This study, Bicolano Thomasians’ appropriation of the Catholic faith: Basis for adjusting Religious Affairs Programs, is commissioned and funded by the Bikol Studies Center housed at the University of Santo Tomas-Legazpi (Albay, Philippines). This study determined the UST-Legazpi employees’ appropriation of their catholic faith in terms of doctrine, moral, worship, and prayer.

AUTHORS:
Dominic Bryan S. San Jose, MAEd¹ (https://orcid.org/0000-0001-9089-9336)
Fr. Felix C. Legaspi III, OP²
Catherine S. Almoguera²
Joseph Anthony Endraca ² 
Fernandino J. Pancho, MARS²
Sr. Ma. Remia  Catoera, OP²

¹College of Arts Sciences and Education, University of Santo Tomas-Legazpi, Albay
²Office of Religious Affairs, University of Santo Tomas-Legazpi, Albay

How to cite:
San Jose, D.B.S., Legazpi, F.C., Almoguera, C.S., Endraca, J.A., Pancho, F.J., Catoera, M.R. (2018). Bicolano Thomasians’ appropriation of the Catholic faith: Basis for adjusting Religious Affairs Programs. Bikol Studies Research Journal, 1, 196-214.

ABSTRACT

The Latin saying “Nemo dat quod non habet” (You cannot give what you do not have) logically states that it is difficult to give something which one doe not possess. Being a Catholic university, it would be helpful for the University of Santo Tomas-Legazpi to have a clear data about its catholicity especially its workforce from different strata. The UST-Legazpi’s catholicity should not only be reflected by its institution’s name but also and above all by its community. This should start from top to bottom. Hence, it will be uncomplicated for administrators and teaching personnel to witness their catholic faith to UST-Legazpi’s clients. This will not be difficult if there are programs that educate and enhance the catholic faith not only of students, but also the employees. Using a combination of quantitative and qualitative approach to research, the study determined the UST-Legazpi employees’ appropriation of their catholic faith in terms of doctrine, moral, worship, and prayer. The study has come up with a program of Religious Affairs encapsulated in the word “MUKLAT” (Misa, Umaw, Katekismo, Liturhika, Atang, Tingraw) that may be implemented by CREED, CCI, and CCM.

Keywords: Catholic faith, religious education, Catholic institution,  UST-Legazpi

INTRODUCTION

In the 2017 plenary assembly of the Congregation for Catholic Education (for Educational Institutions), Pope Francis, reflecting on the formation of teacher and managers of Catholic institutions, addressed and reminded the participants that “Catholic schools and universities are outstanding environments for articulating and developing its evangelizing commitment. They (Catholic schools) have full meaning only in relation to the formation of the person…. Furthermore, Catholic educational institutions and their educational services should be in the service of an integral humanism.” The Holy Father concluded that “Catholic schools and universities make a great contribution to the mission of the Church when they serve growth in humanity, dialogue and hope.”

The Holy Father’s conclusion presupposes that a catholic school or university should be grounded on its rock foundation, Jesus Christ and His teachings, in order to contribute effectively to the Church’s mission. However, catholic schools and universities are beset by contemporary challenges brought by the prevailing cultures of relativism, individualism, hedonism, minimalism, (Kelly, 2010) and including the cultures of death and New Age Movement, and the decline of Catholic values and increasing secularist and pragmatic mentality (CBCP, 2012). With all of these issues around, catholic educational institutions, whose members are sometimes involved in controversial issues, seem to have their commitment to catholic mission to be diminishing as reflected on their educational activities and priorities. 

Priorities of catholic institutions swerve when they are not in accordance with their institutions’ vision, mission, goals and objectives, and core values. Most of the times, swerving is difficult to be recognized due to the many factors that the catholic educational institutions have to take into account. For instance, the curriculum priorities that must conform to the prescription of the regulating bodies, or the emphasis on the quality services of manpower at the expense of their catholic formation as part of a catholic institution. Sometimes, there are instances when educational activities and priorities are not all exactly faithful to the stated vision and mission of the institution. 

The change of name of the University of Santo Tomas-Legazpi (UST-L) in 2017 (formerly Aquinas University of Legazpi) increased its responsibility of sharing the Catholic Church’s mission since its mother university, the University of Santo Tomas (Manila) is a Pontifical and Royal University. This means that UST-Legazpi is expected to earnestly participate even more in the Church’s mission of spreading the Gospel and genuine Christian witnessing (Sapientia Christiana, 1979).

The Vatican II’s document “Gravissimum Educationis” outlined some fundamental principles of Christian education especially in schools. It highlights the catholic educational institutions’ role in the participation of the Church’s missions.

Bound by its catholic identity and character, the UST-Legazpi shares the Church’s mission as it adheres to the progress and development of education in a school community animated by the Gospel spirit of freedom and charity (Paul VI, Gravissmum Educationis, 8).

The Apostolic Constitution of the Supreme Pontiff John Paul II on Catholic Universities clearly states that “one consequence of its (catholic university) essential relationship to the Church is that the institutional fidelity of the University to the Christian message includes a recognition of and adherence to the teaching authority of the Church in matters of faith and moral….” (John Paul II, Ex Corde, 27). Catholic members of the community therefore are called to personal fidelity to the Church, while non-Catholic members are required to respect the Catholic character of the University and the University in turn respects their religious liberty (27b). 

The UST-Legazpi, with its passion for truth, is faithful to the teaching authority of the Church especially in terms of faith and moral. It also respects religious freedom within its community. However, the definition of respect for religious freedom, particularly among its employees, is not clearly explicated. This might give an interpretation that mere adherence to the Church’s Magisterium and Tradition would be enough, and would therefore make the catholic employees complacent not to go deeper in their mission as part of a catholic institution. 

The primary mission of the Church is to “preach and witness the Gospel” (Ex Corde, 48) through its members’ unique and simple way. In the context of education, university employees, either teaching or non-teaching personnel, are called to witness the Gospel so that the love of Jesus may be brought into “all the strata” (Ex Corde, 48) of educational life not only of students but also of the employees themselves. Hence, the University as a whole becomes an agent of evangelization in its community. 

This exhortation from the Apostolic Constitution “Ex Corde” is part of the mandate of the University of Santo Tomas-Legazpi in sharing the Church’s mission. It brings to the fore the question of “what” the UST-Legazpi is doing to see and feel the efficacy of its missionary activity in all the strata of its institution. 

In the Second Plenary Council of the Philippines (PCP II) in 1991, the Council admits that many of the graduates do not seem to have sufficiently assimilated Christian values simply because evangelization is not always the primary reason of Catholic education (PCPII, 627-628). 

After two decades, the local Church in the Philippines seems to face the same challenges presented by the PCP II in 1991. The study of Ventic (2012) regarding the Catholic life formation curriculum of the Catholic schools in the Archdiocese of Cebu, shows that the Catholic Life Formation curriculum of the ten (10) respondent schools of the Archdiocese of Cebu varied greatly in catechetical focus. Faith essentials and doctrine lacked in organic and systematic presentation. Curriculum content spread has minimal consideration for the physical, social and intellectual levels, needs and interests of the learners. Content coverage was limited to common concepts and doctrines. Content sequence showed limited evidence of logical and organic catechetical progression (Ventic, 2012). 

In the article of Lorenzo (2017) titled “3 Reasons why Catholic education is failing in the Philippines… and elsewhere”, he outlined the three (3) primary reasons why Catholic education in the Philippines is not that firm at it should be. The three reasons are: 1) religious education places too much emphasis on Church law, doctrine, and highbrow theology; 2) teachers hardly mention the Incarnation, and how this life-changing mystery remains with us today; and 3) too little is said about how Christ’s mercy leads to virtue (Lorenzo, 2017). He also emphasized that one of the factors that contributes to the ineffective religious education is the teacher’s knowledge and disposition in teaching. 

The PCP II suggested that Catholic Educational Institutions should: make Religious education as the core subject of their curriculum; student’s integrated formation should help them realize that their graduation is a mission-sending event after a period of discipleship; on-going spiritual formation for the administrative, faculty and non-academic staff and the students should be emphasized, with the Eucharist as the center of their community life; there should be a periodic and systematic exposure of administrators, faculty, staff and students toe the context of the poor and the need; school policies should express the vision-mission statement, leading to an articulation of values; and coordination with parents is crucial if Catholics schools are to be effective vehicles of evangelization (PCPII, 639-645). 

The universal and local churches give emphasis on the importance of catholic educational institutions in the life of the Church. Their contribution to the mission of evangelization does not only emanate from their adherence to the Church’s magisterium and Tradition, but also in their active witnessing that must be felt in all the strata of their institutions. It is against this background that present study is conducted. The lack of studies regarding the catholicity of UST-Legazpi’s employees (referred to in this paper as the Bikolano Thomasians) is the gap that the study bridged. 

Objectives of the study

This study attempted to assess the extent of UST-Legazpi employees’ acceptance and practice of the Catholic faith which is referred to in this paper as ‘appropriation’. It generally aimed to substantiate the statistics and reports’ claim on the dwindling catholicity of catholic educational institutions’ employees who must be the primary bearers of their institution’s identity. Specifically, this study sought to determine the UST-Legazpi employees’ appropriation of the Catholic faith in terms of doctrine, moral, worship, and prayer; analyze and critique the extent of appropriation of the Catholic faith of the UST-Legazpi employees in the light of the Catechism of the Catholic Church and the Catechism for Filipino Catholics; and propose programs of the Office of Religious Affairs for the UST-Legazpi employees.

Framework

The Catechism of the Catholic Church (CCC) is an education in the faith of children, young people and adult which includes especially the teaching of Christian doctrine, imparted generally speaking, in an organic and systematic way, with a view of initiating the hearers into the fullness of Christian life (CCC, 1992). At the close of the Second Vatican Council, Pope John Paul II convoked an Extraordinary Assembly of the Synod of Bishops. It was there that Synod Fathers expressed the desire of many that a catechism or compendium of all Catholic doctrine, as regards faith and moral, be composed and be a point of reference for the catechism and compendiums that are prepared in the various regions (Extraordinary Synod of Bishops, 1985). 

The catechism’s principal sources are the Sacred Scripture, the Fathers of the Church, the liturgy, and the Church’s Magisterium (CCC, 1992: 11). The CCC is intended primarily for those responsible for catechesis: first of all the bishops, and then the priests and catechists, and for all other Christian faithful (CCC, 1992: 12) including the teachers involved in the formation of the Christian faithful. The CCC is inspired by the great tradition of catechism which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord’s Prayer).

The Catechism for Filipino Catholics (CFC) is an additional reference from which the study is framed. The CFC is the official Vatican approved National Catholic Catechism for the Philippines. As a national catechism, one major function of the CFC has been to draw together two major current sources for the renewed catechesis: the Catechism of the Catholic Church (CCC) promulgated by the Holy Father in 1992, and the Acts and Decrees of the 2^nd Plenary Council of the Philippines (PCP II), with its supplement, the National Pastoral Plan (NPP), which together present a comprehensive view of the national culture and specific catechetical situation of the Philippine Church (CFC, 1997: 1). 

The CFC is characterized by the following: 1) focus on the essentials (Creed, Commandments, and Sacraments); 2) experiential/Filipino (contextualized and inculturated); 3) catholic (its sources, contents, and goals are rooted on the Sacred Scriptures, Catholic Tradition, Magisterium, and human experience of Filipinos); and 4) practical (integration of orthodoxy and orthopraxis).

The CFC is expressly directed to all who are actively engaged in communicating or studying the Faith: priests, religious, catechists, religion teacher, and parents. Moreover, the CFC is not a parish or school religion textbook. Rather, it is intended to serve as a proximate source for parish catechesis, and for creating religion textbooks suited to the primary, secondary or college levels (CFC, 1997: 16).   

The evaluation of the UST-Legazpi employees’ appropriation of the Catholic faith in the light of the Catechism of the Catholic Church and Catechism for Filipino Catholics will be the framework of the study.

METHOD

This study employed an integration of quantitative and qualitative approaches to research. This study utilized the descriptive survey method to obtain information concerning the current appropriation of the Catholic faith of the UST-Legazpi employees. For the qualitative aspect of research, the instrument was designed as a combination of survey questionnaire and written interview. The answers provided by the respondents were included in the analysis of the extent of appropriation of the Catholic faith of the UST-Legazpi employees in the light of the Catechism of the Catholic Church and the Catechism for Filipino Catholics.

The questionnaire was patterned from the structure of the Catechism of the Catholic Church (CCC) and the Catechism for Filipino Catholics (CFC) with few modifications. It was divided into four parts: 1) doctrine (Creed); 2) worship (Sacraments); 3) moral (Commandments); and 4) prayer (the Lord’s Prayer). The first part, doctrine, is composed of sixteen propositions and most of them are taken from the articles of faith (Apostle’s creed) with the addition of Mariology and Papacy. The second part, worship, contains nine propositions about the seven sacraments and with the addition of sacramentals. The ten propositions in the third part are taken from the Decalogue but not the itemized Ten Commandments themselves. Rather, those propositions reflect the unique and consistent Catholic teachings on marriage, sexual morality, and the sanctity of life. The eleven propositions in part four are about personal and communal prayer life, and devotions.

Here are the propositions in Part I, which is the profession of faith. I believe that… 1) There is one God in three Divine Persons: Father, Son & Holy Spirit; 2) That Jesus Christ became man to save humanity from their sins; 3) That Jesus was conceived by the power of the Holy Spirit and born of the Virgin Mary; 4) That Jesus suffered under Pontius Pilate, was crucified, died and was buried; 5) That Jesus rose from the dead on the third day; 6) That Jesus ascended into heaven, and is seated at the right hand of the Father; and He will come again to judge the living and the dead; 7) That the Holy Spirit, the Lord and Giver of life, is the third person in the Trinity; 8) That the Church is One, Holy, Catholic, and Apostolic; 9) That there is a communion of saints; 10) That there is a state of purgation or purgatory; 11) That there is hell – the state of eternal unhappiness, and total rejection of God; 12) That there is a forgiveness of our sins; 13) That there is a resurrection of the body; 14) That there is life everlasting; 15) That the Pope is the earthly shepherd of the entire Church and has a supreme and universal power over the whole Church; and 16) That Mary, the sinless and ever Virgin Mother of Jesus was taken up to heaven both body and soul.

The following are the propositions in Part II, which is the sacrament of faith believing: 1) That Baptism frees us from sin (original sin), makes us God’s children, and incorporate us into the Body of Jesus the Church, and make us sharers of Christ’s mission; 2) That Confirmation perfects Baptismal grace and it gives the Holy Spirit in order to root us more deeply in Christ; 3) That in the Eucharist, the heart and summit of Christian life, Jesus is present really and truly, soul and divinity; 4) That what we receive in the Eucharist is the “real body and blood of Jesus”; 5) That the priests have the authority to forgive our sins in the Sacrament of Penance; 6) That the sacrament of Anointing of the Sick gives us special grace and heals our spirit and, in accordance with God’s plan, even our body; 7) That there are two types of priesthood: common priesthood (of all baptized) and ministerial priesthood (ordained ministers like bishops, priests, and deacons); 8) That the sacrament of Matrimony is a marriage covenant between man and woman to form an intimate communion of life and love; and 9) That the Sacramentals like blessings, consecration, exorcism, and popular pieties instituted by the Church to prepare people to receive the fruits of the Sacraments and to sanctity different circumstances of life. 

Part III, which is about the Catholic teachings on marriage, sexual morality, and the sanctity of life, has ten propositions. The respondents checked ‘yes’ or ‘no’ if they agree or disagree that: 1) The Decalogue is the moral guidelines for Christians; 2) Divorce should not be allowed; 3) Homosexual activity is not okay; 4) Same-sex marriage should not be allowed; 5) Adultery is not okay; 6) Premarital sex is not okay; 7) Euthanasia should not be allowed; 8) The use of contraceptives should not be allowed; 9) Death penalty should not be allowed; 10) Abortion is not okay. Under Part III, it must be noted that the propositions are expressed in a way in which the Catholic Church stands.

The fourth part, which is prayer life, has eleven propositions that include the following: 1) I pray everyday; 2) I know by heart the Lord’s Prayer, Hail Mary, and Glory be; 3) I know by heart the Act of Contrition; 4) I pray the rosary; 5) I attend the Holy Mass every Sunday; 6) I have a devotion to the Blessed Virgin Mary; 7) I have a devotion to other Saints; 8) I have a “Panata”; 9) God is still relevant in my life; 10) UST-Legazpi helps me develop my spiritual life; 11) I can feel and see God’s presence in my life.

The questionnaire was distributed to the 339 UST-Legazpi employees (Catholic participants only) after the researchers oriented them on the objectives of the study. The sampling method used was the total population sampling. However, out of 339 questionnaires, only 182 were retrieved. Table 1 below shows the retrieval rate per department.

Department	Expected No. of Participants	No. of Retrieved Questionnaire	Retrieval Rate
AQUI Elementary & Preschool	18	5	28%
Junior High School	44	34	77%
Senior High School	27	7	26%
College of Arts Sciences and Education (CASE)	29	12	41%
College of Engineering Architecture and Fine Arts (CEAFA)	24	14	58%
College of Health and Sciences (CHS)	22	12	55%
College of Business Management and Accountancy (CBMA)	24	14	58%
College of Law (CL)	33	14	42%
Graduate School (GS)
Non-Teaching Personnel	85	50	59%
Supervisors & Administrators	33	20	60%
Total	339	182	54%

Retrieval and collation followed after the participants answered the questionnaires. After the retrieval and collection of all the questionnaires, the researchers tallied the answers of all the respondents. 

The data gathered from the respondents were analyzed through the use of statistical treatment specifically Weighted Mean to determine the employees’ appropriation of the Catholic faith and percentage. The general Weighted Mean for all four parts of the questionnaire was taken to present the overview of the employees’ appropriation of the Catholic faith. The results by department were also presented. 

The scale of interpretation for the variables or categories being measured to assess the Weighted Mean of employees’ appropriation of their Catholic faith followed this range. 

Range	Description on the Appropriation of the Catholic Faith
90-100	Very High Level of Catholicity (VH)
80-89	High Level of Catholicity (H)
70-79	Moderate Level of Catholicity (M)
60-69	Low Level of Catholicity (L)
0-59	Very Low Level of Catholicity (VL)

RESULTS AND DISCUSSION

This part presents the results of the study particularly the UST-Legazpi employees’ appropriation of the Catholic faith in terms of doctrine, moral, worship, and prayer; analysis and critique of the extent of appropriation of the Catholic faith of the UST-Legazpi employees in the light of the Catechism of the Catholic Church and the Catechism for Filipino Catholics; and proposed programs for the Office of Religious Affairs that may be implemented for the UST-Legazpi employees. The results are based on the 54% (182 employees) retrieved questionnaires. 

The UST-Legazpi employees’ appropriation of the Catholic faith

Table 3 below shows the overall appropriation of the catholic faith of the UST-Legazpi employees in terms of doctrine, sacraments, moral life, and prayer. 

	YES	NO	No Ans	YES	NO	No Ans	YES	NO	No Ans	YES	NO	No Ans
GWM	97.9	0.8	1.3	97.7	1.5	0.8	89.7	5.4	4.9	88.2	5.2	6.6
PERCENTAGE	98%	1%	1%	98%	2%		90%	5%	5%	88%	5%	7%

The UST-Legazpi employees’ appropriation in terms of doctrine and sacraments is 98%, which is interpreted as very high (VH) level of catholicity; moral life is 90%, which is interpreted as very high level of catholicity; and the prayer life is 88%, which is interpreted as high (H) level of catholicity. There are some participants who did not give their answers. For instance in Part I, 1% of the participants did not check either Yes or No; in Part III, 5% of them did not give answers; and in Part IV, 7% did not give answer. The results show that Part IV, Prayer life, is the lowest among them.

Table 4 below shows the departmental appropriation of the catholic faith of the UST-Legazpi employees in terms of doctrine, sacraments, moral life, and prayer. 

DEPARTMENT	Y	N	No Ans	Y	N	No Ans	A	D	No Ans	Y	N	No Ans
Elem & PreSch	100%			97%	3%		98%	2%		100%
JHS	100%			99%	1%		98%	2%		98%	2%
SHS	98%	2%		98%	2%		81%	19%		91%	9%
CASE	99%		1%	100%			99%		1%	95%		5%
CBMA	98%	1%	1%	92%	1%	7%	92%	6%	2%	84%	8%	8%
CEAFA	99%	1%		99%	1%		89%	1%	10%	83%	5%	12%
CHS	99%		1%	100%			88%	12%		89%	11%
Non-Teaching	98%		2%	99%	1%		92%	6%	2%	89%	8%	3%
ADMIN	96%	3%	1%	94%	5%	1%	93%	3%	4%	85%	6%	9%
LAW	92%	1%	7%	99%	1%		67%	3%	30%	68%	3%	29%

The Elementary and Preschool has 100% appropriation in terms of doctrine and prayer; 97% and 98% in terms of sacraments and moral life respectively, and interpreted as very high (VH) level of catholicity. The Junior High School department, which as a very high (VH) level of catholicity, has 100% appropriation in terms of doctrine, 99% in terms of sacraments and 98% in terms of moral life and prayer. The Senior High School department has 98% appropriation in terms of doctrine and sacraments and interpreted as VH, 81% in terms of moral life and interpreted as high level (H) of catholicity, and 91% in terms of prayer and interpreted as VH.

The College of Arts Sciences and Education (CASE), with a very high level of catholicity, has 99% appropriation in terms of doctrine, 100%, 99% and 95% in terms of sacraments, moral life and prayer respectively. The College of Business Management and Accountancy (CBMA) has 98% (VH) appropriation with regard to doctrine, 92% (VH) in terms of sacraments and moral life, and 84% (H) in terms of prayer. The College of Engineering Architecture and Fine Arts (CEAFA) has 99% (VH) appropriation in terms of doctrine and sacraments, 89% (H) with regard to moral life, and 83% (H) in terms of prayer. The College of Health and Sciences (CHS) has 99% (VH) and 100% (VH) appropriation in terms of doctrine and sacraments respectively, 88% (H) and 89% (H) in terms of moral life and prayer respectively. 

The non-teaching personnel has 98% (VH) and 99% (VH) appropriation in terms of doctrine and sacraments respectively, 92% (VH) with regard to moral life, and 89% (H) in terms of prayer. The administrators and supervisors has 96% (VH) appropriation in terms of doctrine, 94% (VH) in terms of sacraments, 93% (VH) in terms of moral life, and 85% (H) in terms of prayer life. The College of Law has 92% (VH) appropriation in terms of doctrine, 99% (VH) in terms sacraments, 67% (L) in terms of moral life, and 68% (L) in terms of prayer. 

The extent of appropriation of the Catholic faith of the UST-Legazpi employees

To determine the extent of appropriation of the Catholic faith of the UST-Legazpi employees, this part dissects each department’s appropriation with regard to the indicators in each part.

The Elementary and Preschool department has 100% assent to the Catholic doctrine and prayer. This means that they agree on the sixteen (16) propositions under the first part and eleven (11) propositions under the fourth part. However, in the second part, the assent is 97% and 3% dissent from the ninth proposition, which is “That the Sacramentals like blessings, consecration, exorcism, and popular pieties instituted by the Church to prepare people to receive the fruits of the Sacraments and to sanctity different circumstances of life.” In the ten (10) proposition under the third part, the assent is 98% while the dissent is 2% particularly under the third proposition – “Homosexual activity is not okay”. 

The Junior High School department has 100% assent to the sixteen propositions under doctrine. However, under the second part, sacraments, the assent is 99% and 1% dissent from proposition 4 (That what we receive in the Eucharist is the “real body and blood of Jesus”) and proposition 5 (That the priests have the authority to forgive our sins in the Sacrament of Penance). The participant’s indicated reason is that “only God can forgive our sins”. With regard to moral life, the JHS has 98% of assent to the ten propositions under moral life and 2% dissent from proposition 2 (Divorce should not be allowed); proposition 7 (Euthanasia or mercy killing should not be allowed); proposition 8 (The use of contraceptives should not be allowed); and proposition 9 (Death penalty should not be allowed). In terms of prayer life, JHS department has 98% of assent and 2% of dissent from the proposition 5 (I attend the Holy Mass every Sunday). 

The Senior High School department has 98% doctrinal assent and 2% dissent from propositions 10 (That there is a state of purgation or purgatory), and 11 (That there is hell – the state of eternal unhappiness, and total rejection of God). With regard to sacraments, there is 98% assent and 2% dissent from the proposition 5 (That the priests have the authority to forgive our sins in the Sacrament of Penance or Confession). Under moral life, there is 81% assent and 19% dissent from the proposition 2 (Divorce should not be allowed), proposition 3 (Homosexual activity is not okay), proposition 4 (Same sex marriage should not be allowed), and proposition 8 (The use of contraceptives should not be allowed).. In terms of prayer life, the Senior High School department has 91% assent and 9% dissent from the propositions 1 (I pray everyday), proposition 3 (I know by heart the act of contrition), and proposition 5 (I attend Holy Mass every Sunday). Prayer life is essential in life, especially for teachers who are constantly engaged with the students who are usually beset by the challenges of their generation. 

The College of Arts Sciences and Education (CASE) has 99% doctrinal assent while the other 1% did not indicate answer to proposition 7 (That there are two types of priesthood: common priesthood of all baptized, and ministerial priesthood – ordained ministers). In terms of sacrament, CASE has 100% of assent. However, with regard to moral life, CASE has 99% of assent while 1% did not indicate any answer. In terms of prayer life, CASE has 95% assent while 5% of its participants did not indicate any answer.

The College of Business Management and Accountancy (CBMA) has 98% of assent in terms of doctrine, 1% dissent from proposition 10 (That there is a state of purgation or purgatory), and 1% who did not indicate any answer. With regard to sacrament, there is 92% of assent; 1% of dissent from proposition 2 (That Confirmation perfects Baptismal grace), and 7% who did not indicate any answer. In terms moral life, there is 92% of assent, 6% of dissent from propositions 2 (Divorce should not be allowed), 3 (Homosexual activity is not okay), 6 (Pre-marital sex is not okay), 7 (Euthanasia should not be allowed), 8 (The use of contraception should not be allowed), and 9 (Death penalty should not be allowed); and 2% who did not indicate any answer. In terms of prayer life, there is 84% of assent; 8% of dissent from propositions 5 (I attend Holy Mass every Sunday), 7 (I have a devotion to other saints), 8 (I have a panata); and 8% who did not indicate any answer.

The College of Engineering Architecture and Fine Arts (CEAFA) has 99% of assent to 16 propositions under doctrine and 1% of dissent from proposition 14 (That there is life everlasting). In terms sacraments, CEAFA has 99% of assent and 1% of dissent from proposition 5 (The priests have the authority to forgive our sins in the Sacrament of Penance or Reconciliation). There are 89% of assent to 10 proposition under moral life, while 1% dissent, and the other 10% did not indicate any of their answer. In terms of prayer life, there is 83% of assent while 5% of dissent from proposition 2 (I know by heart the Lord’s Prayer, Hail Mary and Glory be); and 12% who did not include any idea.

The College of Health and Science (CHS) has 99% of assent to doctrinal propositions, while 1% of them did not indicate any answer. There is 100% assent in terms of sacraments. It has 88% of assent with regard to moral life and 12% of dissent from the propositions 2 (Divorce should not be allowed), 3 (Homosexual activity is not okay), 4 (Same sex marriage should not be allowed), 6 (Pre-marital sex is not okay), 7 (Euthanasia or mercy killing should not be allowed), 8 (The use of contraceptives should not be allowed), and 9 (Death penalty should not be allowed). 

The non-teaching personnel has 98% doctrinal assent while 2% of them did not indicate any answer. In terms of sacraments, there is 99% assent and 1% dissent from the propositions 2 (That Confirmation perfects Baptismal grace), 3 (That in the Eucharist, the heart and summit of Christian life, Jesus is present really and truly, soul and divinity), and 4 (That what we receive in the Eucharist is the “real body and blood of Jesus”). With regard to moral life, non-teaching personnel has 92% of assent; 6% of dissent from the propositions 2 (Divorce should not be allowed), 3 (Homosexual activity is not okay), 4 (Same-sex marriage should not be allowed), 8 (The use of contraceptives should not be allowed) and 9 (Death penalty should not be allowed); and 2% of them did not indicate any answer. In terms of prayer life, non-teaching personnel has 89% of assent;  8% of dissent from the propositions 1 (I pray everyday), 4 (I pray the rosary), 5 (I attend the Holy Mass every Sunday), and 8 (I have a Panata), and 10 (UST-Legazpi helps me develop my spiritual life). 

The College of Law has 92% doctrinal assent; 1% dissent from the proposition 10 (That there is state of purgation or purgatory); and 7% of them did not indicate any answer. In terms of sacraments, the College of Law has 99% of assent and 1% of dissent from the proposition 5 (That the priests have the authority to forgive our sins in the Sacrament of Penance). In terms of moral life, it has 67% of assent; 3% of dissent from the propositions 2 (Divorce should not be allowed), 3 (Homosexual activity is not okay), and 8 (The use of contraceptives should not be allowed); and 30% of the participants from the College of Law did not indicate any answer. In terms of prayer life, it has 68% of assent; 3% of dissent from the propositions 5 (I attend the Holy Mass every Sunday), 7 (I have a devotion to other saints) and 8 (I have a “Panata”); and 29% of them did not indicate answer. 

The administrators and supervisors category has 96% doctrinal assent; 3% dissent from the propositions 1 (That there is one God in three divine persons), 7 (That the Holy Spirit, the Lord and Giver of life, is the third person in the Trinity), 8 (That the Church is One, Holy, Catholic and Apostolic), 9 (That there is a communion of saints), 10 (That there is a state of purgation or purgatory), 15 (That the Pope is the earthly shepherd of the entire Church and has a supreme and universal power over the whole Church); and 1% of them did no indicate any answer. In terms of sacraments, it has 94% of assent; 5% of dissent from the propositions 4 (That what we receive in the Eucharist is the real body and blood of Jesus), and 5 (That the Priests have the authority to forgive our sins in the Sacrament of Penance); and 1% who did not indicate any answer. With regard to moral life, there is 93% of assent; 3% of dissent from propositions 2 (Divorce should not be allowed), 3 (Homosexual activity is not okay), 7 (Euthanasia should not be allowed), and 8 (The use of contraceptives should not be allowed); and 4% of them did not indicate any answer. In terms of prayer life, there is 85% of assent; 6% of dissent from the propositions 5 (I attend the Holy Mass every Sunday), and 8 (I have a “Panata”); and 9% of them did not indicate any answer. 

Referring to Table 3, the overall doctrinal dissent is from the proposition 10 (That there is a state of purgation or purgatory), proposition 11 (That there is hell), and proposition 15 (That the Pope is the earthly shepherd of the entire Church and has a supreme and universal power over the whole Church). With regard to sacraments, the overall 2% dissent is from proposition 2 (That Confirmation perfects Baptismal grace), proposition 4 (That what we receive in the Eucharist is the real body and blood of Jesus), proposition 5 (That the Priests have the authority to forgive our sins in the Sacrament of Penance), and proposition 9 (The sacramental instituted by the Church).

There is a need for clarification regarding the theological and existential meaning of sacraments in the life of Catholics, and the differences between sacraments and sacramentals. As regards the proposition 4, Christ’s real presence in the bread and wine has challenged belief not only from Jesus’ time but also of the present generation. Even some Catholics themselves doubt that Jesus is really and truly present in the Eucharist they receive. The basic reality of the Catholic faith about the Eucharistic real presence is explained by the word ‘transubstantiation’ affirmed in 1551 during the Council of Trent. Transubstantiation simply means that by the power of the Holy Spirit, the earthly substance of the bread and wine is changed into the reality of a different level: the glorified Body and Blood of Jesus Christ (CCC, 1376; CFC, 1727). Hence, the Church affirms that “in the most blessed sacrament of the Eucharist, the body and blood, together with the soul and divinity of our Lord Jesus Christ and, therefore the whole Christ is truly, really, and substantially contained” (CCC, 1374; CFC, 1722). As regards the priest’s power to forgive sins, the Church affirms that “God alone forgives sins” (CCC, 1778), however, the Lord entrusted the ministry of effecting reconciliation and absolving her penitent through Christ’s apostles and their successors (CCC, 1778; John Paul II, RP:8). 

In terms of moral life, there is an overall 5% dissent. The 27% of that 5% is from proposition 8 (The use of contraceptives should not be allowed), the 22% is from proposition 2 (Divorce should not be allowed), the 19% is from proposition 3 (The Homosexual activity is not okay), the 10% is from proposition 9 (Death penalty should not be allowed), the 9% is from proposition 4 (Same-sex marriage should not be allowed), the 8% is from proposition 7 (Euthanasia should not be allowed), the 4% is from proposition 6 (Premarital sex is not okay), and 1% is from proposition 10 (Abortion is not okay). 

Although, Christian faith and moral life are not identical, faith in Jesus demands that the faithful’s moral life, especially the teachers who model faith to their students, be inspired by their faith (CFC, 737). As regards the homosexual activities, the Church, basing itself on Sacred Scripture (Cf. Gen 19:1-29; Rom 1:24-27; 1 Cor 6:10; 1 Tim 1:10) has always declared that ‘homosexual acts are intrinsically disordered’ (CDF, Persona humana, 8). The Church emphasizes that homosexual activities are contrary to the natural law. They close the sexual act to the gift of life…. Under no circumstances can they be approved (CCC, 2357-2358).

Teachers, as part of Thomasian community, are in the frontline as bearers of moral tradition whether be it a matter of family, life, and sexuality. The UST-Legazpi has the moral duty to strengthen its employees’ rootedness in faith. Hence, they will be equipped with solid point of reference, where they feel at home in continuity with their vocations (CFC, 758) as educators and Christian witnesses.

With regard to prayer life, there is 5% dissent while 7% did not indicate any answer. The 28% of that 5% dissent is from proposition 8 (I have a “Panata” like First Friday Mass, Pilgrimage, Procession, etc), the 23% is from proposition 5 (I attend the Holy Mass every Sunday), the 13% is from proposition 7 (I have a devotion to other saints), the 10% is from proposition 1 (I pray everyday), another 10% is from proposition 4 (I pray the rosary), the 6% is from proposition 3 (I know by heart the Act of Contrition), the 5% is from proposition 6 (I have a devotion to the Blessed Virgin Mary), the 4% is from proposition 10 (UST-Legazpi helps me develop my spiritual life), and 1% from proposition 2 (I know by heart the Lord’s Prayer, Hail Mary and Glory be). 

Although prayer life is a very personal matter and subjective, the indicators under the fourth part are contributing factors for Catholics to develop a habit of prayer. It is not an imperative for Catholics to have a “Panata” or devotions, but they are very helpful in cultivating and enriching one’s prayer life. As regards the memorization of prayers, it is not compulsory. However, formulated prayers, like the prayer that Jesus Christ himself taught us, can lead the faithful to a more meaning and spontaneous prayers. Moreover, the Church encourages her faithful to let their personal prayer and communal prayer be complementary (CFC, 1487) since each of its faithful is a member of one body. Finally, the habit of prayer is not giving God a favor (CFC, 1484) but it is giving oneself a favor and graces one needs in one’s daily tasks as as part of one’s participation in the Church’s mission.

The UST-Legazpi employees, in the midst of their fidelity to their commitment and preoccupation with the many demands of their work, must be given the opportunity to reflect not only on their spiritual conviction and well being but also on their participation to the Church’s mission or UST-Legazpi’s mission of evangelization. They must be oriented that working in a Catholic institution, while addressing their economic reason, should give premium to their Christian mission (John Paul II, Ex Corde 13).

Proposed programs of the Office of Religious Affairs for UST-Legazpi employees

For the UST-Legazpi employees to be guided in their participation to the Church’s mission of evangelization, there must be programs where they can integrate their faith and work. The PCP II suggested that “on-going spiritual formation for the administrative, faculty and non-academic staff and the students should be emphasized, with the Eucharist as the center of their community life and there should be a periodic and systematic exposure of administrators, faculty, staff and students to the context of the poor and the needy” (PCPII, 639-645).

Hence, the study has come up with a proposed program of the Office of Religious Affairs for the UST-Legazpi employees. The proposed program is encapsulated in the word “MUKLAT”, a Filipino term for waking up, awakening or going back to one’s consciousness. MUKLAT stands for Misa (Holy Mass), Umaw (acclamation, esteem, celebration), Katekismo (Catechetical instructions), Liturhika (Liturgy), Atang (offering), and Tingraw (beacon, guiding light). 

Misa is a daily Eucharistic celebration inside the University and/or departmental mass. The CFC emphasizes that a “clear understanding and love of the Eucharist is what we urgently need today” (CFC, 1675). This is the core of the “renewed worship” and liturgical renewal called for by PCP II. Only such a loving knowledge of the Eucharist can inspire the typical Filipino Catholic to an intense, persevering personal commitment to the goals of “service, evangelization and social transformation” (CFC, 1675; cf. PCP II 404-47). 

This program may address the challenges encounter by the members of Thomasian community as far as Mass attendance is concerned. Moreover, as a Catholic institution, it is only proper to make the Eucharist as the center of its existence. 

Umaw is a program that may foster Catholic spirituality and devotions. Activities under this may include celebration of feast days of UST-Legazpi’s patron saints like Sts. Thomas Aquinas and Dominic de Guzman, feast days of the Blessed Virgin Mary, conduct of devotionals. Today, there is a “need for a more active, more affective worship that can inspire and lead Filipino Catholics by actual exercise and practice, to ground their personal devotion and piety on Scripture and the Church’s liturgy” (CFC, 1473). 

Ketekismo is more on the education of faith. This may include formal or informal Bible study, catechesis for adult, symposia, conferences, vocation awareness, Basic Ecclesial Community (BEC), and the like. Ketekismo is essential in a Catholic institution so that its employees may overcome the challenges that confront their lives of faith in Christ. The CFC clarifies that the Catholics’ life in Christ is challenged  by the following: pride and sinful self-centeredness; the poverty, suffering and injustice of so many, contrasted with the indifference and bad examples of others; religious ignorance, misrepresentation of the Gospel, one-sided practices; and atheistic doctrines and consumerist attitudes and values pervading the environment (CFC, 206).

Liturhika involves all liturgical celebrations and practices inside the university. Liturgy is not only the “official public worship of the Church” but also everything that all Christians do in taking part in God’s work (CFC, 1502). Although, for Filipinos Catholic, liturgy means being caught up in the yearly cycle of liturgical season like Advent, Lent, Holy Week, Easter time, and in celebrating feast days, etc. However, to be guided how to conduct and how to determine a liturgical celebration, the following essential qualities must be present: Trinitarian and Paschal, Ecclesial, Sacramental, Ethically Oriented, and Eschatological (CFC, 1506-1513). Activities under this include but not limited to sacraments, spiritual directions, promotion of liturgical ministries, etc.

The nature of Atang is the employees’ participation in the programs of Center for Community Involvement (CCI). The ORA, through the CCI may explore the possibility of institutionalization of its community extensions and programs. The structured program of CCI may help the employees to find their place in the extensions services of the university.

Tingraw, rooted on the university’s core values (justice, truth, life), is more on the social involvement of the university. Through Tingraw, the UST-Legazpi may respond to the ongoing call for social justice by direct or indirect involvement in serving others that springs from its desire to affirm the dignity of all people and to live as Christ taught, by manifesting a faith that is not dead.

This program, MUKLAT, may cover almost all the missionary activities in the university through the ORA’s departments CREED (Center for Religious Education), CCM (Center for Campus Ministry) and CCI (Center for Community Involvement).

Conclusion

The study has determined the UST-Legazpi employees’ appropriation of the Catholic faith in terms of doctrine, moral, worship, and prayer. The study showed that the UST-Legazpi employees’ appropriation in terms of doctrine and sacraments is 98%, which is interpreted as very high (VH) level of catholicity; moral life is 90%, which is interpreted as very high level of catholicity; and the prayer life is 88%, which is interpreted as high (H) level of catholicity. The results show that Part IV, Prayer life, is the lowest among them.

Using the Catechism of the Catholic Church and the Catechism for Filipino Catholics as the framework, the study analyzed and critique the extent of appropriation of the Catholic faith of the UST-Legazpi employees. The UST-Legazpi employees, in the midst of their fidelity to their commitment and preoccupation with the many demands of their work, must be given the opportunity to reflect not only on their spiritual conviction and well being but also on their participation to the Church’s mission or UST-Legazpi’s mission of evangelization. They must be oriented that working in a Catholic institution, while addressing their economic reason, should give premium to their Christian mission (John Paul II, Ex Corde 13).

The study has come up with a proposed program of the Office of Religious Affairs for the UST-Legazpi employees. The proposed program is encapsulated in the word “MUKLAT”, a Filipino term for waking up, awakening or going back to one’s consciousness. MUKLAT stands for Misa (Holy Mass), Umaw (acclamation, esteem, celebration), Katekismo (Catechetical instructions), Liturhika (Liturgy), Atang (offering), and Tingraw (beacon, guiding light). This program, MUKLAT, may cover almost all the missionary activities in the university through the ORA’s departments CREED (Center for Religious Education), CCM (Center for Campus Ministry) and CCI (Center for Community Involvement).

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