The Visita Iglesia has long been a cherished feature of Holy Week rituals for many Filipino Catholics. In my youth, I recall gatherings with friends around a large AM radio near our sitio chapel in Sitio Kawayan, Barangay Sambag 2, Cebu City, listening to Good Friday radio dramas instead of participating in church visits. It was only after marrying Edizza, who hails from Barangay Inayawan in Cebu City, that I began engaging in this meaningful tradition.
Embracing a Family Ritual
Edizza's late mother, originally from Ronda in southern Cebu, maintained the Holy Week customs she grew up with, even after marrying into an Inayawan family. Through her, I learned about rituals that many city-raised children have forgotten. This year's Visita Iglesia was held on Maundy Thursday with Edizza's sisters and their children. We started early due to a hired vehicle and driver, requiring an earlier conclusion compared to past years when I drove my own car, allowing for a more leisurely pace.
A Journey Through Cebu's Churches
Balancing the Visita Iglesia with concurrent Holy Week masses demands focus, but we completed our route efficiently. Our pilgrimage began at the Immaculate Heart of Mary Parish in Minglanilla, proceeding to the Naga church. We then visited several other churches in Naga, moved to Lipata in Minglanilla, continued to the Don Bosco church in Tabunok, and advanced to Punta Princesa, Basak, and finally the Sto. Tomas de Villanueva Parish in Barangay Pardo. The exact number of churches visited became uncountable, each stop enriching our spiritual experience.
Historical Roots and Architectural Observations
The Visita Iglesia offers Catholic faithful an opportunity to observe the condition of numerous churches, many of which are historic structures dating back to the Spanish colonial era. This period not only subjugated the archipelago through force but also introduced Catholicism, embedding rituals like the Visita Iglesia into Filipino culture. Consequently, this tradition traces its origins to Spanish influence, making it an ancient practice deeply woven into the nation's religious fabric.
Contrasting Urban and Mountain Traditions
During my younger years exploring Cebu's mountains, I noticed that Spanish-introduced rituals had not permeated these remote areas. Historians suggest that to find native Filipino culture relatively untouched by foreign influences, one should look to the highlands, as plains regions bear stronger colonial imprints. Catholicism remains predominantly practiced in lowland areas, highlighting a cultural divide.
In the mountainous barangays of Cebu City, priests are rarely seen, akin to government officials who seldom visit their constituents. Residents of hinterland communities like Bonbon must transport their deceased to Pardo for blessings before burial, typically at the Calamba cemetery. Throughout my seven-year stay in the countryside, I never encountered a priest in mountain villages, even during fiestas.
Fiestas hold less significance in Cebu's highlands compared to "kalag-kalag" or "adlaw sa mga minatay," when relatives from the plains visit mountain homes. This underscores how geographic isolation shapes religious observance, with urban centers like Cebu City preserving Spanish-era traditions like Visita Iglesia, while remote areas maintain distinct, localized customs.
