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]

The image that was brought in the Philippines by Magellan was one of the several icons said to have been brought by King Charles I of Spain to his native country after visiting Flanders in 1517.

The use of images or icons flourished in the 16^th century, which it served as a counter-reformation against the attacks of the Protestants on images. One of it was the rise of Iberian art, which is a Spanish religious art that has a strong crusading spirit against Protestantism.[4] Moreover, “Iberian catechesis on religious images are historically situated Christology, strongly inclined to emphasize Jesus’ divinity and often shading his humanity,[5]” which then was also applied to America. The critical view on the images had led faith to have a deep awareness of “Christ as God”, though perhaps removing from the people his humanity and incarnated presence among us.

B. from 1521: The image’s arrival in the Philippine Islands

In the 16th century, it is considered as the golden age of Spain, who reign the world after the great Roman Empire. Magellan’s expedition was not merely created because of the search for the Molucas Island but it has a more noble and holy mission, which is to evangelize the world. Political purpose of it was the expansion of the Spanish empire to the east of the world.

When Magellan and his fleet reached the Philippine Islands in 1521, they were able to baptize the natives. They stood a cross not only as a symbol of the start of the Christianization of the islands but also as a mark of territorial property under the Spanish Empire. After the baptism, the Spaniards gave three images to the Rajah and Queen of Cebu, namely, an image of the Our Lady, a cross and the Sto. Niño. But, a war broke up, which caused the defeat and death of Magellan and his fleet.

After Magellan, in 1565, Miguel Lopez de Legazpi and Fray Andres de Urdaneta together with their fleet arrived in the Philippine Islands for the second time since 1521. The arrival of the Spaniards in the island was unpeaceful as they set ablaze the town by firing artillery, while the natives were trying to escape to the mountains. After the fire, a soldier found the image of Sto. Niño inside a box, which is slightly damaged caused by the fire. In the recorded document of the finding of the image, it was found on April 28, 1565.

From then on, the image is venerated and a feast is honored to him on this date until it was changed in 1721 when Pope Innocent XIII designated the second Sunday of after Epiphany as the feast of the Holy Name of Jesus for the universal Church.[6]

Until now, thousands of devotees flock yearly in the minor-basilica of Santo Niño de Cebu to offer prayers and ask different kinds of petitions to the Niño-God.

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[1] In other sources, writers claim that St. Anthony was the , (Editors: Michael Belonio, OSA, Jigger Latoza and J.I.E. Teodoro, “Pit Senyor: Miracles of Santo Niño de Cebu,” (Iloilo: Panorama Printing Inc., 2007), 46) propagator of the practice of the nativity scene or also known as Belen. Consequently, it creates confusion among readers. However, I  opt to affirm the research of Ferrales as more acceptable. 

[2] Benjamin Ferrales and the Congregacion del Santissimo Nombre del Niño Jesus, “Santo Niño: The Holy Child Devotion in the Philippines”, (Hongkong: Solutions, 2001), 21.

[3] Ibid, 21.

[4] Ibid, 18. 

[5] Segundo Galilea, “The Challenge of Popular Religiousity”, (Quezon City: Claretian Publications, 1988), 50.

[6] Ferrales, 17.