Growing Trinitarian Parishes in the Philippines
The Philippines stands proudly as the oldest and largest Christian country in South-east Asia with a very deep Marian devotion as evidenced by the number of parishes dedicated to the Blessed Virgin Mary. Amidst this Marian devotional landscape stands a growing number of parishes devoted to the Holy Trinity. The 2006 Catholic Directory lists a total of 19 Trinitarian churches. Five out of the 19 churches were dedicated to the Trinity in the years after the Trinity Year of the Great Jubilee 2000.
- Blessed Trinity Parish (F – 2002)
Pilar Village, City of San Fernando
Parish Priest: Very Rev. Felicito C. Sison
- Holy Trinity Parish (F – 2005)
Parish Priest: Fr. Allan T. Pereyra
- Holy Trinity Parish (F – 2002)
East Subdivision, Cainta, Rizal
Parish Priest: Fr. Pedro Noel Ranonza III
- Most Holy Trinity Parish (F –1886; E – 2002)
Manga District, Tagbilaran City 6300 Bohol
Parish Priest: Msrg. Gabino M. Leno
- Santissima Trinidad Parish (Quasi) (F- 2002)
Barihan, Malolos City, 3000 Bulacan
c/o Palm Garden Resort, Pinagbakahan, Malolos
Team Ministry Moderator: Fr. Pablo S. Legaspi
Inside the church of the Santissima Trinidad Parish of Barihan, Malolos, Bulacan stands two images of their Trinitarian patron. Both represents the same iconographic type of having God the Father, Son, and the Holy Spirit represented as the incarnated Christ. The identities differentiated by the typical symbols of the dove (Holy Spirit), the lamb (Christ), and Triangle and Eye (God the Father).
Image: Main Altar, Santissima Trinidad Parish Church,Malolos, Bulacan, Philippines.
Image: Side Altar, Santissima Trinidad Church, Malolos, Bulacan, Philippines.
The left side altar image inside the same church contains the second Trinity image with some iconographic differences. First, God the Father in the second image is depicted as older (gray beard and hair) and seemingly larger or at least sitted higher that either the Son or the Holy Spirit. In the second image, the triangular, and not circular, halo surrounds the head of God the Father, Son, and Spirit. Lastly, white remains the dominant color in the second image while the main altar image glitters with hues of reds. It is interesting then to ask ourselves how the same patronal image changes iconographically and if such changes reflect intentional theologizing about the mystery of Trinity. As an example, does the power of God the Father increases when imaged as older and larger than either Son or Spirit?