Preparatory Stage1. First team meeting – Dec. 20112. Drafting of research proposal - Jan. 20123. Submission of research proposal for approval by AUDRN4. Writing endorsement letter for the Diocesan Administrator and Board of Consultores - Feb. 20125. Attendance to Master Class on the Mahara, the e-portfolio platform - Mar. 19-20, 20126. Distribution of request letter to each priest of the seven parishes – municipalities and two cities atthe Cathedral de Nuestra Señora del Pilar in Imus - Apr. 5, 2012
Post-authorization planning1. Second team meeting – Feb. 20122. Agreement on: 2.1 scheduled research day (Friday) 2.2 logging and proper documentation of expenditures3. Reiteration of the specific roles of each researcheras well as a team 3.1 submission of 5 to 10 questionsregarding respective area (faith, art and historical dimensions)4. Discussion on the mapping and schedule ofdocumentation trips c/o Ms. Rosanni R. Sarile
Field work(Visit, interview, audio and video documentation)
Inside the Imus Cathedral with Nestor “Jun” Crisostomo Victa, Jr.,(second from left) coordinator of the Servants and Handmaidsof Our Lady of the Pillar Parish
Mrs. Ellen Maluto Palma-Sosa (in glasses), representative of the caretaker family of the Holy Image shows the documents for the request for the canonical coronation for the image of Nuestra Señora del Pilar of Imus.
Some accessories of theImmaculate Conception of the City of Dasmariñas, Cavite
The most expensive gown so farof the Immaculate Conception of the City of Dasmariñas with metal applique
A chance interview with a church worker/teacher, an ex-nun too, regarding the miracles that Nuestra Señora Dela Asuncion had done to her and her family
Argee, the caretaker of Nuestra Señorade Guia’s vestments
Some s cenes on the Golden Jubilee FluvialProcessionof the Diocese of Imus on Apr il 30, 2012.The procession commenced at 4:30 a.m. in Riverside,Maragondon and finished at around 10:30 a.m. in San Roque,Cavite City.
The need for a paradigm This aspect of our research deals with the theological and religious dimensions of the devotion of the Caviteños to the Blessed Virgin Mary. As a theological discourse, it will form part of the literature on Mariology, the field that “make sense of” Mary’s role in the history and story of our salvation as a people of God. The data gathered from documents, novena prayers, liturgy, and other devotionals will be enriched by interviews and focus group discussions among devotees.Focus group discussion among the devotees of Immaculada Concepcion
The need for a paradigm After all the necessary data are gathered, they will be subjected to a theologicaldiscourse. We would attempt to articulate a “paradigm” in order to “make sense of” theCaviteños unique experience of their devotion to Mary. The paradigm that we aim toarticulate here is one “which [a] is rich and powerful enough to provide a vantage pointfrom which to view all the other great truths about Mary...[b]affords a perspective in thelight of which all other attributes of Mary make sense...[c] determines our view of Maryand provides a touchstone of meaning and explanation (Bearsley 2001, p. 469).”
Recent Developments in Mariology Recent literature tried to provide such paradigm. Braine (2009) for instancetraced the development of the Church’s teaching on the Virgin Mary in modernperspective and showed for instance why the doctrines on the Incarnation andthe Virgin birth are closely related an should have a dogmatic place. De Haardt(2011) showed that the Virgin Mary still plays an important role in religiousdevotions all over the world, even in the West despite secularization. Using afeminist perspective, she gives a critical sketch of the background ofdevelopments in Mariology and argues for a closer look at Marian devotionalpractices in order to find some inspiring elements for rethinking divinepresence, Mary and perhaps a new Mariology.
Recent Developments in Mariology (cont.) Locally, Mactal (2007) made an extensive historic-theological account of theMariological developments after the Second Vatican Council (Vatican II) and theimpact of Marian devotion in the Philippines. He mentioned four characteristics thatshould guide any renewal of our devotion to Mary. First, prayers to Mary must beTrinitarian, i.e. always related to the Three Persons in One God. Second, devotionsand honor given to Mary must be based on Scripture. Third, Marian veneration andpara-liturgical celebrations must be done in harmony with the liturgical seasons.Fourth, true devotion should draw a unity in the Church of Christ in a common spiritof gratitude, i.e., ecumenical (Mactal 2007, pp. 291-292).
Recent Developments in Mariology (cont.) A similar set of practical guidelines were formulated by a Lutheran-Catholicdialogue that should also apply to veneration of saints (Neuhas 2008). Suchdevotions should be a) “imbued with Scripture,” b) harmonized with Eucharisticliturgy and seasons of Church’s year, c) ecumenically sensitive, d) attentive tocultural “mores (Neuhas 2008 para 11).” These guides took their inspirationfrom the Vatican II document Lumen Gentium which devoted the whole of itschapter 8 on Mary’s role in our church life in the modern world. The wholediscourse is Christocentric, Scriptural, Ecclesial, Ecumenical, and expressed abalanced point of view (Mactal 2007, p. 271). These are the theologicalfoundation of a paradigm that will be articulated once all the data about theCaviteño’s devotion to the Blessed Virgin Mary are gathered.
Treatment of initial data gathered Initially, we have gathered Novenas (Novena to Our Lady of the Pillar, Novena to Our lady of Lourdes, Novena to Our Lady of Candelaria, Novena to Nuestra Señora de Guia), hymn (Awit para sa Nuestra Señora de Guia), prayers (prayer to Our Lady of the Pillar, prayer to La Immaculada Concepcion) and luwa or an exhortation of praise (luwa for Our Lady of the Pillar). We also have a video of a live Karakol (Nuestra Señora de Guia). We have done several interviews and focus group discussions among devotees of the Blessed Virgin Mary which are in the process of being transcribed.
Treatment of initial data gathered (cont.) The rich religious and faith-experiences of thedevotees may be interpreted using the theology ofsymbols. Religious symbols mainly. According toArevalo (1986), “ ‘the religious’ lives in ourconsciousness largely through symbols... The real‘at home’ atmosphere of faith and religion is thesymbolic...The faith-experience of the God wecannot see is mediated for most of us by symbols.And where symbols are omnipresent, and arecharged with meaning and feeling, there – at leastin some genuine measure – there is also thepresence of faith. And faith...is aboutpresence...about Presence (pp. 23-24).” We hope that we will be able to “make senseof” the symbols expressed in the words andactions of the participants in this study and comeup with a paradigm for the proper understandingof the faith-experience and devotion of theCaviteños to the Blessed Virgin Mary.