Chapter 4 The Development of The Black Nazarene Devotion
Chapter 4 The Development of The Black Nazarene Devotion
Chapter 4 The Development of The Black Nazarene Devotion
A. Introduction
The main focus of this chapter is to discuss the findings and data analysis from
the online and personal interview of six (6) devotees and six (6) non-devotees of the
Black Nazarene. The purpose of this study was to provide an in-depth study on the
development and meanings of the religious practices dedicated to the Black Nazarene of
Quiapo.
The specific objectives of the study and their corresponding findings are
presented below:
Quiapo to ask for miracles and help with their problems such as health, financial,
and other personal problems. From the responses of the participants of this study,
becoming a devotee. In fact, three respondents have narrated that when they
prayed to the Black Nazarene for healing for their illnesses, such as an
enlargement of the heart, they were healed. These healing and protection from
illnesses is also one of the factors why the devotees continue to sacrifice their
time and energy to the Black Nazarene. Other respondents also stated that they
devote to the Black Nazarene to ask for help with their financial status and in
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hope for a sustainable or better income. Caliwag (2019) further added that most of
the devotees come from the lower-class sector or the poor. Some of the
respondents have also mentioned that their family, specially their parents, was a
“gabay" who guided them and led them to become a devotee of the Black
their parents to the Black Nazarene and to the Traslacion because they were sick
and some were brought to the procession by other family members at an early
age, became sick in the later part of their lives, and were eventually healed after
From the conducted interviews of the devotees, the researchers found the
meanings behind the notable religious practices that are dedicated for the Black
Nazarene of Quiapo. One of these is the dungaw where the image the Lady of
Mount Carmel is taken out when the Black Nazarene passes by. Some interpret it
as Mother Mary meeting her Child, Jesus, as she did during the Easter Vigil;
however, according to Fr. Rommel Rubia who was a former parish priest of the
image of the Lady of Mount Carmel through a window to pay respect to the Black
acknowledgement that the two venerated images were similarly brought to the
country by Recollect priests in 1634. On the other hand, pahalik, paghawak and
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pamamatak are believed to be the people’s preference in order to manifest,
channel, and strengthen their devotion to the image of the Black Nazarene. This
can also be the enforcement of the mantra, “to see is to believe” where the
devotees are able to feel connections through tangible objects. Through the
of the solemn transfer of the image of the Black Nazarene from Intramuros to the
Minor Basilica of Quiapo. While the paghuhubog refers to the “formation” that is
conducted by the Hijos del Nazareno in order to shape their new members in
becoming a better devotee through the different activities that will instill a deeper
understanding of the Black Nazarene devotion to their members and the needed
discipline for them. The paghuhubog can also be done with the different groups of
Most of the devotees that were interviewed said that the activities have the
most impact in their health as these devotees and their family members have been
cured from their illnesses after they prayed to the Black Nazarene. These devotees
also credited their good health as a grace of the Black Nazarene to them and their
families. The respondents also claimed that the said activities help devotees with
their personal struggles such as financial problems. Some have also claimed that
the activities serve as a guide for their family and that it helped them to have a
closer relationship to both Jesus Christ and the Church. As for the non-devotees,
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the processions performed for the Black Nazarene can disrupt their usual routes
and time as it can cause road and bridge closures and traffics in Manila.
religious practices that they perform for the Black Nazarene of Quiapo, these
developments have made a huge impact on the entire devotion. Most of the Hijos
claimed that the expansion of the Hijos del Nazareno groups is one of the
development that occurred from 2006 to 2016. From one group of the Hijos del
Nazareno, there are now 6 groups namely the Central, Basilica, MBBM, NPJN,
Anpon, and Bukluran. This can be considered as development as these led to the
occurrence of the other developments such as a stricter screening for the members
who will be one of the facilitators of the Traslacion—the main event of the
devotion, the paghuhubog or formation of the new members, and the other
preparations for the Traslacion. In addition, these Hijos also have their balangays
or chapters on each barangay who can perform a minor procession for the Black
Nazarene during their anniversaries. The minor processions led to more exposure
of the Black Nazarene image since the image, original or replica, is more
frequently shown in the Metro. However, there have been issues regarding this
practice as the balangays seem to have their anniversaries almost every week or
month. Another development on the practices of the devotees is the more central
yet controversial role of the women and the youth during the Traslacion. In the
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earlier years, these two sectors player a minor role in the commemoration such as
praying the rosary while walking behind the image. Women and youth attendees
were neither allowed to climb the andas or the carriage of the image nor pull the
ropes of the andas during the Traslacion. However, in the year 2007, they started
engaging in those strenuous activities despite the beliefs that these activities
should be exclusive to the Hijos and to men. Other developments, such as the
Face-to-face and online Interviews were conducted to the devotees and non-
devotees of the Black Nazarene belonging in the youth, middle, and senior age groups.
The parameters for being a devotee is limited to Catholics who attend masses in the
Quiapo Church and have participated in the religious practices for the Black Nazarene
more than once. While the parameters for being a non-devotee is limited to the Catholics
who also attend masses in the Quiapo Church, but have never participated in the religious
After signing the consent form stating their willingness to participate in the study,
they were interviewed for 10 to 20 minutes with the semi-structured questions prepared
by the researchers. Each groups, devotees and non-devotees, consists of six (6)
purposively selected respondents who met the qualifications for the said groups. A total
of twelve (12) respondents were interviewed between February 1, 2019 to March 22,
2019.
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The findings are discussed according to the order of the research objectives stated
above. Mead’s Symbolic Interactionism Theory was used to examine the individual and
collective development of the religious practices within 2006 to 2016 by analyzing the
individual perception and interpretation of the devotees and non-devotees on the religious
practices for the Nazarene. These individual interpretations, specially that of the
devotees, affect the development of the religious practices as the devotees’ perception has
This section presents the respondents’ ages, religious affiliations, and Hijos affiliations.
Although these information are not pivotal to the study, it may help in contextualizing the
RESPONDENTS’ AGES
The researchers grouped the respondents into two main groups namely the
devotees and non-devotees. They are further grouped into three (3) based on their
ages—the youth, middle age, and senior. The researchers interviewed two (2)
For the devotees, the youth respondents have the ages of 15 and 27. The
devotees in the middle age group have the ages of 49 and 52. While the devotees
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For the non-devotees, the youth respondents both have the ages of 18. The
middle aged respondents have the ages of 47 and 58. While the senior citizen
The interviewed devotees and non-devotees from the youth, middle age,
and senior age groups. All the devotee respondents of the study are Roman
Catholics, while the non-devotee respondents are also all Roman Catholics who
regularly attends masses in the Quiapo Church. Tables 4.2.1 and 4.2.2 show the
Youth
Middle Age
Senior Citizen
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Table 4.2.2 Religious Affiliation of the Non-devotee Respondents
Youth
Middle Age
Senior Citizen
HIJOS AFFILIATION
The researchers grouped the respondents into three (3) different age
groups—youth, middle age, and senior citizen. The respondents were asked for
their affiliation with the Hijos del Nazareno. In the youth age group, both
respondents said that they were affiliated with the Hijos del Nazareno. Both
respondents answered that they were affiliated with the Hijos del Nazareno
Basilica. In the middle age group, both respondents answered that there were
affiliated with the Hijos del Nazareno. One respondent said that he was affiliated
with the Hijos del Nazareno Central while the other responded said that he was
with the Hijos del Nazareno Anpon. In the senior age group, both the respondents
answered that they were not affiliated with the Hijos del Nazareno.
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Table 4.2.3 Hijos Affiliation of the Devotee Respondents
Youth
Middle Age
Senior Citizen
Respondent 5 NO None
Respondent 6 NO None
The respondents of the study were the devotees and non-devotees of the
Black Nazarene in the Quiapo Church. The chosen respondents of the research
were grouped into three (3) age groups — the youth group, middle aged group,
and senior group. Two (2) respondents from each group were interviewed. Both
the devotee respondents from the youth and middle aged group were affiliated
with the Hijos del Nazareno, but they belong to different groups namely the
Central, Anpon, and Basilica. While the devotee respondents from the senior
group were not affiliated with the Hijos del Nazareno. All the non-devotee
respondents do not belong to any Hijos del Nazareno group. The religion of all
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C. The Devotees
In this section, the discussion and analysis of the gathered data from the devotees are
presented. This section includes the nature of devotion to the Black Nazarene, the
respondents’ age of entry into the devotion, the reasons for devotion, the religious
practices performed for the Black Nazarene, the development of the religious practices,
the meanings behind the religious practices, and the impact of the devotion in the
devotees' lives.
the miracles known or experienced by the devotees. It is a great relief for the
Gonsalves (2018) in the article “Understanding the fierce devotion behind the
Black Nazarene,” the people are connected altogether every time they ought to
visit for a mass in the Minor Basilica of the Black Nazarene. Lining up for several
hours or getting into the crowd is never an issue to them because for the devotees,
it is their faith that is more essential to be given time. Most respondents agreed
that having a strong faith made them feel they could surpass any challenge in life.
It is a flaming hope that ignited more every time they pay attention to serving the
In line with that, the devotees would extremely like to embrace the
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of the feast of the Black Nazarene. Most of them attended the Traslacion but
Above everything, trusting Him is the most delicate, truest, and most
The table below shows the respective age of the respondents when they
decided to join the devotion towards the Black Nazarene of Quiapo, Manila. Each
Nazarene’s miracles and how some members of each of their families were great
clustered based on their age brackets, collected data evidently show that more
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REASONS FOR DEVOTION
! Answer came from both of the respondents in the same age group
! Answer came only from one of the respondents in the same age group
Youth
Middle-Aged
Senior
Citizen
Youth
Middle-Aged
Senior
Citizen
The tables above show that the most of the devotees, regardless of their
age groups, joined the devotion due to their health or their parent’s influence.
From that, most of them are also staying in the devotion because of their
gratefulness to the Nazarene's grants or petition, and because of the hope and
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Although one of the main purposes of a popular devotion, such as that of
the Black Nazarene, is to strengthen and nourish the faith of the people, only the
two seniors answered that they joined because they wanted to be closer to God.
The religious practices performed by the devotees for the devotion vary
remain the same for all. Generally, everyone attends or has attended the
Traslacion at least once. Some no longer do due to old age. During the Traslacion
itself, their goal is to touch the Black Nazarene or even just the rope attached to
its automobile. Another part of the Traslacion is the dungaw, wherein the Virgin
of San Sebastian gazes at the Black Nazarene as he passes by the church. Aside
from the Traslacion and the whole Feast of the Black Nazarene, devotees go to
the Quiapo Church for the pahalik, mostly during Fridays although officials say
On the other hand, respondents who are members of the Hijos del
Nazareno said that a six-month preparation for the Traslacion is done. Meetings
with various organizations and officials like the Parish Pastoral Council,
teams, media, are held. Members of the Hijos undergo first-aid training when the
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Feast of the Black Nazarene is getting closer. On regular days, they usher at the
church.
From the year 2006 to 2016, modifications for the religious practices of
the Devotees of the Black Nazarene in the Quiapo Church have evidently
emerged. Although there are only a few, these modifications have made a great
inclusive environment for the women and the youth participants yet a more
disorderly flow of the Traslacion. While some of the old religious practices for
the Black Nazarene have also resurfaced over the span of 10 years. The following
are the mentioned development of the religious practices for the Black Nazarene
devotion:
From one group known for their strong devotion and service for
the Black Nazarene, the Hijos del Nazareno have expanded into 6
different yet united groups: Central, MBBM, Basilica, Anpon, NPJN, and
Traslacion as they are the ones who ensure that the image will not
experience any delay during the commemoration. They are the main
mamamatak or the men who pull the ropes attached to the andas of the
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image. They also ensure that the image will not be damaged during the
feast and that the right people climb the andas and pull the ropes. Given
this, they have been stricter with the screening of those who aspire to be a
member of the group. In the past, one can simply enlist themselves in the
group and then he can already serve in the Church and on the actual
paghuhubog wherein they have to serve for a certain amount of time in the
Traslacion, the organizers of the event have to prepare earlier than before.
ensure the safety of the road and bridges that will be used during the
plot the route for the feast. Moreover, the church and the organizers also
organizers hold ocular visits on the areas which will be included on the
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they collaborate with relevant organizations, such as the Philippine
National Police & Red Cross, which be of aid for the safety and security
deepen their understanding of the Traslacion and the devotion to the Black
Church for a certain time while giving them providing them more insights
about the true meaning of their devotion. These Hijos del Nazareno
groups also have their own religious practices for their spiritual
preparations such as the Bible study of the Anpon every first Saturday of
the month and the Hijos recollection every second Tuesday of the month.
have a fraught flow compared to the early 80s and 90s. Some of the
The parade of the image for the Traslacion used to be held only
within the Quiapo Church area. During the time of Msgr. Jose Clemente
“Clem” Ignacio in the Quiapo Church, they started modifying the route
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for the parade to accommodate the growing population of the devotees
and attendees. Minor changes on the routes are done when there are
grown bigger over the past ten years from 2016. Before the 2000s, the
youth only had a minimal role in the commemoration. They were enjoined
in the Traslacion simply because their parents or other guardians, who are
devotees of the Black Nazarene, have brought them since there is no one
to watch over them. Now, even when they are not forced or brought to the
event and even without their guardians, some of them willingly joins the
Traslacion and the groups, such as the Hijos, for the devotion. Each year
increasing.
event, specifically of the Hijos, both the women and the youth now climbs
the andas or the carriage of the image and pulls the rope of it during the
commemoration.
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The women’s role during the earlier commemorations were to pray
the rosary while following the image. While the youth were neither to
climb the andas nor pull the rope of it. For the Hijos, such activities are fit
only for the men as it is rather unsafe for women and for those who knows
the true meaning of the devotion and those who truly know Christ. Hence,
however, due to the insufficient number of the Hijos who will rebuke
these participants, the women and the youth participants continue to carry
celebrate their anniversaries more than once all throughout the year. In
fact, some members from the Hijos del Nazareno have expressed their
Resurfacing of “Dungaw”
image of the Lady of Mount Carmel from the San Sebastian Church is
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taken out once the Black Nazarene passes by in front of the church. Some
devotees believe that this is a new practice for the commemoration, but
historical records of the earlier Traslacions show that this was practiced in
the earlier centuries and was removed, but has now resurfaced into the
devotion.
the Thanksgiving procession, where the Black Nazarene is also taken out,
Nazarene. The procession was originally held every 31st of January, the
end of the year. However, the condition of the people and places in the
Philippines during this day makes it hard to safely carry out the
procession.
The table below shows the religious practices of the devotees for the Black
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The people’s preference of manifesting
and strengthening their devotion by
means of being "in touch" with the Black
Nazarene, not only spiritually but also
physically.
Pahalik, Paghawak, at Pamamatak
An enforcement of the “To see is to
believe" mantra where devotees feel the
spiritual connection through tangible
objects.
Table 4.3.3 shows the data for the different impacts of the devotion of the
devotees in their lives. Based on the data, most of these changes in their life was
cured from any kind of sickness. It was not necessarily them that was cured, it can
also be their family members. One devotee in the youth group said it was
guidance for him and his family. The two devotees in the senior groups have
varying changes in their life. The first devotee was it became a source of income
for her. The second devotee said that he became closer to the church.
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DEVOTEES Respondent 1 Respondent 2
For the nature of the respondents’ devotion, each had different reasons of
devoting his/her life to the Black Nazarene and joining the Traslacion but most of
them agreed that having a strong faith made them feel they could surpass any
challenge in life. The most common reason for devotion among the respondents
was sickness followed by their parent’s influence. Furthermore, most of them still
remain as a devotee because of their gratefulness to the Black Nazarene for the
healings and the blessings which they have received. These devotees perform
almost the same religious practices except with their personal religious practices
such as serving in the church and praying. The most common religious practices
are the dungaw, the pahalik, the paghuhubog, and the Traslacion. These practices
have developed from 2006 to 2016 and has become a more inclusive environment
for the youth and the women. Although there have only been minor modifications
for the religious practices, it made a great impact in the devotion as a whole. Still,
the Traslacion grows more disorderly through the years and it continue to last
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longer than the earlier Traslacions. The expansion of the Hijos del Nazareno
group and their balangays is also considered as a development for the religious
practices.
D. The Non-Devotees
This section dominantly presents the gathered data are collected from the
on the reasons for the devotion, the religious practices for the devotion, their
interpretations of the practices, and their insights before, during, and after the Traslacion.
Non-devotee interviewees from different age groups all answered that they
think the reasons behind the devotion of the devotees are the miracles of the Black
Nazarene. One of them said that this miracle is about the Black Nazarene
surviving the fire, while most of them believed that these miracles are about
granting the devotees’ requests. Other responses are gratitude, requests yet to be
granted, Filipinos’ religious nature, positive impact on one’s personal life, and
parent’s influence. However, one said that these reasons are not unique only to the
Black Nazarene, as devotees of Padre Pio and Lady of Lourdes have the same
mindset.
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Knowledge on the Religious Practices Performed for the Devotion
performed for the devotion to the Black Nazarene. Majority of the respondents are
also unaware of the religious practices that have either emerged or removed.
Only two (2) of the respondents stated that they have noticed the practices
that either have emerged or have been removed within 2006 to 2016. A youth
non-devotee stated that whenever she visits the Quiapo church to pay respect to
the image, she witnesses children and teenagers who raise their hands in-front of
the image. The respondent further stated that she noticed that it was only the
children and teenagers who were doing it and believed that it may have recently
saint such as Padre Pio and the visiting of relic venerations are some of the
understanding of the Black Nazarene devotion are inherited from their ancestors’
beliefs and traditions. These beliefs and traditions were passed onto them at a
young age, so that they could grow and live up to it. While some devotees are
have affected their perceptions on the meaning and purpose of being a Black
Nazarene devotee. In addition, the respondents stated that some only becomes a
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devotee during the feast of Black Nazarene. These devotees are said to take part in
the Traslacion in order to touch the image. However, after the event, they
continue with their lives without knowing the true essence of the feast. Their
inconsistency to the devotion is also said to have affected the general view in
religion.
The table on the next page shows a similar observation among devotees
especially before the actual day of the Feast of the Black Nazarene. They share
similar insights about how long and meticulous the preparations are to achieve a
successful, widely anticipated celebration. The interviewees can also testify to the
large number of people joining the festivity and devoting themselves to the Black
Nazarene despite the dangers during the procession. Some interviewees talk about
the inconsistency of their values when the feast or commemoration is done. Trash
is left everywhere in the venue. An interviewee stated that they are worshipping a
tangible object instead of God. Meanwhile, another said that after the devotion,
they feel satisfied and motivated to show their love to the Black Nazarene even
more.
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Table 4.4.1 Insights on the Traslacion
An increasing number of
mass goers is observed,
Senior Citizen 1 NONE and there remains a little NONE
to no discipline among
them.
believed that it is mainly the miracles of the Black Nazarene that motivated the
devotees to join the devotion. They supported their statements with the stories that
they heard about the Black Nazarene throughout the years. However, even though
they are aware of the devotion and the stories of faith, most of the non-devotees
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are unfamiliar with the religious practices of the Black Nazarene devotees except
for the Traslacion. They are also mostly unaware of the development of the said
practices except, again, for the Traslacion. Hence, most of the answers gathered
from the respondents were focused on the Traslacion, which they said to be joined
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