Tomorrow we start the Holy Week. Holy Week, the last week of Lent, is the holiest of all weeks of the year simply because it is the week when we commemorate the suffering and death of Jesus that will lead to his resurrection.
Bro. Daniel Korn, C.Ss.R., a Redemptorist brother from the Denver Province, invites us to enter Holy Week with Our Mother of Perpetual Help. We can do this by contemplating on the icon of Our Mother of Perpetual Help.
As we embark on the journey of Holy Week, let us turn our eyes towards the image of Our Mother of Perpetual Help. Throughout this Lenten season, the Icon of Our Mother of Perpetual Help has invited us to contemplate the mysteries of the Passion, Death and Resurrection of Jesus. Do you know that the second name of the Icon is the Virgin of the Passion?
Two angels present to us the instruments that were used in the passion and death of Jesus. Center our attention on the Christ child as he looks toward the Angel Gabriel in the icon. We can see how Jesus is straining towards the Angel with the cross and nails by the mark on his neck.
With that clear image, the artist tells us that Jesus is focused with great attention upon his pending pain and death. By the look on Jesus’s face, like the look of his Mother, he is contemplating the meaning of these symbols that foreshadow his passion.
Through our Baptism we were plunged into this very mystery of the dying and rising of Jesus. In our daily actions we are called to show forth the image of Christ, the Redeemer of the world.
Spend time this week often praying with the icon of Our Mother of Perpetual Help. Give our attention to Jesus and the angels who present the instruments of the passion. Remember Mary, the Mother of Sorrows, and keep company with her during the days ahead.
May we all have a blessed Holy Week with Our Mother of Perpetual Help.
[H]er gaze is like the continuation of the Father’s gaze,
the Father who looked at her as a child and made her God’s Mother;
like the Son’s gaze from the cross, from where He made her our mother;
the same gaze with which she looks at us.
– Jorge Mario Bergoglio
Many perceive the shrine as a busy shrine with people constantly coming and going, day and night. The shrine, however, can also become a quiet place and evoke an aura of stillness. In the midst of the hustle and bustle, the traffic, the noise and pollution of Manila, Baclaran is a place that offers silence, a time to rejuvenate the soul, a venue to unleash the pains and stress of people who daily confront the struggles in life. The shrine is an oasis of prayer in the city as Jo-Me De la Peña Mamić writes, “I’m so glad I had a chance to visit the miraculous church of Baclaran. It is a great feeling and even if it’s crowded I felt peace and silence in my heart.”
To think that the shrine only comes alive on Wednesday, Sundays and special liturgical seasons, underestimate the number of people who come to the shrine on ordinary days. On ordinary days, there is no letup of people entering the shrine most often to pray silently in front of the icon and the tabernacle. While Wednesday is replete with collective prayer such as novena, silent and private prayer from intermittent devotees coming in and out of the shrine characterizes ordinary days. Being a shrine and not a parish ensured that the shrine is quiet and empty most of the time on days except Wednesday and Sunday. This has contributed to the nurturing of a prayerful atmosphere.
Filipino sociologist Manuel Victor Sapitula interviewed Emily, a devotee, who explained that while she goes to the shrine every Wednesday, she would also come during “less busy” days like Tuesday or Thursday as well because she appreciated the solitude. She explains, “When you ask for something, it is better if you are just alone when talking to her [Virgin Mary]. I think that God can hear my prayers better if I pray by myself,” she claimed. Lastly, she recounted that there were times when she did not finish the novena prayers. At some point, she would stop participating and would pray in her own words. “I prefer that because I can really talk to her.”
Many devotees find the solemn and sacred environment of the shrine uplifting to the spirits. A devotee, Carmen Torres Gutierrez comments on March 25, 2018,
After I attend mass at Baclaran, I would just sit at the edge of one of the pews of the church. Nothing special whatsoever… just so all my worries will disappear, then before I leave, I take a deep breath. I’m fine once again.
Jomar Gabayeron also commented, “A very solemn and sacred church. Has a big space in my heart and plays a big role in my life.” Likewise, Macky Cona commented, “It is a very solemn church which motivates us to pray harder!!!”
Many times, we have been asked: Where is the Blessed Sacrament chapel in the shrine? I always reply that there is no chapel of the Blessed Sacrament because any chapel of the Blessed Sacrament, no matter how big it is, could never fit the constant influx of devotees that come to the shrine outside of the novena and mass hours. No chapel of the Blessed Sacrament could adequately accommodate the sheer number of people who come and pray at the shrine. Thus, we always reply that the whole shrine is the chapel of the Blessed Sacrament.
As the icon is positioned at the top of the tabernacle of the shrine, the experience of most devotees about the icon is that OMPH is gazing at them. This is particularly shared by Jhuzel Alarcon in a thanksgiving letter she wrote on August 1, 2015:
During those times when I had problems, it is you who I always come to. As I pray before you, you see everything that happened in my life, all the right and wrong things I have done. For the wrong things I have done I implored you to ask for mercy to the Lord on my behalf. I also ask for your help to guide me in straightening my life. You really straightened me because despite all the wrongs things I have done I graduated from college and was able to take the Board Exam … Thank you very much for your help and for interceding for me to our God. I offer my success to you Mother who have been with me in all the events of my life till now.
At the same time, devotees gazed at the icon, pouring their hearts out. Charmaine writing in May 27, 2015 expressed her profound experience of gazing at the icon of OMPH
It’s been one year since I first gazed on your picture and prayed. In all of my life, that was the only time that I prayed as if there was no more tomorrow. I remembered how my tears flowed while looking at your picture. Now I give you thanks, a never ending gratitude for all the petitions that you granted and will grant in the future. Thank you very much.
For the past eighty-five years, the icon of OMPH enshrined high above the altar, has gazed upon the millions of devotees who visited and prayed at the shrine 24/7. Many devotees found comfort under the loving gaze of OMPH. As Mary gazed at the devotees she points them to Jesus as the path of their true salvation and peace. Mary’s gazing upon the devotees is ultimately to direct them to Jesus. As St. John Paul II states,
Mary lived with her eyes fixed on Christ, treasuring his every word: “She kept all these things, pondering them in her heart” (Lk 2:19; cf. 2:51). The memories of Jesus, impressed upon her heart, were always with her, leading her to reflect on the various moments of her life at her Son’s side.
Similarly, Pope Francis when he was still Cardinal Bergoglio reflecting on Mary’s gaze connected it with God’s gaze:
Her gaze is like the continuation of the Father’s gaze, the Father who looked at her as a child and made her God’s Mother; like the Son’s gaze from the cross, from where He made her our mother; the same gaze with which she looks at us.
The then-Cardinal further describes the impact of this kind of gaze upon us:
The Virgin’s gaze helps us look at each other in a different way. We learn to be more human, because the Mother looks at us. To have that gaze that seeks to save, accompany and protect. We learn to see ourselves in her motherly gaze.
While OMPH’s gaze is directed at the devotees and the world she points to Jesus whom she holds firmly with her left arm. By contemplating at the icon, devotees learn to ponder the meaning of discipleship in Jesus. This reflects what the CCC said about contemplation:
Contemplation is a gaze of faith, fixed on Jesus. “I look at him and he looks at me”: this is what a certain peasant of Ars in the time of his holy curé used to say while praying before the tabernacle. This focus on Jesus is a renunciation of self. His gaze purifies our heart; the light of the countenance of Jesus illumines the eyes of our heart and teaches us to see everything in the light of his truth and his compassion for all men. Contemplation also turns its gaze on the mysteries of the life of Christ. Thus it learns the “interior knowledge of our Lord,” the more to love him and follow him.
Despite the popularity of the novena, I see more and more devotees contemplating before the icon. Contemplation is the most effective way of praying with the Icon. Mary calls her devotees to enter into contemplative prayer as they gaze upon her. 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. It is the same response that Mary made when the Angel Gabriel announced to her that she would be the mother of God, “Let it be done according to your will.” Contemplating the icon of Mary helps devotees to see what God desires of them—what His will is.
This is the experience of many devotees who contemplate before the icon for hours on ordinary days. The devotees reflect the attitude of which the CCC describes of the faithful who enters into contemplative prayer:
Contemplative prayer is the prayer of the child of God, of the forgiven sinner who agrees to welcome the love by which he is loved and who wants to respond to it by loving even more. But he knows that the love he is returning is poured out by the Spirit in his heart, for everything is grace from God. Contemplative prayer is the poor and humble surrender to the loving will of the Father in ever deeper union with his beloved Son.
The rich eastern theology of the icon further gives insights about the significance of contemplation. In Eastern theology of the icon, before the icon, the viewer or gazer is invited to enter into the mystery or sacrament of the icon. The object of contemplation is the mystery, the world of the icon, the prototype not the object itself. We focus not on what is seen in the icon, but rather on what is seen through it–the love of God expressed through God’s creatures. Thus, contemplation affords more the experience of praying with the icon rather than just praying to icon. Icons are not the final object of our prayer but God who invites us to enter into God’s love and participate in God’s love through our love for fellow brothers and sisters and the whole of creation.
In a profound way, contemplating the icon is an event–the encounter between our life on earth and God’s life in heaven. Icon is more than an object of veneration; it is a window to eternity. Icons stand in-between our life here on earth and the life of the saints in heaven. Mary gazes on our life here on earth while we gaze on the life of Mary and the saints in heaven. Thus the icon and Mary helps to awaken an aesthetic, contemplative and doxological attitude—a sense of gratitude, awe and wonder—in the devotees’ life and faith.
Mary as model of contemplation
As devotees enter more and more into the contemplative spirit, they see Mary as a model of contemplation. This is what St. John Paul II underscored in his Apostolic Letter, Rosarium Virginis Mariae:
The contemplation of Christ has an incomparable model in Mary. In a unique way the face of the Son belongs to Mary. It was in her womb that Christ was formed, receiving from her a human resemblance which points to an even greater spiritual closeness. No one has ever devoted himself to the contemplation of the face of Christ as faithfully as Mary. The eyes of her heart already turned to him at the Annunciation, when she conceived him by the power of the Holy Spirit. In the months that followed she began to sense his presence and to picture his features. When at last she gave birth to him in Bethlehem, her eyes were able to gaze tenderly on the face of her Son, as she “wrapped him in swaddling clothes, and laid him in a manger” (Lk2:7).
The mouth, ears, and nose of Mary in the icon of OMPH symbolize the contemplative attitude of Mary. We see the mouth and the ears of Mary particularly small. The mouth of Mary is small because it is already transformed in its heavenly form; she no longer needs the food that the world gives. Moreover, her mouth is sealed because prayer needs silence and fervent attention on God. 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 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.
An invitation to contemplate one’s own life
Mary’s gaze upon the devotees is sorrowful because Mary sees our misery here on earth. Mary feels the pain and suffering that we undergo daily. Her gaze, therefore, is a gaze of mercy and compassion.
Moreover, Mary’s gaze enables the devotees to see the mystery of their own life and of life itself. Mary’s enigmatic gaze pierce into the soul of devotees that they could not escape plunging into their conscience and discovering its beauty and lowliness. Mary’s gaze is an invitation to plunge into God’s Mystery, through the mystery of their own lives. This is the experience of Milton Coyne III aka Bluedreamer:
When I was working in Makati, Baclaran Church has become a normal sight to me. The buses from Cavite will normally stop near the Baclaran while the jeepneys bound to Ayala can be found near the site. Since I usually arrive early, for some reason, I decided to spend at least 5 to 10 minutes praying in front of the image of Our Lady of Perpetual Help. As time passes by, I realized that my prayers are becoming deeper that I’m starting to find peacefulness every time I kneel down and pray. I even cry and I do not even bother if anyone sees me weeping. It was a sudden change of faith and I started to realize how blessed I am by appreciating those simple things that came to my life unexpectedly.
Milton Coyne’s contemplative experience shows that in contemplating God it is God finding us rather than us finding God. It is not so much how we see God and Mary in the icon but we experience more how God and Mary see our lives. As Polish Redemptorist Maryk Kotinski said,
The icon is first and foremost about God who constantly looks for us. Christianity is, above all, an intervention of God. It is not so much human’s search for God as a descent of God’s life to the human level. It is God who reveals himself, who manifests himself.
An invitation to contemplate the world
Gazing at the icon also invites the devotees to gaze at the world like Mary. Contemplating the icon help the devotees to form within themselves the mindset of Mary.
Through contemplation of the sacred image the viewer-believer should raise himself above the flawed world that surrounds him to the very real world of the Divinity, thus producing a bond between the viewer and the image that is not only aesthetical but also mystical.
The icon enshrined in the retable is a silent witness to the many changes in the world during these eighty five years. Many of the devotees who come to the shrine sought guidance and strength in navigating these constantly changing issues. They brought the many concerns and issues that affect their lives in their families, communities, the nation and the world. In the midst of the sweeping changes and the burning issues in the nation and the world, the icon has become an anchor of hope and transformation for the devotees.
Through the Icon of OMPH devotees learned to contemplate the world through the gaze of Mary. In seeking directions for the contemporary challenges, the icon gives the devotees a framework at how to see and navigate the world. The icon offers the devotees a contemplative perspective of life and of the world
An invitation to contemplate Christ
Mary’s gaze is not only a gaze of sorrow and mercy but a gaze of hodegetria; a gaze which gives us a wider vision, a renewed vision of our lives through the world of Jesus. It is a gaze to see their whole life’s involvement in the work of Redemption of Christ.
Mary’s gaze is directed towards contemplation of Christ. Jesus in the icon is looking not at Mary but at the cross, even beyond the cross 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. Mary invites us to learn from her son Jesus who is the way, the truth and the life. The path of Jesus is the cross that will lead us to new life and victory.
Ultimately, the gaze of Mary is a call to mission. Contemplating the icon of OMPH is not just contemplation for contemplation’s sake. Mary’s gaze is a call to become a disciple of Jesus. Having become aware of ourselves and the world in the perspective of Mary and following the path of Jesus, contemplation essentially leads to the mission of Jesus. Contemplation is geared towards participation in the mission of God within ourselves and in the world.
Baclaran is not just a shrine of devotion but also a shrine of contemplation. The atmosphere of the shrine is an invitation for the devotees not just to pray the novena but to enter into a deeper form of prayer–contemplation. Devotion to Mary and prayer to God is not only through words but also silence.
The greatest challenge that devotees received in experiencing the shrine as a shrine of contemplation is how to transform their devotion from petitionary form of devotion to participation in Mary’s life. They need to experience Mary as a model of contemplation—a life of continuous surrender and letting the mystery of God’s mission and plan enter their lives.
(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)
Pope Francis then Cardinal Jorge Mario Bergoglio, Homily of October 10, 1999 in Antonio Fidalgo, C.Ss.R, “To See as OMPH Does,” Scala News, May 8, 2018. Accessed at https://www.cssr.news/2018/05/to-see-as-our-mother-of-perpetual-help-does/
 Sapitula, Marian Piety and Modernity, 215.
 St. John Paul II, Apostolic Letter, Rosarium Virginis Mariae, #11.
 Cardinal George Bergoglio, “Homily of October 10, 1999” (arzbaires.org). See also Homily of September 22, 2013 (vatican.va) in Antonio Fidalgo, C.Ss.R, “To See as OMPH Does.”
 Catechism of the Catholic Church, #2715.
 Catechism of the Catholic Church, #2712.
 St. John Paul II, Apostolic Letter, Rosarium Virginis Mariae, #10.
 Marek Kotynski, Meditations on the Icon of OMPH (Rome: Scala Publications, 2015),
 Maria Luisa de Villalobos, in Ulysses da Silva, C.Ss.R., “Our Lady of Perpetual Help and Popular Piety.”
“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.
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?
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. 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. 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.
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.”
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.
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.
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.”
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).
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.”
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.
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
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. The Eleusa focuses more on the human and maternal dimension of this Marian attribute.
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.
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).
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.
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.
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. Let us reflect on each of the name of the title and it’s appeal to the devotees.
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.
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.
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.
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.
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.
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.
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. 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. 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.
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.
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.
(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)
 Clement M. Henze, 3.
 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/
 Fiore, “The spiritual, pastoral and missionary message of the Icon,”21.
 Ulysses da Silva, C.Ss.R., Our Lady of Perpetual Help and Popular Piety
 The Shrine: Memory, Presence and Prophecy of the Living God
 Ferrero, The story of An Icon, 48.
 Ferrero, The story of An Icon, 48-49.
 Miravalle, Mark (June 2006) . Introduction to Mary: The Heart of Marian Doctrine and Devotion. Foreword by Édouard Gagnon. Goleta, California: Queenship Publishing. pp. 56–63.
 Ferrero, The story of An Icon, 52.
 Ferrero, The story of An Icon, 52.
 Ferrero, The story of An Icon, 50.
 Ferrero, The story of An Icon, 123.
 Ferrero, The story of An Icon, 15.
Ulysses da Silva, C.Ss.R., Our Lady of Perpetual Help and Popular Piety, #12.
 “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.
 Ulysses da Silva, C.Ss.R., Our Lady of Perpetual Help and Popular Piety, #43.
 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
 Ferrero, The story of An Icon, 128.
 Ferrero, The story of An Icon, 11.
 Ferrero, The story of An Icon, 14.
 Ferrero, The story of An Icon, 15.
[T]he church of the Philippines, as pueblo amante de Maria, “a people in love with Mary,” will always continue to seek her intercession and learn from her way of life what we need to be as a community of disciples. She is truly what her oldest image in the Philippines call her: Nuestra Senora de Guia, Our Lady who guides our way.
The wonderful phenomenon in Baclaran could not have happened without the warm affection of Filipino devotees to Our Mother of Perpetual Help. Baclaran is the quintessential expression of the phrase, pueblo amante de Maria, “bayang sumisinta kay Maria,” a people in love with Mary. This is shown by the fact that more than a hundred thousand devotees flock to Baclaran every Wednesday. Numbers alone, however, could not fully define the devotion to Mary of Baclaran. As Fr. Sam Boland affirms,
“Numbers have long since ceased to have much significance in Baclaran. The church belongs to the people, and they are there to be seen and to provide inspiration by a piety that is so visible and so obviously genuine.”
In my almost ten years of ministry at the National Shrine of Our Mother of Perpetual Help in Baclaran I have been privileged to witness the outpouring of affection of the Filipinos to Our Mother of Perpetual Help. On any given Wednesday at Baclaran I am always amazed at the sheer faith and resilient hope of the thousands of devotees who flock to the Shrine. Enduring the heat and rain, the traffic, the pollution, the vendors, they make their way to the shrine to pray the novena and celebrate the sacraments of the Eucharist and reconciliation.
Filipinos have taken Our Mother of Perpetual Help into their homes and communities. Devotion to Our Mother of Perpetual Help has become an important part of the heritage of the nation and identity of the people. It has shaped the Filipino identity and the Filipino culture has shaped devotion to Our Mother of Perpetual Help. A slogan popularized by the shrine captures this special devotion: “Filipino ako, Deboto ng Ina ng Laging Saklolo” (I am a Filipino, Devotee of Our Mother of Perpetual Help). Filipinos are proud to profess it wherever they go, whether here or abroad. It’s almost like being a devotee of Our Mother of Perpetual Help comes with being a Filipino.
Our Mother of Perpetual Help is no longer a Redemptorist franchise. Our Mother of Perpetual Help has become an essential aspect of the ecclesial life of the Philippine church. Almost every parish in the whole country, pray the novena to Our Mother of Perpetual Help every Wednesday. Many religious and clergy are devotees of Our Mother of Perpetual Help. Indeed, the Philippines is a Marian country.
Philippines: A Marian Country
The pastoral letter on the Blessed Virgin Mary by the Catholic Bishops’ Conference of the Philippines in 1975, Ang Mahal na Birhen, declares the very special place of the Mother of Christ in the life of the Filipino people. The letter particularly notes the deeply rooted veneration to Mary in the socio-religious structure of the Filipino Christian family: “A familiar sight in many homes, even of modest income, is what can be called the ‘family altar.’ In most families the image venerated is the image of the Virgin Mary under one of her familiar invocations.” Mary’s special place amongst the Filipinos is also expressed in the patronage of Mary in many local churches all over the country:
“[A] very large number of parishes are dedicated to the Mother of God under one of her many invocations. Four hundred sixty-three, or over one-fourth of all parishes, have the Virgin Mary as their titular patron without counting innumerable barrio chapels, religious oratories or private shrines dedicated to her.”
Over 100 of the parishes honor the Immaculate Conception, over 60 are dedicated to Our Lady of the Holy Rosary, while others carry various titles like the Assumption, Our Lady of Carmel, Mother of Perpetual Help, Our Lady of Lourdes, etc. The various manifestations of popular piety towards the Mother of God appear not only in the number of churches, chapels, or shrines consecrated to her, but in many other forms, ranging from the liturgical celebration of her feasts throughout the year to religious calendars with the holy picture of Mary — not always of the most artistic nature, it must be acknowledged — in the most humble nipa huts or in the slums of the cities, to her picture in public vehicles, buses or jeepneys. Grottoes dedicated to the Immaculate Conception under the invocation of Lourdes are found in private gardens or in various public places, along the roads or in corners of modest dwellings. The endless symphony of Marian names in the baptismal records of our parishes … It may be safely said that of the names of saintly women imposed in Baptism, none is more frequently found than the name of Mary either expressly or in one of her many titles.
But what is behind the Filipinos as “pueblo amante de Maria”? What is behind the Filipino people’s exuberant zeal for Mary?
Drinking from their Own Well: Wellspring of Filipinos’ Love for Mary
Religiosity is deeply embedded in the Filipino psyche. Filipinos are deeply spiritual and religious people even before the Spanish Friars came to transplant Christianity to the country. According to V.G. Enriquez, Filipinos had their own native religion before Islam and Christianity came to their land. This was a monotheistic religion based on the belief on a Supreme Being. While Z. Salazar states that the faith of the early Filipinos was based on the belief in anito which is considered as pure soul, pure spirit and God. Likewise, J.C. Sevilla asserts that the native Filipinos have many religious rituals like devotion before the Spanish missionaries came. The subterranean religiosity and animistic belief did not disappear even after 400 years of Christianity as Leonado Mercado declares, “The Filipinos are animists in their heart despite the 400 years of Roman Catholicism.” 
The rich pre-Spanish religiosity of the Filipinos presents a very important premise. As with every culture and people, the indigenous Filipinos were not tabula rasa in terms of worldview and belief before the Spanish colonizers and missionaries came. Filipinos received Catholicism in the milieu of their indigenous religion and culture which they never relinquished even up to now. Ironically, the indigenous religion of the natives, the very stamp which the Spanish missionaries have fought so hard to eradicate, became the source of hospitality for the natives in receiving the new faith. Hospitality of the Filipinos, therefore, was not just the welcoming of the foreign but also making the foreign religion their own in the context of their indigenous beliefs and religiosity.
The Christian proselytization of the Philippines was therefore not based on an unequal negotiation where only one has the goods while the other has nothing to offer. This belies the notion that the Spanish missionaries brought Christianity to a waiting Filipino natives who had nothing to offer to the missionaries in return. In other words, it was not merely a giver-receiver relationship. Native Filipinos had their native religion and culture while Spanish missionaries had their Spanish culture and Catholic religion. Christianity as represented by the Spanish missionaries and indigenous religion as represented by the Filipino natives benefited from a process of mutual conversion during the beginnings of Spanish colonial era in the Philippines. Thus, the Christian evangelization in the Philippines was a two way process. The Spanish colonizers brought Christianity to the islands to transform the indigenous religion of the natives but in the process the indigenous religion also transformed Christianity. This mutual conversion became the unique stamp of Christianity of the Philippines today.
The above premise is essential in understanding the early Filipinos’ embrace of Mary. The Filipino natives attributed to Mary some of their ancient beliefs and rituals. Karl Gaspar, for example, contends that the Filipinos’ penchant for Mary can be rooted to indigenous Filipinos’ worship of indigenous goddesses. The matriarchal belief system that arose since the beginning of cultures privileged not just the notion of a female deity but a most highly revered Mother Goddess. Gaspar argues that this expression of the “feminine principle” is integral to the pre-conquest ancestors’ indigenous belief system. Like many other traditional societies, the feminine principle within indigenous Filipino’s belief system is manifested in the matriarchal elements in their culture. Manuel Victor Sapitula also argues that the “feminine principle” strongly resonates with the devotion to the Virgin Mary. Comparing among religious traditions, the figure of the Virgin Mary is analogous to a number of female divine figures and deities.
The feminine principle of Filipino indigenous spirituality is further manifested through the work of indigenous priestesses called babaylans. Babaylan is a Visayan term identifying an indigenous Filipino religious leader, who functions as a healer, a shaman, a seer and a community “miracle-worker” (or a combination of any of those). The Northern Tagalog Region equivalent of babaylan is katalonan. The word “katalo” means “in good terms with.” The babaylan were predominantly female. Gaspar claims that there are males who appropriated this role but they had to speak, dress up and gesticulate like women.
Spanish Times: Marianization of Filipino Religiosity or Filipinization of Marian Spirituality?
When the Spanish missionaries came in the 16th century, the Filipino’s embrace of Mary was one of the key factors to the widespread and surprisingly peaceful Christianization of the islands. This position is the main thesis of Pedro Vasquez Zafe’s dissertation on the role of Marian devotion during the Spanish evangelization of the Philippines:
“The early missionaries who came to the Philippines from Spain from the very beginning found that the devotion to the Blessed Mother was so readily received by the natives, that they increasingly made it a significant part of their evangelizing work.”
The Filipino Catholic faith would not be like as it is today if not for the Filipino’s warm devotion to Mary, Zafe argues.
“[T]he Philippines would not be what it is now-the only Catholic nation in the Orient-were it not, as history testifies, [due] to the many interventions of Mary in answer to the tender and filial devotion which the Filipino people professed towards her.”
Zafe describes further how the Spanish missionaries were so pleased about the natives’ very eager reception to the devotion to the Mother of God everywhere in the islands. Filipinos were taught and with great readiness adopted practices of Marian devotion: prayed the Rosary specially, joined Marian associations the missionaries organized, venerated Marian images, and those who had acquired reading and writing skills, read devotional treatises and other books on the Blessed Virgin Mary. Marian shrines were built and multiplied rapidly throughout the islands. Marian images were venerated from the earliest period of evangelization; each image “had its own story to tell”: stories of faith and its rewards, stories of devotion and love and its blessings, stories of prayers offered and wonders wrought-miracles duly recorded, investigated and given credence by church authorities, all received through the intercession of the Blessed Mother, revered in so many of her images, invoked under her different names.
Catalino Arevalo also commented about how visitors from Europe going through the city of Manila, and through many other towns in the evenings during the Spanish times, were amazed upon hearing the rosary recited in every house they passed. On barges and in boats bringing people from place to place, travelers would sing hymns to Our Lady, and pray the Hail Mary’s of the rosary through much of the journey. At daybreak, the town’s leaders and its students would gather at the church for the Angelus and rosary, and on given days, the Mass. In the afternoons, as the day was ending, once again, the Angelus and the rosary, with practically everyone among the townsfolk participating. Before the families slept at their homes for the night, before the church doors shut for the day, there would be devotions once again, ending (as the canonical hours do) with hymns to the Mother of God, the Salve Regina above all.
Ang Mahal na Birhen also affirms the early Filipinos’ warm reception to Mary. The Filipinos’ warm reception to Mary during the Spanish times was shown through the establishment of many religious and lay orders and sodalities dedicated to the Blessed Virgin Mary in the mid-eighteenth century:
“[T]he first Filipino congregation for religious women, dedicated from its beginning to the Blessed Virgin Mary of the Philippines, popularly known as Religious of the Virgin Mary … the Barangay Sang Birhen, the Sodality of Our Lady, the Legion of Mary, the Association of the Children of Mary Immaculate, are [all] fruits of the same devotion and have contributed in their own way to the development of Christian life in the Archipelago.”
While Zafe and Arevalo positively described Filipino’s warm reception to Mary during the Spanish times, however, they never linked it with the Filipino’s inchoate religiosity and archetypal worship of mother goddess. Could it be that the feminine principle of Filipino indigenous spirituality prepared them for the warm acceptance of Mary during the Spanish evangelization? Zafe and Arevalo are silent about this.
Gaspar, on the other hand, asserts that the native’s indigenous worship of a Mother Goddess transferred to a Marian devotion during the Spanish times, like the case of Nuestra Seňora de Peňafrancia, known as Ina throughout the Bicol region. Sapitula concurs with Gaspar by asserting that the story of the devotion of Bicolanos to Nuestra Seňora de Peňafrancia shows how the local population re-appropriated conventional Marian symbols within their own cultural notions, despite attempts by Spanish missionaries to “domesticate” her according to their own categories of passivity (see Brewer 2001).
Sapitula further expounds that the veneration of images of Christ, Mary and the saints became the replacement for the pre-conquest practice of worshipping larawans (animist images). The predisposition toward iconic representations of divine power enabled the local population to identify with Christian images as replacements of their pre-conquest divinities, as these were absorbed into their existing indigenous sacral iconography (Mojares 2002). Similarly, the Spanish missionaries found great potential in the work of babaylans in propagating devotion to Mary. The missionaries effectively attributed the work of Babaylan the meaning of Marian beliefs. They substituted pagan practices done by babaylans with devotion to the Virgin May but serving the same function. An example of this is recounted by the Jesuit missionary chronicler Pedro Chirino:
A plague of locusts had been doing great damage in the island for two years. In order to obtain from God a remedy for this evil, they chose the most holy Virgin Mary as their intercessor, and made a vow to celebrate the feast of her most pure Conception, and to give on that occasion liberal alms as aid for the marriages of the poor and the orphans. They fulfilled their promises, and our Lord received their humble service, showing them that He was well pleased by turning aside the locusts from their crops, and giving them that year very abundant harvests. All the people of the village have now directed to the Church that recourse and dependence which they formerly had on the ministers of the devil.
When the icon of Our Mother of Perpetual Help arrived in the Philippines in 1906, profound affection to Mary was already deeply ingrained in the Filipino consciousness. Filipino’s affection to Mary during the Spanish times rooted in their inchoate religiosity and archetypal worship of mother goddess made easier for the formation of devotion to Our Mother of Perpetual Help. Despite that Our Mother of Perpetual Help is different from the images and statues of Mary they venerated during the Spanish times, Filipinos embraced the icon as it appealed to them as the person of the Blessed Virgin Mary.
Filipinos’ devotion to Mary has contributed greatly to sustaining the Catholic faith in the Philippines. Ang Mahal na Birhen recognizes this important reality. Mary has been, and remains, a central inspiring force among the masses of our people in “the preservation of our Catholic Faith, and the principle of deeper and fuller evangelization”
I have personally witnessed this many times when I gave missions to the people living in far flung areas. Attending mass was practically impossible for them. The only means that sustain their spiritual hunger is their devotion to Mary through the rosary, processions and the novena. Even where religious instruction among Catholics is inadequate, the Filipino always holds on to the devotion to Mary as a source of inspiration and an aid to salvation. This devotion, even in an imperfect form is a positive asset that we pray will always be ours.
There is a profound source for the warm affection of the Filipinos to Mary. The wellspring of Filipinos’ affection for Mary is rooted from their indigenous culture and religiosity. God has planted in the hearts of the Filipino the love and affection for Mary even before the Redemptorist arrived in the Philippines in 1906; even before the icon was brought to their homes and even before the novena was prayed in the churches of Redemptorist and all the churches in the Philippines.
Today devotion to Our Mother of Perpetual Help is the most popular Marian devotion in the Philippines.
 The expression, “Pueblo amante de Maria” were originally words found in a Eucharistic hymn (written in 1937) often sung in the Philippines when Spanish was more understood than it is at present: “a people devoted to Mary, a people who love Mary.” See Catalino G. Arevalo, S.J., Mary in Philippine Catholic Life, Landas 14 (2000): 106-116, 106.
 PCP-II, #153.
 Fr. Sam Boland, CSsR, Redemptorist in Luzon
 Ang Mahal na Birhen: Mary in Philippine Life Today, A Pastoral Letter on the Blessed Virgin Mary,
Manila: Catholic Bishops’ Conference of the Philippines, 1975, #3.
 Ang Mahal na Birhen, #13
 Ang Mahal na Birhen, #6
 Ang Mahal na Birhen, #7.
 Ang Mahal na Birhen, #14
 Ang Mahal na Birhen, #15
 Enriquez, V.G. (1994). Indigenous psychology and culture. Nasa: Pagbabagong dangal : Indigenous
psychology and cultural movement. Quezon City : Akademya ng kultura at sikolohiyang Pilipino.
 Yabut, “Apung Mamacalulu,” 2-3.
 Sevilla, J.C. (1982). Filipino religious psychology: A commentary. Nasa R. Pe-Pua (pat.), Sikolohiyang
Pilipino: Teorya, Metodo at Gamit. [pp. 306-314]. Lungsod Quezon: University of the Philippines
 Mercado, L. (1977) Retrospect: Some comments on Filipino religious psychology. Nasa L. Mercado (pat). Filipino Religious Psychology: Kumprensyang Rehiyonal sa Sikolohiyang Pilipino (pp180-188). Tacloban City: Divine Word University Publications.
 Karl Gaspar, Embracing the Mother’s Perpetual Compassion: The Specific Place of Our Mother of Perpetual Help Icon-Novena in the Philippines’ Varied Marian Devotions,6.
 Sapitula, 97.
 Sapitula, 98.
 Gaspar, Embracing the Mother’s Perpetual Compassion, 11.
 Zafe, Marian Devotion: Its Role in the Evangelization of the Philippines, 150.
 Pedro Vasquez Zafe, Marian Devotion: Its Role in the Evangelization of the Philippines [Dissertation presented to the Faculty of Sacred Theology]. Rome: Pontifical University of Saint Thomas, 1968, 154.
 Zafe, Marian Devotion: Its Role in the Evangelization of the Philippines, 105-17.
 Zafe, Marian Devotion: Its Role in the Evangelization of the Philippines, 105-17.
 Arevalo, S.J., “Mary in Philippine Catholic Life,” 110.
 Arevalo, S.J., “Mary in Philippine Catholic Life,” 109.
 Ang Mahal na Birhen, #21
 Gaspar, Embracing the Mother’s Perpetual Compassion, 14.
 Sapitula, 110.
 Sapitula, 103-104.
 Pedro Chirino, SJ., Relaciόn de las Islas Filipinas y de lo que en ellas han trabajado los Padres de la Compaňia de Jesŭs (2nd ed.; Manila, 1890), 74 – 78. Taken from John Shumacher, SJ., Readings in Philippine History, Quezon: Ateneo de Manila University Press, 1979, 76, #43
 Ang Mahal na Birhen, 72-73.
 Ang Mahal na Birhen, #63.
(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)
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.
- Decide a time where as much as possible all members of the family can get together for the consecration.
- 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.
- Prepare Holy Water. You can get Holy Water from the shrine or from your local parish.
- Provide a copy of the rite of consecration to each member of the family.
- You can invite your neighbors or friends to witness the consecration. This is optional. The most important is that the whole family is present.
- 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.
- After the consecration, have a simple and joyous meal together as a family.
Here is the rite for the consecration:
BLESSING OF A FAMILY AND
CONSECRATION TO OUR MOTHER OF PERPETUAL HELP
ORDER OF BLESSING
In the name of the Father, and of the Son, and of the Holy Spirit.
Priest: The grace and peace of God our Father and the Lord Jesus Christ be with you all.
All: And also with you.
(If Lay Minister): The grace of our Lord Jesus Christ be with us all, now and for ever.
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.
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.
- 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.
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.
- 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.
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.
Sprinkle the family with holy water.
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.
Priest: And may almighty God bless you, the Father, and the Son, + and the Holy Spirit.
You can print a copy of this rite of consecration in Tagalog @ http://www.baclaranchurch.org/assets/pagtatalaga-ng-pamilya-sa-omph.pdf
(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)
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:
- 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
- Bring your novena booklet with you and join in the prayers and hymns.
- Before or after the Novena make a good confession.
- Write your petition to our Blessed Mother and place it in the box marked, “Petitions.”
- Do not leave after the novena. At the conclusion of the Novena there may be Benediction or Holy Mass.
- Attend the Eucharist and receive Holy Communion as often as possible.
- 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.
(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)
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.”
A 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.
Then, 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.
- Light a candle at the candle chapel.
- Write a letter of petition or thanksgiving
- Buy an icon or a novena booklet of OMPH and let it touch the original icon
- Attend the blessing of religious articles at the outside corridor on the top left side of the shrine during Wednesdays and Sundays. Bring your icon, rosaries, novena booklets, crucifix, statue and other religious objects to be blessed. You can also ask blessing for yourself.
- Offer masses for your petitions and thanksgiving. All your intentions are offered in the masses celebrated at the shrine and in many dioceses and parishes all over the Philippines.
- Relax and enjoy the fresh air at the shrine surroundings. Sit and admire the trees and plants at the garden. Bring your own food and have a picnic underneath the trees.
- Visit and appreciate the wall art on the southern wall of the shrine near the candle chapel. It is the longest wall art in a church composed of murals, mosaic and mixed media art.
- Make a wish and drop a coin at our wells and fountains around the shrine. All coins and notes dropped at our fountains and wells goes to the box for the poor which funds many projects benefitting the poor all over the Philippines.
- Drink coffee at Sinirangan coffee shop. You can enjoy hot or cold coffee, chocolate and smoothies while at the same time helping the poor farmers of Eastern Samar.
- Climb to the top of the Carillon Bell Tower. It is a good exercise and you will be rewarded with a beautiful panoramic view of Baclaran, MOA and the bayside reclamation area. You can even bring your coffee at the top, or better still, ask the Sinirangan staff to bring your order at the top. What else can outshine an experience of drinking coffee while watching the famous sunset of Manila Bay?
Watch live sessions and Eucharist of the International Congress from April 24-27 here.