IT WAS A GIFT FROM GOD that we concluded our International Missiological Conference with a mass at the chapel of Our Lady of Czestochowa in Poland. I was particularly grateful for the possibility to celebrate mass for those who asked for prayers and for those whom I have promised to pray for. God has blessed me with the joy of seeing the icon of Mary—Queen of Poland—known all over the world for her miraculous intercessions as well as for her role in the unity of the Polish people.
The devotion to Mary in her title as Our Lady of Czestochowa is already 635 years. It is believed that St. Luke painted the Byzantine icon of Mary in the 6th century. The scar at the face of the icon has been attributed to the attack of the Tartars in the 15th century. In spite of the effort to restore the icon during the reign of Queen Hedwig of Poland (15th century), the scars are still visible today on the face of the olive-colored icon (often referred to as the Black Madonna). The cultural and political history of Poland has been very much related to Mary as Our Lady of Czestochowa. The Swedes did not succeed to take the shrine of Jasna Gora [shining hill] for after 40 days they all retreated. Many Poles believed that the retreat of the Swedish army was due to the maternal protection of Mary. By invoking Mary’s protection, the Nazis did not destroy the Shrine during the Second World War. Also, the communist regime (1945-1989) in Poland did not succeed to destroy the Polish people’s devotion to Mary. In fact, the Polish people attributed the success of Solidarnosc [solidarity movement] in overthrowing the communists through the powerful intercession of Mary. Thus, it is without doubt that more than a Marian devotion, Poles see Mary as a symbol of Poland’s unity as a nation and as a model of faith in God.
In 2010, Bikolanos will celebrate the 300 years of devotion to Our Lady of Peñafrancia, Queen of Bikolandia. I could not stop comparing the devotion of Bikolanos to Our Lady of Peñafrancia with the Polish people’s devotion to Our Lady of Czestochowa. I have seen in Poland how Polish people flock to the shrine every day to participate in the Eucharistic celebrations. Confessions are available every hour seven days a week. At midday and at nine in the evening, more people come for the prayers before the closing of the Shrine. Five million pilgrims from Poland and from other countries come every year to the national shrine of Jasna Gora. People return to thank God for answered prayer petitions and for miraculous cures through Mary’s intercessions. Gifts of precious gems and jewelries are offered as an act of thanksgiving to God through Mary.
The Bikolano’s devotion to Mary is largely occasional with a large number of Pilgrims in September. The Polish people find their devotion to Mary as an essential part of their Polish identity and way of life. In other words, being Polish means being devoted to Mary. It has often been said that a Bikolano is marked by a strong love and devotion to Mary. However, I do not think that every Bikolano identifies his or her identity with the devotion to Our Lady of Peñafrancia. I see that the difference lies in the fact that Our Lady of Czestochowa, more than a religious devotion, is a political symbol of a free and a united nation. Our Lady of Peñafrancia is partly a cultural symbol but more popularly a religious devotion of the Bicol region. One can argue that Our Lady of Peñafrancia is a symbol of Bikolano’s unity as a region. However, one thing that I find missing in Bikolano’s devotion to Our Lady of Peñafrancia is the way we express our gratitude to God for the prayers granted and for the miraculous cures received through Mary’s intercession. I guess it is about time to find ways to encourage devotees and pilgrims to go back to the Basilica of Our Lady of Peñafrancia and give witness to the powerful intercession of Mary. Nonetheless, I am convinced that Mary is the Mother of us all.