One aspect of Cebuano culture has always been their veneration of the Santo Niño de Cebu. While many old devotees have long ago been unhappy because of the continued commercialization of the solemn event, those whose intention is simply to pray and celebrate the city’s devotion brave the heat and rain and crowds each year and join in the various religious and sacred rituals, still.
The 2025 Sinulog Festival received mixed reviews. Its return to the Cebu City Sports Center (CCSC) and the launch of an official website for ticket purchases were praised for improving accessibility. However, the Grand Parade faced delays due to crowd control issues, and safety concerns led to some groups withdrawing from the street dancing competition. Allegations of unfair judging in competitions added to the challenges, prompting calls for better planning, transparency, and management in future festivals. These issues have sparked discussions about the need for greater transparency and more effective management in future festivals, ensuring a celebration that remains true to the spirit of Sinulog while addressing logistical and fairness concerns.
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But what about past celebrations, before all the tourists and celebrities and politicians? What do old books and newspapers say about the veneration of the Niño, before all the hoopla? Here are some from history:
Dean C. Worcester in 1898 wrote that “(the Santo Niño) is “the most ancient and one of the most famous of the miraculous images of the Philippines. The Santo Niño … was decided, by competent authorities, to be an image of the Christ Child, which had fallen from heaven. It was … venerated by the clergy, and has been very carefully preserved”;
In 1877, a legal battle ensued between the Santo Niño church and an estate holder in Cebu because the people refused to pay tributes under his jurisdiction. It was argued that “payment of such tribute belonged to the community of the Santo Niño of Cebu, which was the rightful owner of these estates, (and not the estate holder).”
“When this object is exposed to view on its festal day, January 20th … pilgrims from the remotest districts and islands cross the seas to purify their souls at the shrine of the Santo Niño de Cebu.” (Eclectic Magazine, 1898).
From an 1899 publication: “It is carefully guarded and only exposed on the feast day, January 20, when it is visited by thousands of pilgrims, who come from the remotest districts of the islands and from across the sea, to purify their souls at the shrine of the Holy Child.”
A 1924 article from El Boletin de Cebu: “the Santo Niño de Cebu holds a central place in Filipino faith and tradition, symbolizing both the introduction of Christianity to the islands and the enduring hope of divine intervention… the image has been venerated for its miraculous powers. Each year, thousands of devotees gather in Cebu to honor the Santo Niño through solemn masses, fervent dances, and heartfelt prayers. These acts of devotion reflect a deep-seated belief in the image’s blessings, as families recount stories of healing, redemption, and answered prayers. For many, the Santo Niño represents an unbroken connection to faith, history, and cultural identity, sustaining the community’s spiritual life across generations.”
A Progress article in 1932: “The Santo Niño holds historical and spiritual significance as the first sacred Christian image introduced to the Philippines...revered as the protector and symbol of faith, has been credited with numerous miracles, including bringing rain during droughts. Even before its Christian context, locals regarded it as "Balahala," a figure they called upon for aid in times of need.”
Some semblance of merry-making, such as dancing, has always been part the Santo Niño tradition. It is hoped, though, that the continued commercialization of the Sinulog will not eventually transform the sacred event simply into a festival, but continue to be a sacred celebration of the Cebuano people’s veneration of the Holy Child Jesus.