In the crucifixion ritual, participants are tied with ropes to a cross and nails are driven through their hands - and sometimes feet as well – with a hammer. The cross is briefly erected and the man or woman crucified is put on display in their agony for the thousands in attendance of this Good Friday ritual. People often go through this specific ritual after enduring previous flagellation, beatings and possibly dragging a heavy cross through town. There is no evidence of ritual involving voluntary crucifixion in the Philippines prior to WWII (Zialcita 1986). Zialcita claims crucifixion rituals began in the 1950s, whereas Braunlein differs in opinion and claims that the ritual originated in 1961(Braunlein 2014, Zialcita 1986). Braunlein claims faith-healer Arsenio Añosa as the originator of the crucifixion ritual. He was crucified every year from the inaugural year of 1961 until 1976 in the town of San Fernando (Braunlein 2014). The new ritual supposedly grew out of a period of revival of traditional self-flagellation rituals. Anosa was inspired by this revival. Thus, the crucifixion ritual is not a deviant practice in the Philippines. It grew directly out of a period of intensification of a Filipino Catholic ritual whose form and function can both be traced back to the pagan, Pre-Spanish era. Previously a flagellant, Anosa figured that he could get even closer to Christ through crucifixion. With increased closeness to Christ, the shamanic exemplar, Anosa would increase his power as a healer. Sims and Stephens state of ritual, "by 'carving out' that moment from other moments, it can be transformed into something different" (Sims and Stephens 2005). The extreme nature of the crucifixion ritual provide the potential for a very powerful transformation in the eyes of its practitioners.

          Many healers have since followed in the footsteps of Anosa. According to Braunlein, these healers may “compete with each other for the most authentic performance, spiritual power, for disciples, and prestige” (Braunlein 2014, 71). Healers commonly claim to have been called to be crucified, and often also claim to have resisted this call at first (Braunlein 2014). Considering the relatively limited distribution of this ritual within the Philippines – mainly in areas surrounding Manila – and very small number of people who choose to be crucified within the area of practice, becoming a crucified healer is no light matter, nor an easy con.

          Not all those crucified are healers. Some, like Rolando in the video below, participate in this ritual to fulfill a vow made while they or their family were sick. In exchange for they or their family members surviving an illness, some people make a vow to be crucified.

          The Catholic Church does not “condemn nor condone” crucifixion rituals (Braunlein 2014, 85). This particular ritual is no-doubt disturbing to those outside the Philippines and many within the country as well. If crucifixion is presented in the media, it is usually done so in the manner of a freak show. But, when understanding the cultural background of these rituals and their well-intentioned nature, we will hopefully be able to get past the initial revulsion many of us certainly feel on viewing such an intense ritual and perhaps see a glint of good.