VENERATION of the Black Nazarene has become ingrained into our culture. Filipinos strongly identify with the suffering of Christ the image depicts. Many relate their poverty and daily struggles to His Passion.
“On the contrary, if we look at the image more carefully, it shows Christ standing up after the fall. The Black Nazarene, for the true devotee, is really a symbol of hope and resilience,” said Monsignor Jose Clemente Ignacio, former rector of Quiapo Church and current vicar general of the archdiocese of Manila, in a talk delivered at the Loyola School of Theology in 2011.
Ignacio related how a sculptor portrayed a replica of the Black Nazarene as so burdened by the cross, gasping with his shoulders down. Many were dismayed by such a portrayal of the Nazareno, saying that “the shoulders aren’t straight. Christ does not give up on carrying His cross. He stood up after each fall.” So the image went back to the drawing board.
Unwavering faith
Despite the changes in this year’s observance of the feast of the Black Nazarene, His millions of followers never wavered in their devotion.
“True devotion leads to the transformation of our lives. It can be done through sincere prayer and imitation of the object of one’s devotion. Procession can arouse passion but may not have a deep and lasting impact leading to conversion. Purify our intentions why we have such devotion after all,” said Fr. Jerome Secillano, spokesperson of the Catholic Bishops’ Conference of the Philippines, to ABS-CBN news.
The Traslacion or grand procession of the image of the Black Nazarene has been suspended for the third year in a row due to the ongoing threat of COVID-19. This year, a Walk of Faith from the Quirino Grandstand to Quiapo Church was held instead. The Pahalik (traditional touching and kissing of the image of the Black Nazarene) has been replaced with Pagpupugay which displays the replica of Jesus Christ’s 400-year-old black wooden statue at the Quirino Grandstand from January 7 until today.
Every January 9, the Traslacion makes its way along the streets of Quiapo. It commemorates the transfer of Nuestro Padre Jesus Nazareno, as the image is formally known, from San Nicolas de Tolentino Church in Intramuros to its present shrine, Minor Basilica of the Black Nazarene or Quiapo Church.
Popular piety
Quiapo Church, known canonically as the Parish of Saint John the Baptist, has been a witness to several practices of popular piety, which have become part of the devotion to the Black Nazarene. These include Pahalik; Pasindi (lighting of multi-colored candles outside the church); Padasal (prayers from “mandarasals” or priests); Pabihis (changing of garments of the Nazareno); Pabendisyon (sprinkling of holy water after Mass or kissing of the priests’ hands); Pahawak (touching of statues or garments of the Nazareno); Pamisa (Mass offerings); Pagnonobena (Novena prayers); Pagpasan (carrying of the carroza’s wood or rope attached to it); Pagyayapak (walking barefoot during processions); Paglalakad ng Paluhod (processing to the altar on bended knees); cutting up vestments of the Nazareno and the rope used in the procession as relics; wiping sacred images with towels; selling of crucifixes and handkerchieves with the face of the Black Nazarene; and bringing the Nazareno’s hands to the sick.
Critics have called such practices superstitious, fanatical, and even idolatrous, and the Traslacion an unnecessary risk for the scores of people who cram into the procession route each year.
However, the pastors of Quiapo defend it as a vibrant expression of faith. And many devotees swear the Black Nazarene has brought them miracles and healing when they needed them most. To show their gratitude, Christ’s millions of followers never fail to attend the Traslacion every January 9 as their “panata” or commitment.
“From where ordinary parishioners stand, one can feel the intensity and sincerity of their devotion,” Ignacio said. One priest said, ‘Maybe, the theological community has not yet fully understood the soul and spirituality of Filipinos. Maybe, our theological paradigms are too western which is why we easily condemn the piety of our devotees.’ Another said, ‘Our theologies might be an elitist theology which we might need to evaluate.'”
On the issue of the devotees touching the statue of the Nazareno, Ignacio explained that Filipinos believe in the presence of the divine in sacred objects and places. “We worship God and if these statues would bridge us to God, then we want to connect with God using these statues. Kissing or holding on to the statues is not worshipping statues. It is connecting to the divine, to touch and be touched by heaven itself.”
If there are many things to be done in Quiapo, Ignacio added, it’s not to destroy what the people have already been practicing but to improve and nurture the faith of the people.
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Rowena C. Burgos is a former Lifestyle desk editor of the Philippine Daily Inquirer.
