9th Day of the Novena for the Feast of Our Mother of Perpetual Help: Contemplating the Star on Mary’s Veil

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In preparation for the feast of Our Mother of Perpetual Help on June 27, we will not just be praying the Novena but also contemplate on the icon of Our Mother of Perpetual Help–the meaning of the whole Icon and its parts for nine days.

The contemplation of the icon can be done either before or after praying the novena. It would be most appropriate to have an Icon of Our Mother of Perpetual Help or a copy of the icon in front of you. You can adorn it with candles and some flowers.

For the ninth and last day of our Novena we will contemplate on the star on Mary’s veil.

The eight-pointed star on the forehead of Mary indicates that Mary is the star which always points us to Jesus.  Just like the hand of Mary pointing to Jesus, the star on Mary’s veil reminds us of the star which guided the three wise men to reach the birthplace of Christ in Bethlehem.

Mary is often called Stella Maris which is Latin for “star of the sea,” Just like the stars that guided seafarers and fisherfolk to reach their destination, Mary is the “Star of the Sea” who bears the light of Christ in the midst of the rough and dark world.  Mary as a star guides us to the safe path towards heaven. Indeed, Mary is a star, but not by her own right, but by her constant pointing us to Jesus her son.

Let us contemplate and gaze at the star on Mary’s veil in silence …

At the end of our contemplation, let us pray,

Our Mother of Perpetual Help, you are the dawn and the star which showed us Jesus. In the darkness and turmoil of our lives, be our constant star and guide so we may always follow the way of Jesus your son. Amen.


 

To download a copy of the newest 2016 Jubilee version of novena in English, click this link: http://www.baclaranchurch.org/assets/revised-novena-english.pdf. To download a copy of the newest 2016 Jubilee version of the novena in Tagalog, click this link: http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf. For a guide on how to pray the novena at the shrine, click this link: https://baclaranphenomenon.wordpress.com/2018/04/27/how-to-pray-the-novena-at-the-shrine/.  For a guide on how to pray the novena at home, click this link: .https://baclaranphenomenon.wordpress.com/2018/04/28/how-to-pray-the-novena-at-home/.

For more information on how to contemplate and pray with an icon, click this link: https://aleteia.org/2018/09/12/how-to-pray-with-icons-a-brief-guide/.

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7th Day of the Novena for the Feast of Our Mother of Perpetual Help: Contemplating the Golden Background

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In preparation for the feast of Our Mother of Perpetual Help on June 27, we will not just be praying the Novena but also contemplate on the icon of Our Mother of Perpetual Help–the meaning of the whole Icon and its parts for nine days.

The contemplation of the icon can be done either before or after praying the novena. It would be most appropriate to have an Icon of Our Mother of Perpetual Help or a copy of the icon in front of you. You can adorn it with candles and some flowers.

For the seventh day of the Novena we will contemplate on the golden background of the icon.

The color gold is the dominant color which occupies the whole icon. Gold is a color which is not normally found in nature. The color gold implies a place which this world cannot give; a place that is bright, peaceful, abundant and joyful. It is already here but we only see a glimpse of it because it is hidden. We will experience the fulfilment and full disclosure of this place at the end of our lives.

The golden background that occupies the whole icon, therefore, is a symbol of heaven, where Jesus and Mary and the saints now dwells. Gold in the icon evokes the life of joy and peace in eternity with God which we are all destined to be at the end of time.

Our Mother of Perpetual Help is the exemplar of the glory and joy that will happen to us at the end of times. Even as the completion of this glory will happen in the end, the icon invites us to open our hearts and mind to the glory of God already unfolding in our daily events—even in the gloomiest days of our lives.

The light of heaven which passes through the clothing of Mary and Jesus indicates the heavenly joy which Jesus and Mary bring to the hearts of all the faithful.  Looking through the icon, therefore, we are invited to see an “it-could-be-otherwise” world. The icon invites us to see behind and beyond their world—with all its sufferings, hardships, hopelessness, injustice, violence, enslavements – in anticipation of a possible world full of possibilities. The icon invites the devotees to contemplate the world in the light of God’s vision and fullness of redemption. “I have come to bring life, and have it abundantly (John 10:10).”

As we contemplate the icon, we experience a creative tension between our present situation and the future life in eternity with God which the icon represents. The icon, therefore, is the encounter between heaven and earth, our present age and the fullness of time. Icons are doorway, a means of access into the age to come. It is a meeting point and a place of encounter with the communion of saints.

Mary calls us to participate in this mystery that is depicted in the icon. Therefore, more than an object, the icon is an event.  It is an event of proclamation and encounter. As an event it calls our active response.

Let us contemplate and gaze at the golden background in silence …

At the end of our contemplation, let us pray,

O Mother of Perpetual Help, you are the exemplar of the glory and joy which will happen to us at the end of times. May we open our hearts and mind always to the glory of God unfolding in the daily events—even in the most mundane and gloomy days of our lives. Amen.


 

To download a copy of the newest 2016 Jubilee version of novena in English, click this link: http://www.baclaranchurch.org/assets/revised-novena-english.pdf. To download a copy of the newest 2016 Jubilee version of the novena in Tagalog, click this link: http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf. For a guide on how to pray the novena at the shrine, click this link: https://baclaranphenomenon.wordpress.com/2018/04/27/how-to-pray-the-novena-at-the-shrine/.  For a guide on how to pray the novena at home, click this link: .https://baclaranphenomenon.wordpress.com/2018/04/28/how-to-pray-the-novena-at-home/.

For more information on how to contemplate and pray with an icon, click this link: https://aleteia.org/2018/09/12/how-to-pray-with-icons-a-brief-guide/.

6th Day of the Novena for the Feast of Our Mother of Perpetual Help: Contemplating the Sandals of Jesus

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In preparation for the feast of Our Mother of Perpetual Help on June 27, we will not just be praying the Novena but also contemplate on the icon of Our Mother of Perpetual Help–the meaning of the whole Icon and its parts for nine days.

The contemplation of the icon can be done either before or after praying the novena. It would be most appropriate to have an Icon of Our Mother of Perpetual Help or a copy of the icon in front of you. You can adorn it with candles and some flowers.

For the sixth day of the Novena we will contemplate on the Sandals of Jesus

The sandal that is almost falling from the foot of Jesus symbolizes Jesus’ humanity. Whereupon seeing the instruments of his passion and death that the Angels are holding, Jesus run so fast to his mother and cling to her for protection and love that one of his sandals has almost fallen off.

On the other hand, the falling sandal may also show the divinity of Jesus; Jesus is not tied to the attachments of the world. In this light, the sandal that Jesus wears on his other foot represents his true humanity.  Indeed, Jesus is both and at the same time, fully human and fully divine.  Jesus is the bridge between heaven and earth.

Let us contemplate and gaze at the Sandals of Jesus in silence …

At the end of our contemplation, let us pray,

Our Mother of Perpetual Help, you bore the Savior inside your womb, nurtured the child Jesus and followed Christ all the way up to the foot of the cross. Pray for us that we too may become God-bearers. Pray for us so we may imitate your missionary zeal in bringing Jesus to others. Amen.


 

To download a copy of the newest 2016 Jubilee version of novena in English, click this link: http://www.baclaranchurch.org/assets/revised-novena-english.pdf. To download a copy of the newest 2016 Jubilee version of the novena in Tagalog, click this link: http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf. For a guide on how to pray the novena at the shrine, click this link: https://baclaranphenomenon.wordpress.com/2018/04/27/how-to-pray-the-novena-at-the-shrine/.  For a guide on how to pray the novena at home, click this link: .https://baclaranphenomenon.wordpress.com/2018/04/28/how-to-pray-the-novena-at-home/.

For more information on how to contemplate and pray with an icon, click this link: https://aleteia.org/2018/09/12/how-to-pray-with-icons-a-brief-guide/.

5th Day of the Novena for the Feast of Our Mother of Perpetual Help: Contemplating the Angels

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In preparation for the feast of Our Mother of Perpetual Help on June 27, we will not just be praying the Novena but also contemplate on the icon of Our Mother of Perpetual Help–the meaning of the whole Icon and its parts for nine days.

The contemplation of the icon can be done either before or after praying the novena. It would be most appropriate to have an Icon of Our Mother of Perpetual Help or a copy of the icon in front of you. You can adorn it with candles and some flowers.

For the fifth day of the Novena we will contemplate on the Angels Gabriel and Michael.

The angel on the left of the icon is St. Michael who holds the spear and sponge of the bitter fluid; these instruments foretell the coming passion and death of Jesus.

The Greek letters OAM (O Arkanguelos Mikael) above the angel on the left means the Archangel St. Michael.

The angel on the right ride of the icon is St. Gabriel who holds the cross and the nails; these instruments foretell the coming passion and death of Jesus.

The Greek letters OAΓ (O Arkanguelos Gabriel) above the angel on the right means the Archangel St. Gabriel.

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The hands of the angels who hold the instruments of passion and death are covered with veil. This is similar to the veil that priest uses when they raise the Blessed Sacrament during benediction.  This implies that the instruments that the angels are holding are extremely sacred like the Blessed Sacrament during the benediction.

The instruments that the Angels hold, therefore, are instruments not of death and failure but of life and victory. The most sacred event of our salvation is the passion and the offering of Jesus’ life for our redemption.

Let us contemplate and gaze at the Angels in silence …

At the end of our contemplation, let us pray,

O Mother of Perpetual Help, pray for us that we may experience Jesus’ presence and solidarity in the midst of our difficulties and trials in life. Pray for us that we may see the sacredness of his sacrifice and death on the cross for us. May we experience the glory of Jesus in our own pains and sufferings in this world through our sacrifice and giving of our lives for others.


 

To download a copy of the newest 2016 Jubilee version of novena in English, click this link: http://www.baclaranchurch.org/assets/revised-novena-english.pdf. To download a copy of the newest 2016 Jubilee version of the novena in Tagalog, click this link: http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf. For a guide on how to pray the novena at the shrine, click this link: https://baclaranphenomenon.wordpress.com/2018/04/27/how-to-pray-the-novena-at-the-shrine/.  For a guide on how to pray the novena at home, click this link: .https://baclaranphenomenon.wordpress.com/2018/04/28/how-to-pray-the-novena-at-home/.

For more information on how to contemplate and pray with an icon, click this link: https://aleteia.org/2018/09/12/how-to-pray-with-icons-a-brief-guide/.

Here is the schedule of the Novena and Feast of Our Mother of Perpetual Help at the Shrine:

baclaran-fiesta-2019

4th Day of the Novena for the Feast of Our Mother of Perpetual Help: Contemplating the Hands of Mary

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In preparation for the feast of Our Mother of Perpetual Help on June 27, we will not just be praying the Novena but also contemplate on the icon of Our Mother of Perpetual Help–the meaning of the whole Icon and its parts for nine days.

The contemplation of the icon can be done either before or after praying the novena. It would be most appropriate to have an Icon of Our Mother of Perpetual Help or a copy of the icon in front of you. You can adorn it with candles and some flowers.

For the fourth day of the Novena we will contemplate on the Hands of Mary.

The right hand of Mary does not hold the hands of Jesus but points to Jesus which says: “Follow him: He is our Redeemer!”

The left hand of Mary holds Jesus in a loving and caring way. The left hand of Mary symbolizes the throne of Jesus where Jesus sits. Mary, therefore, is the seat of Wisdom who is Jesus.

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An important Marian archetypes that is significantly present in the icon of OMPH is the Marian archetype of HodegetriaHodegetria is a Greek word which literally means “She who shows the Way.” It depicts Mary as the guide. In this type, the Ever Virgin Mary is holding Christ and pointing toward Him, as a guide to God and salvation. It is interesting to note that Mary in the Eastern tradition does not give so much emphasis on Mary in her own right. In Byzantine icons, Mary is never depicted by herself, autonomously, separately but always depicted with her divine son—Jesus.

Mary’s right hand is, above all, the Hodegetria hand, that is to say, the hand of she who shows the path to Christ, who is the Way, the Truth and the Life. Therefore, as in the wedding feast at Cana, she appears to say to believers: “Do whatever he tells you” (John 2:5).

Let us contemplate and gaze at the hands of Mary in silence …

At the end of our contemplation, let us pray,

O Mother of Perpetual Help, your greatest aspiration for us is to follow the way of Jesus when you said, “Do whatever he tells you”. You are the first disciple of Jesus and you showed us the true meaning of discipleship. Pray for us that like you we may become true disciples of Jesus by being totally open and cooperative to God’s plan and word in our lives.

 


 

To download a copy of the newest 2016 Jubilee version of novena in English, click this link: http://www.baclaranchurch.org/assets/revised-novena-english.pdf. To download a copy of the newest 2016 Jubilee version of the novena in Tagalog, click this link: http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf. For a guide on how to pray the novena at the shrine, click this link: https://baclaranphenomenon.wordpress.com/2018/04/27/how-to-pray-the-novena-at-the-shrine/.  For a guide on how to pray the novena at home, click this link: .https://baclaranphenomenon.wordpress.com/2018/04/28/how-to-pray-the-novena-at-home/.

For more information on how to contemplate and pray with an icon, click this link: https://aleteia.org/2018/09/12/how-to-pray-with-icons-a-brief-guide/.

Here is the schedule of the Novena and Feast of Our Mother of Perpetual Help at the Shrine:

baclaran-fiesta-2019

3rd Day of the Novena for the Feast of Our Mother of Perpetual Help: Contemplating the Face of Mary

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In preparation for the feast of Our Mother of Perpetual Help on June 27, we will not just be praying the Novena but also contemplate on the icon–the meaning of the whole Icon and its parts for nine days.

The contemplation of the icon can be done either before or after praying the novena. It would be most appropriate to have an Icon of Our Mother of Perpetual Help or a copy of the icon in front of you. You can adorn it with candles and some flowers.

For the third day of the Novena we will contemplate on the Face of Mary

The mouth of Mary is small because it is already transformed in its heavenly form; she no longer needs the food our world gives. It is sealed because prayer needs silence and fervent attention on God.

Her nose is long and slender which evokes honor. It is no longer dependent on the aroma of the world but only to Christ and to the life-giving breath of the Holy Spirit.

The ears of Mary are not given much attention and it is almost hidden under her veil. This implies that it is no longer fascinated with the sounds of the world but only to the word and command of God.

Her high forehead indicates the power of the Spirit and wisdom which bows down before the infinite love of God.

The main letters on each side of Mary are the Greek words MP-ΘΥ (Meter Theou) which means “Mother of God.”

Let us contemplate and gaze at the face of Mary, her ears, mouth and nose, in silence …

At the end of our contemplation, let us pray,

O Mother of Perpetual Help, pray for us so that in the midst of our difficulties and trials in life we can discover the beauty, goodness and truth of God’s love. Lead us to Jesus your son, the way, the truth and the life. May we follow your example as a disciple of Jesus by being totally open and cooperative to God’s plan and word in our lives.

 


 

To download a copy of the newest 2016 Jubilee version of novena in English, click this link: http://www.baclaranchurch.org/assets/revised-novena-english.pdf. To download a copy of the newest 2016 Jubilee version of the novena in Tagalog, click this link: http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf. For a guide on how to pray the novena at the shrine, click this link: https://baclaranphenomenon.wordpress.com/2018/04/27/how-to-pray-the-novena-at-the-shrine/.  For a guide on how to pray the novena at home, click this link: .https://baclaranphenomenon.wordpress.com/2018/04/28/how-to-pray-the-novena-at-home/.

For more information on how to contemplate and pray with an icon, click this link: https://aleteia.org/2018/09/12/how-to-pray-with-icons-a-brief-guide/.

Here is the schedule of the Novena and Feast of Our Mother of Perpetual Help at the Shrine:

baclaran-fiesta-2019

2nd Day of the Novena for the Feast of Our Mother of Perpetual Help: Contemplating the Child Jesus

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In preparation for the feast of Our Mother of Perpetual Help on June 27, we will be praying the Novena for nine days. The purpose of the novena is not just to bring our needs and aspirations to God through the prayers of Our Mother of Perpetual Help. More importantly, in praying the novena we allow Mary to bring us to Jesus in order to follow him—the true path to God. This is the main message of the Icon of Our Mother of Perpetual Help.

It would be a great means, therefore, that we do not just pray the novena, but also contemplate on the icon–the meaning of the whole Icon and its parts. Unlike the novena, contemplation is done more in silence gazing at the icon. Contemplation comes from the Latin word contemplari which means “to gaze, observe, behold.”  To contemplate the icon is to be aware and to behold Mary and God’s love and presence. Contemplation is entering into God’s presence where Mary and the saints are now residing. It is placing our lives into the life of God. It is finding our story in God’s story. Contemplation evokes a response of waiting, loving, trusting, and obeying. Ultimately contemplation leads us to live our daily lives and experiences in the example of Mary following the path of Jesus towards true happiness and peace.

The contemplation of the icon can be done either before or after praying the novena. It would be most appropriate to have an Icon of Our Mother of Perpetual Help or a copy of the icon in front of you. You can adorn it with candles and some flowers.

For the second day of the Novena we will contemplate on the child Jesus in the icon.

If we look closely at the face of the child Jesus, he does not portray a child’s face but one like a “small adult”; this illustrates both the humanity and divinity of Jesus.

The eyes of Jesus are not looking at Mary but above, even outside of the icon. The eyes of Jesus are looking at God the Father with a mixture of sadness and joyful hope. The cross will bring pain and death but it will also lead to the glory of all humankind in the time to come.

The hands of Jesus lovingly cling to the right hand of Mary. This symbolizes the humanity of Jesus; because of his fear, he placed his life here on earth in the hands of Mary.

The Greek letters IC-XC (Iesus Xristos)at the right of the head of Jesus are the letters for “Jesus Christ.”

Let us now contemplate and gaze on the Child Jesus in silence …

At the end of our contemplation, let us pray,

O Mother of Perpetual Help, pray for us so that in the midst of our difficulties and trials in life we can follow the way of Jesus—the way of  may we find true glory can lead us to Jesus your son, the way, the truth and the life. May we follow your example as a disciple of Jesus by being totally open and cooperative to God’s plan and word in our lives.

 


 

To download a copy of the newest 2016 Jubilee version of novena in English, click this link: http://www.baclaranchurch.org/assets/revised-novena-english.pdf. To download a copy of the newest 2016 Jubilee version of the novena in Tagalog, click this link: http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf. For a guide on how to pray the novena at the shrine, click this link: https://baclaranphenomenon.wordpress.com/2018/04/27/how-to-pray-the-novena-at-the-shrine/.  For a guide on how to pray the novena at home, click this link: .https://baclaranphenomenon.wordpress.com/2018/04/28/how-to-pray-the-novena-at-home/.

For more information on how to contemplate and pray with an icon, click this link: https://aleteia.org/2018/09/12/how-to-pray-with-icons-a-brief-guide/.

Our Mother of Perpetual Help: Icon of Compassion

 

fiesta-icon
Photo credit: A. Lubi, C.Ss.R. | Baclaran | June 2018

“Be ready to intercede with every form of help
for each human heart and all the peoples …
especially for those who have heavy ordeals in life
due to suffering, poverty and every form of afflictions…
Mother of Perpetual Help, accept this humble offering
 and place it in the Heart of Your Son,”
– St. John Paul II in Baclaran

Filipinos have embraced Mary, Our Mother of Perpetual Help, as their own mother. From the moment that Our Mother of Perpetual Help arrived in the Philippines in 1906, Filipinos took her into their own homes and communities. Many devotees fondly call Our Mother of Perpetual Help “Mama Mary” (Mother Mary). It may sound sentimentalist to some but to many devotees it expresses their deep devotion and childlike dependence on Our Mother of Perpetual Help. Just like Marvin L. Maderas who in October 14, 2014, wrote a thanksgiving letter to Our Mother of Perpetual Help which she fondly calls Mama Mary,

Dear Mama Mary,

I cannot stop thanking you for the blessings you have given me. I was jobless and hopeless then. I prayed to You for a job and You found me one in Manila, near your shrine. I tried to make it every Wednesday to attend to the novena asking for a more permanent job so that I can continue to support my children in their college education. You not only given me a regular employment but you restored me to my previous job in my hometown. O Mama Mary, You are really the kindest of all mothers for granting my prayers and giving me this extra gift! I am now working in our place and going back to our home daily and sleeping every night beside my youngest daughter. I can now watch her as she grows up into a lady. Nothing is impossible to you and your generosity is beyond expectation. Thank you, thank you so much Mama Mary. I promise to proclaim Your miraculous intervention in every opportunity that I have. Amen

Mary of Baclaran is the icon of Our Mother of Perpetual Help enshrined on the altar of the shrine. The original icon of Our Mother of Perpetual Help is enshrined in Rome in the Church of St. Alphonsus Liguori (Chiesa di Sant’Alfonso di Liguori all’Esquilino in Italian). It is a Byzantine (Eastern Orthodox Church) icon painted sometime between 1350 and 1450 AD in the island of Crete by an unknown iconographer (painter of icons).

Unlike other objects of devotions to the Blessed Mother in the Philippines which are usually images or statues of Western origin, Our Mother of Perpetual Help is an icon of Eastern origin.  Not all devotees know that Our Mother of Perpetual Help is an icon let alone an Eastern icon. Many are unfamiliar that this icon comes from the Eastern Church tradition. This comes to the fore when devotees comment on the beauty of Mary in the icon. Many find Mary in the icon of Our Mother of Perpetual Help different from the smooth, fair, and beautiful faces of Mary they have been used to in images or statues of Mary of Western origin, like Fatima, Lourdes, or Rosary. This highlight a significant reality that Filipinos’ standard of religious beauty has, for a long time, been conditioned by Western standards, symbolism and spirituality.

The unfamiliarity with the Eastern spirituality and understanding of the icon adds to the mystery of the icon. This is symbolized by the location of the icon at the shrine—enshrined at the top of the altar with no physical access for devotees. Despite the inaccessibility of the icon, however, devotees find creative ways to reach the icon. I remember the story of Fr. Maguire on a one Wednesday when he just finished the blessing of pious objects. A woman approached him and said, “Can I go in and touch the image of the Blessed Mother?” He said, “How do you intend to do that?” He had an image in his mind of her trying to climb the bronze decorations above the Tabernacle to reach the icon. She said simply, however, “I just touch the tabernacle; the icon is connected to it.”

For many devotees, the icon of Our Mother of Perpetual Help seems to be full of paradoxes: distant yet near, mysterious yet familiar, unattractive yet inviting, and alienating yet fascinating.  Indeed, there is a profound mystery and universal appeal in the icon that transcends the physical and natural as Clement M. Henze suggests,

It appeals to the supernatural within us; to something, therefore, that is wider than the world; to something that is not confined to race, or color, or country; to something that is not determined by artistic theories or artistic values, be they proper to the East or to the West.[1]

Despite all these, Filipinos loved the icon of Mary of Baclaran. How can a strange foreign icon become so popular and well-loved in the Philippines, not to mention in many parts of the world where there is widespread devotion to Our Mother of Perpetual Help? Brazilian Redemptorist Fr. J. Ulysses da Silva, C.Ss.R. tries to make sense of this enigma,

[W]e are faced with an Icon that in itself does not belong to the Catholic tradition of the Roman Rite, or to western religiosity, as we know it and inherited it with our paintings and devotional images. How was it possible for this Icon to be welcomed in such an amazing way by the devotional world of the west? What process would have had to happen for the mandate of Pius IX to us Redemptorists to have such an international effect and for peoples of different cultures to feel such a strong affection for a typically Byzantine Icon? Or could it be that we have taken an Icon of eastern culture and conferred a new meaning upon it, so that it might penetrate our religious culture?[2]

Appeal of the Icon to our Indigenous Religiosity

There must be something in the icon of Mary Our Mother of Perpetual Help that appeal profoundly to the Filipinos’ sense of religiosity, or as da Silva suggests, Filipino devotees could have conferred a new meaning upon it consonant with their cultural and religious idiosyncrasies. Fr. Nico Perez also ponders on the attraction of the icon to Filipino devotees and posits that it has something to do with the practical advantages of it being an icon.[3] Unlike a statue,  a copy of the icon of Our Mother of Perpetual Help can be easily placed on their wallets. Thus, the icon is always with them wherever they go. It would be inconvenient doing the same thing to a statue. In other words, Our Mother of Perpetual Help as an icon has the character of accessibility (availability), mobility (transportability) and physicality (presence)—qualities which always appeal to and sustains popular religiosity.

In the previous chapter, we saw how our ancestors also made larauan (icons) made from wood, stone, or ivory which are representation of the invisible society coexisting with their material world. In other words, these larauan served as the bridge to the spiritual world. The icon of OMPH appeals to the devotees because it served as a window to eternity in the same way that their ancestors’ larauan served as bridge to the higher heavens.

Rootedness in the Church Tradition and Teaching on Mary

Before Pope Pius IX entrusted the icon to the Redemptorist in 1866, it took an almost 500 year’s journey from Crete to Rome. The miraculous icon was painted or written in the 14th century in the island of Crete.  The story of the journey of the icon from Crete to Rome is a fascinating one. It is a long journey replete with miraculous anecdotes. One very significant observation is that from the very beginning of the journey of the icon, the protagonists of the veneration have been mostly lay people: the merchant who ‘stole’ the icon, the family who came into possession of it and the girl to whom Our Lady appeared in a dream so as not to be forgotten.[4] Through many ordinary people, sinners even, Mary was directing people where the Icon should go and where it should be enshrined for veneration. This may also hold true in Baclaran.

The story of the icon, however, cannot be traced only from the 14th century as the icon represents the hundreds of years of church’s tradition, teaching and reflection on the role of Mary in God’s mission beginning from the Council of Ephesus in 431, which gave the title to Mary, as Mother of God.  The original Greek word used in this church dogma was theotokos which means God-bearer.  Mary was chosen to be the bearer of God-made-man.

The teachings and faith declarations of the church on Mary, however, was based on the scriptures and witness’ accounts of her actual life here in earth.  Therefore, the icon also bears the actual life of Mary.  To kiss an icon of Our Mother of Perpetual Help is to show love towards Virgin Mary herself, not just to the wood and paint making up the physical substance of the icon. Veneration of the icon as entirely separate from Mary’s life is inconceivable. Indeed, we can say that the icon is a relic of the living Mary; an icon of a life lived in the fullness of God’s grace: “Hail Mary full of Grace.”

The icon of Our Mother of Perpetual Help, therefore, is more than a work of art.  It is a sacred testament which reveals the church’s profound development in the understanding, belief, and recognition of Mary as the Icon of Trinitarian love. The icon is not mentioned in the scriptures but expressed centuries of church’s traditions and teachings on Mary as well as veneration and devotion of people through the years. In order to understand the icon of Our Mother of Perpetual Help, therefore, we need to understand the theological and spiritual role of Mary as proclaimed by the church through the centuries. As Fr. da Silva reiterates,

The Icon itself is normally not the object of devotion or veneration, as are our pictures and images of saints. It is totally integrated into a broader context, as a sacramental reference to the contemplation of the mystery of Christ and the Trinity. It is an invitation to contemplate the History of Salvation in its mystery dimension, that is, as a fulfillment of the salvific plan of God.[5]

By containing the church’s teachings and traditions, the icon is important means of evangelization. As the document The Shrine: Memory, Presence and Prophecy of the Living God says, “The icon as an instrument for evangelization especially about the life and theology on Mary. Marian shrines in particular provide an authentic school of faith based on Mary’s example and motherly intercession.”[6]

Synthesis of Marian iconography/archetypes

Church’s tradition and teachings on Mary is not only ingrained in the icon of Our Mother of Perpetual Help. The icon is a product of centuries of tradition of iconographic archetypes. Each of these archetype contributed to the final art and meaning of the icon. Ferero states that if we wish to understand the original and overall significance of icons, we must refer back to the iconographic archetypes that produced them.[7]

The icon of Our Mother of Perpetual Help is at the tail end of a long creative, artistic and theological process. [T]he original icon of Our Mother of Perpetual Help was written by the iconographer at a time when the Christian art of symbols was reaching the end of its creative process. As a result it becomes a synthesis of the fundamental elements of earlier Marian iconography. Being at the tail end, it gains much of the insights, spirituality and meaning of previous icons.

Let us now examine briefly the iconographic archetypes contained in icon of Our Mother of Perpetual Help.

There are five Marian archetypes that are significantly present in the icon of Our Mother of Perpetual Help. They originally appear in a number of other fundamental iconographic themes or compositions. Ferero enumerates these archetypes as the Virgin Mother, the Mother of God as Empress, the Orant, the Hodegetria and the Eleusa. All other types and models, including the Virgin of the Passion, are derived from these five archetypes.[8]

Virgin Mother

Upon her veil are three stars, which represent her eternal virginity: Mary was “always a virgin, before, during and after the birth of Jesus Christ.”[9]

Mother of God as Empress

Besides Christ, the basis of all iconography, no other subject has been more depicted than Mary, the Theotokos (Greek for “Mother of God”, literally “God-Bearer”). The icon of Theotokos represent the first human being who realized the goal of the Incarnation: the deification of man.

On her left hand the Virgin holds the hand of he who holds the universe in his hand and whom neither heaven nor earth can contain. The words of the Akathistos hymn read as follows:

“He who sits in glory, on the throne of Divinity, Jesus, the Supreme God, came in a veil of cloud, into the arms of the Immaculate, and brought salvation to those who cried out, ‘Glory, 0 Christ, to your power’” (Od. 4).

“Hail to you who bear he who sustains all” (Od. 1). “Hail to you, the seat of God, the Infinite one; hail to you, the portal of the sacred mystery … Hail, to this throne more holy than that of the cherubim; hail seat more beautiful than that of the seraphim” (Od. 15).

Orant

Mary as intercessor. In this type, Mary is shown with arms in ornate position, with Christ enclosed in a circle in her womb. “Of the Sign,” is a reference to the words of Isaiah 7:14, “The Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.”

orant

The Mother of God as one Praying (Orant) is a symbol of the ascension of the soul, through the experience of death, towards the resurrection and participation in the mystical life of Christ. It culminates in the hereafter but we are also called upon to experience it at specific moments of our life on earth, such as times of prayer. This is why the celebrant raises his arms during the Eucharistic prayer and invites the faithful to raise their hearts to God, like Mary as the one Praying and in the scene of the Annunciation, the Ascension and Pentecost.[10]

Eleusa

Eleusa means tender mercy. In this type, the Theotokos holds her Son, who touches his face to hers and wraps at least one arm around her neck or shoulder. This icon type, showing the poignantly intimate relationship between mother and child, is much beloved by Orthodox worshippers, and has been often painted through the centuries

eluesa-icon

The Eleusa does not offer a moving depiction of the relationship between Mother and Son, instead it expresses the most profound experience of the life of the human soul in God, obtained not from a psychical perspective but in the world of the spirit.[11] The Eleusa focuses more on the human and maternal dimension of this Marian attribute.[12]

Hodegetria

Hodegetria depicts Mary as the guide. In this type, the Ever Virgin Mary is holding Christ and pointing toward Him, as a guide to God and salvation.

It is interesting to note that Mary in the Eastern tradition does not give so much emphasis on Mary in her own right. In Byzantine icons, Mary is never depicted by herself, autonomously, separately but always depicted with her divine son—Jesus.

hodegetria-icon

Mary’s right hand is, above all, the Hodegetria hand, that is to say, the hand of she who shows the path to Christ, who is the Way, the Truth and the Life. Therefore, as in the wedding feast at Cana, she appears to say to believers: “Do whatever he tells you” (Jn 2:5).[13]

Virgin of the Passion

The icon of Our Mother of Perpetual Help is an example of the Virgin of the Passion type of icon. When we say: Our Mother of Perpetual Succour, we have to include the icon of the Virgin of the Passion and the Marian devotion that has appropriated it.[14]

Da Silva summarized all these iconographical elements in the icon:

Our Lady of Perpetual Help is an iconographic representation of the Theotókos, the Mother of God, in the style of the post-Byzantine school of Crete, between the 15th and 17th centuries. Unlike the Icons that present Mary in a majestic attitude, Our Lady of Perpetual Help bears the same characteristics of serenity, but in a maternal attitude, lovingly holding her son. And while holding him, she presents her Son to whoever is contemplating her. More specifically, Our Lady of Perpetual Help is part of the iconography proper to the Virgin of the Passion, in which the Son glimpses his future sufferings and the serene face of Mary is mixed with something like angst. The child clings to her thumb and one of his sandals is loosened from his foot. The same Archangel Gabriel who announced the Incarnation to her, now with the Archangel Michael shows the Child the instruments of the Passion.[15]

All the theological elements that these iconographic archetypes should be present if we are to develop a healthy and balanced devotion to Our Mother of Perpetual Help. In understanding the meaning of the icon, we need to consider all the iconographic archetypes. In the past, we have stressed so much the intercessory part of Mary but we have neglected the part of the icon where Mary shows the way and Jesus looking beyond the passion. The intercessory dimension of Marian icons is the least powerful part of the icon of Our Mother of Perpetual Help; the strongest is the gaze and the hand.

What’s in a Name?

The title Our Mother of Perpetual Help also evokes profound appeal that draws the attention of Filipino devotees. The name—Our Mother of Perpetual Help—has also contributed to the phenomenal rise of the devotion in Baclaran.  The title Our Mother of Perpetual Help originated in the text itself accompanying the icon. The Blessed Virgin herself chose this name to serve as an encouragement to us all to have recourse to her with complete confidence in all our needs.[16] Let us reflect on each of the name of the title and it’s appeal to the devotees.

Mother

Mother is written in the icon. MP OY = Meter Theou: Mother of God (in the two upper comers of the icon). Our Mother of Perpetual Help is one of the few titles that calls Mary, mother (the only other titles that I can think of are Mother of God and Mother of Mercy). Other titles are mostly called our Lady of _______________ which is oftentimes connected to a particular place.  Other times, Our Mother of Perpetual Help is also called Our Lady of Perpetual Help. Indeed, Our Mother of Perpetual Help is universal; it appeals to us all of our universal experience with our own mothers. Mother is a more universal title. While others are called by their local names, Our Mother of Perpetual Help transcends the local. Fr. Ulysses da Silva expounds,

It is not a title bound to a location (such as Aparecida, Lourdes, Fatima, Medjugorje, etc.), nor to a privilege or accolade of Mary (like Assumption, Mystical Rose, etc.), nor to the Passion event, as would be the original characterization of the Icon. It is an invocation that identifies the maternal attitude of Mary in relation to her Son and to all of us. It is a universal title in relation to time as well as space, whenever or wherever someone is found in need or in danger.[17]

Similarly, Pope Francis in his homily on the celebration of the first feast of Mary, Mother of the Church on the 21st of May, 2018 in the Vatican, said that Mary is not referred to as “the lady” or “the widow of Joseph,” but is rather called “the mother of Jesus.”  Mary’s motherhood is emphasized throughout the Gospels, from the Annunciation to the foot of the cross.[18]

Perpetual

The adjective perpetual (laging) is always active rather than passive. The emphasis is not just on the help but on the active quality of help. This implies that God through the prayers of Our Mother of Perpetual Help is helping us now, as in the past and in the future, in all our predicaments.

Help

Saklolo is almost a desperate cry for help in distress. This is the plea of many devotees: help me, saklolo! Many are desperate, they have no one to turn to; any help will do. Mary under the title of Ina ng Laging Saklolo (Our Mother of Perpetual Help) appeals to the very situation that the thousands of devotees find themselves in real life.

We are all creatures in need as we sought the help of God and of one another through prayer and action.  Those who have freely received blessings are called to freely give and those who have not yet received theirs petitions are encouraged to continue to ask. By expressing our devotion and praying the novena to Our Mother of Perpetual Help, we accept that the help we ask and receive should be perpetual never to be stopped and disconnected from each other.

touching_icon

Perpetual Help

Whenever we show the Icon and ask the people: Who is the perpetual help? Most of them immediately answer: Mary is the perpetual help.  Most devotees think that the help and blessings comes from Mary. But Mary is the Mother of perpetual help; if Mary then is the mother of God—Jesus, Jesus then is the perpetual help.

The perpetual help of Our Mother of Perpetual Help ultimately originates from the perpetual generosity and unconditional love of God to everyone through the devotion to Our Mother of Perpetual Help.

Put differently, understanding the meaning of perpetual help in the context of the whole icon, means the perpetual showing of Mary to the devotees Jesus as the Way, the Truth and the Life. Thus, the name, Our Mother of Perpetual Help can also be appropriately called, Our Lady of the Way as in the iconographic type of hodegetria.

Rediscovering the Icon

Since the Redemptorists introduced the icon to the Filipinos in 1906, the Redemptorist has been instructing the devotees about the meaning and nature of Our Mother of Perpetual Help as an icon. The missionaries also introduced the history and the meaning of the different parts of the icon. The earliest extant of Novena in 1926 explains and meditates on the different parts of the icon. The second earliest Novena in 1936 also includes an explanation and meditation of the different parts of the icon.

The instructions about the icon of Our Mother of Perpetual Help, focused mainly on the meaning of the parts of the icon and the history of the icon from its origin in Crete to its arrival in the Philippines.

The instructions, however, only mentions the Eastern theology, spirituality and background of the icon in passing.  The division within Christianity between the East and the West may have contributed to a lack of appreciation of the Eastern tradition and theology let alone the Eastern background and spirituality of the icon. The return to Eastern spirituality of the icon was only given a boost after more than 100 years of the mandate of Pope Pius IX. The icon of Our Mother of Perpetual Help is one of the greatest Marian gifts of the Eastern Church to the Western Church. Yet, it was overwhelmed by the explosion of the devotion to Our Mother of Perpetual Help.

It is essential to understand the background and purpose of Eastern iconography in order to understand the icon of Our Mother of Perpetual Help. Instructing about the icon without an understanding of Eastern iconography will only scratch the tip of the iceberg, as Ferero explains,

To truly comprehend the richness of the icon of Our Mother of Perpetual Help we must do more than give it a simply vague or even pious look. We need to tune in to the theological message it holds through an iconographic, aesthetic and spiritual ‘reading’ of the symbolic elements it employs.[19]

Because it expresses a foreign culture–the Byzantine culture–it is not easy to decipher. As Ferrero admits,

[F]or those who belong to a different culture from that represented in such images, icons are works of art that are not easy to understand or appreciate. As with all works of symbolic character, they require an authentic introduction. It is not possible, in a spontaneous way, to capture the message of which they are bearers and which they set out to convey.[20]

Moreover, because of the cultural and time gap, it is also one of those icons that have been most exposed to iconographic distortion. Without losing its fundamental symbolic elements, artists have adapted it to the aesthetics of each region, reducing it, in many cases, to a simple devotional image.[21] Due to this localized adaptation, the icon of Our Mother of Perpetual Succor has acquired its own context (added to those of the past) in the Marian devotion that it now symbolizes. The sanctuary of Crete, in which it was so venerated as the Virgin of the Passion, has been replaced by altars to Our Mother of Perpetual Help that the devotion has created all over the world.[22] In so doing, it’s rootedness to the iconographic elements–theological and artistic–have been lost in the process.

We will discuss more the Eastern spirituality of Our Mother of Perpetual Help in later chapters.

Present Situation

We have seen how the theological and iconographic elements help us retrieve the original meaning of the icon. Iconographic understanding of the icon, however, is only one side of the pole. The other side of the pole is the current concrete life-situation of the devotees.

Thus, each period need a re-reading and re-reception of the icon according to their context. We need to read the icon in the context of the burning issues of the day, the signs of the times, and the lights and shadows.

As we contemplate the icon, we experience a creative tension between our present situation and the future life in eternity with God which the icon represents. The icon is the encounter between heaven and earth, now and the fullness of time. This is represented in the icon by the interplay between the sad eyes of Mary upon seeing our situation and the golden background of the icon which symbolizes heaven as our future home. Likewise, this is represented in the expression of fear of Jesus as symbolized by his falling sandals upon seeing the cross and the promise of the victory of resurrection.

Icons are doorway, means of access into the age to come. It is a meeting point and a place of encounter with the communion of saints. It makes Mary Our Mother of Perpetual Help in the icon present to us. We participate in the mystery that is depicted. More than an object, the icon is an event.  An icon is a proclamation.

The shrine for the devotees has also become an icon. The shrine has become a channel of passage from the present world to the eternal where Our Mother of Perpetual Help dwell.

Conclusion:

The icon that devotees, venerate, touch and kiss is a dynamic icon; a living icon, not a dead icon.  It carries with it a rich history, spirituality, theology and sacramental efficacy. It is not a magical object which is inertly imbued with vast power and a miraculous object where we bring our petitions but rather a dynamic icon that enters into our life story.  The icon is the story of our faith; the summary of our salvation. We are invited to participate in this story and journey. We are invited to enter into God’s story, into Mary’s story; to join our story with the story and journey of the icon.

Ultimately, the whole icon points to Christ. Jesus Christ is our way, truth and life. Christ is the Word who came down to us so that we can come up to God.

Joey Echano

(This article is an excerpt from the book Mary of Baclaran: Our Mother of Perpetual Help and Mission Today by Joey Echano, soon to be published)


 

[1] Clement M. Henze, 3.

[2] Fr. J. Ulysses da Silva, C.Ss.R., Our Lady of Perpetual Help and Popular Piety, Campo Grande, Brazil, May, 2014. http://www.cssr.news/2017/12/our-lady-of-perpetual-help-and-popular-piety/

[3] https://www.youtube.com/watch?v=1OlxbVy_AcM&index=3&list=TLGGapvNN1caKwIxOTA1MjAxNw

[4]  Fiore, “The spiritual, pastoral and missionary message of the Icon,”21.

[5] Ulysses da Silva, C.Ss.R., Our Lady of Perpetual Help and Popular Piety

[6] The Shrine: Memory, Presence and Prophecy of the Living God

[7] Ferrero, The story of An Icon, 48.

[8] Ferrero, The story of An Icon, 48-49.

[9] Miravalle, Mark (June 2006) [1992]. Introduction to Mary: The Heart of Marian Doctrine and Devotion. Foreword by Édouard Gagnon. Goleta, California: Queenship Publishing. pp. 56–63.

[10] Ferrero, The story of An Icon, 52.

[11] Ferrero, The story of An Icon, 52.

[12] Ferrero, The story of An Icon, 50.

[13] Ferrero, The story of An Icon, 123.

[14] Ferrero, The story of An Icon, 15.

[15]Ulysses da Silva, C.Ss.R., Our Lady of Perpetual Help and Popular Piety, #12.

[16] “Give this message to your mother and to your grandfather: Holy Mary of Perpetual Help requires that you remove her from your house, if not, you will all soon die”. Ferrero, The story of An Icon, 133.

[17] Ulysses da Silva, C.Ss.R., Our Lady of Perpetual Help and Popular Piety, #43.

[18] Pope Francis, “The Church, like Mary, is woman and mother,” Vatican News, 21 May 2018. Accessed at  https://www.vaticannews.va/en/pope-francis/mass-casa-santa-marta/2018-05/pope-francis-mass-santa-marta-mary-church-woman-mother.html

[19] Ferrero, The story of An Icon, 128.

[20] Ferrero, The story of An Icon, 11.

[21] Ferrero, The story of An Icon, 14.

[22] Ferrero, The story of An Icon, 15.

Mary, Queen of All Creation: Our Mother of Perpetual Help and Integrity of Creation

01

[On Earth Day and as build up to the 150th Jubilee International Congress at Baclaran, here’s some reflections about the Icon and care for creation.]

Lady, full and overflowing with grace, 
all creation receives new life from your abundance.
Virgin, blessed above all creatures,
through your blessing all creation is blessed,
not only creation from its Creator,
but the Creator himself has been blessed by creation.
– St. Anselm[1]

The shrine and its surroundings is an oasis in the city. It is the only green place in Baclaran where the various hard wood and fruit trees around the shrine provide sanctuary and source of food for birds, insects and other animals.  Just recently new appearances of wildlife were sighted in the trees—squirrels, a migratory bird and a Philippine hawk (Lawin).

Nobody knows how the squirrels (sometimes seen as two, other times alone) got into the shrine environment.  Somebody assumed that some guy who loves exotic animals was keeping squirrels in a cage. He/she might have thought that squirrels will be better off in the shrine compound and let it free inside the compound.  The squirrels are very shy though; they spend most of the time hiding in the trees. Occasionally, however, one can see them hopping on tree branches.

narcissus flycatcher
Photo courtesy of Reuel Aguila

In November 2016, a migratory bird called Narcissus Flycatcher from China was spotted in the trees of the shrine compound.  The word spread fast and in no time, many bird photographers and researchers flocked to Baclaran and spent days photographing the special visitor. The narcissus flycatcher (Ficedula narcissina) is a passerine bird in the Old World flycatcher family. It is native to East Asia, from Sakhalin to the north, through Japan across through Korea, mainland China, and Taiwan, wintering in Southeast Asia, including the Philippines and Borneo.[2] It is highly migratory. The bird watchers assumed that the birds chose to stay at the shrine because they found lots of food in the many trees of the compound.

Caring for creation is an important part of the programs and values of the shrine. The shrine, for example, has long been converting its biodegradable waste like food waste, paper waste, dry leaves and twigs into compost.

Care for the environment is also integrated in the liturgy of the shrine. Since 2014, the shrine has been observing the Season of creation. The season of Creation is celebrated during the four Sundays of September that precede the feast of St Francis of Assisi (4th of  October). The season of Creation incorporates into the liturgy, prayers and visual elements celebrating God’s creation.

In 2015, the Redemptorist community began a project called greening of the shrine. The first step undertaken in this project is the banning of smoking within the shrine compound. smoke_freeThe project also involved using recycled materials for the beautification of the garden and wall art. Moreover, the community started vertical gardening on some of the fences of the shrine. This is aimed at showing that growing vegetables even in the city is feasible, and to encourage the devotees to grow their own vegetables right in their own backyard. Seminars on Laudato Si, Pope Francis’ encyclical on caring for creation, and some concrete ways to care for the environment like waste management and urban gardening were conducted, in light with this greening campaign.

In 2016, solar panels were installed at the shrine and convent. The shrine and the convent now use free electricity from the sun during the day and revert to Meralco at night. There is also a plan for a water harvesting system to harness the rain.

6

Promotion of the integrity of creation is also incorporated in the novena. In the latest revision of the novena—the 2016 Jubilee edition of the novena—one petition to Our Mother of Perpetual was added for the care of creation: That we may care and protect God’s creation, Loving Mother pray for us.

Disconnection from Creation

It is disheartening to say that in today’s information age of interconnection we have become disconnected with Mother Nature.  This loss of connection with creation is contained in the opening lines of Pope Francis’ first social encyclical Laudato Si: Care for the Common Home. Pope Francis laments,

This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail” (Rom 8:22).

Because of the destruction of the environment, much of our own doing, there is uncertainty of the future. The biggest threat in the future is climate change. The signs are not good and if our present habits and systems continue the worst of our fears will occur. And time is running out.

The twenty-first century has seen the most temperature records broken in recorded history. Last year was the hottest year on record since 1850, and 2015 is set to outstrip 2014. Since the 1950s every continent has warmed substantially, with hot days becoming far more common than cold ones.[3]

Some of our worst fear about climate change is that it could cause the displacement of 250 million people across the world by 2050. Estimates predict that an additional 6 million will have to flee their homes each year if global warming continues at the same rate. Tens of millions of people already have to vacate their homes every year due to natural disasters — which are on the rise. In 2012 alone over 32 million were displaced.[4]

The Earth’s average temperature will continue to rise so long as we continue to produce greenhouse gases. The estimates for how much temperature will increase by 2100 range from 2 degrees Celsius to as much as 6 degrees Celsius.[5]

Contemplatio: Looking through the Icon

What can the icon of Our Mother of Perpetual Help teach us about caring for the environment? Can the Icon help us develop an ecological spirituality?

Icons in Eastern Orthodox theology always evoke a cosmic outlook. This cosmic mindset is especially represented by the background of icons: While the principal character of an icon is a person, its background often represents an image of the transformed cosmos. In this sense, an icon is cosmic since it shows nature but nature in its eschatological and changed state.[6]

Moreover, icons in Eastern Orthodox theology represent nature not in its worldly appearance but in its cosmic and glorious state:

The icon reflects the eschatological, apokatastatic, redeemed and deified state of nature. The features of a donkey or a horse are, in an icon, as refined as those of a person, and, accordingly, the eyes of animals in icons are human, not those of a donkey or a horse. We see in icons the earth and the sky, trees and grass, the sun and the moon, birds and fish, animals and reptiles yet all are subjected to a single design and constitute a single church in which God reigns.[7]

This perspective can help us understand more the meaning of the golden background of the icon of Our Mother of Perpetual Help. The golden background that occupies the whole icon is a symbol of heaven, where Jesus and Mary and the saints now dwells. The light of heaven which passes through their clothing indicates the heavenly joy which Jesus and Mary bring to the hearts of all the faithful. The cosmic outlook of the icon can deepen our understanding of heaven. Heaven as our final destination is not only the glorification of humanity  but of all creation with God.

The reverse perspective of the icon can help us promote a healthy attitude towards creation. The reverse perspective of the icon implies that before an icon, we the viewer is not the master, center or virtual owner of the world but a participant in God’s creation. With the use of reverse perspective the world of the icon opens up. Most icons have a semi-circle outline, open space—we are part not outside of the icon.

Contemplating the icon of Our Mother of Perpetual Help reminds us that we are not masters of creation or center of the universe. Creation itself is an icon of the grandeur of God. Human beings are not outside but part of creation. Creation is calling human beings to participate in creation’s calling of giving adoration and glory to God. Nature, cosmos, the entire material universe is a reflection of divine beauty, and this is what the icon is called to reveal. It is possible for the world to participate in divine beauty but only to the extent that it “has not submitted to vanity” and has not lost the ability to sense the presence of God.[8]

Looking at creation through the icon entails what Hans Boersma calls, a participatory or sacramental ontology.  Boersma describes participatory ontology,

Sacramental ontology insists that not only does the created world point to God as its source and “point of reference,” but that it also subsists or participates in God … [B]ecause creation is a sharing in the being of God, our connection with God is a participatory, or real, connection — not just an external, or nominal, connection.[9]

The sacramental worldview of the icon can help us to see in the environment our Creator, the glory of God, and the glory of our destiny. As Gerard Manley Hopkins expressed it: “The world is charged with the grandeur of God. It will flame out, like shining from shook foil; It gathers to a greatness, like the ooze of oil.”

Missio: Following Jesus with Mary

Mary is the epitome of God’s new creation. Mary’s assumption represents the hope and final destiny that all of creation will become.  John Janaro articulates,

Mary is also, we might say, an icon of the whole redemption of creation. In her we see already the radical fulfillment of all things, the perfect penetration of divine love into created being. The glorification of Mary in the Assumption is the beginning of the New Creation in which God will “be all, in all” (1 Cor. 15:28), and it reveals the eternal value of every moment in every life, the transcendent significance of each circum­stance in life, because everything comes forth from God and is ordained to his glory.[10]

On the other hand, the Australian Redemptorist Fr. Anthony Kelly sees the life Mary itself as the quintessence of generativity of creation. Mary, the virgin mother of God, is

the paradigmatic instance of creation open to, collaborating with, and transformed by, the creative mystery of God in Christ.  As the Mother of Christ, she symbolises the generativity of creation under the power of the Spirit.  In her, as the Advent antiphon has it, “the earth has been opened to bud forth the Saviour”.[11]

In this way, Mary can be rightly called Queen of all Creation. Pope Francis in Laudato Si meditates on the meaning of Mary, Queen of all Creation and its implications for us:

Mary, the Mother who cared for Jesus, now cares with maternal affection and pain for this wounded world. Just as her pierced heart mourned the death of Jesus, so now she grieves for the suf­ferings of the crucified poor and for the creatures of this world laid waste by human power. Com­pletely transfigured, she now lives with Jesus, and all creatures sing of her fairness. She is the Wom­an, “clothed in the sun, with the moon under her feet, and on her head a crown of twelve stars” (Rev 12:1). Carried up into heaven, she is the Mother and Queen of all creation. In her glori­fied body, together with the Risen Christ, part of creation has reached the fullness of its beauty. She treasures the entire life of Jesus in her heart (cf. Lk 2:19, 51), and now understands the meaning of all things. Hence, we can ask her to enable us to look at this world with eyes of wisdom. (Laudato Si, #241)

St. Anselm in a sermon used in the Roman Office of Readings for the Solemnity of the Immaculate Conception on December 8 calls Mary, gives honor to Mary as Mother of the Re-created World!

The whole universe was created by God, and God was born of Mary. God created all things, and Mary gave birth to God. The God who made all things gave himself form through Mary, and thus he made his own creation. He who could create all things from nothing would not remake his ruined creation without Mary.[12]

God, then, is the Father of the created world and Mary the mother of the re-created world. God is the Father by whom all things were given life, and Mary the mother through whom all things were given new life. For God begot the Son, through whom all things were made, and Mary gave birth to him as the Savior of the world. Without God’s Son, nothing could exist; without Mary’s Son, nothing could be redeemed.[13]

green_shrineCall to Action

Devotion to Our Mother of Perpetual Help can help us to take action especially for awareness and preparedness for natural calamities. Our devotion Our Mother of Perpetual Help can also be an instrument of making people aware of their possible role in wreaking havoc to the environment and their role of caring for the environment.

I remember when I was stationed in the Bicol mission in Legaspi in 1992, we came up with a project on how to connect devotion to Mary with the care for creation. This happened during the month of October, the month of the rosary. Every day for the whole month of October we prayed the Rosary. Together with meditating on the life of Jesus and Mary in the mysteries of the rosary, we also meditated on the mysteries of creation: Joyful mysteries correspond with the beauty and grandeur of God’s gift of creation, sorrowful mysteries resemble the destruction of creation by our own doing and glorious mysteries relate to our desire and collective action of cooperating with God’s redemption of creation.

The project, however, entailed not just praying the rosary while meditating on the life of Jesus and Mary vis-à-vis the situation and live of the environment. The praying of the rosary inspired the local community to take some concrete action like tree planting, clean-up of each one’s surroundings, recycling and backyard gardening.

What concrete actions can you develop in line with the care of God’s creation as a fruit of your devotion to Our Mother of Perpetual Help?


[1] Excerpt from a sermon of St. Anselm (Oratio 52; PL 158, 955-956) which is used in the Roman Office of Readings for the Solemnity (Solemn Feast) of the Immaculate Conception on December 8 along with the accompanying biblical reading from Romans 5:12-20.

[2] Narcissus flycatcher, Wikipedia, https://en.wikipedia.org/wiki/Narcissus_flycatcher

[3] Cara McGoogan, Climate change cheat sheet: what you need to know, 4 December 2015 http://www.wired.co.uk/article/climate-change-cheat-sheet

[4] Climate change cheat sheet

[5] Climate change cheat sheet

[6] Theology of Icon in the Orthodox Church, 6.

[7] Theology of Icon in the Orthodox Church, 6.

[8] Theology of Icon in the Orthodox Church, 8.

[9] Boersma, Heavenly Participation, 24.

[10] John Janaro, “The Blessed Virgin in the Ecclesial Movement “Communion and Liberation”,” Marian Studies: Vol. 54, Article 12 (2003). Available at: http://ecommons.udayton.edu/m_studies/vol54/iss1/12, 127.

[11] Anthony Kelly, CSsR, The Mystery of Christ and our Mother of Perpetual Help, 2.

[12] St. Anselm, Oratio 52.

[13] St. Anselm, Oratio 52.

Icon of Compassion: Our Mother of Perpetual Help in the 21st Century

International Congress at the Shrine

intl_congress

The Philippine Redemptorists of the Province of Cebu and the Vice Province of Manila will hold an International Pilgrimage-Congress at the National Shrine of Our Mother of Perpetual Help in Baclaran, Paranaque on April 24 – 27, 2017. This is celebration of the 150th Jubilee of the Icon of Our Mother of Perpetual Help (OMPH). In 1866, Blessed Pope Pius IX entrusted the icon to the Congregation of the Most Holy Redeemer with the commission to make her known throughout the world.

Invoking the theme “Icon of Compassion: Our Mother of Perpetual Help in the 21st Century”, the international event welcomes hundreds of pilgrim-participants from all over the world to a four-day series of discussion and sharing that will highlight the devotions and the missions inspired by Our Mother of Perpetual Help.

The international congress is a golden opportunity to renew the mandate given by Pope Piux IX more than 150 years ago. How can this jubilee lead to renewal of our commitment to “making her known” today? The call of the Jubilee for us is how to (re)make her known in the realities of the 21st century. The greater appreciation of icon spirituality can help us to respond to this call.

The continuous challenge of the Jubilee is a fresh dynamism in mission and evangelization for the Redemptorists and devotees of Our Mother of Perpetual Help by creatively and courageously going to the most abandoned and preaching God’s perpetual Help with Mary our Hodegetria – she who shows the way.

Intl Congress Program1

Intl Congress Program2

We shall follow the congress here. I shall post some live updates during the actual Congress. So watch out for this blog.