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.
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.
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.
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. 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.
 Michael Baily, C.Ss.R., Small Net in a Big Sea, The Redemptorists in the Philippines, 1905-1929 (Cebu: San Carlos Publications), 19.
 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.
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.
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.
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).
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.
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.
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.
This month of February marks the 87th year of the Redemptorist missionaries at Baclaran. When the Redemptorists settled at Baclaran, the land area was a grassland near the shore of Manila Bay. Let us look back into the events of 1932, the year when the Redemptorists settled at Baclaran.
The Redemptorists had already been in Malate parish since 1912 but found that the work in the Parish made it impossible for them to give Missions, the work for which they were principally founded. As a result of this they handed over the parish of Malate to the Columban Fathers on March 9th, 1929. Eventually they all withdrew to Cebu.
When the Archbishop of Manila Very Rev. Michael O’Doherty generously gave the perpetual use of three hectares of land in Baclaran, to the Redemptorists in 1930, Fr Grogan was chosen to return to Manila and take charge of building a Monastery and Church. He returned to Malate as a guest on Nov 6th, 1930 and was warmly welcomed by the Fathers. He wasted no time in getting to work on the job that had been assigned to him.
This was not easy. The land had no fence and had not even been surveyed. Worse, there was a Public Artesian Well in the middle of the property. All he could do was to start working and leave everything in the hands of his patron saint, Sta. Teresita of the Child Jesus. This apparently worked for by June 1931, he was able to sign a Contract for the building of a Monastery and another for the Church by October 17th, of the same year. Both were to be finished by February of 1932.
The new Community arrived on Feb 15th, 1932. They were Frs. Gallagher, Frean, Cosgrave, Taylor and Bros. Paschal, Adrian and Albert. They had supper in Malate and then proceeded to Baclaran to check out their new home. We read in the Chronicles of the day:
All were delighted with their new home but the romantic was not wanting. They discovered late in the evening that the gas for the stove had not been connected and breakfast next morning, the first meal, was cooked in true camp style by boiling the billy in the open.
The blessing of the Church took place on the 21st, of February. The blessing was done by Very Rev. Michael Doherty, assisted by Fr. Clementine Rodriguez, Parish Priest of Sta Rita, Baclaran, James Hayes S.J., Provincial of the Jesuits and Canon Jose Jovelanos.
Fr. Grogan left for Australia by boat on March 21st. He had finished his work and left to the new Community a home where they could live as Religious and get on with their principal work of learning Tagalog to give Missions to the Filipino People.
On Sunday July 3rd Fr. Taylor preached the first Tagalog sermon in Baclaran Church. On July 18th, Fr Gallagher opened a retreat to the girls of the Good Shepherd Convent in Sta. Ana. This finished on 22nd, and the whole was preached in Tagalog. The next month they hired a translator, Juan Santos to help speed up the Translation of their sermons. Within the first year the community had succeeded in learning sufficient Tagalog to give Missions and had begun to do so.
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.
During the week after the Snap Elections in 1986 the Superior of the National Shrine received a phone call from the Secretary of Jaime Cardinal sin requesting if the Cardinal could say Mass and preach on the following Sunday at the national Shrine at 5.00 P.M. The Superior said there was no need for the Cardinal to seek permission, as he was always welcome in Baclaran.
In the following days there was great speculation as to why the Cardinal had chosen to come to Baclaran and what he would say. Someone leaked the story to the press and it was suddenly news everywhere that Corazon Aquino, who was the loser in the so called Snap Election, would be in Baclaran with the Cardinal on the following Sunday.
Phone calls were coming in all day on the Saturday to know if the news was correct. However, we could only reply that they, the callers, seemed to know more than we did. On Sunday afternoon the churchyard was soon full and by the time of the Cardinal’s arrival people were even standing on the roofs of the cars in the parking area. Cory Aquino did arrive and the crowd went crazy crying out “Cory, Cory”.
The Cardinal spoke about the Election and said that due to the massive cheating and bribery that had taken place there was an obvious failure of election. From then on nothing could be heard of what happened as the people responded with screams of “Cory, Cory, Cory……….”
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.
November begins with the twin feast days of All Saints and All Souls. We pay tribute to the lives of the many saints in heaven and we remember our dearly departed loved ones. By contemplating about death and the saints we can learn more about the true meaning and purpose of our lives.
While many of us head to the cemetery all day and all night on November 1 – 2, we actually fear and abhor death. Every year during these days close to the twin feast days of All Saints and All Souls, many horror movies are being shown on TV’s and cinemas, about ghosts of dead people, or dead people coming out of their graves, and other gory images of the dead. The fear and bastardization of death is also very much promoted in the celebration of halloween which has become more and more popular in the country, thanks to Western media and commercial establishments cashing in on halloween products. The commercial appropriation and secular co-optation of halloween from its original Christian meaning portrays children wearing costumes of vampires, monsters, ghosts, skeletons, witches, and devils playing trick or treat. Halloween, also known as Allhalloween, All Hallows’ Eve, or All Saints’ Eve is originally dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.
Perhaps the most innate reason why we fear death is because it confronts us about our own mortality. We abhor the idea that our life will end tomorrow, next week, next year or several years from now especially if we are at the height of our career, if we are enjoying the success of our endeavors or if we have plenty of dreams yet unfulfilled. We hate the thought that our once beautiful bodies will someday turn to dust.
With the vast technology and advances in science, life has immensely improved on earth. Because of this, many see life here on earth as the ultimate and only reality. Compared to previous generations, there are lesser people today who believe in eternity. With death life has ended, nothing more.
On the other hand, death confronts us with the question of what lies beyond death. There is somehow the conviction from the deepest core of our being, that death is not the end. The closest thing we may have experienced this is at the death of our loved ones. We refuse to believe that when our loved ones die, they are gone forever. We continue to feel their presence even in spirit or whatever, albeit constantly close to us and continue to hope that someday we will be reunited once again.
This is precisely the meaning of this twin celebration of All Saints Day and All Souls Day. Through these celebrations, we bravely proclaim that our life is eternal and “with death life is not ended only changed” (Preface to the Mass for the dead). Death is the passing over to immortality. As St. Francis said: “It is in dying that we are born to eternal life.”
Death is not the end but the bridge to eternity. This carries plenty of practical implications on how we ought to live our lives here and now. Our Lord Jesus Christ has constantly reminded us about these especially in the Gospel readings for this month: We need to be wise, we need to plan ahead, we need to be ready, prepared, vigilant always. In other words we need to make the most out of our lives at all times by doing a good turn daily in loving service of God and neighbor. We need to live everyday as if it is the last day of our life. As the song goes:
Minsan lamang ako daraan sa daigdig na ito (Only once will I pass through this world). Kaya anuman ang mabuting maa’ring gawin ko ngayon (So whatever good I can do now) . O anumang kabutihan ang maari kong ipadama? (O whatever kindness I may express). Itulot ninyong magawa ko ngayon ang mga bagay na ‘to (Allow me to do these now).
As we battle through life making the most out of the gifts that God has given us, our faithful departed is constantly on our side. This is what the belief of the Church as a communion of saints tells us. By this, we mean that the saints in heaven, the faithful departed in purgatory and we Christians still living on earth form the Church. All are saints because as followers of Jesus Christ, we are called to be holy, to be saints. We are a communion because in the Church, there is unity and sharing. By our unity, we stand in loving relationship with the saints in heaven, the faithful departed in purgatory and those still here on earth. Because of this unity among Christ’s followers, there is sharing of goods and graces. The saints in heaven pray for those in purgatory and those on earth. And we who are on earth ask the intercession of the saints in heaven and also pray for the faithful departed in purgatory.
Mary, Our Mother of Perpetual Help, continue to bring us to your Son Jesus who is our constant guide and our hope in our journey towards eternal life!