Biblical interpretation of the Child God

Jesus with Children

Biblical interpretation of the Child God

Filipinos are closely attached to the picture of a child. It is explicitly expressed in their devotion to the Niño-child. Almost every Filipino Catholic houses has an image of a Santo Niño. There are many people who questioned and misinterpret the Catholics that they worship a child. The concept of a child is biblically founded and not from any superstitious belief. Filipinos expressed their love for the child-God by devoting themselves a prayer to the child. Child is also a symbol of many things. It is also a reminder for adults to go back and reflect the deepest recesses of a child's attitude and characteristics. 

Santo Niño de Cebu: A symbol of a child-God

Santo Niño de Cebu: A symbol of a child-God

Image of Santo Niño de Cebu

The Sto. Niño that was brought by Magellan is pictured like a little child wearing a long-sleeved silk shirt accented by a bib or lace ruff is worn with a gold embroidered vest over pantaloons. A sash and belt, knee-high leather boots and a cape of rich brocade complete the princely look.

Various interpretations had been labeled to the clothes and accessories of the Santo Niño and also its gesture. According to Ferrales, the Child Prince holds the kingly emblems. The crown signifies sovereignty and possession of all the material wealth of the empire. The scepter represents martial power and the right to dispense justice. The orb conjures two images at once: the dominion of the Niño over the world of creation and the sovereignty of Spain over a large territory of the globe in its role as defender of the Catholic Faith.[1]

            This interpretation was contextually based during the Spanish era. However, new interpretations may be considered as time had passed. The image of Santo Niño de Cebu, if deeply contemplated, does not only remember or taught us how to become a child in order to enter the Kingdom of God. Its clothing and accessories can tell us the entire life of Jesus. We can still view the totality of Jesus even though through this image of a child.

            Red Cape – stands as the passion and death of Jesus Christ. In the liturgical color, red is the color for martyrdom.

            Inner white robe – is a symbol for resurrection like the Easter Jesus.

            Crown - is a symbol of the kingly ministry of Jesus Christ. He is the kin

            Size of a child – is a symbol of our being children of God. Jesus was a child of God that called him a son of God.

            Orb – may be interpreted the same as God’s dominion over the world of creation.

         Right hand – (two fingers, middle and pointing finger, are pointing upward as the two natures of Christ and the three remaining fingers are closed, which stands as the three persons of God.

            Scepter – may stand as the authority over the entire world.

Above all these representations, we can assert that the image of Sto. Niño is a total representation of the entire of Jesus Christ. He is indeed a symbol of a child God. I mean here not only a little Jesus but also as an adult child of the Father.

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[1] Ferrales, 13. 

Historical development of the devotion to Santo Niño de Cebu

  

I. Historical development of the devotion to Santo Niño

A. Before 1521: The beginnings of the devotion to the Niño-Christ

The devotion to the Christ seems to have started in the Western Church as a shift from the pagan festivities of the Sun and of the New Year, but such practices as the Crib and other representation of the Holy Family did not come until the Middle Ages, with Saint Francis of Assisi[1] in 1223 and later on, in the 16^th century with St. Theresa of Avila. The former created a crèche, the sentimentalized belen that become part of the traditional Christmas, depicting the Babe in a manger, around whom were arrayed Joseph and Mary, the cows of the stable, the shepherd and their sheep, the gift bearing three Kings and their camels, angels singing alleluias, and the bright Star of the East shining above them.[2] While on the other hand the latter, St. Theresa of Avila, propagated the devotion to the Child as King. The image of the Child said to have dressed up in the raiment of the Spanish king. The King Child is also said to have been the model for the statue in wax of the Infant of Prague, the world’s most famous representation of the Holy Child.[3]

Saint Augustine: Man, Pastor, Mystic

Saint Augustine: Man, Pastor, Mystic

By Agostino Trape

I.        Summary:

This book was designed and written in a more fashionable way of presenting the life of Augustine as a man, pastor and mystic. Generally, he is a man by being a searcher for truth as he joined various groups in order to fill the empty vessel of human happiness. Agostino Trape in part I of the book presented it well by giving us a picture of the attitudes, behaviour, approach of Augustine in these groups, such as the Manichaeanism, Platonism, Pelagianism, Skepticism, and Astrology and even Catholicism. Augustine is also like no other human being who can be sinful, angry, doubtful, unsatisfied, happy, sad, broken hearted, courageous, friendly, intelligent and many more. He was sad when his beloved friend died. He was friendly when he had friends like Romanianus, Symmachus, Alypius. He was unsatisfied when the groups he joined could not answer his questions. He was intelligent for he was a lover of wisdom. He was a sinner when he stole a fruit while still a child.

Gospel Parallels of Mark, Matthew and Luke

	Gospel Parallels of Mark, Matthew and Luke
Chapters	Verses	Events The GOSPEL OF MARK	Parallels
1	1-8	The Preaching of John the Baptist	Mt 3:1-12 Lk 3:1-20 Jn 1:6-15
	9-11	The Baptism of Jesus	Mt 3:13-17 Lk 3:21-22
	12-13	The Temptation of Jesus	Mt 4:1-11 Lk 4:1-13
	14-15	The Beginning of the Galilean Ministry	Mt 4:12-17 Lk 4:14-15
	16-20	The Call of the first disciples	Mt 4:18-22 Lk 5:1-11 Jn 1:35-51
	21-28	The Cure of a demoniac	Lk 4:31-37
	29-31	The Cure of Simon’s Mother-in-Law	Mt 8:14-15 Lk 4:38-39
	32-34	Other Healings	Mt 8:16-17 Lk 4:40-41
	35-39	Jesus Leaves Capernaum	Lk 4:42-44
	40-45	The cleansing of a Leper	Mt 8:1-4 Lk 5:12-16

Sources of Catechetics

1. What is considered as the primary sources of Catechetics?

Based on the Philippine Catechetical Directory, Sacred Scriptures and Tradition are considered as the primary sources for Catechetics. It is the Scripture because it is the Word of God, which was written through inspiration. If it is then inspired by God, then, we can’t deny the infallibility of its content. The Scripture plays a primary role in teaching the Word of God for it is not only inspired but it touches the human heart. In other words, it is not only informative but formative, which will help the hearers not only to follow Christ (Sequela Christi) but to imitate Christ (Persona Christi).

Another primary source of Catechetics is the Tradition. First, tradition entails the handing down of practices to every generation. However, for the Church, tradition is not confined merely by historical facts but of the inspiring intervention of the Holy Spirit especially in its work of maintaining and preserving the immensity of God’s love for his beloved creatures. It was already revealed in the Scripture yet it must be passed down to other people so that the Word of God may be spread. Faith that is transformed into doctrine, life and worship must be transmitted to every generation however its interpretation is entrusted to the Magisterium, the teaching office of the Church. Through Apostolic succession we rightly claim that the Church was founded through Peter, when Jesus entrusted to him the key of the Kingdom of God. Thus, we maintain the tradition of our being in communion with God and unity among all people.