Birthdays are a wonderful occasion to celebrate and go back to who we truly are, our beginnings and our own unique mission. However messy and crazy our lives have been, despite all the mistakes and failures we have made, birthdays reminds us that life is precious, we are good and God love us so much. A birthday, therefore, is an important and momentous occasion to celebrate, reflect and give thanks.
Today, on Pentecost Sunday, we celebrate the birthday of the Church. Pentecost Sunday reminds us of the foundation the church–the life, passion, death and resurrection of Jesus Christ. We commemorate on Pentecost the formal inauguration of the church through the coming down of the Holy Spirit upon the apostles likes balls of fire. Immediately the spirit-empowered apostles went out of their room into the city square and were on fire in proclaiming the good news. The birthday of the church were spent not inside the church but in the streets, going out to the people, speaking their language that they too may discover the spirit of God actively moving them towards fullness of life in Jesus. Indeed, the birthday of the church depicts a church-in-mission.
The Holy Spirit re-created the disciples. The disciples became bold and daring. Compare the apostles before and after Pentecost, oh what a difference the Spirit makes! From timid they became bold, from lethargic they became energetic and from fearful they became courageous – all for the sake of the good news of Jesus.
Pentecost reminds us of that our true identity as church is that we are Spirit led. The church is not ultimately led by the Pope, the bishops and the hierarchy of the church. It is the Holy Spirit–sent by the Father and the Son–who leads the church in every generation in its ministry of proclaiming and living the good news of the Kingdom of God.
It is, therefore, fitting and opportune, on this day of Pentecost to reflect on our identity as a Spirit-led Church. American Professor of Theology, Roger Olson, shares some thoughts of what a Spirit-led Church is:
A Spirit-filled and Spirit-led church will be alive, “crackling” with energy and passion, without fanatical extremism that focuses attention on ecstatic experiences rather than on the grace and glory of God revealed in Jesus Christ. Its people will come to worship and other meetings with excited expectation and not out of a sense of duty or with unhealthy fear. In a truly Spirit-filled and Spirit-led church visitors will come to see what God is doing among them. They will testify that “God is busy” (Hauerwas) there. Lives will be transformed in noticeable ways.
Such a church will be open to the “sovereign unpredictability of the Spirit” (Du Plessis) even as it celebrates tradition. This requires risk on the part leadership; leadership will leave space for the Spirit to move and work in ways that transcend traditional forms.
Such a church will lay all decisions before God for guidance and direction and move only through consensus of the spiritually mature people of God within the church. It will not be led by a dictatorial individual or small group that serves his, her or their interests.
Finally, such a church will be outwardly-focused with a strong sense of participation in the mission of God in the world. It will expend much of its energy and resources on meeting the spiritual and material needs of the communities outside the church. 
Today the Spirit continues to lead us, the church, to guide us, to shake us out of our complacencies, to disturb us out of our passiveness, to empower us to speak the language of today in proclaiming the gospel of Jesus. But do we listen? Are we like the early church who always sought the direction of the Holy Spirit, who discerned always where the movement of the Holy Spirit in their lives and work?
In today’s chaotic, hostile and terror stricken world, the temptation for the church is to freeze in fear and be content solely with its own security and self-preservation. Worst is to rely more on our human capacity and wisdom rather than on the surprises and creativity of the Holy Spirit. This is not the church of Pentecost. Pope Francis has said about the church of Pentecost,
“She is a Church that doesn’t hesitate to go out, meet people, proclaim the message that’s been entrusted to her, even if that message disturbs or unsettles the conscience.”
Despite all its craziness and messiness, God will re-create the world through the Holy Spirit. “Behold, I am making all things new.” (Isaiah 43:18, Isaiah 43:19, Revelation 21:5, Isaiah 65:17, Ephesians 2: 15). We have in need more now of the inspiration of the Holy Spirit. We need a new Pentecost, as St. John XXIII prayed in preparation for the Second Vatican Council in 1962, “Renew Your wonders, O God, in our day — as in a new Pentecost!”
Let us celebrate the birthday of the church today by being fully open to the promptings of the Spirit. Let us ask the Holy Spirit, to recreate us once again so that we may become creative and brave in proclaiming the gospel in every language, in every avenue of communication, in every culture and in every situation we find ourselves today.
“Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love. Send forth your Spirit and they shall be created. And You shall renew the face of the earth.”
We celebrate today the Ascension of the Lord Sunday. Luke describes the moment of the Lord’s ascension in today’s 1st reading from the Acts of the Apostles where Jesus “was lifted up, and a cloud took him from their sight.”
The ascension is one of the most misinterpreted and underrated events in Jesus life and belief of our faith. The ascension has often been portrayed in a somewhat mythological way as a gravity-defying form of levitation or the retreat of Jesus from this world to a place up, up and away.
It is significant that Jesus rested in the cloud in the Ascension. In the bible a cloud often depicts the abiding presence of God amongst the people. In the Old Testament, the pillar of cloud was the glory-cloud which indicated God’s presence leading the ransomed people of Israel out of Egypt through the wilderness (Exodus 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Exodus 13:21; 40:36). By night it became a pillar of fire (Numbers 9:17-23). By resting on the cloud as Jesus ascended, signifies not Jesus’ departure but his constant accompaniment of his disciples and the community gathered in his name—the church—as they face the challenges and troubles of this world. As Australian Redemptorist Fr. Anthony Kelly, CSsR states,
The ascended Jesus has not disappeared or been dissolved in a celestial ether, but is ever present to the faith of the church in the here-and-now of the community’s life. The ending of his particular kind of terrestrial presence has yielded to a new kind of universal presence, reaching to all places, times, and peoples. (1)
Belief in Christ’s ascension opens for us the experience of faith and the life of the Church as limitless. Kelly adds that the ascension reminds us that the mission of evangelization is unconfined, always moving beyond, upward, outward, in the vitality of the risen Christ who already occupies every dimension of time and space. Properly understood, the ascension is a fundamental aspect of the catholicity of faith and enables us to breathe more deeply in the experience of “the boundless riches of Christ.” As Franciscan Fr. Richard Rohr said, we are already in the presence of God, what is absent is awareness.
Jesus’ ascension is not a departure from his disciples and for all the disciples which forms the church in every generation. Jesus’ ascension was an expression of a new relationship with him, the risen One, that transcends physical barriers. Now, instead of accompanying us here on earth in his ministry, we are “clothed with power from on high” to be his presence and continue his mission. Jesus empowered us to be “witnesses of these things,” the wonderful things that Jesus did and said about the boundless blessings of God’s kingdom.
(1) Anthony Kelly, Upward: Faith, Church, and the Ascension of Christ (Collegeville, MN: Liturgical Press, 2014), 2.
The second Sunday of Easter is called by many names. First, it is called the Octave Day of Easter since it is the eight day after Easter. It is also called Thomas Sunday because of the story of Thomas in the gospel today. It also called Quasimodo Sunday and Quasimodogeniti. On 30 April 2000, it was also designated as Divine Mercy Sunday by Pope John Paul II.
Eight days have passed since Easter and we have 40 more days to go to celebrate and ponder on the meaning of Jesus’ and our resurrection. Are we living as a community of the resurrection?
The readings for today’s second Sunday of Easter reflect on the qualities of a living community of the resurrection. Our readings today give a lot of clues.
First clue: The Community as Signs and Wonders of God
In the first reading we hear about how the early Christian communities witnessed the resurrection. Let’s hear it directly from Luke in his book the Acts of the Apostles
Many signs and wonders were done among the people
at the hands of the apostles.
They were all together in Solomon’s portico.
None of the others dared to join them, but the people esteemed them.
Yet more than ever, believers in the Lord,
great numbers of men and women, were added to them.
The early church after the resurrection of Jesus performed many signs and wonders through the leadership of the apostles. The apostles continued the divinely empowered ministry of Jesus (soon to be illustrated by the healing of the lame man through Peter and John [Acts 3ff]).
Because of this, new converts were “added.” It was God who added them; it was not the Church that added new members. The new converts did not become members on their own, but God brought them into the redeemed community.
Second Clue: Living the Resurrection not as Individuals but as a Community
It is always heartwarming to hear that Jesus died and resurrected for me. But Jesus died and resurrected not for you and me alone or exclusively for you and me. Through Jesus’ death and resurrection we are redeemed not as private individuals but as an individuals interconnected with one another, in other words, as a community.
The apostles after the resurrection, did not go on their own but gathered and lived together as a community. After the resurrection, they were able to regain their strength because they came out of isolation and regroup. Although each of them had their own mission territory to go to, they never saw their mission as individual mission but the mission of the whole body of Christ.
Our faith, the Judeo-Christian faith has always been a community affair. At the Exodus from Egypt it was not an individual, nor a group of individuals, but a community, a people, which was delivered from slavery and led to the promised land. The Old Testament is not primarily concerned with the relationships between YHWH and individual Israelites, but with the relationship between YHWH and Israel. The very work ekklesia which the New Testament uses for ‘church’ comes from the Greek Old Testament where it is used to describe the whole ‘assembly’ of Israel.
Third Clue: A community forgiven and redeemed by Jesus also forgives and redeem others in Jesus’ name.
After the resurrection of Jesus, the disciples were still living in fear and despair. In the evening of Easter, the disciples were huddled in the cenacle afraid to go out because they are terrified of the Jews (John 20:19). The disciples were perhaps thinking that, if they had done this to our beloved master, how much more to us, his ordinary disciples.
“On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews…
Jesus came and stood in their midst and said to them,
‘Peace be with you’ ” (Jn 20:19).
The first words of the risen Jesus was “Shalom”–peace! The disciples betrayed, abandoned, and denied Jesus during the time that he needed them most—in his hour of passion, suffering and death. Despite their cowardice and disloyalty, Jesus unconditionally forgave them. He does not complain or demand an apology. He simply offers peace, no vengeance and holding of grudges. What an act of unconditional forgiveness and unwavering friendship!
The risen Jesus passed through the walls and doors of the locked cenacle. This shows that Jesus’ love and forgiveness will traverse any walls of apathy, betrayal and fear. The resurrection will triumph over any hatred and animosity.
This is the reason why St. John Paul II declared this Sunday, Divine Mercy Sunday. God’s mercy is infinitely rich and no amount of human transgressions and obstinacy can stop it from being given to all humanity and God’s creation. The responsorial psalm of today’s liturgy proclaims this theme of mercy. In Psalm 118 we sing, “His mercy endures forever.”
As Jesus has forgiven the disciples, he empowered his disciples to pass on the gift of peace to others. The community of resurrection must be a community of healing and forgiveness. He said to them,
Whose sins you forgive are forgiven them,
and whose sins you retain are retained.”
Fourth Clue: Faith amidst Doubt
This Sunday is unfortunately remembered as the the story of doubting Thomas. This is in reference to the Apostle Thomas, who refused to believe that the resurrected Jesus had appeared to the ten other apostles, until he could see and feel the wounds received by Jesus on the cross.
While Thomas expressed doubt, when confronted with the resurrected Jesus, he was one of the apostles who proclaimed the strongest expression of faith with his statement “My Lord and my God” (John 20: 28). He was also one of the apostles who travelled the most in proclaiming the gospel. Tradition maintains that he founded churches in Mesopotamia, Ethiopia and even in India. Tradition also maintained that he died a martyred death there. Perhaps, the doubt of Thomas has made him a stronger and more passionate apostle.
Jesus’ response to Thomas’ declaration of faith was a recognition of the faith of the thousands of generation after the apostles who have come to believe despite not seeing Jesus.
Blessed are those who have not seen and have believed.’ (Jn 20:29)
We have not seen with our eyes the resurrection of Jesus but we are blessed because we all have believe! Walking by faith and not by sight is an important mark of the community of the Risen One. This does not mean, however, that we have not experienced doubt in our faith. It rather means that despite our doubts and lack of faith, we continue to follow the Risen Lord and live the new life that he has bestowed upon us.
The heightening of doubt pretty much reflects today’s ethos. There is proliferation of fake news which make us skeptical about the truth across all topics – culture, politics, science and religion. We live in a time of skepticism and doubt that like the apostles of the the early church, believing entails sacrifice of time, talent and even of our very life. The community of the Risen Lord continue to uphold God’s love, life and goodness despite all the doubt and despair in the world today.
Fifth Clue: A Community Transformed and Sent
The risen Lord having forgiven his disciples, empowered them to spread God’s mercy to others and immediately sent them.
As the Father has sent me, so I send you.”
The resurrection of Jesus transformed the disciples from a bunch of cowards to a band of brave men who preached the Gospel all over the Mediterranean and confidently faced death, some by crucifixion also. Peter, Paul and most of the Apostles suffered the same fate as Jesus. They were persecuted and martyred because they were continuing what Jesus had started – going against a heartless culture and caring for those in need.
As we continue our journey in Easter, let us continue to receive strength from the Risen Lord so that we may continue to be an Easter people.
Let me end with the opening prayer in the mass today:
God of everlasting mercy, who in the very recurrence of the paschal feast kindle the faith of the people you have made your own, increase, we pray, the grace you have bestowed, that all may grasp and rightly understand in what font they have been washed, by whose Spirit they have been reborn, by whose Blood they have been redeemed. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
Amen. Alleluiah, Alleluiah, Alleluiah.
 The name Quasimodo came from the Latin text of the traditional Introit for this day, which begins “Quasi modo geniti infantes…” from 1 Peter 2:2, roughly translated as “As newborn babes desire the rational milk without guile…”. from Catholic Encyclopedia listing for Low Sunday.
“And when the angels said, ‘O Mary!
Indeed God has chosen you, and purified you,
and has chosen you above all other women of the worlds.
O Mary! Be devoutly obedient to your Lord
and prostrate and bow with those bow.’”
– Qur’an 3:42-43
The biggest and most tragic news last week was the carnage of Muslims in two mosques in Christchurch, New Zealand last March 15, 2019. An Australian gunman with white supremacist background went on a rampage in two mosques, the biggest massacre in New Zealand’s modern history. According to police, 50 people were killed and 50 injured. The victims were targeted as they gathered at the mosques for Friday prayers.
This tragic incident show that Islamophobia is on the rise and has been for some time. British political commentator, Ayesha Hazarika claims that Muslims have been demonized, dehumanized and scapegoated on an industrial scale by society since 9/11.
In the light of this event, this short essay explores some relevant points about Mary and our devotion to Our Mother of Perpetual Help and its relationship with the Muslim community and the Islam faith. Through this, the essay hopes to inspire some concrete actions towards dialogue between Catholics and Muslims. Indeed, Mary is key to ecumenism not just with Islam but with other faiths.
Arrival of Muslims at Baclaran
Outside the shrine, there are many Muslim vendors selling all sorts of wares—clothes, electronics, housewares, even Catholic religious articles like rosaries, statutes, novena booklets and other religious materials. Most of these Muslim traders came from the provinces in Mindanao, the island in the south of the Philippines that has the largest Muslim population in the country. The Muslim traders began to arrive in the 1990s. In due course, some Muslim settlers invested in established stalls (puwesto) and matched medium-and-large-scale business enterprises owned by other merchants in the area. A considerable number, however, remained as street vendors due to lack of sufficient capital.
After the trade came the mosques. Four mosques were constructed within 500 meters from the shrine. The earliest mosque is the Masjid Abdullah, built in 1978; the next to be built is Masjid Rajah Sulayman in 1995. Masjid Al-Nur in Brgy. 79 of Pasay City came next in 1998, while Masjid Al-Wasat, located a few meters away from Baclaran Barangay Hall at the shrine’s northern part, was completed in 2009. At present, only three mosques exist. The Masjid Rajah Sulayman which sat on a reclaimed land on Roxas Boulevard just south of Epifanio de los Santos Avenue, overlooking Manila Bay was demolished by the government in 2013. The government’s reason for the demolition was the tenants’ lack of legal ownership of the site and an ordinance to widen city streets and prevent pickpocketing and violence in the area.
The shrine has maintained a relationship of peaceful co-existence with the Muslim community in Baclaran in the past. Besides small attempts at reaching out, there was no substantial effort towards dialogue between the shrine and the Muslim community. I do not know why no substantial dialogue between the Baclaran shrine community and Muslim community occurred. The best reason I can offer is that both sides did not know where and how to begin.
Nevertheless, this is a big challenge for both parties now and in the future. Because of the large number of Muslim community, the Baclaran shrine has the potential to become a center for Christian-Muslim dialogue in the country. In this endeavor, Our Mother of Perpetual Help (OMPH) can play a vital part in the dialogue with the Muslims. OMPH can be a vital part because Mary is also greatly revered by the Muslims.
Marian Shrines of Ecumenism
An interesting phenomenon in some countries particularly in Asia where there are shrine for OMPH is non-Christians praying before the Icon of OMPH. This is true in Singapore, India (Bombay), and the Philippines. In the Novena church in Singapore, for example, Singaporean Redemptorist Fr. Gerard Louis reports that 20 to 25% of those who attend the Novena are non-Catholics, people of other faiths—Hindus, Buddhists and Muslims. Among all Catholic churches in Singapore, they only go to the Novena church. They only go for the novena not for the mass and other church sacraments and services. Some new Catholics, however, have come to faith and Baptism through the Novena Devotions.
Another Marian shrine in Asia is the Shrine of Our Lady of Vailankanni. It is one of the most frequented religious sites in India, where Hindus, Muslims and Christian from all over India congregate in large numbers and worship in harmony. Hundreds of miraculous cures are reported every year. Centuries of devotion to Mother Mary both by Hindus and Christians have evolved an amalgamation of practices borrowing elements from both religions.
Here in Baclaran, there is no exact figure or percentage of how many non-Catholics pray the novena. From time to time, though, the phenomenon has received some admiration from other Christian denomination. For example, Jullian Robin Sibi said that Baclaran is one of those spots where you have to go to even though you are not Catholic. Andy Dierickx, who identifies himself as a Protestant Christian, sincerely admires the devotees’ dedication despite the fact that he does not approve of every practice they do:
Let me preface my comment by saying as a ‘protestant Christian’ (for want of a better label) there are many things I don’t understand about the Roman Catholic Church. Novenas, rosaries, praying to statuary and knee-walking are just some of the things I don’t comprehend. Lately I have been a bit outspoken on the subject and have offended loved ones in the process. On reflection I pray and ask forgiveness for that. I may never understand the rituals and practices, but I cannot question the devotion of the devotees of the OMPH Church. They sit and sweat and kneel and sweat when they could be in SM or home in front of the aircon! If some of my fellow Christians could have half of that fervor it would be amazing. While I could never subscribe to the Catholic precepts and ideology I pay respect to the beautiful folk who gather at Baclaran each Wednesday. Next time I am in town I might just drop in and sweat with you.
Ben Hernandez, a non-Christian, left a comment on the Baclaran FB page in July 2, 2017: “I am not a Christian but, as l have said in my wall post, Baclaran Church truly reflects our Filipino culture, values and heritage.”
Conflict in the Time of Ecumenism
We live at a time where there is a growing movement of dialogue among religions and faiths. The increasing calls and efforts for interreligious dialogue continue to break down walls of prejudice and intolerance. Fiore describes today’s global world as a world where one in seven people lives outside his/her place of origin; a world where cultures meet, spiritualities compete, and we are left wondering what to do with the faith we have received as an inheritance. The world is heading towards greater openness beyond the religion we have grown into. There is no turning back, as David Tracy contended, “[T]here can be no return to a pre-ecumenical, pre-pluralistic, ahistorical theology.”
The interreligious milieu poses several challenges to the living of one’s religion. First, each one is challenged to have a clearer understanding and deeper living of one’s religion. As people are exposed to other religions they learn to see more the distinctiveness of their own religion and this help to clarify their religious identity. Alternatively, each one is challenged to learn from the other. Everyone is challenged to have a wider and deeper understanding of God that goes beyond one’s own religion. Finally, it provides an opportunity for mutual enrichment about God as each religion reveals a special facet of the truth about God. In this interreligious milieu, dialogue becomes a necessary attitude, a way of life. It challenges each one to learn the art of listening despite actual differences.
These developments affirm the church’s conviction in recent years towards continuous interreligious dialogue. Many church documents, especially after Vatican II, have affirmed that the seeds of the Gospel go beyond the Catholic Church. For example, LG says that salvation is possible for all people of goodwill whether they have explicit faith in God or not.Nostra Aetate declares that other than Christianity, there is a ray of truth that enlightens all men and women. And Gaudium et Spes affirms that the Holy Spirit in a way known only to God offers every person the possibility of being associated with the paschal mystery.
Despite the climate of pluralism, multiculturalism, and ecumenism there is continuous religious conflicts and the rise of religious intolerance and fundamentalism in the world today. There are those who advocate for a return to exclusion, religious discrimination, religious fundamentalism and, religious extremism. In the Philippines, there is still a perceived mutual prejudice between Muslims, Lumads, and Christians. Many suffer from the continuous war between Muslims and Christians in the south.
Mary in Islam
Vatican II ushered a new attitude towards Islam: “Upon the Muslims, too, the Church looks with esteem.”Nostra Aetate listed several reasons why the Church should respect Islam; it shows parallels between Islamic belief and Christian faith. Among these many common elements, Mary is clearly mentioned: “They also honor Mary, His [Jesus’] virgin mother; at times they call on her, too, with devotion.”
Love for the Virgin Mary runs deep in Islam. In the Qur’an, Mary’s name (Maryam) appears explicitly thirty-four times; in twenty-four of these references, she is identified as the mother of Jesus (Isa). Mary is mentioned more often by name in the Muslim scripture than in the Christian New Testament. One chapter of the Qur’an (Sura 19) is in fact entitled “Mary” and it narrates the events of the annunciation of Jesus’ birth: Mary is chosen by God and given divine favors; she is immaculately consecrated to God from her mother’s womb; an angel appears to her and announces the miraculous virgin birth of a child; Mary accepts, conceives Isa and gives birth to him. The very story of the birth of Mary, which the feast day commemorates, is found in the Quran 3:35-36.
In the international pilgrimage shrine of Our Lady of Fátima, one aspect that often goes unnoticed is the subtle connection with Islam. The Blessed Virgin Mary appeared to the three shepherd children near the city of Fátima, Portugal, a place named after both a Muslim princess and the daughter of Mohammed. As Venerable Fulton Sheen said, “I believe that the Blessed Virgin chose to be known as “Our Lady of Fátima” as a pledge and a sign of hope to the Moslem people, and as an assurance that they, who show her so much respect, will one day accept her Divine Son, too.” Thus, not surprisingly, the shrine at Fátima, Portugal, has also attracted Muslims in great numbers. They go to see the place where the Virgin Mary appeared in a city named after one of their most highly revered women.
Thus, Mary can serve as a bridge between Islam and Christianity: It is certainly true that in her very person there is a meeting point, or at least a stepping stone, between Christianity and Islam. Indeed, as the Qur’an itself says: “To those who believe, God has set an example (“mathalan”) … in Mary, who preserved her chastity …, who put her trust in the words of her Lord and his scriptures and was one of the truly devout” (“Prohibition” LXVI:12).
OMPH can be a bridge between communities. Marian devotion can be an avenue for inter-faith dialogue with peoples of other faith traditions. Devotion to OMPH does not harbor biases against people of other faiths or people with different political convictions. The devotion can be an instrument of peace, mutual cooperation among peoples of different faiths towards common fight against poverty and violence.
One of the fruits of a healthy and productive devotion to OMPH is the openness to forge a relationship and dialogue with other faiths and Christian denomination through Mary and the icon. The icon and Mary can help to reinvigorate our devotion through dialogue with other religions.
In the light of this, Mary and the Icon can be the starting of a dialogue between the Muslim community and the shrine in Baclaran in the future.
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?
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.
This week we commemorate the 1986 EDSA People Power revolution. Baclaran shrine played a pivotal role during this momentous event. This week we will run a couple of articles depicting Baclaran shrine’s role in this historical event.
In 1986 when President Ferdinand Marcos was under some pressure, both at home and abroad, to show that the people still supported him he called a snap election. The election was held on February 6th. The official Comelec quick count of the votes was held at the PICC and computers were used to speed up the counting.
The people were able to watch the counting on Television and the figures being fed into the computers were transferred immediately to the large television screens in the PICC.
By Feb 8th, the second day of counting, the figures were big enough to be interesting and in the evening the Redemptorist Community of the National Shrine of Our Mother of Perpetual was watching the television, as was most of the country. Suddenly they saw a group of the computer operators stand up collect their belongings and walk out of the Convention Center. Was it a protest? Did they all have to go to the comfort room at the same time? What was the problem?
About twenty minutes later the front door bell of the Redemptorist Convent rang. One of the Fathers went to the door and returned a little later to declare that the people who had just left the Convention center were at the door looking for refuge. They had walked out because they had noticed that the Computers had been preprogrammed to count incorrectly. They could see that the figures going into the computers were nothing like the results appearing on the screens in front of them and on the Television. So they had left taking with them many of the computer discs with the incriminating evidence on them.
After a short discussion they were brought in and spent the night in an upstairs hall, which had been the community chapel many years before. One of the fathers provided merienda for them while they tried to contact by telephone their relatives and others who they felt would be ready to help them. By the following morning they left as they had already contacted lawyers and some support groups.
When asked why they came to Baclaran they said that they had no idea where they would go when they walked out but when they got outside someone said lets go to Baclaran. And so they did. Even the News reporters had no idea where they had gone.
Today, February 11, we celebrate World Day of the Sick. Today is also the Memorial of Our Lady of Lourdes, a name given to the Virgin Mary who appeared to St. Bernadette Soubirous in Lourdes, France. The church calls people around the world today to take the time to pray for the sick and for those who work very hard to alleviate the sufferings of the sick. Pope John Paul II initiated this celebration in 1992.
The shrine has responded to the needs of the sick since its beginning. Many sick devotees have asked the shrine for help in their sickness, whether spiritual and material. Since the beginning of the novena, there was a prayer for the sick. The shrine has also celebrated many healing masses with praying over and anointing of oil for the sick, through the years.
To give a more concrete and organized response to the needs of the sick, however, the shrine established the Redemptorist Medical & Dental Health Program. The clamor of people for health services because of the unavailability of health services to the poor, the high cost of medicines, medical services and consultations which the poor cannot afford were some of the concrete needs that led to the establishment of Medical/Dental services of the shrine. Established in 1991, the Redemptorist Medical & Dental Health Program aims to respond to the health needs and formation of its beneficiaries and extend assistance to calamity stricken areas.
At the center of the Redemptorist Medical & Dental Health Program is the shrine’s clinic. It is an outpatient clinic that offers primary health care services like maternal and child care, control and prevention of communicable diseases, health education, minor surgical procedures, environmental sanitation, Natural Family Planning Method and basic dental procedures. The clinic is open two days a week at Wednesday 8:00am – 7pm and Sunday – 8:00 am– 5:00 pm. The clinic is operated by a full time clinic staff, and medical/dental health practitioners and volunteers. Those who avail of the services are churchgoers, indigent walk-in patients with referrals from NGO’s within Parañaque, shrine volunteers and staff, beneficiaries of the Social Mission programs of the shrine and adopted Community/Mission Areas.
The second primary program of the Medical and Dental Services of the shrine is an outreach program. It aims to provide immediate health services to calamity stricken areas, nission areas of the Redemptorist Community from the Vice Province of Manila, organized communities of People’s Organizations, communities with poor health statistics, limited or has no access to or low quality health services and low socioeconomic status.
The Redemptorist Medical & Dental Health Program also implements advocacy and networking. This extends current services by collaborating with governments and local organizations, church, other private institutions. It also establishes networking and referral to hospitals, institutions and other health agencies to help the beneficiaries in their health needs.
The program also have a regular education and training program for the Baclaran clinic staff and volunteers, beneficiaries from Mission Areas, Health Committee members, and regular beneficiaries. There is an effort to support the development of appropriate indigenous health care like acupuncture, herbal medicines, etc.
On this World Day of the Sick let us pray for all our brothers and sisters who are in need of God’s healing, whether in body or in spirit. Let us also pray for all the carers of the sick–the Doctors, Nurses, caregivers, and others. Let us pray the prayer for the sick at the Novena:
Lord Jesus Christ * you bore our sufferings and carried our sorrows * in order to show us clearly * the value of human weakness and patience; * graciously hear our prayer for the sick especially ___________________________ (pause and remember your sick loved ones). Grant that they who are weighed down * with pain and other affliction of illness * may experience God’s healing power and comfort*. Restore them to health* in body and soul* so that they can continue to serve you* and their brothers and sisters.
Coastal clean-up is a regular program of the Baclaran shrine. Every year the shrine volunteers and devotees participate in the beach cleanup activity in the nearby Manila bay. The event is part of the International Coastal Cleanup Day, the world’s largest annual preservation and protection event and volunteer effort for beaches and waterways. It is celebrated annually on the third Saturday in September since its inception in 1986.
The pictures above were taken during the International Coastal Cleanup Day in September, 2014.
The Baclaran shrine has become well-known among the devotees through these years as a shrine of vigorous preaching about justice, peace and other social issues. The Redemptorists have always been very vocal in preaching about the burning issues in the world and country today in the light of the gospel. Because of this, every now and then, we get reactions from devotees. When devotees asked us why do we have to preach on social issues, I often quote today’s gospel text, the very words of Jesus which has come to be known as Jesus’ mission statement. Some of them are surprised to hear these words as they may not sound particularly religious. Some even could not believe that they actually come from Jesus. Many of them have believed for a long time that being Catholic is merely going to mass, receiving sacraments, praying the novena. For them, the Catholic faith is merely a spiritual activity and has nothing to do with the concrete realities of the everyday life of the ordinary people.
Today’s readings of the 3rd Sunday in ordinary time talks about the essential importance of the proclamation of the Word of God in Christian faith and life. The Word of God proclaims God’s eternal plan of total salvation and liberation of all peoples from sin and all forms of evil and oppression. The proclamation of the Word of God is both and at the same proclaimed in words and action; they are not mutually exclusive nor can be separated from each other.
In the First Reading from the book of Nehemiah, Israel, the people of God, has newly returned to Jerusalem from captivity in Babylon. They listened to Ezra, a priest-scribe who read the law (Torah) for the first time. After Israel’s exile from Babylon, the Torah was just completed. Ezra read the law for more than six hours, to men, women and children old enough to understand (7 years old up). While Ezra read the Torah, the assembly cried as all around them lay the ruins of what Israel and Jerusalem and the Temple and God’s people had once been.
In the second reading, St. Paul, in his first letter to the Corinthians, proclaimed about how the Body of Christ, the Church, is to live out the mission statement of Jesus. St. Paul points out that all members of the Church have gifts for ministry. The members of the Church, however, have different gifts for ministry; we are not clones of each other. The different gifts can only come to life in the context of the whole.
In today’s Gospel, Jesus, following his river baptism and his long wilderness fast and temptation, returns to his home town of Nazareth. Reports about him have been spreading through the population, probably the result of his healing miracles and his synagogue teaching. So when he comes back home, it’s quite a big day in the synagogue. It was the day of Sabbath. Everybody’s there, eager to hear the local boy who’s making a name for himself.
Like Ezra, he takes up a scroll, this one containing the book of Isaiah. He reads a passage which says that the Spirit of the Lord has sent him to “bring glad tidings to the poor, … to let the oppressed go free,” to proclaim a time of favor from the Lord (Is 61: 1-2).
After reading these verses, Jesus rolls up the scroll, returns it to the attendant, and takes his seat. It is the custom for teachers to sit, rather than to stand. So when Jesus sat, everyone looked at him, expecting some commentary, some explication of this text, a text well known to many of them. Jesus, however, merely said,
“Today this scripture has been fulfilled in your hearing.”
This is, very possibly, the world’s shortest sermon, but packs lots of punch. The people of Israel have waited for centuries for the fulfillment of promises that God made throughout their history, beginning with Abraham (Gen. 12:1-3). Now Jesus declares that the wait is over — that the day has come — that the promises are fulfilled — that salvation is nigh! This is, indeed, good news.
Jesus claims for himself the ancient prophetic words as his own mission statement. He bring good news to the poor, proclaim release to the captives, recovery of sight to the blind, let the oppressed go free, proclaim the year of the Lord’s favor, the sweet Jubilee Year, when the economy will be conformed anew to God’s justice.
Jesus’ mission statement did not become merely a string of high-sounding words (as some mission statements do). Everything that follows in his life, as presented to us in the Gospel, amounts to the living out of the prophecy he claims for himself that sabbath morning in Nazareth.
Today, we are called by Jesus to continue his proclamation of the Word of God. In order to be true Catholics or Christians, we should not be content with living our faith merely by going to mass, praying the novena or receiving the sacraments. To be true Catholics and Christians we need to reclaim Jesus’ mission statement as our mission statement too. In the light of today’s reality of continuous suffering by many of our people–the exploited poor, unemployed, homeless, the addicted, refugees, indigenous peoples, the wounded creation, the elderly who are increasingly isolated and abandoned, and many others, the proclamation of Jesus’ glad tidings remains imperative and urgent as ever. As each one of us has our own distinctive gifts, as St. Paul said, we are called to apply and share our gifts generously for the continuation of the enactment of Jesus’ mission statement.
Let us pray for the courage and grace of the Holy Spirit that we may become vibrant hearers, proclaimers and doers of Jesus’ words, our Lord and primary missionary of God.
While the rest of the Catholic world celebrates the 2nd Sunday in ordinary time, the Philippines Catholic Church celebrates the feast of Santo Niño (Holy Child Jesus). Vatican granted the Philippines Church a special permission to celebrate the Feast of the Santo Niño every third Sunday of January because of the Filipinos’ exuberant devotion to Santo Niño.
The celebration of the feast of Santo Niño is a beautiful expression of the wedding between the Christian faith and the Filipino culture. Santo Niño symbolizes, on the one hand, the introduction of the Christian faith to the Filipino people. The relic of Santo Niño is the first Christian image that set foot on Philippine soil. On the other hand, Santo Niño symbolizes the celebration of the Filipino culture. The native’s cultural appropriation of Santo Niño is beautifully expressed in the dance called Sinulog. Before the Spanish conquistadores came, Sinulog was already danced by the natives in honor of their wooden idols and Anitos. The natives then adapted the Sinulog as a dance ritual in honor of the miraculous image of the Santo Niño. Thus, Sinulog became the link between the country’s indigenous past and its Christian present.
While devotees dance the sinulog, they chant “Pit Señor.” “Pit Señor” is the short form of “Sangpit sa Señor,” a phrase in Cebuano that means, “to call, ask, and plead to the king.” Indeed, the image of Sto. Niño depicts an innocent boy Jesus with a smiling face yet dressed as a king. Dressed in the robes of a king, crowned and holding the sceptre, the globe and the cross, Sto. Niño reminds us of the link between God’s Kingdom and the mystery of spiritual childhood. These enigmatic contrasting elements provide us with one of the profound reasons to believe that Sto. Niño is our protector and has the power to grant and answer our prayers as many miracles have attested.
The feast of Santo Niño is a continuous celebration of God’s incarnation—God immersing himself into the life and situation of his people. The celebration of the feast of Sto. Niño is a celebration of the childhood of Jesus. Jesus as a boy experienced all the joys and pains, anxieties and jubilations that every Jewish boy would have experienced during his time.
The readings of today’s feast talk about the spiritual meaning of the boyhood of Jesus.
In the first reading, Isaiah prophesied that “the people who walked in darkness have seen a great light.” This light will be a child who will be born among them, “upon his shoulder dominion rests.” The description of the child sends a strong message to the oppressors of Israel. The child is not someone to be babied, not a weakling, but a strong leader. The child will defeat machineries of oppression and rule over Israel with wisdom, peace, justice and good judgment.
In the gospel, we hear of the story when Jesus was twelve years old, his parents–Joseph and Mary–took him on a journey to Jerusalem for the feast of Passover. After the feast, however, the boy Jesus remained behind in Jerusalem, but his parents did not know it. Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances, but not finding him, they returned to Jerusalem to look for him. And when they found him, he was among the learned in the temple. They did not fully understand what Jesus told them about his mission.
And he said to them,
“Why were you looking for me?
Did you not know that I must be in my Father’s house?”
But they did not understand what he said to them.
He went down with them and came to Nazareth,
and was obedient to them;
and his mother kept all these things in her heart.
In the Temple, the boy Jesus finds home and school: He must be in his Father’s house; he discusses with the learned. The boy Jesus was aware of his mission at an early age. He was discussing already with the experts. The boy Jesus was obedient to the Father in heaven as well as to his parents.
What does the childhood of Jesus say to you and me today? In the childhood of Jesus we foresaw what he will become when he grows up. The child Jesus grew in wisdom and age and favor before God and people. He never lost his childlike-attitudes but developed them to become the Messiah who came to serve, not to be served. He grew to become the bearer of good news of God’s liberation from all forms of oppression especially to the poor, the powerless, the vulnerable and rejects of society. He grew to proclaim true greatness and success beyond wealth, fame, and power, but being poor in spirit, simple, and humble. He grew up to suffer and give his life on the cross because of his great love for all humanity.
In the same way, the feast of Santo Niño calls us to grow in our own faith. While not losing our childlike-attitudes, this celebration challenges us to transform our childish attitude and faith to become mature followers of Christ. The image of Santo Niño is not someone whom we can manipulate according to our whims and caprices. The child is not someone to be babied, not a weakling, but a strong leader. Our devotion to Santo Niño demands of us not just piety but radical changes in our attitudes and mindset in accordance with the gospel values that Jesus proclaimed. Our devotion to Santo Niño calls us to commit to God’s kingdom and live opposite the values and conditions that contradict the Kingdom—power, domination, wealth, violence, pride, injustice, exploitation, inequality and poverty.
The feast of Santo Niño is a beautiful festivity brimming with profound spiritual meaning. It is, indeed, fit and just to joyfully dance the Sinulog but the celebration of the Santo Niño goes beyond mere pageantry. To be a devotee of Santo Niño is not to become childish in our faith; it goes beyond piety and petitionary form of relationship with Santo Niño. It calls us to grow and to change our lives to become disciples of Jesus and proclaimers of his Kingdom. It calls us to grow in maturity of our faith.