This historical-analytical research traced the evolution, determined the historical development, and analyzed the socio-religious influences the pasyon in Cabatuan, Iloilo. Primary and secondary data were utilized in the study. A structured interview questionnaire, translated to the vernacular, was utilized to supplement the data gathered from the primary and secondary resources. External and internal criticisms were applied to determine the genuineness and authenticity of the gathered data. The triangulation process was used to obtain objectivity and reliability, and to clarify doubtful information. A total of thirty-nine respondents were interviewed. They were mapped by means of snowball sampling technique. Based on the results of the study, pasyon in Cabatuan, Iloilo may have begun during the eighteenth century when the municipality was founded by the Spaniards in 1732, and when the natives had early contacts with the Tagalog traders who were pasyon practitioners. The publication of Mariano Perfecto's Hiligaynon pasyon text in 1892 spurred the popularity of the practice in Cabatuan, Iloilo, was performed in the homes, community chapels, town plaza, and side streets where kapiyas or kapilyas are erected. The texts and melodies were transmitted orally. Pasyon in Cabatuan, Iloilo was transformed into a spectacle during the incumbency of Msgr. Jose M. Gamboa, H.P. in 1983 through the Psyon Singing and Kapiya-Making contests. The celebration influenced and enhanced religious devotion, esprit de corps, creativity, unity, education and other social values. Pasyon in Cabatuan is the product of secularization due to the transformation and development of Catholic Church culture, the integration of the doctrines of Catholic Christianity to the local cultural system, and the evangelization mission of the Catholic Church. The Cultural Transmission Theory proved valid and applicable through continued practice and transmission. The preservation of the tradition through documentation, research, publication, musical transcriptions. and continued practice are the major recommendations . For the Cabatuananons, pasyon is primarily a religious activity, but it became a hobby, a mark of ethnic identification, a sources of aesthetic delight, and an attraction.