Remembering Fr. Rudy Romano, CSsR

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The main upper hall of the Baclaran Shrine where the church volunteers usually gather for meals, meetings, and fellowship is called Romano Hall.  It is named after Fr. Rudy Romano, a Redemptorist Priest from Samar who was forcibly abducted by armed men on July 11, 1985 in Cebu City.  Fr. Rudy has remained missing up to this day.  Tomorrow, July 11, 2019, marks the 34th year of his disappearance.

Another tribute for Fr. Rudy and his fellow desaparecidos in the shrine is a monument called Bantayog ng Desaparecido (Memorial for the Disappeared). It is located at a corner of the shrine lawn fronting Roxas Boulevard. The Bantayog is a remembrance of all the missing persons under the brutal regime of Marcos. It lists the names of Fr. Rudy and hundreds of other missing people etched in granite panels. Unveiled in September 2004, the memorial is the refurbished “Flame of Courage Monument,” designed and created by sculptor Lito Mondejar. It features a mother carrying a torch, which symbolizes the courage of those left behind and continuing the struggle for justice. For families and friends of the disappeared, the Bantayog stands as a common ground for remembrance. The families come here every year in November 1 because they have no tomb to visit on All Souls’ Day.

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Fr. Rudy remains missing to this day, presumed to be dead. But for all of us who continue to struggle for a just and peaceful society, his spirit remains alive and strong. Fr. Rudy remains alive and present in our tireless effort and sacrifice for the defense of the poor and human rights.

Let us not allow Fr. Rudy to become missing again. Especially in these dark times–the horrible violation of  human rights and rampant killings in the name of drug war, let us not cow in fear and become indifferent to the terrible reality that has befallen our country.  May the sacrifice of Fr. Rudy, the thousands of desaparecidos and those who were killed for justice and peace, continue to inspire and strengthen our commitment towards the building of a society that truly reflects the values of God’s kingdom–love, peace and harmony for all.

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The First Intervention of Our Mother of Perpetual Help in the Philippines

1st Comm Opon 1907
First Redemptorist Community at Opon, 1907

On June 30, 1906, the first Redemptorist community in the Philippines arrived in Opon (now presently Lapu-lapu City), in the island of Cebu. Those appointed to the Foundation were Fr Leo (at the time Rector of Ballarat, Australia) as Superior, Creagh, O’Sullivan, O’Callaghan, Casin, and Bros. Casimir and Eunan (shown in the picture above).

The settling down in the parish did not go as smooth as the Redemptorists had hoped for. The first community found the parish Priest, Fr. Roa and his 12 houseboys still in possession of the convento. The Bishop of Cebu, Thomas Hendrik, did not make matters clear to Fr. Roa, so that when the Parish Priest finally left, some local lay leaders objected that the parish was being taken over by foreigners and had driven out the Parish Priest.

Indeed, the negative experiences from the Spanish friars were still fresh in the memory of the natives that the local people gave the pioneer Redemptorist from Ireland and Australia a very cold treatment.  Someone even organized a boycott against them and soon even the services in the church were boycotted. The convento had been a meeting place for the President of the Municipio (a classmate of Fr. Roa) and his cronies. The parish was a good one and the annual Fiesta was big business. The Municipio had a stake in this. Because of all of these, the pioneer Redemptorists were too disheartened to initiate anything in the parish.

Added to these woes was the fact that the new Community fresh from the cool air of Ireland found themselves crowded into two rooms and sleeping on the floor.  Their reactions to all this differed. Fr. Leo blamed Fr. Boylan for everything. Fr. Boylan was the Irish Provincial who arrived first in the Philippines to prepare for the establishment of the Foundation. He  joined the incumbent Parish Priest, Fr Roa, in residence in Opon on March 17, 1906. Despite all the pressures, Boylan took them well, putting on frequent celebrations for the community and appealing to holy hope.

Not all people, however, were inimical to the Redemptorists. The wife of the President of the Municipio defied the boycott from the beginning. Three sisters from a nearby barrio smuggled in food supplies, and another convinced her husband, who piloted a launch, to bring in supplies from Cebu. Also some of the priests were very supportive from the day of their arrival, especially the parish Priest of Mandawe Fr. Emiliano Mercado and Fr. Gregorio Reynes who was assigned as curate and language teacher. Filipino Hospitality won out in the end and after six months we read in the chronicles, the people are very friendly towards us.

But the most significant change was about to happen on July 24, 1906.  Fr. Patrick Leo, the superior of the community, erected the icon of our Mother of Perpetual Help (OMPH) in the tribune looking into the Church. We read in the Chronicles of the time: “It is remarkable that on this day the people became notably more friendly towards us.”

Redemptorist historian Fr. Michael Bailey describes this providential event as perhaps the very first intervention of OMPH in the mission of the Redemptorists in the Philippines.[1]

We could just imagine the reaction of the people the first time they saw the picture of OMPH. It was not one of the usual Marian images that the locals were used to. Although they have painted images of the Virgin with Child, this seemed strange for them, as it did not portray the innocence of the Child Jesus like the one cradled by their own Virgen dela Regla.[2] They could have given the strange icon a cold treatment, in the same way that they treated the missionaries who brought them, but they gladly welcomed and embraced the icon in their parish.

With the people’s much needed approval through the maternal intervention of Our Mother of Perpetual Help in Opon, the Redemptorists now had the peace of mind to promote devotion to OMPH. The first novena to OMPH in Opon was celebrated on March 17, 1907. The Redemptorists also brought the icon when they began to give missions to the barrios. This is in keeping with the Redemptorist tradition of bringing the icon wherever Redemptorists gave missions. In one of these missions, Bailey recounts the very significant event of the barrio mission that Redemptorists conducted in Compostela, Cebu in 1907 which showed Mary’s already special place in the early mission of the Redemptorists in the Philippines:

The most significant thing about this “missionette” was that the picture of OMPH was placed over the altar, and presided, as it were, over the work. So began the patronage of the Redemptorist apostolate in the Philippines by OMPH that was to bear much fruit in missions and retreats, and later, in the devotion of the Perpetual Novena.[3]

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[1] Michael Baily, C.Ss.R., Small Net in a Big Sea, The Redemptorists in the Philippines, 1905-1929 (Cebu: San Carlos Publications), 19.

[2] Trizer Dale Mansueto, “Make her Known,” How the Devotion to Our Mother of Perpetual Help Flourished in the Philippines, Our Mother of Perpetual Help Icon and the Philippines: Multidisciplinary Perspectives to a Perpetual Help Spirituality (Manila: Institute for Spirituality in Asia, 2017), 36.

[3] Baily, Small Net in a Big Sea, 20.

Panagpo: The Journey of the Icon from Crete to Baclaran

The longest mural in a church in the Philippines is found in the Baclaran shrine. The mural is titled Panagpo. It is about the journey of the icon of Our Mother of Perpetual Help from the island of Crete to Baclaran, Philippines. This mural was created in celebration of the 150th Jubilee of the Icon in 2016. This is located at the back of Candle Chapel at Baclaran shrine.

Remembering the Arrival of the Redemptorist in the Philippines

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The month of June is a special month for the Shrine.  On this month we celebrate the feast of Our Mother of Perpetual Help on the 27th of June. A nine days novena and mass precede the fiesta. Both the 9 days and the feast are well attended. Many complete the 9 days novena and masses out of panata (promise). During the 9 days novena, the shrine comes alive with daily activities. Often there are concert in honor of OMPH, Karakol which is a religious dance procession held at the eve of the feast day, bazaar or flea market which features products from poor mission areas of the Redemptorist missionaries, games and beautiful decorations inside the shrine and in the whole shrine compound. All these exude a fiesta atmosphere during the month of June.

For Redemptorists, the month of June is also a special month for another reason. It marks the arrival of the Redemptorist in the Philippines, 113 years ago.

On June 30, 1906, seven Redemptorists arrived at Opon on the island of Mactan in the Philippines to begin a new mission. They joined Fr. Andrew Boylan, C.Ss.R. who had already taken up residence in Opon earlier in the year. The arrival of these seven Redemptorist confreres marked the beginning of more than 100 years of the Redemptorist mission and presence in the country where without doubt the Congregation was to play a significant role in both the religious and social life of the people.

This commemoration of the beginnings of the Redemptorist in the Philippines is an opportunity to give thanks first of all to the Lord for leading and guiding the Redemptorists especially in the trying times of missionary growth.  It is also an opportunity to give thanks to the Filipino people especially the poor and ordinary people in the missions who because of their hospitality, courage and ingenuity in embracing the faith and the good news have made Redemptorists realize that they too were evangelized. This is also an opportunity to give thanks to the pioneering Redemptorists, from Ireland, Australia and New Zealand and our own Filipino confreres, most of them have passed away, for their great dedication and sacrifices in learning the language, understanding the culture and living with the people just for the sake of preaching the good news especially to the poor and most abandoned people of the many remote barrios of the country.  It is also an opportunity to give thanks to the many lay partners in the mission areas and in the church who have shared their special gifts and talents in the preaching of the good news and the building of basic Christian communities.  Finally, this is also a special opportunity to give thanks to our Mother of Perpetual Help who has guided the Redemptorists in the missions especially in the spreading of her Son’s abundant redemption to all.

113 years ago, the Redemptorists came to the Philippines in response to the need of the church out of the shortage of priests.  Our country is not much better off than 113 years ago.  The country is still mired in deep poverty and disunity.  There is pervasive indifference and hopelessness amongst our people.   Sadly, the church has been wanting in giving hope and impetus for change.  The same sense of urgency and opportunity beckons upon us all. Thus this commemoration is also a challenge to be open, bold and break new ground to where the Lord is inviting Redemptorist in the Philippines now and in the years ahead.

Our Mother of Perpetual Help pray for the Redemptorists that that they may continue to proclaim the fullness of redemption in Jesus your son.

 

Memorable Palm Sunday

This coming Sunday is Palm Sunday. It is the final Sunday of Lent, the beginning of Holy Week, which commemorates the triumphant arrival of Christ in Jerusalem, days before he was crucified. During Palm Sunday Mass, parishioners carry palms in a ritual procession into the church. Many parishes have integrated various creative elements and contextualizations into this procession. Baclaran shrine is no exception. One memorable, albeit hilarious, incident of this kind of “creative contextualization” happened during the Palm Sunday celebrations in the shrine in 1974. This is narrated to us by the late Fr. John Maguire, CSsR. 

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On a Palm Sunday in 1974, April 7th a large crowd witnessed an event that left them spellbound and with a real feeling of what Palm Sunday was all about.

The actors in the event were a zealous and creative priest, a man who made his living selling “fireworks” and a white horse. The priest was Fr. Vincent Warren who was then the Prefect of the Baclaran Church. He was a man of great ideas and lots of creativity. He had planned for many weeks for the Holy Week ceremonies and had decided that he should try to imitate the real events of the first Palm Sunday.

It was not easy to find a colt, (a young horse) or a young donkey but someone told him that there was a big white horse in Tondo which had featured in many movies, was unbelievably tame, and could be depended on to remain calm in any type of situation.

The man selling “fireworks” was just an ordinary vendor of “fireworks” who, for a reasonable fee, would guarantee to produce the right effect at the right time.

And so on the 7th April 1974, Palm Sunday, they all came together for the big event. The horse arrived early and showed all the qualities for which it was renowned. It was completely unfazed by the crowds of people and even let little children touch it. It was slightly surprised when the tall six-foot priest appeared in a huge red Cope (liturgical cape) wearing a crown like a king, however, it remembered its breeding and pretended not to notice.

The priest tried to mount the horse and for a while the horse resisted but eventually it agreed and at last Fr.Warren was seated in glory on the white horse in cape and crown ready to head for Jerusalem (or at least the church door). Everybody was thrilled and full of excitement.

The “fireworks” vendor remembered that he was supposed to let off the fireworks at the appropriate time. This was surely the appropriate time. He got a Kuwitis (sky rocket) and lit it. Unfortunately, he was situated about two meters behind the horse. Swoo-sh-sh-sh-sh-sh boom!!!!!

The horse rose on his back legs and started to urinate. The priest “gracefully” slid down the horses back over his tail and was caught by a few kind people standing by. Everybody laughed until their ribs hurt.

Sometime later the priest and the horse were seen heading for the church door side by side. Everyone said that it was the most memorable Palm Sunday since the first.

John Maguire, CSsR

Finding the Icon

This is the second part of the story when the Redemptorist missionaries returned to Baclaran in April 1945 after they were incarcerated by the Japanese in Los Baños, Laguna during World War II. This story is published to commemorate today’s “Araw ng Kagitingan” (National Heroes Day).

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When the Baclaran Community were interned during the Japanese occupation, most of the equipment belonging to the Church had been saved. One thing, however, was still missing, the Icon of Our Mother of Perpetual Help. It had been left with a family living near La Salle, and when the Japanese raided their house, a number of things had been stolen and the rest, including the house, were burned. Where was the icon of Our Mother of Perpetual Help? Was it destroyed in the fire? Had the Japanese taken it?

We read in the Chronicles on April 30th 1945:

“A few days before April 30th, 1945 Bro. Athenasius, the Superior of La Salle came to see us. He said that he had been informed that some looted property had been recovered by the U.S. Army and was stored in the old Bilibid Prison. They asked him to come and identify any La Salle property that might be there. While there he noticed a icon which he thought he had seen in our Church and came to tell us. Fr Cosgrave , Rector of Baclaran, sent Fr. Gyger and Bro. Blacid to look at the picture. We (Bro. Placid is the writer) went with Fr. Scheuth a Major in the Engineering corps, who was one of our great helpers, just after we returned to Baclaran. We went in his jeep and on arrival at Bilibid, saw the Major in charge. He looked up his list and said there was no record of such a picture. Fr. Scheuth asked if we might go inside. He would not give his permission and accused us of doubting his word.

Fr Scheuth whispered that there were other ways of getting inside. We went around to a side gate where a Sargent appeared, We told him our story and he unlocked the gate and let us in.

Bro Placid wandered into a bodega and soon reappeared saying the icon was in there. The Sargent immediately handed it over. We asked if we had to sign any receipt but he told us to say nothing about it, as we had been told officially that the icon was not there. We put it in the back of the jeep and brought it home. Fr Scheuth asked us to have a special ceremony to celebrate the homecoming. In those days there was hardly anyone living in Baclaran, but a day was set and Fr. Scheuth was invited to say Mass in the chapel. With this modest celebration Our Lady was reestablished in the Chapel.”

The Chapel has since become the Shrine and the Icon is still above the High Altar.

John Maguire, CSsR

Last House Standing

Today, “Araw ng Kagitingan” (National Heroes Day) we commemorate the heroism of our Filipino fighters who brought freedom and democracy in the Philippines during World War II. In commemoration of this day, we publish a story of the Redemptorist missionaries who returned to Baclaran in April 1945 after they were incarcerated by the Japanese in Los Baños, Laguna.

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It was 1945, and the Japanese had withdrawn from the Philippines and were about to accept that they had lost the war. The Redemptorists had been released from internment in Los Baños in February and had slowly worked their way back to Baclaran.

On their return to Baclaran, they noticed that one house was standing alone in the midst of many blocks of wreckage in what is now the City of Pasay. What was so special about this house?

This is recorded in the Chronicles of the Baclaran Community, 30th April, 1945:

We returned to Baclaran to day and our first meal was in the Sacristy of the Church. Much of the equipment belonging to the Church had been saved. The benches, the altars and their attachments except for a few small pieces. All of these had been placed in the house of a woman named Mrs. Chrisologo, who had agreed to have them put there even though this meant that she could no longer rent this section of the house.  This would have been a considerable financial loss to her at a time when life was very hard for anyone without a source of income. This house remained intact while those around were mostly destroyed.

Why was this the only house standing in the midst of the wreckage? Was the owner a friend of the Japanese? Surely not, for if this was so, the Americans would have certainly destroyed the house when they drove the Japanese out from Manila.

The final sentence of the chronicles’ paragraph says it all.

John Maguire, CSsR

The Legacy of St. Clement Hofbauer: Preaching the Gospel Ever Anew

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Baclaran shrine is a 24/7 church and because of this it has sometimes been called a shrine with a perpetual mission.  This is not the only shrine in the history of the Redemptorist, however, that was identified with a perpetual mission. There was also a church in the 18th century run by the Redemptorists, which experienced a continuous influx of people day and night because of the lively and invigorating services in the church. This was the St. Benno’s church in Warsaw, Poland. The main Redemptorist behind the vibrant activity of this shrine was a Redemptorist who is now a saint. He is St. Clement Hofbauer whose feast we celebrate today. The shrine joins the whole Redemptorist congregation worldwide in thanking God and celebrating the life and legacy of St. Clement on his feast day today.

St. Clement Hofbauer (1751–1820) is often called the second founder of the Redemptorist congregation for bringing the congregation across the Alps in Northern Europe.[1] He is a  model of missionary dynamism and creativity encapsulated in his most famous quote of “preaching the gospel anew.”

St. Clement was born on December 26, 1751, in Tasswitz, Moravia (present day Czechoslovakia) of a poor family with twelve children.  He worked as an apprentice baker before he became a Redemptorist.

St. Clement lived in one of the most difficult and trying times of Central Europe.  The ideas of Enlightenment had pervaded the whole of Europe and the Church was slowly groping for meaning.  “He had to face Josephism, Illuminism, the French Revolution, the Empire of Napoleon I, Protestantism, Free Thought, but he had German Romanticism as an ally”[2]  Hans Scherman describes the impact of these socio-intellectual currents on theology in Clement’s time:  “Theology was searching for new ways of speaking to the intellectual currents of the age only to have its attempts condemned by Rome.”[3]

At the same time, this social milieu provided a good opportunity for Clement to develop a great ecumenical spirit and the formation of a genuine freedom of conscience.  Within his circle of friends he was responsible for many conversions from Protestantism.[4]   He had a “global” perspective which at that time was European.[5]

The Saint, with a deep knowledge of his times, was able to adapt his pastoral work.  When the government at that time forbade the preaching of missions, Clement endeavored to compensate the people for the loss of the occasional mission by conducting a “Perpetual Mission” in the church of St. Benno’s in Warsaw, Poland.

In the midst of these difficulties, Clement would often say that the “Gospel had to be preached anew.” The keyword in this Clementian expression is “anew”.  Josef Heinzmann, in examining the historical context of these famous words, explains:

The famous student of Hofbauer and preacher at the cathedral, Dr. Emmanuel Veith, reports: “I heard him say these splendid and emphatic words very often, yes almost daily: “The Gospel must be preached anew!” And in fact, people have wondered a great deal about this word anew. Does it mean again, or in a new way? What’s the difference?  Both are included in it.”[6]

St. Clement’s distinct legacy of “Preaching the Gospel anew” suggests two important points.  First the gospel must be repeatedly preached at all times, in all places.  Clement, who was always on fire, cannot accept the reality that the gospel cannot be preached because of external repressive conditions. Clement admonishes us that we should not give up preaching the gospel as it is relevant in all times and places. “Woe to me if I do not preach the Gospel!” (1 Cor 9: 16).  Thus, Clement preached the gospel with utmost persistence and zeal in spite of the political turmoil and persecutions in Europe during his time.

Second, each time the gospel is expressed it is preached in a new way.  Preaching the gospel anew speaks of the newness of both the act and content of preaching.  Every act of preaching and its content is ever anew as the gospel is preached in different places, cultures and times.

Clement’s manner of preaching is marked by utter simplicity and connectedness with the language of the people.  “‘Today I’ll preach a sermon so simple that even the most stupid of you and every little child can understand’—he is supposed to have said, according to a police report.”[7]  Clement did not use elaborate theology and pageantry.  Although Clement was not a gifted rhetorician his sermons made an impact on all walks of life—rich or poor, illiterate, intellectuals and academics alike.  “God’s word must be preached in such a way that everyone understands it: the small and the great, the educated and the uneducated.”[8]

Although Clement manifested exemplary apostolic spirit, he was also known to be ascetic.   Clement’s asceticism was, however, “principally the asceticism arising from an apostolic activism.”[9]  Joseph Oppitz sums it up: “Clement was innovative and daring, an existential opportunist.”[10]

The mission system, which was a creative instrument of evangelization crafted by Alphonsus and appropriated by Clement, however, became fossilized in the nineteenth century for many reasons.  Moran laments this fact: “It is one of the great ironies that Alphonsus dedicated his life to preaching the bounty of God’s mercy available in Jesus Christ, while the Redemptorists later came to be renowned as blistering preachers of hell-fire and brimstone.”[11]

In 2009, the General Chapter of the congregation adopted the theme for the sexennium (2009-2015) from the tradition of St. Clement : “To Preach the Gospel Ever Anew (St. Clement): Renewed Hope, Renewed Hearts, Renewed Structures—For Mission.” The General Chapter recognized the crucial imperative of “preaching the gospel anew” amidst the many challenges of today’s global age.

St. Clement lived the gospel amidst insurmountable personal and social conditions.  He was confronted by the problem of speaking about God amidst the many obstacles of his time. Nevertheless, he upheld that “the gospel must be preached ever anew” in the midst of the intellectual challenges of the Enlightenment, the secularist environment of capitalism and the persecution and suppression of religious houses.   He experienced personal doubts, failures and struggles.  But these negative experiences did not deter him; on the contrary, these emboldened him to proclaim the gospel in the milieu in which he lived.

The Redemptorist congregation throughout its history has always thrived when, in the context of insurmountable challenges, they were open to opportunities for the proclamation of God’s abundant redemption.  They reach the lowest point in their history when their evangelizing ministry has become fossilized and the members become passive and retreat to security and complacency.

May the legacy and example of St. Clement continue to inspire and challenge all Redemptorists and missionaries towards constantly living with fresh vitality in mission, witnessing and community life.

 


 

[1] Louis Vereecke, “The Spirituality of St. Clement Mary Hofbauer,” Readings in Redemptorist Spirituality, Vol. 5, ed. Redemptorist General Council (Rome: Redemptorist General Council, 1991), 37.

[2] Vereecke, “The Spirituality of St. Clement Mary Hofbauer,” 39.

[3] Hans Scherman, “Saint Clement Hofbauer,” Readings in Redemptorist Spirituality, Vol. 5, ed. Rededemptorist General Council (Rome: Rededemptorist General Council, 1991), 13.

[4] Vereecke, “The Spirituality of St. Clement Mary Hofbauer,” 43.

[5] Scherman, “Saint Clement Hofbauer,” 21.

[6] Josef Heinzmann, Preaching the Gospel Anew: Saint Clement Maria Hofbauer, trans. Bernard McGrade

(Liguori, MO: Liguori Publications, 1998), 67.

[7] Scherman, “Saint Clement Hofbauer,” 20.

[8] Heinzmann, “To Be a Redemptorist Today,” 60.

[9] Joseph Oppitz, Alphonsian History and Spirituality (Rome: Private Re­demptorist Publication, 1978), 82.

[10] Oppitz, Alphonsian History and Spirituality, 82.

[11] Moran, “Alphonsus Liguori,” 248.

The First Complete Tagalog Mission

 

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In March 1933 the first complete Tagalog Mission was given in Obando, Bulacan. Frs. Edward “Ned” Gallagher and Charles “Charlie” Taylor were the Missioners and this Mission was complete according to the Baclaran Chronicles in all ways including the trimmings. The Mission lasted from March 8th-17th.

This is all contained in one paragraph of the Baclaran Chronicles. But this paragraph contains a big chapter in the lives of these two men. Who were they?

They were born in Australia. They studied in the Redemptorist Seminary in Australia. When the Monastery in Baclaran was almost completed they were among those chosen to be in the first community. They arrived in the Philippines on Feb. 15th 1932 with hardly any knowledge of the Philippines or the Filipino people. Fr. Taylor was 34 years of age and Fr. Gallagher was already 40. Yet in one year they were to give the First complete Redemptorist Mission in Tagalog.

This was not their first work in Tagalog. We read in the Chronicles that less than six weeks after the arrival of the first Baclaran Community they were already serious about learning Tagalog. “After Easter March 27th, Fr. Taylor went to San Jose del Monte Bulacan to learn the language, with the help of the Parish Priest. By July 3rd Sunday Fr. Taylor, who had already preached several times in San Jose del Monte, preached the first Tagalog sermon in the Redemptorist Church on Baclaran.”

And on July 18th we read “Fr Superior, Gallagher, opened a retreat to the children of the Good Shepherd Convent in Sta. Ana, Manila. It will close on the morning of the 22nd. This is the first Tagalog Apostolic work undertaken by any member of the Community since our arrival.” This was only five months after their arrival in a foreign land.

We also read that “from December 18th – 25th, a Mission was given at the request of the Archbishop in Jalajala in Rizal. This Mission was given by Frs. Gallagher and Taylor.” Apparently they were not completely satisfied by this effort because we read in March 1933 the first complete Tagalog Mission was given in Obando, Bulacan.  According to the Baclaran Chronicles “this Mission was complete in all ways, including the trimmings.” So what was the difference?

mission-in-the-market-at-caloocan~-fr-ted-roche-preaching

What comprised a Complete Mission in those days? The regular timetable for a Mission was, Mass, usually at 5.30 a.m. followed by a 15-minute instruction which was followed by another Mass.  The Morning was spent in Home visitation. In the afternoon there could be listing for Baptisms, or Marriage rectifications, (many were only married by the judge). The Baptisms would follow immediately, but the marriages would be done after the Mission at night. Confessions were also available during this time. After supper, there followed the mission proper which was made up of the rosary, notices of coming events, jokes, efforts to urge people to bring their friends and relatives for the next night, then the Mission Sermon, which lasted at least 30 minutes. If the Mission was in the town, there would be Benediction of the Blessed Sacrament. This included the ìSinners bellî which was rung during the recital of five “Our fathers”, Five “Hail Marys” and Five “Glorias” for the conversion of all poor sinners. This was followed by Confessions. And in this case the Mission lasted for a week.

Quite an effort for two men who had only been in the country for around one year, and were still struggling with the language.

Obviously God was with them.

Fr. John Maguire, C.Ss.R.