Chinese Novena at the Shrine

OMPH-Chinese

Tomorrow, Chinese from all over the world will celebrate New Year in the traditional Chinese calendar.  Here at the shrine, there are many Chinese-Filipinos who attend the novena. Did you know that there was a Chinese novena to Our Mother of Perpetual Help at the shrine before? In this article, Fr. John Maguire traces the history of the Chinese novena at the shrine.

When I first came to the Philippines in 1963 there was a Chinese Novena every Wednesday at 9.a.m. This was attended by a few (around twenty) Chinese who used to gather in the Tribune of the Shrine (now the Sacristy). The Novena was conducted by a foreign priest, not Chinese, who would read the prayers up to the time of the sermon and then give a summary translation of the sermon being preached in the main Shrine, by the priest conducting the regular Novena. After the sermon they would part ways again, one continuing in English and the other in Chinese.

The priest who conducted the Novena in Chinese was a Jesuit from the group commonly called the “Chinese Mission”. They had been sent to China as Missionaries but when the boat was nearing China, the Communists had taken control and no more Missionaries were allowed into the country. They had come here to await developments but as we now know, no change ever came in their lifetime.

Many Chinese missionaries worked in the Philippines for years and some died here. Examples were Fr Parisi, S.J. who was well known for his counseling center called “Our Lady of Peace” and who died here a number of years ago, Fr Calle, who taught Catechists and is now in Hong Kong or Macao, and a Fr Mario who heard confession in Baclaran every Wednesday for more than twenty years until his death. He is buried in the Jesuit Novitiate (Retreat House) in Novaliches.

When the new Revised Novena began in 1973, the year of the Silver Jubilee of the Novena, Fr Santiago de Leon S.J, who at that time led the Chinese Novena at 9.a.m. each Wednesday, said that they still had copies of the first Chinese Novena Booklet that was printed in 1966. Before that they had mimeographed copies dating back to 1960. At that time about twenty Chinese were still gathering in the tribune of the Shrine each Wednesday. They had the Revised Novena translated and printed in Chinese in Taipei.

The Chinese Novena continued for a number of years after this but eventually it was impossible to get a priest on a regular basis, and the need for such a service seemed to have disappeared, so the Tribune became a Sacristy.

A large number of Chinese still attend the different sessions of the novena.

John Maguire, CSsR

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Novena: The Prayer of the People

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Lex orandi, lex credendi
The law of praying is the law of believing.
(- An ancient saying of the Church.)[1]

The praying and singing together of the novena by the thousands of devotees at the shrine conveys a special appeal drawing devotees and non-devotees alike. A thanksgiving letter written in January 3, 1951, barely two years after the introduction of the novena, narrates how a non-devotee was drawn to the shrine for the first time because of the novena,

[O]ne day, while I was travelling in a bus which was coming from Cavite City, it was caught in the traffic in the vicinity of Baclaran Church. The crowd of people pushed me along the pathway to the Church until I found myself inside the Church’s patio. I entered the Church and while inside, I heard those beautiful hymns that forced me to forget my loneliness. Then I found out that the people were making a novena in honor of you.

Novena is key to the explosion of devotion to Our Mother of Perpetual Help in Baclaran. Novena transformed the small wooden chapel in 1948 into a popular shrine and pilgrimage center. Filipino sociologist Manuel Victor Sapitula asserts this in his dissertation:

The introduction of the Perpetual Novena devotion in 1948 was the single most significant development in the transformation of the shrine from a local chapel to a pilgrimage site of national proportions.[2]

Thousands of devotees came in droves after the novena was introduced in 1948.  Soon the small chapel couldn’t accommodate the crowd anymore.  This paved the way to building a bigger shrine twice, first in 1949 and second in 1954.

The novena prayed in the shrine is not just an ordinary novena; it is called a perpetual novena. A novena is a series of prayers recited over nine days or nine weeks consecutively, usually in preparation for a major feast or to ask for a special favor. The ordinary novena stops after the nine occasions until resumed the next time around, often the following year when connected with feasts, or whenever a devotee decides to resume it privately. A perpetual novena, on the other hand, is a series of nine occasions of prayer but repeated continuously. When one series is finished, it begins again. In practice, it becomes an unending series of weekly sessions, usually associated with a particular day of the week, not necessarily Wednesday.[3]  Some stop after nine consecutive Wednesdays of novena but most devotees pray the perpetual novena. We can call them perpetual devotees or devotees for life.

pregnant-woman-novena.jpg

A frequent question about the novena is: Why Wednesday? Hechanova explains that there was no definitive historical answer about the choice of Wednesday (Hechanova 1998). The choice of Wednesday seemed to be a practical choice. Wednesday was the only day vacant in a week where each day was devoted to a particular devotion or saint. For example, Tuesday is for San Antonio de Padua, Thursday is for St. Jude, Friday is Sacred Heart, Our Lady of Lourdes on Saturdays and so on.

As we have mentioned before, there were already various versions of the novena published even before the novena explosion in 1948. The first one was in 1926 and the second one was in 1936. Why did the 1948 novena become an instant hit whereas 1926 and 1936 did not? What was the difference of the 1948 novena from the 1926 and 1936 novena? To answer these questions, we need to examine each version of the novena.

Pre 1948 Novena

The novena to Our Mother of Perpetual Help was first introduced by the Redemptorists to the country immediately after they settled at Opon, Cebu. The first reported recitation of the novena in the country was in the church of Opon in 1907.  Novena were also recited during the hundreds of missions that the Redemptorist gave to the barrios in the Visayas and Luzon. We do not have a copy of the text and format of the novena used in Opon and in the barrio missions. These texts, however, most certainly have spread throughout the country.

The novena in 1926, is titled Maikling Pagsisiyam sa Mahal na Virgen sa Tawag na Ina ng Laging Saklolo (Short Novena to the Blessed Virgin under the Title of Mother of Perpetual Help), with an imprimi potest granted by Fr. O’Callaghan, C.Ss.R. and imprimatur given by Fr. Jose Bustamante. It was published by UST Press. Interestingly, this novena was published even before the Redemptorist settled in Baclaran in 1932. We do not know, how many of this novena were printed, but it certainly help in the propagation of the devotion to Our Mother of Perpetual Help in Luzon.

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The novena contained several interesting features. An introductory part contains the narration of the origins of the icon and a brief explanation of the icon. For the nine days novena, each day begins with a meditation focusing on a specific part of the icon and its meaning, then the common prayer for each day and a pagsasanay (exercise) which recommends some forms of call to action. The common prayer is very theocentric and centered on surrendering to the will of God. Clearly the format and text of the novena is intended for individual devotion.

The novena is written in rich and old Tagalog.  The daily prayer (PANALANGIN SA ARAO ARAO) of the novena exemplifies this,

Kabanalbanalang Virgen, saklolo sa twi­twina ng mga kaluluwang napaaampon sa iyong makainang pagibig: Marapatin mong idalangin ako sa iyong mahal na Anak at Panginoon naming Jesucristo upang kalugdan Niya ang lahat kong panimdim, wika at gawa sa araw na ito at habang ako’y nabu­buhay.

Tangapin mo oh! mahal kong Ina ang munting handog ko sa iyo sa pagcisiyam na ito, at ipagkaloob mo sa akin ang biyayang hinihingi ko kung nauukol sa lalong ikalulualhati Niya sa kapurihan mo at ikagagaling ng kaluluwa ko.  Siya Nawa.

The 1936 version of the novena is written in English titled Novena in Honor of Our Lady of Perpetual Succour. The Imprimatur was by Francis I. Cosgrave, CSsR. and nihil obstat by William E. Finnemann, Episcopus Auxiliaris. The publisher is not indicated. The format of the novena contains the history of the icon, explanation of the meaning of the parts of the icon, meditation and prayers for each day of the nine days novena

There is an added general remark in the instructions:

  1. The person making the novena should go to confession and Holy Communion at least once during the nine days.
  2. The prayers of the novena should be recited in a church in which the picture of Our Lady of Perpetual Succour is publicly exposed or in your own home before the same picture.
  3. The novena is made by each day reading the set meditation and then reciting the prayers which follow each meditation.

pre-1948-1936-imprimatur-olph-novena-1.jpg

Common Elements between 1926 and 1936 Novena

Both the 1926 and 1936 novena had similar characteristics: Both consist of nine successive days and a meditation each day followed by a common prayer. The format of the novena clearly shows that they were meant for individual devotion not for collective prayer in the church. The theology of both 1926 and 1936 novena shows a high theology of Mary where Mary is shown closer, almost equal, to Jesus. Mary is apart from us bestowed with the highest honor in heaven.

The meditation on the different parts of the icon and its meaning was a strong point of the 1926 and 1936 novena over 1948. This remarkable part disappeared in the 1948, 1951 and 1973 versions of the novena. The most recent 2016 jubilee version of the novena brought back this essential feature.

1948 Novena: Perpetual Novena

The origins of the 1948 Our Mother of Perpetual Help novena in Baclaran can be traced to the United States. A novena in honor of Our Mother of Perpetual Help was began in St. Alphonsus “Rock” Liguori Church, in St. Louis, Missouri, USA in July 11, 1922. In 1924, in the same church, Father Henry Sutton began novenas in which people participated through singing, praying with the priest, rather than remaining silent while the priests prayed. This devotional style which was collective in nature spread throughout the congregation.

In 1928, the novena began by Father Henry Sutton grew to eleven services every Tuesday to accommodate 15,000 people. In 1928, the name “Perpetual Novena” for this new form of devotion was suggested: a Perpetual Novena was to be performed for nine consecutive days (hence novena), but the nine-day cycle can be repeated continuously (hence perpetual). This form is the most impressive Our Mother of Perpetual Help devotional form today.[4] The Perpetual Novena flourished in Australia and United States as well as in India, the Philippines and Singapore. It suffered, however, a gradual decline in Australia, Europe and United States beginning in the 1970s.

The perpetual novena in the country, however, did not begin in Baclaran but in Iloilo.[5] Hechanova recounts that in the year 1946, shortly after the end of the Second World War, American troops, some from the famous Battle of Guadalcanal, found themselves stationed in Iloilo. Among them were Irish-American Catholics from Boston who were delighted to find that St. Clement’s Church in La Paz, Iloilo City, was run by Irish Redemptorists. They were disappointed, however, that the Perpetual Novena then flourishing in the popular Mission Church of the Redemptorists in Boston was not part of church services. Thus, they requested the Redemptorist to start a novena in Ilo-ilo patterned after the novena in Boston.

The novena in Ilo-ilo was followed by Lipa in 1946 and Cebu in 1947. Both were well-attended novena. But they were not as phenomenal as Baclaran.

Iloilo-Novena-1

The first novena in Baclaran was presided by Father Leo English on June, 23, 1948. There were only seventy people present. The following week the number doubled to one hundred and fifty. Before the year ended, more novena sessions had to be added since the original chapel was good for only three hundred people. By the end of 1949, there were eight crowded sessions of the novena, and many others were following it from the parking area. The rest is history.

~14

Sapitula noted that the text of the 1948 Perpetual Novena, contrary to expectations, did not begin as a fixed text but assumed its final form only after months of experimentation. A “core format” of the novena text was established around three months after it was begun, which in turn became the basis of the 1950, 1951 and 1953 editions of the novena booklet (Gornez 2003).

Even as the 1948 novena was public and collective, it’s theological and spiritual orientation bears much resemblance with the individually oriented 1926 and 1936 novena. Both novena emphasized life after death and salvation of the soul. The goal of life in this world is personal sanctification so as to be ready to enter into eternal life after death. Both novena also reflected the high Mariology of pre-Vatican II which promoted a maximalist theological view on Mary that saw Mary as an altogether special creature whose privileges paralleled those of Christ. By putting Mary on a pedestal with all her titles and glories, she becomes distant from the ordinary devotee and the whole church.

Baclaran-1951-(Tagalog)-Novena-1Two years after the inauguration of the Perpetual Novena in Baclaran, the prayers were already recited in parishes in Quezon City, Quiapo and Sampaloc in Manila, Taguig, and Marilao, Obando and Barasoain in Bulacan province (entry dated 1-7 April 1950; cited in Gornez 2003). This shows the rapid adoption of the novena by the different parishes in Manila and nearby provinces.

A Prayer for Peace was added to the Novena Prayers each Wednesday in 1951 at the request of Ramon Magsaysay who was then the Minister for defense.

1973 Revised Novena

Nothing changed in the official text of the Perpetual Novena for twenty-five years until Redemptorists and some devotees felt the need for reform. The need for revision emerged in the light of the reforms inspired by Vatican II and the social upheavals in the country and in the world. Hechanova recalls,

In the early 1970s, the Redemptorists of the Manila and Cebu Vice-Provinces set up a common Commission to study how the novena itself could be renewed along the Vatican II principles on liturgy and devotion.[6]

The call for renewal of popular devotion, particularly the renewal of the Novena structure and prayers, was also echoed by Ang Mahal na Birhen:[7] “Novenas will then be renewed by making them more scriptural, avoiding a verbosity present in some of them and a sentimentality less in consonance with today’s religious attitudes.”[8]

novena3

One of the strongest points of the 1973 novena is the emphasis on the social dimension of the Christian faith. A closer reading of the 1973 Perpetual Novena reveals that social justice and peace dimensions are given more attention, perhaps as a corrective to the perceived overemphasis on personal needs in the 1948 Perpetual Novena text (Gornez 2003; Hechanova 1998). Ramon Echica claims that it is in the aspect of social justice that the 1973 novena stands out from other popular Marian devotions.[9] Echica contrasted the prayers in the novena of Our Mother of Perpetual Help, for example, with that of the Santo Niňo devotion in Cebu City. Echica considers the Santo Niňo devotion as having an “apolitical nature” extremely lacking in social dimension. He adds that there is hardly any prayer that the Sto. Niňo would disturb and afflict the consciences of people whenever they have been unjust to their fellow men and women as these prayers “do not spell out the broader social and political context of one’s concern” for others.[10] Moreover, prayers in this novena are “most explicitly other-worldly” (2010, 44-45).

On the other hand, Echica cites the prayers of the 1973 Our Mother of Perpetual Help novena as calling devotees to serve the community. Sins against justice, like usury, bribery, and perjury are also virtually condemned when devotees pray that they or others may never involve in them.  There are also prayers for workers to take pride in their work and be given just compensation. Echica affirms that these prayers help the devotees to include questions of social justice in their examination of conscience.[11] Echica also underscored the enumerations of petitions of a this-worldly character as one of the distinctive appeal of the 1973 novena:

There is no flight from the world spirituality in this devotion. Furthermore, there is no reference to some apparitions or some extraordinary celestial phenomena, or miracles which may be outside the realm of human causality. It is distinctive at least in terms of quantity of concrete occasion mentioned in the perpetual novena. There are prayers for scenarios that may occur in one’s daily life; worries about finances, misunderstanding with loved ones, choice of recreation, avoidance of prohibited drugs, and temptation to take revenge.[12]

Indeed, concrete needs in concrete situations spur the faithful to their devotions, particularly to the Blessed Virgin.[13] [M]any petitions are not actually for the individual self but for society at large or one’s country in particular.[14]

2016 Jubilee Edition of the Novena

Despite the strong integration of social reality and devotion in 1973 novena, there were other areas that will need reform and improvement in the years to come. As early as the 90s, calls to revise the novena once again began to surface. Among the reasons for the proposed updating was the need to reflect ‘new’ signs of the times in the novena, for example, gender sensitivity, ecological awareness, migrants’ concerns and a more sound theology on Mary. The aims of the revised 2016 novena reflected these issues:

  • To help in the renewal towards an authentic devotion to Our Mother of Perpetual Help
  • To adopt the novena to the signs of the times particularly the new issues and challenges that our world is confronted today.
  • To express a more healthy and meaningful understanding and practice of devotion to our Blessed Mother.
  • To incorporate an inclusive language into the novena.

The Prayer for the Sick was also seen as needing some major revision. The 1973 novena seemed to romanticize sickness by projecting an image of the sick who have nothing else they can do about their sickness except to embrace it. God’s compassion and strong desire for the healing of the sick is not much evident. A more redemptive healing not only for that person, but for the whole family was desired.

Here’s a comparison between the 1973 and 2016 Prayer for the Sick:

1973 Novena

Lord Jesus Christ * you bore our sufferings and carried our sorrows * in order to show us clearly * the value of human weakness and patience. * Graciously hear our prayers for the sick. * Grant that those who are weighed down * with pain and other afflictions of illness * may realize that they are among the chosen ones * whom you called blessed. * Help them to understand * that they are united with You in Your sufferings * for the salvation of the world. Amen.

2016 Novena

Lord Jesus Christ * you bore our sufferings and carried our sorrows * in order to show us clearly * the value of human weakness and patience; * graciously hear our prayer for the sick especially (pause and remember your sick loved ones). Grant that they who are weighed down * with pain and other affliction of illness * may experience God’s healing power and comfort*. Restore them to health* in body and soul* so that they can continue to serve you* and their brothers and sisters. Amen.

There was also the desire to reflect in the novena a more healthy theology about Mary. There was a strong desire to show that the real source of “saklolo” (help) is not Mary but Jesus. A major expression of this in the new novena is changing the response for every petition to Our Mother of Perpetual Help from Loving Mother, HELP US to Loving Mother, PRAY FOR US.

novena-english

There were also suggestions to make the language of the novena direct the people more to Jesus and to the celebration of the Eucharist. There was also the longing to change the seeming economy outlook to a more healthy outlook of the novena. Other points suggested to include into the revision of the novena were:

  • a greater appreciation of the lay and avoiding clericalization,
  • inclusive language,
  • a more healthy expression of solidarity with the poor,
  • clearer and consistent wording,
  • better wording about religious vocation,
  • omitting some repetitive petitions (particularly on death).

There were three new petitions to reflect the new signs of the times particularly on ecology, sanctity of life and peace in the world:

That we may care and protect God’s creation, LOVING MOTHER PRAY FOR US.

That we may defend the human dignity and sanctity of human life from conception to natural death, LOVING MOTHER PRAY FOR US.

That there will be genuine and lasting peace in the world, LOVING MOTHER PRAY FOR US.

An interesting feature of the 2016 novena is the return of the contemplation of the meaning and spirituality of the icon and its parts as an essential part of praying the novena. As the 2016 revised novena states in its introduction,

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 but to let Mary 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 in praying the novena for nine days, we contemplate on the meaning of the whole Icon and its parts. The whole purpose of this contemplation is to live our daily lives and experiences in the example of Mary— following the path of Jesus towards true happiness and peace.

The Redemptorist community of Baclaran saw the 150th Jubilee of the icon in 2016 as an opportune time to implement the revision. In the spirit of the 150th Jubilee of the Icon, a new version of the novena was published.

Novena: Prayer of the Communion of the Saints

One of the primary reasons for the explosion of the novena in 1948 was the fact that it was written for public and communal prayer. Whereas the 1926 and 1936 novena were meant to be prayed privately by individual devotees, the 1948 novena brought individual devotees together to pray to Our Mother of Perpetual Help and intercede with one another. The intercessory character of the novena is not just asking the intercession of Mary but of fellow devotees as well. Thus, communal devotion rather than individual devotion catapulted the devotion to Our Mother of Perpetual Help to national prominence.

The intercessory prayer of the novena instilled a new consciousness upon the devotees. It inculcated the experience that prayer is not just personal but also a prayer for the other and with each other. Indeed, when each devotee goes to the novena, she/he brings her/his own petition but when he/she joins the thousand others who has his/her own individual petitions, each one is transformed that he/she not only pray for his/her own but for and with the others. The Novena helped transform the “I” to “We” consciousness. From a personalist and individualistic attitude, the devotees are not meant to pray only for their own needs but are meant to pray as members of a fellowship, in agreement, remembering that life and the world are not arranged for them as individuals but for the fellowship as a whole.[15] As Karl Rahner states:

A congregation praying, singing, and listening to word of God, is not only an assembly of lonely, solitary people, not only a number of isolated individuals, who impelled by concern for their eternal salvation, gather here for merely practical convenience, in order to try to work out their own private salvation… We are a holy community praising God by praising the glory of the blessed Virgin precisely because in our very salvation we are dependent on this virgin mother of God.[16]

Moreover, the novena experience brings out the essential fact of faith that as church we are a community of both living and dead, interceding for each other. Death does not sever the bonds of the body of Christ. Those who intercede for me are not just my living fellow devotee but even those who have died and are already with God–Mary and all the saints. In this way, the novena truly becomes an experience of the communion of saints. We have no direct route to God only through a relationship mediated and interceded with the communion of the saints, living here on earth and triumphant in heaven. Like Mary, devotees at the shrine are invited to be intercessors not just for one another but for the whole church and the world. As Francia Competente said in July 4, 2016, “I like going to Baclaran Church because I am with the people who are really in need of Mama Mary’s intercession and can feel God’s love thru Mama Mary.”

novena2.pngThe novena experience and consciousness recalls for the devotees their indigenous heritage of veneration of the dead. Before Christianity arrived in the country, indigenous Filipinos venerated their deceased ancestors because they are considered still a part of the family and their spirits can have the power to intervene in the affairs of the living. The novena experience has tapped into this primordial worldview of the Filipinos and devotees appropriated it into their warm devotion to Our Mother of Perpetual Help.

Mary is the role model of intercessory prayer through her intercessory role for us in heaven. We do not pray to Mary, Mary pray with us. Once again, Rahner reiterates,

[N]o doctrine concerning Mary could have importance and significance for us, if it were not true that each of us is responsible for the salvation of his brethren, and can and must intercede for them with prayer and sacrifice and aid.  That is why Mary is not only the mother of our Lord, but our mother too.[17]

While novena is central to the devotional experience in the shrine, it is not all there is to the devotion. The experience of devotion is not only the praying of the novena but also the embarking of a faith journey. Devotion as a faith journey is quintessentially conveyed through pilgrimage to Baclaran. We will discuss the notion of devotion as a pilgrimage in the next chapter.

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] The Catechism of the Catholic Church states: “The Church’s faith precedes the faith of the believer who is invited to adhere to it. When the Church celebrates the sacraments, she confesses the faith received from the apostles – whence the ancient saying: lex orandi, lex credendi (or: legem credendi lex statuat supplicandi, according to Prosper of Aquitaine). The law of prayer is the law of faith: the Church believes as she prays. Liturgy is a constitutive element of the holy and living Tradition.” Catechism of the Catholic Church, #1124.

[2] Sapitula, Marian Piety and Modernity, 84.

[3] Luis Hechanova, Baclaran Story.

[4] Campos, 250.

[5] Hechanova, The Baclaran Story

[6] Hechanova, Baclaran Story.

[7] Ang Mahal na Birhen, #83.

[8] Ang Mahal na Birhen, #84.

[9] Echica, Novena Prayers to One Like Us, 4.

[10] Ibid.

[11] Ibid.

[12] Ramon D. Echica, Novena Prayers to One Like Us, 2.

[13] Echica, Novena Prayers to One Like Us, 3.

[14] Echica, Novena Prayers to One Like Us, 4.

[15] Novena Prayers, http://www.baclaranchurch.org/prayers.html

[16] Karl Rahner, Mary, Mother of the Lord: Theological Meditations (New York: Herder and Herder, 1963), 30-31.

[17] Rahner, 31.

How to Consecrate the Whole Family to Our Mother of Perpetual Help

family-consecration

Consecrating the whole family to Our Mother of Perpetual Help before praying the novena regularly as a family is always a good thing. It ensures that the devotion to Our Mother of Perpetual Help is not only private and individual but by the whole family. It also strengthens the unity of the family as it gathers the family through prayer. As the saying goes, “The family that prays together, stays together.”

Here are some helpful tips for the family in preparing for it’s consecration to Our Mother of Perpetual Help.

  1. Decide a time where as much as possible all members of the family can get together for the consecration.
  2. Prepare an icon of Our Mother of Perpetual Help or a copy of the icon and place it on the family altar. Adorn it with candles and some fresh flowers.
  3. Prepare Holy Water. You can get Holy Water from the shrine or from your local parish.
  4. Provide a copy of the rite of consecration to each member of the family.
  5. You can invite your neighbors or friends to witness the consecration. This is optional. The most important is that the whole family is present.
  6. You can invite a priest to lead the consecration. But if there is no priest available, a lay minister or the head of the family can lead the consecration.
  7. After the consecration, have a simple and joyous meal together as a family. 

family-at-prayer

Here is the rite for the consecration:

BLESSING OF A FAMILY AND
CONSECRATION TO 
OUR MOTHER OF PERPETUAL HELP

ORDER OF BLESSING

INTRODUCTORY RITES

In the name of the Father, and of the Son, and of the Holy Spirit.

Amen.

Priest:      The grace and peace of God our Father and the Lord Jesus Christ be with you all.

All: And also with you.

Or

(If Lay Minister):   The grace of our Lord Jesus Christ be with us all, now and for ever.

  1.   Amen.

Leader:    My dear friends, from the sacrament of marriage the family has received newness of life and the grace of Christ. The family is specially important to the Church and to civil society, for it is the primary life-giving community.

In our celebration today we call down the Lord’s blessing upon you, so that you may continually be instruments of God’s grace to one another and witnesses to faith in all the circumstances of life.

With God as your help you will fulfill your mission by conforming your entire life to the Gospel and so witness to Christ before the world.

READING OF THE WORD OF GOD

Brothers and sisters, listen to the words of the first letter of Paul to the Corinthians12:12-14

We are all one body.

As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. Now the body is not a single part, but many.

The Word of the Lord.

Or:

Brothers and sisters, listen to the words of the apostle Paul to the Ephesians 4:1-6

Bear with one another lovingly.

I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.

The Word of the Lord.

Psalm 128

  1. Happy are those who fear the Lord.

Happy are you who fear the LORD, who walk in his ways! For you shall eat the fruit of your handiwork; happy shall you be, and favored. R.

Behold, thus is the man blessed who fears the LORD. The LORD bless you from Zion: may you see the prosperity of Jerusalem all the days of your life; May you see your children’s children. R.

INTERCESSIONS

L:    Christ the Lord, the Word coeternal with the Father, lived among us and chose to be part of a family and to enrich it with his blessings. Let us humbly ask for his favor and protection on this family.

  1.   Lord, keep our family in your peace.

L:    Through your own obedience to Mary and Joseph you consecrated family life; make this family holy by your presence. (For this we pray:) R.

L:    Your heart was set on the concerns of your Father; make every home a place where he is worshiped with reverence. (For this we pray:) R.

L:    You made your own family the model of prayer, of love, and of obedience to your Father’s will; by your grace make this family holy and make it rich with your gifts. (For this we pray:) R.

L:    You loved those who were close to you and they returned your love; bind all families together in the bonds of peace and of love for each other. (For this we pray:) R.

L:    At Cana in Galilee, when a new family was beginning, you gladdened it with your first miracle, changing water into wine; alleviate the sorrows and worries of this family and change them into joy. (For this we pray:) R.

L:    In your concern for the integrity of your family you said: “Let no one separate those whom God has bound together”; bind this husband and wife ever more closely together in the bond of your own love. (For this we pray:) R.

Let us pray with confidence to the Father in the words our Savior taught us:

All: Our Father…

PRAYER OF BLESSING

L:    O God, you have created us in love and saved us in mercy, and through the bond of marriage you have established the family and willed that it should become a sign of Christ’s love for his Church.

Shower your blessings on this family gathered here in your name. Enable those who are joined by one love to support one another by their fervor of spirit and devotion to prayer. Make them responsive to the needs of others and witnesses to the faith in all they say or do.

We ask this through Christ our Lord.

  1.   Amen.

Or:

L:    We bless your name, O Lord, for sending your own incarnate Son to become part of a family, so that, as he lived its life, he would experience its worries and its joys.

We ask you, Lord, to protect and watch over this family, so that in the strength of your grace its members may enjoy prosperity, possess the priceless gift of your peace, and, as the Church alive in the home, bear witness in this world to your glory.

We ask this through Christ our Lord.

  1.   Amen.

Sprinkle the family with holy water.

CONCLUDING RITE

Act of Consecration to Our Mother of Perpetual Help

(To be prayed by all the members of the family)

Immaculate Virgin Mary, * Mother of God and Mother of the Church, * you are also our Mother ever ready to help us. * With hearts full of love for you * we consecrate ourselves to your Immaculate Heart * so that we may be your devoted children. * Obtain for us true sorrow for sins * and fidelity to the promises of our Baptism.

We consecrate our minds and hearts to you * that we always do the Will of our heavenly Father. * We consecrate our lives to you * that we may love God better * and live not for ourselves * but for Christ, your Son * and that we may see Him * and serve Him in others.

By this humble act of consecration, * dear Mother of Perpetual Help, * we pledge to model our lives on you, * the perfect Christian, * so that, consecrated to you in life and in death * we may belong to your Divine Son for all eternity. Amen.

L:    May the Lord Jesus, who lived with his holy family in Nazareth, dwell also with your family, keep it from evil, and make all of you one in heart and mind.

  1.   Amen.

Priest:      And may almighty God bless you, the Father, and the Son, + and the Holy Spirit.

  1.             Amen.

You can print a copy of this rite of consecration in Tagalog @ http://www.baclaranchurch.org/assets/pagtatalaga-ng-pamilya-sa-omph.pdf

family_shrine

(This article is an excerpt from the book National Shrine of Our Mother of Perpetual Help: Tips, Trivia and Tribute by John Maguire, Joey Echano, et. al., soon to be published)

How to Pray the Novena at Home

family_novena2

Novena to Our Mother of Perpetual Help is usually prayed in the shrine at Baclaran or in your local parish every Wednesday. Novena is a communal devotion not a private or individual devotion, thus, this is a prayer done with fellow devotees.

If there is a serious reason that you are not able to attend the novena at the shrine or in your local parish, like you are sick or some very important circumstances prevented you from attending the novena, then you can pray the novena at home.

Here are some important directions to praying the novena at home:

  1. Place an Icon of Our Mother of Perpetual Help or a copy of the icon at the altar of your home. Adorn it with candles and some flowers.
  2. Prepare the novena booklets. You can download a copy of the new Revised 2016 novena @ http://www.baclaranchurch.org/assets/revised-novena-tagalog.pdf
  3. Invite your whole family or mates at home in praying the novena.
  4. Appoint a prayer leader to lead the prayers and hymns of the novena.
  5. Give some time for silence to contemplate or gaze at the icon during the novena.
  6. If you have not yet done so, consecrate the whole family to Our Mother of Perpetual Help before the novena or at a different time. You can download a copy of the Consecration @ http://www.baclaranchurch.org/assets/pagtatalaga-ng-pamilya-sa-omph.pdf
  7. You can omit in the novena the Benediction prayers and hymns since you are doing the novena at home but you can pray the prayer for the sick. Then conclude the novena with the hymn, Hail Mary …

family_novena

(This article is an excerpt from the book National Shrine of Our Mother of Perpetual Help: Tips, Trivia and Tribute by John Maguire, Joey Echano, et. al., soon to be published)

How to Pray the Novena at the Shrine

novena3

Novena is the traditional and popular prayer that the thousands of devotees recite and sing together every Wednesday at the National Shrine of Our Mother of Perpetual Help in Baclaran. Although, the Novena is the main attraction for the thousands of devotees, it is essentially linked to the sacraments, especially the Eucharist and reconciliation. Thus, attending Eucharist and receiving communion and making a good confession is an essential part of praying the novena. Writing letters of petitions and thanksgiving is also an essential part of the novena.

Here are the instructions for praying the novena in the shrine:

  1. Attend the Perpetual Novena devotions to our Mother of Perpetual Help for nine consecutive Wednesdays. Check out the schedule of the Novena and Masses every Wednesday at the shrine @ http://www.baclaranchurch.org/home.html
  2. Bring your novena booklet with you and join in the prayers and hymns.
  3. Before or after the Novena make a good confession.
  4. Write your petition to our Blessed Mother and place it in the box marked, “Petitions.”
  5. Do not leave after the novena. At the conclusion of the Novena there may be Benediction or Holy Mass.  
  6. Attend the Eucharist and receive Holy Communion as often as possible.
  7. When your petition has been answered, write a letter of thanksgiving to our Blessed Mother and place it in the box marked, “Thanksgiving Letters”, so that others also may be inspired to experience God’s perpetual help through the prayers of our Blessed Mother.

novena-english

(This article is an excerpt from the book National Shrine of Our Mother of Perpetual Help: Tips, Trivia and Tribute by John Maguire, Joey Echano, et. al., soon to be published)

A Shrine Born Out of a Love Story

~22~22

Did you know that when the first Redemptorist missionaries came to Baclaran, Philippines in 1929, they never planned to build a big shrine for Our Mother of Perpetual Help. Little did they imagine that someday, Baclaran would turn into the biggest pilgrim shrine in the world dedicated to Our Mother of Perpetual Help.

If the Redemptorists did not plan it, who planned it? To answer this question, let us take a trip down memory lane.

The first Redemptorist missionaries who came to the Philippines in 1906 began their mission in Opon, near Cebu. From there, they gave missions to several provinces in the Visayas.

From the Visayas, the Redemptorist advanced to Luzon to expand their missionary work. The Manila Archdiocese entrusted to the Redemptorist the care of the parish of Malate in 1913.  The Redemptorist was reluctant all along to live in Malate as they were keener on giving missions to the barrios of the Southern and Northern Luzon region. Fr. Michael Bailey summarized the sentiments of the early Redemptorist about Malate as “good as a parish apostolate but as a mission to Filipinos it was in many ways as ill-fated as its origins were compromising.” Filipino Sociologist Manuel Victor Sapitula explains that the reticence of the pioneer Redemptorists regarding Malate was because they deemed it “too urban.”  Instead of an urban parish, the majority of the pioneer missionaries preferred a mission base far removed from the exigencies of urban life.

To cut the story short, not long after settling in Malate, the Redemptorists negotiated with the Archdiocese for a transfer. The Archbishop offered them a piece of land in the then rural village of Baclaran. The land was a donation by a devotee of our Blessed Virgin Mary. In Baclaran, the Redemptorist have finally found an ideal location for a mission station, one that they have been longing for, ever since they sat foot in Luzon. The Redemptorist immediately began the process of transfer from Malate to Baclaran in 1929.   

In 1929, Baclaran was an unknown small rural fishing village of Manila, Perhaps during that time, people would have asked: Is there something good that can come out of Baclaran? Ironically, Baclaran as a suburb outside of the city center, poor and rural are the reasons why the Redemptorists settled there.

The Redemptorist built a small convent and church in the middle of grassland. The grassland was near the seacoast where the fisher folks used to anchor their small fishing boats. Before World War II, the waters of Manila Bay used to come up to the refectory of the monastery especially on high tide.  After the war, the water used to lap the shore along Roxas Boulevard. Now the sea is about two kilometers from the front of the Church.

From the very beginning, the early Redemptorists conceived of Baclaran as a mission station where they can hold missions to distant barrios. The Redemptorists settled at Baclaran primarily to give mission. There was never a plan to make Baclaran a parish. The small wooden chapel will only cater to the local community around the convent. This chapel fits the ideal preconception of a rural mission church that the pioneer Redemptorists favored. Built with wooden frames and rather small, the shrine and monastery suited the predominantly fishing village landscape that Baclaran exemplified.

The entry in the Chronicles of the Baclaran Community, dated March 21, 1932—the day Fr. Denis Grogan, the man who built Baclaran Monastery and Church left the Philippines—encapsulated the missionary intent of the Redemptorist when they settled in Baclaran:

“The Redemptorists now had a Monastery where they could live as religious and get on with their main work of learning Tagalog to give Missions to the Filipino People wherever they were needed.”

~13A further expression of this missionary aspiration is Grogan’s dedication of the shrine and its attached convent to St. Thérèse of Lisieux, patron saint of mission. This is etched in the foundation stone of the Monastery, which was blessed and laid on Sept 13, 1931:

At the request of Most Rev. Fr. General Murray and with the approval of His Grace, the Monastery and Church are to be dedicated to St Teresa of the Child Jesus, the patroness of the missions. The secondary Patrons shall be the Sacred Heart of Jesus, the Blessed Virgin Mary under the title of Mother of Perpetual Succor, St Joseph, St. Alphonsus, St. Clement and St. Gerard.

After settling down in Baclaran, the Redemptorists did what they knew best—doing missions!  We read in the Chronicles of the Baclaran Community that they were working regularly in Bulacan, Nueva Ecija, Zambales, Pampanga and occasionally in Ilocos, Baguio, and Palawan, as well as in Manila and Rizal.

Deeply occupied by missionary work, the early Redemptorists never thought of transforming the small wooden chapel into the big shrine that it is now. At the very beginning, however, there were already writings on the wall that will foreshadow the transformation of this small wooden church into the biggest shrine in the world dedicated to Our Mother of Perpetual Help.

First of this writings on the wall is the intention of the donor. The donor, a certain pious woman named Anastacia donated the land with the intention that it give honor to the Blessed Virgin Mary.  Fr. Sam Boland narrates,

The land was a pious foundation, as the Archbishop of Manila had described it, and quite an interesting one. It had been the property of a good widow whom Father Gallagher, the source of our information, remembers as Anastacia. In her will, she bequeathed the land to the Blessed Virgin Mary. Her relations after her death referred the matter to the Holy See for an interpretation; and the decision was that it was to be regarded as a bequest to the Church to be used for religious purposes. Now at last after the elusive talk of the past few years about Baclaran, “the place of the fishtraps,” Anastacia’s gift to the Blessed Virgin, was entrusted to the Australian Redemptorists.

The second writing on the wall is the providential story of how the altar came to be dedicated to Our Mother of Perpetual Help. At the beginning of their ministry in Baclaran, the Redemptorist asked for donations from the people in building and adorning the small wooden chapel. The Ynchausti family came, along with friends and benefactors, with the intention of donating a beautiful high altar to the congregation. They had one condition, however, that the icon of Our Mother of Perpetual Help ought to occupy the high altar. This would conflict with the intention of the pioneer Redemptorists to have the chapel in honor of St. Thérèse. Who would get the high altar— St. Thérèse or Our Mother of Perpetual Help? Fr. Grogan unfolds to us this drama on an entry dated Feb 1, 1932 in the Chronicles:

“I am preparing the House and Church for the arrival of the Fathers and Brothers from Australia. The new high altar given by Sra. De Ynchausti arrived. It was designed and made by Mr. Maximo Vicente under the guidance of the donor. It became the high altar very providentially. Sta. Teresita being the Patroness should naturally have been there and for the first Mass celebrated in the church she was actually installed but when the donor offered her altar, she expressed the wish that it should be the high altar. I proposed her wish to Father Provincial (Byrne) with a good recommendation and he decided it should be so. The delay in communicating brought us near to the Opening Day and hearing nothing from Australia we gave orders that the plans should be changed and the altar made smaller to suit the aisle, but at that very moment, while the designer was in the house, the mail arrived from Australia and all was changed. Our Lady of Perpetual Succor (Help) was given the High Altar and Sta. Teresita on her right side, with St. Gerard on the left.”  

Later on, the Redemptorists transferred St. Thérèse’s statue to the grounds in front of the convent. As time will tell, this became a more fitting place for St. Thérèse’s statue as the people were able to touch her. This also serves as a reminder that the saint once had a brief reign in the shrine, before it was dedicated to the Blessed Virgin. Filipino historian Trazer Dale Mansueto notes that Ynchausti’s choice of Our Mother of Perpetual Help underscores the growing devotion to the Marian title in the Philippines at the time prior to the explosion of the novena.  This further shows that some awareness about Our Mother of Perpetual Help has already reached Baclaran even before the Redemptorist arrived there.

It took sixteen years before anyone in the Redemptorist community thought of having a Novena to Our Mother of Perpetual Help in Baclaran. For sixteen years the Redemptorist were busy giving missions from all over the Southern Tagalog and Central Luzon areas. Although in most of these missions, they were introducing the icon and propagating the devotion to Our Mother of Perpetual Help, no one thought, however, of introducing the novena at the small chapel of Baclaran.

When the Redemptorist finally did start the novena after hearing of it’s warm acceptance in Ilo-ilo, Lipa and Cebu, all were taken by surprise by the rapid increase of the crowd flocking to the small wooden chapel for the novena. During the first novena, there were only 70 people present.  The following week the number doubled. Before the year ended, the Redemptorists added more novena sessions since the original chapel was good for only 300 people.

1st_novenaThen, it dawned upon the Redemptorists that this chapel is not just meant to be a mission station. This chapel is meant for something extraordinary which the past writings on the wall have foreshadowed. Something special is about to transform this place because of Mary of Baclaran, Our Mother of Perpetual Help. The small wooden chapel would have to give way to a larger church.

By the end of 1949, there were eight crowded sessions of the novena, and many others were following it from the parking area. By this time, the crowd was estimated between 50,000 and 70,000 people.

The rest is history!

But where did the crowd who attended the novena came from? Why did the attendance to the novena multiplied so fast?

The Filipino people fell in love with Our Mother of Perpetual Help or shall we say Our Mother of Perpetual Help fell in love with the Filipino people even before the explosion of the novena in 1948. As the late Fr. John Maguire said,

[O]ne reason for the rapid spread of the Perpetual Novena, after it began in Baclaran in 1948, was the already existing love of the people for the Mother of Perpetual Help, whom they had come to know and love from the Redemptorist Missions.

It was the love story between the Filipino people and Our Mother of Perpetual Help that catapulted the explosion of the novena to cosmic proportions. It was the love story between the Filipino people and Our Mother of Perpetual Help who planned the biggest shrine of the world dedicated to Our Mother of Perpetual Help.

The Redemptorists helped facilitate this love story to blossom in Baclaran. The Redemptorist missions in the barrios deep into the country introducing Our Mother of Perpetual Help helped prepare the way for the coming of the novena. The Redemptorists were the stewards entrusted with the care of the shrine that is a testament to the love story between the Filipino people and Our Mother of Perpetual Help.

newly constructed church

 

(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)