
ID/Carpass
Medical Assistance
Food
Ecology
IT, Radio Comm and Media Affairs
Communications and Technical Support
Pahalik
Barangay Visitation
Souvenir Program
Collectors Committee
MSGR. JOSE CLEMENTE IGNACIO
Fr. Ricardo Valencia, Jr.
Bro. Nicolasito Salimbagat, Jr.,
Bro. Rodolfo Samoranos
Bro. Marlon Quintana
Sis. Alejandra Daquel, Sis. Rebecca Vilog
Engr. Victor Mallilin
Sis. Minerva Seculles
Sis. Malou Garalde
Sis. Susan Cu, Sis. Annelyn De Belen
Sis. Marivic Napiza
Rev. Marvin Cruz, Bro. Jose Jason Bobis
Bro. Christopher “Bong” Grajo
Sis. Cely Chua
Sis. Carmela Magno
Bro. Eugenio “Boy” Jongco
Sis. Ellen Pascual
MANILA CITY HALL
MANILA MAYOR and HERMANO MAYOR
Manila Vice Mayor
City Administrator
Deputy City Administrator
Engineering and Public Works, OIC
Public Services, OIC
Manila Tourism and Cultural Affairs, Director
Manila Health, Acting Health Officer
Manila Traffic and Parking Bureau, OIC
Manila Disaster Risk Reduction Mgmt., OIC
Manila Fire District, Fire Marshal
HON. JOSEPH ESTRADA
Hon. Francisco Domagoso
Atty. Ericson Alcovendas
Atty. Wryan Martin Te
Engr. Roberto Bernardo
Ms. Lilybelle Borromeo
Ms. Flordeliza Villasenor
Dr. Benjamin Yson
Mr. Carter Don Logica
Mr. Johnny Gaw Yu
Supt. Felixberto Abrenica
METRO MANILA DEVELOPMENT AUTHORITY
CHAIRMAN
Asst. General Manager for Operations
Traffic Discipline Office, Executive Director
Traffic Engineering Center, Director III
Flood Control Information Center, OIC
Sidewalk Clearing Operations Group, Head
HON. FRANCIS TOLENTINO
Atty. Emerson Carlos
Gen. Francisco Manalo, Jr. (Ret.)
Dir. Neomie Recio
Mr. Ramon Santiago
Mr. Jose Edgardo Lara
NDRRMC – OCD
EXECUTIVE DIRECTOR
REGIONAL DIRECTOR, NCR
Officer-in-charge, OCDRO ARMM
Officer
USEC. ALEXANDER PAMA
DIR. SUSAN CRUZ
Mr. Manuel Luis Ochotorena
Edna Conda
PHILIPPINE NATIONAL POLICE – NATIONAL CAPITAL REGION
REGIONAL DIRECTOR
Deputy Regional Director for Operations
PC/SUPT. CARMELO VALMORIA
PC/Supt. Allen Bantolo
PHILIPPINE NATIONAL POLICE – MANILA POLICE DISTRICT
DISTRICT DIRECTOR
Deputy District Director for Operations
District Operations and Plans Division, OIC
PS/SUPT. ROLANDO ZAMBALE
NANA
PS/Supt. Joel Napoleon Coronel
P/Supt. Lucile Faycho
ARMED FORCES OF THE PHILIPPINES
CHIEF OF STAFF
LT. GEN. GREGORIO PIO
PUNZALAN CATAPANG JR.
PHILIPPINE COAST GUARD
COMMANDANT
REAR ADMIRAL RODOLFO ISORENA
DEPARTMENT OF PUBLIC WORKS & HIGHWAYS
SECRETARY
Undersecretary
Undersecretary
Undersecretary
Undersecretary
Undersecretary
SEC. ROGELIO SINGSON
Rafael Yabut
Romeo Momo
Jaime Pacanan
Raul Asis
Alfredo Tolentino
DEPARTMENT OF HEALTH
ACTING SECRETARY
ACTING SECRETARY JANETTE GARIN
NATIONAL PARKS DEVELOPMENT COMMITTEE
EXECUTIVE DIRECTOR
OIC
DIR. ELIZABETH ESPINO
Ms. Ma. Theresa Martinez
NATIONAL INTELLIGENCE COORDINATING AGENCY
DIRECTOR GENERAL
TRIFONIO SALAZAR
NATIONAL TELECOMMUNICATIONS COMMISION
COMMISSIONER
GAMALIEL CORDOBA
BUREAU OF FIRE PROTECTION – NCR
REGIONAL DIRECTOR
C/SUPT. SANTIAGO LAGUNA
KICK-OFF ACTIVITIES AND FIESTA CELEBRATION
The annual observance of Traslacion for 2015 is a 9-day activity filled celebration from
January 1 and will culminate on January 9. It commemorates the arrival of the image of the Black
Nazarene to Quiapo, the St. John Baptist Parish in 1767.
The famous church, known for the miraculous black image of the genuflecting Christ with
the cross on His shoulder, had gained popular devotion throughout the archipelago. The church
received the papal blessing of Pope John Paul II as the Minor Basilica of the Black Nazarene in
1987.
The kick-off activity begins the 9-day novena masses to the Black Nazarene on December
31, 2014 at 6PM. A dawn Thanksgiving Mass was held on January 1, 2015 and followed by a
procession. On the same day, at 5PM, a Concelebrated Mass for the Solemnity of Mary Mother
of God was held and also declared as a World Day of Peace. A procession of the image of Mary
Mother of God followed at 6 PM.
A general orientation of all volunteers, “mamamasans” and church organizations will be
held on January 5th for them to gain a proper understanding of the occasion and their
responsibilities as laity in the universal church. A “dry run” will likewise be done at the Luneta
grounds to ensure that all participants know the rules and the limitations of crowd movement
during the Mass celebration and the start of the long procession.
A procession of all replicas of the Black Nazarene from various parts of the country will
be held on January 7. It is expected to draw a considerable crowd of Nazareno devotees from the
representative barangays, known as “balangays”. Most of those coming from the provinces will
prefer to camp out until the feast day of January 9.
The celebration at the Luneta will begin on January 8 th at 1PM where the Black Nazarene
from Quiapo becomes accessible for a larger crowd of devotees to kiss and touch. This is known
as the “pahalik”.
At 3:30 PM of the same day, the band parade will signal the joyous thanksgiving occassion
at the Luneta, Quirino grandstand. An overnight vigil will follow. It shall be a coordinated blend
of spiritual talks, youth dance/drama presentations and catechesis.
The day of the feast, January 9th will commence with a celebration of Holy Mass by His
Eminence, Luis Antonio G. Cardinal Tagle, D.D. as main celebrant. The long procession
commemorating the Traslacion from Luneta to Quiapo will immediately follow.
–
Assistant Administrator / Parochial Vicar
MEDIA POLICIES
TRASLACION 2015
For the safety of our devotees and of the media personnel, Quiapo Church and the Police are
requesting from the Media groups strict compliance with the following policies:
1. Quiapo Church WILL NO LONGER PROVIDE media boxes at the Quirino Grandstand
for safety and security purposes.
2. Media groups will NOT be allowed to put up their own platforms at the Plaza Miranda, in
the middle of the Quirino Grandstand area, or within the parade grounds. Media groups
who will be putting up their platforms on the field area facing the Grandstand are advised
to keep their media boxes as low as possible so as not to block the view of the devotees in
the back.
3. No media coverage inside Quiapo Church EXCEPT for a limited number of cameramen to
be allowed at the choir loft of the church. Only one (1) cameraman per network (News
TV) is allowed at the church choir loft.
4. No media parking will be allowed at Quezon Blvd. from 7/11 down to Mercury Drug.
Parking of all media OB VAN will be at side streets of Quezon Blvd. from Mercury Drug
going to Dating Daan (one lane parking). The small parking lot before Dating Daan will be
for SMALL MEDIA VEHICLES.
5. Other areas, especially the procession routes, are off-limits to media groups for the safety
and protection of the devotees.
6. A limited number of accredited Media IDs will be used for strict control and enforcement
of said policies. To request for Media IDs, kindly submit or email to the Office of the
Rector a letter of request signed by involved Department Head at
roffice_mbbn@yahoo.com or fax at 735-8614.
7. The Media IDs will be issued in the Office of the Rector. Please contact Agnes Banta or
Mira Quibrantos at 733 49 45 local 111/329.
A HISTORICAL NARRATIVE OF THE BASILICA OF THE BLACK NAZARENE
Myrna G. Cacho
(translated from published articles by Msgr. Jose Ramirez, Fr. Jack Padua and Nelvin Blaza)
1588. Quiapo Church was built under the stewardship of the Franciscan missionaries. Fr. Antonio de Nombella
was its first parish
priest. They chose St. John the Baptist as their patron saint.
1603.
The church, made of nipa and bamboo, was easily gutted by fire at the height of the Chinese rebellion.
1606.
The first group of Augustinian Recollect missionaries reached the shores of Manila in May 31, 1606. They
brought with them a dark image of Jesus Christ, upright but kneeling on one knee and carrying a large
wooden cross from Mexico. The dark portrayal of Christ reflected the native culture of its Mexican
sculptor. The image was enshrined in the first church of of the Recoletos at Bagumbayan (Luneta) with St.
John the Baptist as patron. The image became known as the Black Nazarene.
1608.
A second bigger church was built by the Recoletos in Intramuros with St. Nicolas Tolentino as patron saint.
The image of the Black Nazarene was transferred to this church and devotion to Him grew.
1621.
The Confradia de Jesus Nazareno was established in April 21, 1621. It was a fraternity of respected
gentlemen in Manila whose strong devotion to the Black Nazarene was recognized by Pope Innocent X
after nearly 29 years from its founding, in April 20, 1650.
1635.
Governor General Sebastian Hurtado de Corcuera handed the stewardship of Quiapo church to the
Jesuit missionaries but after four years, he returned it to the jurisdiction of diocese of Manila.
1645.
A strong earthquake damaged Quiapo Church.
1767.
Upon the order of the Archbishop of Manila, Basilio Sancho de Santas Justa y Rufina, the image of the
Black Nazarene was transferred to Quiapo Church. Its patron is St. John de Baptist. Devotion to the
Black Nazarene continued to grow and accounts of His miracles became well known throughout the
archipelago.
1791.
A huge fire gutted Quiapo church, but miraculously the image of the Black Nazarene was not destroyed.
1863.
A strong earthquake heavily damaged Quiapo Church in the same way it did to the Manila Cathedral,
but the image of the Black Nazarene was spared.
1864.
Reconstructive work to rebuild Quiapo church was started by Fr. Eusebio de Leon. It was completed in
1898 under the supervision of Fr. Manuel Roxas.
1929.
A huge fire once more razed Quiapo church to the ground.
1933.
Work to rebuild Quiapo church was started by Fr. Magdaleno Castillo. Don Juan Nakpil, architect and
National Artist, designed and supervised its construction. Dona Encarnacion Orense helped raise funds for
the project.
1945.
Quiapo church survived the ravages of World War II bombings. The image of Our Lady of Peace and
Good Voyage (Antipolo) sought refuge in Quiapo in the midst of the war.
1984.
Except for the original facade of the church, the main structure was expanded to accommodate the growing
number of devotees. It was initiated by Msgr. Jose Abriol. Architect Jose Ma. Zaragosa and Engineer
Eduardo Santiago supervised the project.
1987.
His Eminence, Jaime Cardinal Sin blessed the newly remodeled church in September 28, 1987. He,
together with the
devotees and with the help of Papal Nuncio Bruno Torpigliani sought recognition of the church as a
basilica.
In December 11, 1987 His Holiness, Pope John Paul II granted recognition of Quiapo church as the Minor
Basilica of the Black Nazarene because of its role in strengthening a deep popular devotion to Jesus Christ
and its cultural contribution to the religiosity of the Filipino people.
2006.
Celebration of the 400th anniversary of the arrival of the image of the Black Nazarene in Manila.
2009.
Observance of the journey of the Black Nazarene’s image from Bagumbayan (Luneta) to Quiapo church,
also known as Traslacion started during this year’s celebration of the fiesta.
UNDERSTANDING THE DEVOTION TO THE BLACK NAZARENE
(A talk given by Msgr. Jose Clemente F. Ignacio at the
National Liturgical Congress, April 12, 2012
San Carlos Seminary, Guadalupe, Makati City)
(Before I begin this talk, I wish to express in all honesty, that I am not qualified to give this talk. The best
speaker to give this would be a devotee himself. Archbishop Luis Antonio Tagle, DD said: “To understand
the devotee, you have to be a devotee. Only a devotee could best understand a devotee.” However, it is
important to discuss this devotion, specially its spirituality because of the faith experience of many of our
countrymen. Fr. Catalino Arevalo SJ said: "Looking at how deep the devotion of the people are to the
Black Nazarene, we can really say, it is real and the people's devotion is an authentic faith experience!")
Introduction
Many people have been asking me the question: Why are there so many people becoming a part of this
devotion? Why is this devotion growing?
In this talk, please allow me to respond to the question on two levels. First, to look at it from a socioantropological and pastoral level. Second, from a theological and spiritual level. But, before we expound
on this, please allow me to surface views in the past regarding popular religiosity and its effect in our
understanding of this devotion.
Popular Religiosity in the past was considered ‘outside’ of the normally acceptable and universally approved
church practices. It was not 'encouragingly given' its place in the approved cultic celebrations of our church.
These have affected our interest and understanding of the devotion as well as our search for a spirituality
associated with the devotion.
Fr. Arevalo has been encouraging a research on the Spirituality of the Black Nazarene devotion. There is
a lack in studies regarding this. He observed that popular religiosity today is one of the most powerful
occasions where people are able to connect with their faith. Through Popular Religiosity, many families
today encounter God and are enlivened in their faith.
Grace abounds in popular religious devotions as testified thru the reported healings, miracles, answered
prayers, and conversions. "If we do not ‘catch’ this", according to Fr. Arevalo, "grace might pass our church
by. We might lose the opportunity for evangelization and waste the gifts God is giving us. "
A Socio-Anthropological and Pastoral Understanding of the Black Nazarene Devotion
The Traslacion is the high point of the Devotion. On January 9, most of the devotees come to Quiapo
Church or join the long procession from Luneta. The Traslacion of the Black Nazarene can be viewed as a
‘pilgrimage experience’. Two sociologists, Victor and Edith Turner, could help us understand this
experience. The Turners' saw pilgrimages as following a basic framework known as the ‘Rite of Passage’.
This was borrowed from Arnold Van Gennep.
Arnold Van Gennep saw the Rite of Passage as involving three phases:
1. Seperation
2. Liminal Phase
3. Aggregation
This is a paradigm we can use for our socio-pastoral understanding of the Traslacion. The key is the point
of Liminality. ‘Liminality’ is the point where the pilgrims experience distance and release from mundane
structures and institutions where they are placed with their assigned roles and statuses in society. During
the ‘Limen’, they reach the threshold in and out of time. It is here they receive ‘liberation’, undergoing a
direct experience of the sacred, either in the material aspect of miraculous healing or in the immaterial
aspect of inward transformation of spirit and personality.
In the history of Christianity, the turners observed that as monasticism assumed much of the liminal
experience, ordinary lay peasants and citizens generated their own Liminality which was the Pilgrimage
Experience. All the sites they went to have one thing in common – they were believed to be holy places
where miracles happen and where prayers were heard.
This is the reason pilgrims keep coming back. The cleansing, the bonding, the liberation, the experienced
closeness to the Divine, the “touching of heaven” – this is a kind of a personal ‘transfiguration’. The
paradigm underlying all Christian pilgrimages is really the Via Crucis. It is the Via Crucis, with all its
purgatorial elements which serves as the form of penance and prayer which initiates us into the paschal
mystery of Christ.
While the Monastics made interior salvific journeys, the lay people, who were in the world, exteriorized
theirs in pilgrimages. It was their great quasi-liminal experience, an ‘exteriorized mysticism’ according to
the Turners. The secret about Christian pilgrimages is the inward movement of the heart, an intensifying
experience of one’s faith and religion. It is a voluntary acceptance to undergo the paschal mystery of Christ.
At the point of Liminality during the Pilgrimage, heaven starts to open up;
symbols become
meaningful; awe, reverence and silence manifests one’s disposition to receive the imprint of the sacred in
his/her life. ‘Bonding, cleansing, healing, and joy are the fruits of coming home to the Life of the Trinity.’
A SHORT GLIMPSE INTO THE SPIRITUALITY UNDERNEATH THE DEVOTION
TO THE BLACK NAZARENE
Msgr. Jose Clemente F. Ignacio
We have not yet encountered in depth studies on the Spirituality of the Black Nazarene
devotion. The growing popularity of this devotion hints to us a ‘goldmine’ of theological wealth
beneath what we are experiencing. The people already sense this. What we cannot see with
the eyes of reason can be seen in the eyes of faith. What kind of spirituality can help us
understand this faith?
To understand more about the Spirituality of the Devotee, Cardinal Rosales proposes
to try to look at Mary who could best help us look at Jesus. Mary was from Nazareth. She was
a Nazorean. Is there such a thing as a ‘Nazorean Spirituality’?
Mary's poverty, simplicity, humility, patience, prayerfulness, compassion, love for
children, her longing to be with Christ especially on the cross - these traits could be seen
evident among the Devotees of the Black Nazarene.
What is the best way to know the Son but through the eyes of the Mother. Please
allow me to share some random thoughts and observations about possible contents to this
"Marian or Nazorean?" Spirituality:
- A devotee of the Black Nazarene is poor. If not materially poor, at least one with the
poor. Nazareth was a poor village. “What good can come out of Nazareth?” In the Old
Testament, the Anawims of God has been the manifestation of God’s providence and care for
his people.
- The devotion elicits compassion from people. Mary, the ‘Nazarena’ was very
compassionate when he asked Jesus to help the Couple at Cana. The Galileans too interceded
and helped sick people to come to Christ. A lot of 'bayanihan', 'pa-caridad', volunteerism, is
experienced in the Quiapo Devotion. Even the practice of ‘pagpasan’ is a very compassionate
concept. Jesus always felt compassion for the crowd, the poor, the infirmed, the children.
- Mary carried the Child Jesus on her arms. A very 'Incarnational Spirituality' could be
seen in this devotion as people touch, kiss, walk, bring cloths to wipe the face of
Jesus. Touching was a very Galilean tradition. This bridging or connectivity with the object
of one's devotion could be felt as if the Image is very real.
- In Galilee, there was life, in contrast to Jerusalem, the place of death. A devotee,
like Mary, is a lover of life. A true devotee values life and is not ashamed to defend life. Such
is the rule of the mamamasans specially manifested by the unwritten code which govern the
procession. Even the garment of the Black Nazarene has become so important for the
devotee. The cloak in Galilee meant life. It was very hot during the day and very cold at night.
By law, any one who pawned his cloak is bound to receive it back before the night falls even
if it was not payed back. Touching Jesus cloak meant touching his life (cf:
hemorrhagic woman in the gospels). The color of the cloak of the Black Nazarene is red,
also a symbol of life.
- Mary, in the face of hardships and even death, would not turn back. She stood at the
cross of Christ. Her courage is also the virtue of the devotee. Terrorist threats will not turn
back a devotee from celebrating the Pasch of Christ. Knowing the dangers of a mob crowding
the image, the people still join the procession. There are some even after being wounded
and stiched by the doctors, they continue to join the processions only to be stiched again two
or three times.
- In Galilee, Jesus performed miracles. It was faith in Jesus that drew the crowd to
follow him. Mary's faith enabled her to ask her son for a miracle even when it was not yet his
time. Such is the manifestation of prayer and petitions of the devotees. Jesus cannot deny
anyone who comes with this kind faith.
- Mary was a Lover of the Word. She treasured God’s word in her heart. Nazoreans
would go to their synagogues to listen to the Word of God. It was a tradition in Nazorean
synagogues that fathers would bring their children to listen to the reading of the scripture. In
Quiapo, devotees hunger for formation and God’s word. In fact, one of our biggest budget
now is formation, retreats and recollections.
- In Nazareth, Jesus grew in age and wisdom in the sight of God and men. The Holy
Family of Nazareth was the first school of faith. Devotees pass this devotion and tradition to
their children and grand- children. It is such a great consolation to see parents bringing their
children to Church and young people joining the procession. There is hope for the Catholic
Church in the Philippines.
- The magnificat is a song of praise and thanksgiving. a strong characteristic of
devotees is their gratitude for what they received from the Lord. Thus, ‘panata’ is the reason
for their yearly participation in the midst of hardships and even the threat of danger to their
lives.
- Another trait of the devotee is the freedom to express. The song of Mary shows her
free heart. The devotees' gestures and the spontaneity of their expressions are noticeable.
Symbols of their devotion are varied from handkerchiefs to necklaces to tshirts and banners.
- God does not frown at replicas. He created an image of himself which is man. But
since man’s fall, a new Adam became the acceptable image to the father. The growth of the
replicas of the Black Nazarene has been observed as a phenomenon. As devotees look more
at Christ, as Mary did, a new image is being assumed.
Conclusion
There is still a lot to be learned. The Clergy in Quiapo after several years of ministering
to the people realizes that we are just beginning to understand the devotees. We are asking
what kind of spirituality do Filipino devotees have? Have we understood them well enough
and guided them properly? Have we communicated to the Devotees properly?
We understand the apprehensions of our brother priests in the ministry because
we ourselves have not fully understood the depths of this devotion. And admittedly, when
emotions run too high without reason, fanaticism sets in. There are elements in the practice
of the devotion that still need to be purified. But we appeal to our brothers in the ministry to
work hand in hand in guiding these groups of devotees in their parishes. Bring them into the
care of their parish communities, and catechize them.
However, first, we need to learn and understand about this devotion. We can learn
more about it if we are willing to take off our shoes and kneel, to be touched and to bow.
Only then will we see the beauty of the faith we have received from Christ in the wonderful
eyes of the Anawims.