Augustinian Churches · Cebu

Carcar – St. Catherine of Alexandria Church

Carcar, St. Catherine of Alexandria

Carcar, formerly called Sialo or Siaro, was originally located at what is the present site of barrio Valladolid, where it was an easy prey of Pirate raids. Once relocated to its present site, they called it first Mowag or Kagbkab, the name of a tall fern tree abundant in the area; and later on the name was hispanized into Carcar. Vela calls it Kabkar.

The present Carcar is located on elevated terrain by the coast not far from the sea, bounded by San Fernando and Sibonga, Barili and coast.

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photo credit: tagasugbo.blogspot.com

            On May 23, 1559 the council accepted the “convent of Our Lady of the Visitation of Siaro in the coast of Cebu as house of the Order,” and authorized the father provincial to appoint a religious to reside there. This suggests that Carcar was hen merely a visita of Santo Nino. On June 9, 1601 its acceptance was reconfirmed after have secured a consensus from the senior fathers, all of whom voted in favor. As in the previous meeting, no priest was assigned there. The acceptance was reaffirmed in 1607 but no action was taken on the assignment of priests; but the convent was made a priory, suggesting that Carcar continued as a visita of the Santo Nino until Fr. Juan de Ricobayo was named prior later on the same year. Soon after, it was made a vicariate, and the father provincial was authorized to appoint a minister as he wished. In 1610, the prior was given voting power in the provincial councils. In 1611, Carcar was placed under the administration of San Nicolasde los Naturales de Zebu. On April 29, 1617 it was segregated from it.

The Libro de Gobiernostopped using the name Siaro from 1620, using instead,  Cabcar and Carcar alternatively.

The convent was asked in 1653 to pay an annual rent of 300 chickens to the Santo Nino. This was commuted to 100 baskets ofborona in 1659, and the arrangement was maintained until 1662.

The prior lent 2,000 pesos to Fr. Manuel de la Cruz, representative to the court of Madrid. The loan, made in 1684, was to help Fr. De la Cruz defray the expenses for one of the missions to the Philippines. This could only have meant that the finances of the convent were in good shape. No wonder Fray San Agustin called it one of the biggest in the province of the Visayas.

The district of Carcar was extremely large and had many tributos; as a result, the father provincial proposed to have it divided on October 31, 1690. Thus, the matrix of Santa Catherina (sic) of Carcar  remained with the visitaof Simora, Sibonga, Argao, Dalaguete, Camayan, Mabuli, formerly as visitaof Carcar, became the matrix of the other vicariates that had Oslob and Tanong, as visitas. The two vicariates were independent of each other, and the prior of each was entitled to name one vicar.

In 1732, Caarcar had 1,116 souls. In 1760, it had 2,690 souls. In 1898, it had 24,230. In 1990, the population reached 70,842.

The first parochial buildings were burned by the Moro pirates. Historian Marin, however, does not specify the year of how many times the buildings were burned. Carcar, a flourishing matrix, must have had a good church and an equally good convent. One of the bells, inscribed with the year 1810, suggests that the church was finished in the early 19thcentury, if not earlier. The report of Redondo y Sendino, published in 1880, refers to the church as new.

Fr. Antonio Manglano started building the present church in 1860. This must have been the second or third. Fr. Gabriel Gonzalez continued the construction in 1865. Fr. Manuel Fernandez Rubio finished it in 1875, including the painting of the interior which astounded even experts. Fr. Rubio was also responsible for the construction of the road leading to the beach.

The church of masonry has one main nave and two aisles. It is 68 m. longs, 22 m. wide and 12 m. high. It belongs to the Graeco-Roman order. The roof of the church and convent sank during the typhoon of November 25, 1876. Fr. Rubio also constructed the masonry and wood convent. It measures 33 m. in front and 22 m. on side.

Fr. Gonzalez was imprisoned together with some of his parishioners on April 5, 1898 in the prison of Nicolas. They were captured by the revolutionaries of Carcar. All of them were freed with the help of a parishioner, Simplicto Sacedon.

The church is of Graeco-Roman style with strong Muslim influence.

The many entrance has a double arched design inviting attention to the massive rectangular façade. The twin bell towers, solid geometric pylons, act as buttresses but are integrated as part of the façade. They end up at the third level in the minaret shape common to mosques. Planes, recessed arches and surfaces of the bell towers are the important factors here. The only embellishments that have been provided are the geometric flora on the spandrels, the blind rose window below the upper recessed arch and the carved Augustinian symbol above it. The simplicity of design of the façade is counter-foiled by the complex pattern of the upper story of the Muslim-like bell tower and the Baroque pediment.

The statues of the 12 apostles, a recent addition to the church patio obstructing the view of the façade, are all carved in white except for one which is in black; the of Judas, the traitor, which the parishioners call the “penitent”.

 

Angels and Stones by Rev. Fr. Pedro G. Galende, OSA, 337-338.

 

 

 

 

 

 

 

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Cebu · History of the Augustinians · Philippines

Why is the Sto. Niño image of San Nicholas Church brought to Basilica every fiesta?

A day before the feast of the Sto. Niño, a solemn foot procession is honoured in the name of the Holy Child. While the image is on procession, another image of Sto. Niño arrives at the Basilica that comes from San Nicholas Church (an Augustinian built church). He stays until the original image returns to his home church. Most devotees of the Sto. Niño do not know why another image of the Holy Child is to be placed at the Church. What do you think is the reason of this tradition? This tradition dates back to the time when the original image was awarded with a Spanish military rank of Excelentisimo Capitan de las Fuerzas Españolas en Filipinas.

However, to better understand this tradition let us visit the book of Rev. Fr. Pedro G. Galende, OSA, who wrote a detailed research on the tradition. The following text below is an excerpt of his book Santo Niño de Cebu, 1565-2015, 450 years of History, Culture and Devotion, which was published in 2016.

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Photo Credit: https://www.flickr.com/photos/8297325@N02/3208770321

The land use for construction

According to Gaspar de San Agustin, “the general donated to the Augustinians an ample piece of land for the construction of the first convent and the church where the image had been found.” Fr. Medina believes that the land “is one long block on each side [and] is the largest in the city and the most beautiful. The cloister is very spacious [with] plenty of rooms.” Although the natives were at first afraid to meet with Legazpi because they feared retribution for the death of Magellan, they finally warmed up to him and sked for pardon. But they were told that for their “fears [to] be appeased,” they needed to convince Rajah Tupas, their chieftain, to show up and sign a peace agreement.

They came back “filled with gifts” to win his friendship until Tupas finally appeared to become a Spanish subject along with his followers. The general began securing a foothold in the islands with the establishment of a city called the Most Holy Name of Jesus. He built a fort to protect the colonists from native attacks. It was shaped like a triangle, following the suggestion of Fr. Urdaneta, whose word on the matter was respected as he was “an old soldier with great experience.”

Upon the request of the Augustinians fathers, the site of the chosen for the church and the convent was where they had found the image of the Child Jesus. But the exact location became a controversial subject when Fr. Medina, later prior of the Santo Niño convent in cebu, claimed that the buildings did not stand on the exact site but rather close to it.”

But according to Dr. astrid Sala-Boza, “the other church” that Fr. Media was referring to is in fact the church that became the Cebu Metropolitan Cathedral. It was constructed in accordance with Legazpi’s order to establish a house of worship for the general population. This was not built on the site where the image was found but it served as the temporary home of the image in the beginning. On the day the image was found, it was taken in procession to this church.

According to Blair and Robertson, “the sites for the Spanish quarters and the (major) church were chosen. The site of the house where the sacred image was found was selected on the site of the Monastery of the Name of Jesus and (concomitantly) the Church (of the Santo Niño)… from the said house the Child Jesus was brought to the major Church in solemn procession with great devotion and rejoicing.” It was not until 1598 when Cebu’s first bishop, Bishop Agurto, officially founded the cathedral and assigned clerics there to minister to the Spaniards, leaving the Cebu natives under the administrator of the Santo Niño Convent.

Sala-Boza believes that “a correlation of these data with the documents cited by Rodriguez shows that the site of the present Basilica del Sto. Niño is indeed the site of the finding of the image.” She also concludes that “the probability of the first procession took place in what would have been the temporary church built on a site other than the site of the finding of the Holy Image, namely the church which was eventually to become the Cebu Metropolitan Cathedral. Who writes that “the icon was solemnly taken in procession to a church, which had been set up in a bower of branches with a covering of hay while the principal church was being constructed within which [the image] is being venerated today.” This account is confirmed by a notarized document chronicling the finding of the image, which is not questioned by noted historians such as Rodriguez, Esteban de Salazar, and others.

Sala-Boza clarifies the sequence of events that took place in the procession:

First, Juan de Camus brings the image from the burned house; second, he marks the site of the finding; third, the image is brought to Mateo del Saz at the flagship to show it to Legazpi; fourth, the image is taken in procession from the ship back to the house where it had been found; sixth, the temporary church 9chapel) was near the house where the image was found, the place in which the principal church of the Holy Name of Jesus was later constructed.” The procession thus started at the shore where the ships were anchored. The image was taken aboard every ship after its finding, and a temporary chapel was made in a bower of branches.

According to Medina’s account, the procession headed toward the Augustinian church with the statue. From the Augustinian convent, it proceeded to the major church where a mass was held. Definitely, the procession took place only after the official signing of the documents guaranteeing the return and the entrustment of the image to the Augustinians. After the mass the image was taken back to the Augustinian convent. Therefore, although the route of the first procession appears to have been from the shoreline to the site of the house where the image was found, it maybe deduced that early processions commemorating the finding brought the statue from the Augustinian Church to the Cathedral. The contemporary route established in the 1980s takes the Santo Niño from the Basilica to the cathedral, then to San Nicolas, possibly in keeping with a strong oral tradition (actually a counterfactual) on the finding of the image there. Sala-Boza’s work is considered a collection of historical, archeological, and geographical evidence which primarily establishes the already well-known legality and historicity of the location of the Santo Niño Church as the same site where the image was discovered; it is not in today’s Barangay San Nicolas. She also discusses another contemporary Santo Niño procession, which takes place on the third Sunday of January and ends with the transfer of the Santo Niño from San Nicolas to the Basilica of the Santo Niño, the counterfactual that the image was found in San Nicolas. With the growing renown of the miraculous icon, the Santo Niño was honoured with the ceremonial Spanish military rank Excelentisimo Capitan de las Fuerzas Españolas en Filipinas. As captain general, the basilica was his headquarters. During his feast day, the Santo Niño has always left the basilica in a procession, thus vacating his headquarters. Spanish military tradition required that a commanding general’s headquarters must never be left unguarded. Thus, the tradition of bringing our the Santo Niño de Cebu for the annual fiesta procession required the appointment of a teniente general, a rank lower than captain general, which was given to the Santo Niño of San Nicolas. Known as El Teniente, this image has the main duty of standing guard as second in command in the Basilica whenever the Santo Niño goes in a procession and on a few other occasions when it leaves the basilica under extraordinary circumstances.

One such event occurred when it was taken to Manila in 1965 for the closing ceremonies of the fourth centennial of the Christianization of the Philippines. This Spanish military tradition does not in any way imply that the was found in San Nicolas. Neither is it about the re-enactment of the first procession which brought the Santo Niño from what some people claim is the actual site of the finding of the image in San Nicolas. Rather, the visit by the icon from San Nicolas to the basilica on the feast of the Santo Niño is a sign that the Santo Niño icon, although not physically present at the basilica, remains in command on that day. Over the years that followed the convent would serve as the residence, infirmary, and retirement home of the priests. Only two Augustinians were assigned to the convent during the early years; a priest who served as prior and a professed brother. Adjacent to the convent was the Magellan’s Cross which the natives venerated with greatest devotion. This cross became a symbol of peace which eventually led to the amalgamation of Western and Eastern cultures as the Philippines evolved into the only catholic nation in Asia over four centuries. The Cebu City hall or ayuntamiento was among the most important foundations of the colony and its alcaldes mayors became the pillars of the community after the grant of a royal cedula by Philip II. By the time he settled in Cebu, Legazpi had travelled a distance of 2,060 leagues after taking possession of Guam and reaching Samar, Leyte, Camiguin, Mindanao, and Negros. He had also concluded a historic blood compact in Bohol, where today he is remembered with a bronze statue on the where it took place. The sangrarse (blood compact) was a native ritual that sealed a peace agreement. A few drops of blood were taken from each of the two principal participants usually from their arm or chest to mix with wine. By drinking this mixture, the signatories entered into a lasting pact of friendship.

Fr. Pedro G. Galende, OSA, Santo Niño de Cebu, 1565-2015, 450 years of History, Culture and Devotion, (Quezon City: Vibal Foundation, Inc., 2016), pg. 105-108

 

Augustinian Churches · General History

Pattern of missionization of the Philippines by friars

Pattern of missionization of the Philippines by the friars

While the military paved the way, Catholicism completed its conquest of all but the southernmost islands of the archipelago. The missionary zeal of regular orders was crucial, trumping problems like local defiance, language gaps between the missionaries and communities, and lack of missionary manpower that plagued early evangelization efforts. Legaspi’s pilot and chaplain, Fray Andres de Urdaneta, led the charge, along with five other Augustinian fathers. Drawing from missionary experiences in the America, the Augustinians delayed baptisms until the candidates demonstrated at least some evidence of Christian knowledge.

In 1569, after reinforcements from Mexico arrived, the Augustinians took Cebu under their wing and, remembering the image of the Santo Nino recovered there, called the new Spanish settlement Santisimo Nombre de Jesus (the Most Holy Name of Jesus). The friars then followed Legazpi to Panay. Displaying commitment and dedication, an Augustinian, Fray Juan de Alba, subsequently learned the Hiligaynon language to aid in converting the populace. Meanwhile the seizure of Manila promted the friars also to proselytize in Luzon. Their eventual success heartened the Church to send more missionaries to the islands. Four orders joined the Augustinians: the Franciscan (1577), Jesuits (1581), Dominicans (1587), and Recolects (1606). They divided the archipelago into spiritual jurisdictions – the Augustinians and Dominicans took northern and central Luzon; the Franciscans, southern Luzon; the Jesuits, southern Visayas and Mindanao; and the Recollects, northeast Luzon, its nethermost islands, northern Visayas, Palawan and Mindanao.

Missionization followed a regular pattern. Friars converted the local chief and his entourage, convinced that they would be followed by their constituencies. Friars then set up their mission, including a convent, church and school. They provided children with pre-baptismal instruction, to ensure that future members of the community were Catholics and sympathetic towards the Spanish. To earn the trust of potential converts, friars eschewed Spanish and conducted catechism in the local languages. Of course translation was not always feasible: Latin and Spanish words for concepts such as God, the Holy Spirit, and grace were retained where they had no equivalents in the vernacular tongues. Visual aids complemented the teaching: depictions of a fiery hell instilled fear among coverts, convincing them to remain faithful.[1]

 

[1] A New History of Southeast Asia By M.C. Ricklefs, Bruce Lockhart, Albert Lau, Portia Reyes, Maitrii Aung-Thwin, 88-89.

Augustinian Churches · Philippines

Repost: 10 Augustinian built heritage churches in the Philippines you should see

This year, 2015, marks the 450th year of the presence of the Augustinians in the Philippines, the 450th year of the finding of the image of the Sto. Nino in Cebu and the 50th anniversary of the Minor Basilica of Sto. Nino. This post, celebrates these milestones by honoring the pioneering Augustinian order thru the churches that they built. To simplify things, I based it on the four churches inscribed under the Baroque Churches of the Philippines, UNESCO World Heritage list and the rest, a selection of Augustinian built churches known for their outstanding architecture, and are declared National Cultural Treasures (NCT). Boljoon, other than a NCT, is also nominated in the Baroque Churches of the Philippines extensionlist. And of course, The Minor Basilica of Sto. Nino is an important shrine and is a declared National Historical Landmark. simbahan-san-agustin Continue readings…. ORIGINAL POST. ____________________________________ Source: http://simbahan.net/2015/04/28/10-augustinian-built-heritage-churches-in-the-philippines-you-should-see/

Augustinian Churches · Bulacan

Barasoain Church, Bulacan

Location: this town is located at the same altitude as its matrix, Malolos, which is just 10 minutes away by car. It is bounded on the north by Calumpit, Paombong and Quingua (Plaridel); on the east by Santa Isabel; on the south by Malolos; and on the west by Paombong.

Foundation: Barasoain was a barrio visit of malolos until 1859, the year it separated from its matrix. Its titular patroness is Our Lady of mt. Carmel. In 1866, it had 10,516 souls; its population decreased to 9,618 in 1896. No figures are available for 1980.

Construction of the Church: Fr. Francisco Arriola, appointed first parish on June 1, 2859, built the convent. A small ermita, constructed by Fr. Melchor Fernandez in 1816 while he was parish priest of Malolos (1816-1840), served as temporary parish church. One of the existing bells bears the year 1870. It was installed by Fr. Emterio Ruperez. It was donated by the “principalia (sic) of Malolos.” And dedicated to the Our Lady of Mt. Carmel of Barasoain. Fr. Francisco Royo replaced the temporary chapel with a hewn stone church built between 1871 and 1878. This was soon destroyed by fire. The only remnant of this church is one of its bells, installed by Fr. Royo on February 30, 1873 and dedicated to St. Francis Xavier. Fr. Juan Giron who succeeded him, used the chapel of the cemetery until this one, too, was destroyed by the earthquake of 1880. Fr. Giron then built temporary chapel of nipa and bamboo which was burned down in 1884, during the solemn celebrations of the feast of Our Lady of Mt. Carmel. In 1885, Fr. Giron hired the services of contractor by the name of Magpayo and started, a fundamentis, the construction of a massive church made of masonry and bricks. The church was completed under Fr. Giron’s supervision. Jorde does not specify the year of its completion; he says only that, “at the time it was completed the pockets of Fr. Giron were drained.” In 1889, Fr. Martin Arconada started the construction of the tower and the restoration of the convent. Three bells were installed in 1897. One of them is dedicated to St. Martin, Bishop, and was donated by Fr. Martin Arconada. In 1894, Fr. Miguel de Vera undertook another restoration of the convent.

Recently, both buildings have undergone careful and thorough, although not very accurate, restoration under the supervision of the National Historical Institute, in collaboration with the then Department of Tourism. One wonders that could have been the motive behind the shrouding of the beautiful stone columns of themain altar with makeshift plywood retable. On August 1, 1973, the complex of convent and church was declared a “National Landmark.”

Style of the Church: Amon the various features of the façade, the most evident are perhaps those belonging to the Baroque style. The gracefully undulating line running up and down the pediment is echoed successively in the façade, the bell tower and the recessed rose window which cuts the cornice of the center.

The lopwer level comprises the recessed semi-circular arch of the main entrance arch of the main entrance which supported by a three column set and is flanked on both sides by smaller entrances, each supported by one column and recessed half niches. The overcrowded first level is balanced by the bareness of the second level. An empty blind niche on this level echoes the semi-circular movement complemented by the undulating pediment line that is broken by wing-shpaed finials.

The recent restoration preserved the original pattern. However, there are some fanciful feats like the abortive flutings of the columns which detract from Neo-Classic sobriety.

The octagonal four-story bell tower has alternating open and false windows which rise in uneven modules. The moduyles end up in the crenelated base of the pointed pinnacle.

Source: Angels in  Stone, Fr. Pedro Galende, OSA

Augustinian Churches · Ilocos Norte

Immaculate Conception Parish, Batac, Ilocos Norte

Immaculate Concepcio, Batac, Ilocos NorteThe town was founded by the Augustinians in 1587 under the patronage of the Immaculate Conception. It is the second oldest town established by the Augustinians in the province of Ilocos Norte. Hence, in 1987 Batac reached its 4th centennial.

Batac was officially organized into a ministry on January 5, 1586. The first priest assigned to cathecize the natives of tile community was Fr. Esteban Marin, an Augustinian who probably arrived in Batac in 1585. Paoay and Dinglas (Dingras) were then the visitas of Batac.

Folk history states that there were two villages in Batac during the early part of tile foundation of the town, one was an Itneg community which occupied sitio Nangalisan and a Christian community occupying San Jose.

The first site of tile poblacion was in San Jose, which is now called Barangay Palpalicong. It is said that the ethnic minority groups of Bangui and Nueva Era are the pre-Spanish descendants of early inhabitants of Batac.

The Augustinians considered the people of Batac more civilized than tile other tribes, because they were better than the other “Indios” in personal cleanliness.

Augustinian Churches · Ilocos Norte

St. Joseph Parish, Dingras, Ilocos Norte

Saint Joseph Parish, Dingras, Ilocos NorteIn 1598, the Augustinians founded Dingras as Ginglas. On the same year, it was placed under the patronage of San Jose. Dingras became one of the oldest and biggest ministries in the entire Ilocos region until year 1690. It was one of the visitas of batac in 1589. On July 8 of that year, Dingras was made a ministry with Fray Bartolome Conrado as its first parish priest. As such, it remained as one of the six encomiendas in Ilocos of the King of Spain in 1591. However, on October 31, 1603, Dingras was given back as visita to Batac, perhaps, because of its failure to become the mission center for the conversion of the interior settlements in the Ilocos.

In 1680, the Augustinians built a church. However it was destroyed by a strong earthquake in 1707. Another church which was more spacious and massive was erected by Fray Damaso Vieztez. In 1838, Fathers Deza and Franco remodeled the church impressively. But fire later gutted the edifice. Te ruins still evidence of a once splendid structure, regarded by historians as one of the three earthquake baroque churches. The others are those of Magsingal (Ilocos Sur Province) and Laoag City.

Cebu · Sto.Niño Image

“Hubo” Ritual at the end of the Sinulog Festival

Sto. Nino Image without dressA few days after the feast of the Sto. Niño de Cebu every Third Sunday of January, the so-called “Hubo” (a Cebuano term meaning “naked”) ritual takes place during the early morning celebration of the Holy Mass, marking the end of the Sinulog Festival in Cebu. Seen from the outside, it appears as a simple rite of undressing, bathing and redressing the image of the Holy Child. The icon is stripped of its elaborate festive garments, washed, and dressed with a simpler garb.

Perhaps for many devotees flocking to the city of Cebu for the Sinulog Festivel, Hubo is only a symbolic re-enactment of something which takes place in their home every single day: a mother or a father or some adult bathing a child either at the start of the day so as to prepare  him/her for the day’s activities or at the end of it to wash away all the dirt that the child’s body has accumulated throughout the day. And we surmise and muse on thinking that the Sto. Niño image must have accumulated a similar amount of dirt during the almost two-week long celebration in his honor and, thus, needs such a washing up!

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Cebu · General History · History of the Augustinians · Philippines

450 YEARS OF PRESENCE OF THE AUGUSTINIANS IN THE PHILIPPINES

Santo Niño and the Dawn of Christian Faith in the Philippines
(the 450thYEAR OF THE FINDING OF THE IMAGE OF THE SANTO NIÑO DE CEBU [1565-2015], the 450 YEARS OF PRESENCE OF THE AUGUSTINIANS IN THE PHILIPPINES [1565-2015], and the 50TH YEAR ANNIVERSARY OF THE SANTO NIÑO CHURCH AS BASILICA MINORE [1965-2015])

Backgrounder

450th Official Logo
450th Official Logo

        The Santo Niño icon of Cebu is historically recognized as the oldest religious relic in the Philippines. Itsorigin is traced from the celebrated voyage of Ferdinand Magellan in 1521 which accidentally “discovered” and claimed the islands for the Spanish Monarchy. The historic arrival was purely uncalculated for the fleet did not intend to sail directly to the Philippines. The land of the spices, particularly the highly-contested Moluccas, was the expedition’s targetdestination. The armada reached the islands after it was driven away by strong winds from the original routewhich eventually brought them to the island of Cebu. The preliminary encounters that followed forged conditional alliancesand the accompanying ceremonials took place including the introduction of the Christian faith. Initial attempt to evangelize the indigenous people of Cebu was accomplished with the hasty acceptance of the Christian faith by King Humabon and his subjects numbering around 800. The Santo Niño image was given to Queen Juana upon her ardent wish to have it in place of her local deities. The baptized indigenous people did not flourish in their practice of faith mainly due to the untimely demise of Magellan (including the chaplain Fr. Pedro Valderrama) and the eventual return of the surviving contingent to Spain. Also attributable to the absence of deeper instruction, the baptismal rite was misconstrued by the locals as a customary ritual of friendship rather than a spiritual initiation. After the interruption of forty-four (44) years, the Legazpi-Urdaneta Expedition arrived in Cebu. On April 28, 1565, the dramatic yet providential discovery (pagkakaplag) of the same wooden image in a partially scorched hut started the distinctive Christian heritage of the Philippines. The Augustinians who accompanied the journey commenced the systematic evangelization and Christianization of the islands. The subsequent foundation of the Church and Convent of the Augustinians rose on the actual site where the statuette was found. It became the central house of the Augustinians, the mother church in the Philippine Islands. The establishment of organic settlements and mission areas followed instantaneously and the pioneering evangelization gradually prospered in geographical reach and ecclesial organization despite the scarcity of missionaries. Additional religious orders were commissioned to the Philippines in successive intervals: Franciscans (1578), Jesuits (1581), Dominicans (1587), and Augustinian Recollects (1606). Their ground-breaking missionary endeavours contributed to the Philippine identity as a predominantly Christian nation.

         The first Church and Convent dedicated to Santo Niño developed into a principalhouse of the Augustinian friars mainly in the spiritual and missionary formation, and the promotion of the devotion to the Holy Child – theadored patron, protector and inspiration. As a consequence, the Santo Niño Church grew in popularity throughout the islands both in magnificence and significance as the cradle of Philippine Christianity, and the perpetual sanctuary of the Santo Niño of Cebu. In recognition of the historical, religious and cultural importance of the Santo Niño Church and the sacred relic it keeps, the Catholic Bishops’ Conference of the Philippines (CBCP) petitioned Pope Paul VI in 1964 to confer on the Santo Niño Church the title “Basilica Minore” in time for the Fourth Centennial of the Christianization of the Philippines in 1965.The Santo Niño icon was also canonically crowned by the Papal LegateIldebrando Cardinal Antoniutti – a solemn gesture of singular honor reserved to the beloved Santo Niño. In its entirety, the Fourth Centennial Celebration overwhelmingly succeeded in engaging the entire nation, thus renewing “The Philippines for Christ” in faith, commitment and enthusiasm to live out the Gospel message.
Continue reading “450 YEARS OF PRESENCE OF THE AUGUSTINIANS IN THE PHILIPPINES”