Living Our Faith Ebook

The First University for Women in Asia founded by Asians

Living our Faith 89 Years

Living our Faith 89 Years

The PWU’s Journey of Faith from Deregulated to Autonomous Status

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n the span of her administration, she led and took the first University for Women in Asia founded by Asians from Deregulated Status in 2003 and, in June 2008, to Autonomous Status, a fitting and distinguished milestone as the University enters its 90th year and starts the decade to its centenary in 2020 of service to the youth—both women and men of the Philippines and of the world. Truly by word and example she has shown the meaning of her constant mantras: faith community, spirituality in the workplace, transformative leadership, global competitiveness, trust in God’s purpose in everything and sacrifice as the path to holiness…

 ˆ The PWU’s Journey of Faith from Deregulated to Autonomous Status

At Dr. Amelou Benitez Reyes’s installation as the 8th president in February 2003, she said that, in accepting the presidency, it was her deepening faith in Almighty and completely trusting in Divine Providence to overcome the financial challenges of debt servicing, resource generation and capital infusion to survive and economically recover, so as to gain prominence in promoting women’s education with gender perspective. President Reyes declared a shift in the educational paradigm with two major thrusts underlying her presidency: spiritual renewal in education and evangelization for virtual nationhood. This former thrust has been concretized and made a living Faith Community by then University Chaplain, Msgr. Hernando “Ding” Coronel, and the latter direction is now being carried out through a program of action for migrants by the newly installed university Chaplain, Fr. Artemio Fabros, where the focus would be the sons and daughters of PWU overseas migrant parents. Promoting Christian education within the context of a nonsectarian institution means promoting the Catholic doctrines among Catholics, together with developing strong interfaith ecumenism among those of other faiths. Today this is made more evident with the recently held election of the college Student Council, electing a Moslem President, Marizthel Leriz S. Manicio, supported by the Christian community, showcasing that indeed both Christian and Moslem are able to get their differences harmonized through the power of educational practices. The PWU Community is a “believing, celebrating, loving and praying” community. Today, the elements of faith community are growing and deepening spirituality from personal success

through significant service to others—as expressed in the PWU brand of education and the core values—are manifested in the teaching of the Moral Socio-Civic Program. The mission: improving Faculty Teaching and Student Learning Outcomes from professional subjects to departmental activities. The experience of growing in faith is the opportunity of doing something extraordinary for the university and participating in making it a loving, caring, and nurturing educational institution. “The best of the student surfaces as a result of interior spirituality. Deepening spirituality for transformative leadership is the vision of the PWU Brand of Education. The PWU Faith Community is a believing, celebrating, loving and praying community”. A humane education is incomplete without religion. An integral formation of the students has to have a soul, which we need to nourish spiritually through our program of action” as articulated by Msgr. Ding Coronel, then University Chaplain. This program of action for evangelization goes beyond schools and entails the use of the mass multimedia and the technology of social communication which was approved by His Eminence Gaudencio Cardinal Rosales with the reappointment of Msgr. Ding Coronel as the PWU Spiritual Adviser, now Rector of San Carlos Seminary, to carry out the PWU president’s thrust in the promotion of the human development for the marginalized sectors; the University’s living Faith Community sees itself as an “extension” or transforming agent of the Church and its varied constituencies as instruments of evangelization. The PWU President asks the Church leadership for direction, guidance in this noble cause and advocacy for evangelization,

Dr. Amelou Benitez Reyes ˆ 

catechism, teaching religion in public schools and nonsectarian institutions. An integral formation of the students has to have a “soul”. Filipinos who are upright with good moral character need to be imbued with “ personal integrity, family solidarity, and civic consciousness” which flow from one’s inner belief”. Although there is a separation of Church and State, spirituality cannot just be sidelined into one compartment of life but must rather permeate the whole being.”

Catechetic and Catholic Education (ECCCE), Ministry of Youth Affairs, Episcopal Commission on Youth (ECY) Ministry for Family and Life, Ministry of Ecumenical and Inter-Faith Affairs, Ministry of Migrants and their Families, Ministry for Lay Formation, Manila Archdiocesan Vocations office (MAVO) Archdiocesan Biblical Apostolate and TV Maria. A MOA was signed between PWU and San Carlos Seminary a unique educational collaboration to promote renewed integral evangelization.

Among the relevant RCAM ministries that are intended to provide ecclesiastical assistance are the following: (ACM) Archdiocesan Catechetical Ministry, and the Episcopal Commission on

As the University strives for academic excellence and competes in the global market in a borderless world, the CALL FOR HOLINESS AND SPIRITUALITY IN EDUCATION was the Presidents’

You must first believe and then you will receive.

 ˆ The PWU’s Journey of Faith from Deregulated to Autonomous Status

battlecry. Six months later, in October 2003, the Commission on Higher Education granted the PWU deregulated status affirming her presidency was in God’s hands and Mama Mary was indeed her loving companion. “I have learned that our ordinary life of scholarship and service is rich with holiness, where our daily trials and difficulties can become sources of our own source of purification and a means for personal sanctification. Everything we do in our daily chores and our relations with others can be an occasion for meeting our Lord in actuality.” Building a faith community is through deepening spirituality and sustaining quality. This has been the guiding motto of

the her daily work as president: the call for holiness requires building and living a faith community rooted in spirituality, not only in the workplace but also, and more importantly, in one’s personal relationship with God, family, and the community at large. In essence this Philwomenian spirit is rekindled in the university environment, providing enriching opportunities to harness one’s potential and empowers one’s capacities so that one may become the best and empowered leader. This in essence was the journey undertaken as the substance of moving from deregulated to autonomous status. During the first three years of Dr. Reyes’s presidency, she expressed the call to holiness in building a faith community, empowering leadership through personal change (transformational). In the latter half (since 2006) it has evolved the academe into cultivating a culture of quality and deepening of spirituality for transformative leadership. Sustaining Quality Outcomes towards transforming PWU into a Global Institution The five critical areas mandated by the Board was achieved. Similarly upgraded and expanded were physical structures and facilities under the directions of the late VP for Operational Services, Noel Benitez. Under the leadership of President Reyes, 12 to 14 accreditation visits were undertaken among the different academic programs. Since 2005, the University has been moving with determination onward to autonomous status. The Assessment Team on IQuaME (Institutional Quality Assurance through Monitoring and Evaluation) visited the PWU on January 31, February 1 and 2, 2007. Another revisit by the CHED regional directors was held last January 29, 2008 to determine the improvements made in the area of teaching.

Dr. Amelou Benitez Reyes ˆ 

The PWU is the first NCR private higher educational university to have applied for CHED IQuAME. Assessors interviewed almost 100 people—from the Board of Trustees, top management, the different academic cluster leaders, strategic partners, alumni, students, parents, and other stakeholders from the different professional organizations and associations.

This shifts the academic focus from teaching to learning, blending the old and the new. The focus on innovation will be charting on the use of new knowledge superhighways, creating the e-PWU and technologies in the realm of education. The keys to change will be NEW HOPE, NEW SKILLS, and NEW THINKING.

In addition, Members of the University Council went into a Corporate Strategic Planning exercise with the Clusters utilizing the Appreciative Inquiry Approach—the 4 Ds, (discovery, dreams, design and destiny). Program implementation followed a new framework by academic clustering the professional courses and a new approach in cultivating Quality Assurance. This seven (7) Dimensions of Quality as 1) fitness for/of purpose; 2) compliance; 3) customer satisfaction; 4) value for money; 5) transformation; 6) enhancement; and 7) excellence.)

This is the context within which the PWU’s primordial leadership role in women’s education gains significance. The PWU responds to globalization by giving birth to transformative leadership within the perspective of gender fair education. There is a constant reminder that women’s perspectives, experiences, and contributions are essential in bringing about transformative leadership. It is also women’s passionate and compassionate spirituality that makes possible the journey from success to significance because from it stems the value of servant leadership that transforms themselves and others.

The PWU thus builds on these strategies and quality measures to remain relevant and competitive, gaining new insights as it moves to become autonomous institution. The 4Ds processes and the 7Ds of Quality Dimensions were new strategies utilized to bring about new product services for innovation, collaboration and transformation towards PWU becoming a global institution.

Globalization of the economy creates a virtual nation, and this will only accelerate in the years to come, causing both brain gain and brain drain. A major strategy towards this end is through linkages with higher education institutions both local and international, with the aim to collaborate and institute partnerships for student and faculty exchange towards concrete sharing of best practices among institutions, such as the Far East University and Sookmyung University in Korea, Shandong University in China, the University of Labor and Social Affairs in Vietnam and the University of Hawaii at Manoa, among many others. International networks such as the Women’s Education Worldwide, the International Association of Universities, and the International Association of University Presidents are also some of the PWU’s international affiliations

The thrust to attain virtual nationhood. The impact of advances in electronics, cybernetics and telecommunication, has transformed many countries to shift from industrial to knowledge economy; meanwhile, the Philippines leaped from an agrarian to a service economy.

 ˆ The PWU’s Journey of Faith from Deregulated to Autonomous Status

that further the University’s advocacy in the promotion of women’s education. *** The PWU has indeed successfully weathered many challenges in attaining autonomous status. The challenges only galvanized the Faith Community into a living vibrant, reflecting and acting as a truly united collective—achieving together as the university scales a higher plane of educational possibilities. The challenges continue but the PWU prevails amidst them, realizing there is a greater design to all of this. With God’s grace, and in God’s own time, the PWU has reaped the fruits of its collective labors.

Dr. Amelou Benitez Reyes ˆ 

In Thanksgiving to God •

Celebrating Twenty Years of Priesthood Most Rev. Msgr. Hernando “Ding” Coronel The PWU Faith Community acknowledges with deep gratitude to God almighty and to the PWU Patroness Our Lady of the Miraculous Medal. His unexpected designation by His Eminence Gaudencio Cardinal Rosales as University Chaplain, Director of Religion and Director of Campus Ministry (January 2007-May 2008). Today, as the PWU Spiritual Director for undertaking a new Program on Integral Evangelization and Pastoral Social communication linking relevant RCAM Ministries to deepen the University’s spiritual life, and enlarging the institution’s living commitment among the student body to emerge as transformed leaders and renewed evangelizers in the global workplace. This publication merely serves to give a glimpse honoring the one year-and-a-half service. It is not easy to capture and document. The many spiritual contributions that had transpired in living the faith of the PWU community. It is more important to acknowledge and recognize God’s action on the PWU’s building Faith Community was made real in the hearts and minds of the people that were touched by Monsignor’s personal shepherding encounters.

 ˆ Living our Faith

His dedication to spend quality time, and personal care, together with his inspiring and influencing directions, all these had contributed in galvanizing unity amidst conflicts and crises. Under his leadership, he cultivated widespread support and fellowship among the members of the entire community, to act as one holistic vibrant living faith community.

On behalf of the entire administration, the PWU President herself expresses her deep gratitude and profound thanksgiving for Monsignor’s personal heralding of healing, reconciling and nurturing and expressions of caring, and praying during the most difficult and problematic year of the presidency.

His Program of Action provided the relgious and spiritual foundation for harnessing the human potentials among the students and faculty to become the best. This permeated in developing the PWU brand of education with the formation of the heart.

The PWU humbly seeks God’s guidance and directions in ensuring our commitment, support, and partnerhip in educational collaboration that can bring about, under the Monsignor’s dynamic leadership, a program of action for renewed integral evangelization.

The deepening spirituality and prayerful life of the university succeeded to merit CHED designation as one of the fourteen autonomous institution in the philippine higher education.

To our dear Monsi, we continue to wish you more blessed and fruitful years in your priesthood.

We thank God for the gift of love that planted the many mustard seeds of faith, trust and hope among the University’s diverse constituencies and the stakeholders own personal growth in their spirituality to become the “custodians” of the university’s global institution.

Godspeed and our sincerest congratulations! More power in your priestly life—to glorify and actualize God’s plan.

Dr. Amelou Benitez Reyes University President

Monsi’s untiring efforts in reaching out to each and everyone had made the big difference in bringing about trust, harmony, stability and peace in PWU activities and campus life.

Dr. Amelou Benitez Reyes ˆ 

THE PHILIPPINE WOMEN’S UNIVERSITY and its Affiliate Schools for Men and Women in celebration of its 89th year of service in nation-building through education with the theme “Deepening Spirituality and Achieving a Culture of Quality for Transformative Leadership” award this

PLAQUE OF APPRECIATION to

MONSIGNOR HERNANDO “Ding” M. CORONEL PWU University Chaplain and Director, Religion Department and Campus Ministry January 29, 2007 – May 14, 2008

For his milestone achievements in enhancing a vibrant University Faith Community during his short tenure, as he touched the lives of the PWU’s diverse constituencies composed of university officials, administrators, management staff, faculty, non-teaching and maintenance personnel, students, parents and alumni; For giving tangible expression to the University President’s call to holiness to the PWU Faith Community as “a believing, celebrating, loving and praying community”: he devoted shepherding and counseling time for personnel at all ranks and levels, who have in turn warmly responded in terms of better appreciation of the sacraments, increased attendance and participation at daily Mass, where he imparted his straightforward, witty and inspiring homilies, weekly devotions to the Blessed Mother, St. Joseph and other saints, and other liturgical practices. Through the Campus Ministry, he fostered growth of spirituality in the workplace and enriched the faith experience of the PWU Community through the conduct of recollections among the different Cluster groups and the reactivation of the prayer meetings. In the Religion Department, he directed the revisions of curricular content by upholding a Christian Education program within a non-sectarian context, improvements in the delivery of religion classes by appointing better-qualified religion teachers and upgrading the subject matter.

For the first time in the University’s spiritual life, with true Catholic attitude, the community experienced the meaning of ecumenism through inter-faith dialogue to forge unity with Muslim, Buddhists, Protestants and other non-denominational religious groups, further enhancing the University’s character as a non-sectarian educational institution. Reaching out to the marginalized communities of Gawad Kalinga of San Andres Bukid, Manila, as part of the University’s community extension programs, he has provided spiritual guidance and evangelization; facilitated the organization of “Action Catolico” among non-governmental organizations to teach religion in public schools; and encouraged more students to perform corporal acts of mercy— going to squatter areas, visit the sick, the dying, and those in prison, thereby motivating and inspiring students’ awareness of the path to holiness. For his enduring commitment to assist the University community and the call of the PWU President to integrate academic degree and non-degree offerings with the building of the PWU’s Faith Community, His Eminence Gaudencio Cardinal Rosales has acknowledged Monsignor Coronel’s contributions and allowed him to continue working at the PWU as University Spiritual Adviser for Evangelization and Director-General of the PWU Faith Community Foundation. With Monsignor Coronel’s appointment as Rector of San Carlos Seminary, may the mustard seeds he has planted in the hearts and minds of the PWU Faith Community flourish, develop and extend beyond the confines of the university. May both educational institutions, together with other agents of evangelization, build alliances, linkages and partnerships to carry out renewed integral evangelization in the dioceses and episcopal entities throughout the Philippines, following the leadership of the Roman Catholic Archbishop of Manila. Awarded in the City of Manila this 14th day of May, in the year of our Lord two thousand and eight.

DR. AMELOU BENITEZ REYES University President

DR. HELENA Z BENITEZ Chairperson, Board of Trustees

A Letter to the Cardinal • June 6, 2007

His Eminence Gaudencio Cardinal B. Rosales, D.D. Archbishop of Manila Intramuros, Manila

Your Eminence, Greetings of peace and joy! The Philippine Women’s University faith community is most humbly offering its services in advocating religious instruction in the public schools. The PWU faith community realizes the need for more catechists and their provision and formation in the diocesan level. The PWU Chaplaincy would take the lead role in this advocacy hopefully in the inter diocesan level. We would respond to the vision of the Archdiocese of Manila and the Second Plenary Council of the Philippines for a renewed integral evangelization. The students, faculty and administrators of our faith community volunteer their time, talent, treasure—their services for this

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noble effort. The history of PWU is replete with examples of students offering their time in the public schools for religious instruction. We aim to continue this tradition. With your blessing and other ecclesiastical authorities, we aim to coordinate our catechetical endeavors with the Archdiocesan Catechetical Ministry (ACM) and the Episcopal Commission on Catechetics and Catholic Education (ECCCE). We will seek the approval of respective bishops and parish priests on efforts to be done in respective dioceses. Basically, we would assist in the provision of stipend/remuneration for catechists, transportation allowance, catechetical materials, and formation of the catechists. We envision also towards contributing to the benefit system of catechists in the country as well as possibly a seed money per diocese for their catechetical programs. Pilot programs and success stories would prove vital in promoting programs for First Communion in the elementary school and Confirmation in the secondary level. We are all too aware that quite a sizable number of children are lacking in the knowledge of the rudiments of the faith: the Apostle’s Creed, the Sacraments, the Decalogue, and the Lord’s Prayer. Campus Ministry especially in the tertiary level is a vital link, too. Campus Ministry properly belongs to youth affairs, Ministry for Youth Affairs (MYA) in the diocesan level and

Episcopal Commission on Youth (ECY). Hence, coordination with the youth ministry would be establishes, too. Evangelization, specifically renewed integral evangelization is much broader than catechesis in the school system: grade school, high school, tertiary level. To be comprehensive efforts would be undertaken to see beyond the traditional school setting. Evangelization occurs at difference levels: families, basic ecclesial communities, marginalized sectors, etc. Evangelization is not just on a local group but a global perspective entails the use of the mass multimedia and the technology of social communication. Also, evangelization to be authentic and relevant needs to be tied with developmental endeavors. Realizing the University of the Challenges, the PWU faith community through its chaplaincy accepts to serve the pastoral priorities focused on: evangelization, social communications, and development. Concretely, these are: religious instruction, media and programs for the poor. The PWU as a non-sectarian institution must also engage in ecumenism and interreligious dialogue. Spirituality among students is a high priority while respecting various creeds and beliefs. The Word of God becomes the rallying point of unity among Christians and Solidarity with the plight of Humanity in Peace unites those of varying religious. The evangelization program would thereby work also with the Episcopal Commission in Ecumenical Affairs and Episcopal Commission on Interreligious Dialogue and its diocesan counterparts. The PWU faith community is essentially a community of the young, the future of the church, the future of the nation.

Our community models itself after the early Christian community as described in the Acts of the Apostles to be a believing, celebrating, loving and praying community. We envision our students, faculty and administration to pray in common, sharing their religious experiences in a fellowship meal, outreaching to the poor and advocating on issues and concerns relevant to the Filipino. We entrust our plans to our patroness, Our Lady of the Miraculous Medal. We know that our dream is a great vision but with God’s grace and a humble determination, hopefully, this will be a reality. We beseech your blessings upon our plans.

In Jesus and Mary,

Msgr. Hernando M. Coronel PWU Chaplain

Noted by:

Dr. Amelou Benitez Reyes University President

Msgr. Hernando Coronel ˆ 13

MEMORANDUM OF UNDERSTANDING SAN CARLOS SEMINARY San Carlos Seminary, an Archdiocesan Seminary of Manila, which is the first diocesan seminary established in the Philippines, accredited by the Commission on Higher Education (CHED), with office address at San Carlos Pastoral Formation Complex, EDSA, Guadalupe Viejo, Makati City, represented by its Rector, MSGR. HERNANDO CORONEL, hereinafter referred to as the SCS and THE PHILIPINE WOMEN’S UNIVERSITY The Philippine Women’s University, a private higher education institution, duly organized in 1919 as the first University for Women founded by Asians, is a non-stock, non-profit corporation, imbued with Christian education with a non-sectarian character, existing under Philippine laws and registered and accredited by the Commission on Higher Education (CHED) and TESDA, with office address at 1743 Taft Avenue, Manila, represented by its University President, DR. AMELOU BENITEZ REYES, hereinafter referred to as the PWU: WITNESSETH

WHEREAS the PWU faith community composed of administrators, management, staff, faculty, non-teaching personnel, students, parents and alumni as a “believing, celebrating, loving and praying community” promotes educational and spiritual collaboration among its respective faculty and students towards harnessing their human potentials in service to God, church and family; WHEREAS in preparing for its 90th anniversary (2008-2009 & 2009-2010), the PWU President’s thrust is to further transform the University as a global institution in promoting Christian education within the institutional context of a non-sectarian university; WHEREAS The PWU intends to accelerate its PWU Faith Community program of action on spirituality and evangelization and, through the PWU Faith Community Foundation, will generate the necessary funding requirements and resources, to institutionalize the PWU Faith Community Program of Action at the school/university level, as it responds to the vision of the Archdiocese of Manila and the Second Plenary Council of the Philippines for RENEWED INTEGRAL EVANGELIZATION. This Program of Action, initiated and developed by then PWU University Chaplain, Director for Religion and Campus ministry, Msgr. Hernando Coronel, now appointed as Rector of San Carlos Seminary, was submitted to His Eminence Gaudencio Cardinal Rosales on June 6, 2007; 1.

Specifically, it is the intention of both institutions to develop programs, seminars, faculty and student exchanges, and visits that could promote the educational, social, and economic well-being of students and faculty as well as the people and regions served by the two institutions. Details of any such program, seminar, exchanges and visits will be worked out and implemented at schedules and /or terms agreeable to both institutions;

2.

SCS may take the lead from among its three other RCAM (Roman Catholic Archdiocese of Manila) formations to explore interinstitutional educational arrangements that will enhance the capacity of both institutions in delivering ladderized certificate courses online, leading to degree and non-degree courses in pastoral studies and religious education, including specialization in areas of concern and contemporary issues of human development;

3.

A task force shall be formed to handle the detailed work plan and budget for consideration by the respective institutions, including sources of funding that may be availed of, that would translate this Memorandum of Understanding to operational status, including terms and conditions thereof.

WHEREAS PWU’s vision is to develop a proactive, nurturing faith community rooted in spirituality for transformative leadership to meet local, national and global challenges and continuing leadership in women’s education; and its 13 affiliate schools for men and women offer non-degree and degree programs in the tertiary and graduate levels as accredited by CHED and TESDA; WHEREAS inherent to its vision is the management of resources and institutional directions in building, enhancing and developing the PWU faith community for transformative leadership, with the PWU brand of education and core values on a) personal integrity, b) family solidarity, c) community participation, and d) leadership in the profession, characterized by spirituality, professional ethics and Filipino cultural heritage;

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WHEREAS SCS, a seminary for the formation of the diocesan clergy as envisioned by the Council of Trent, gives formation to prospective priests primarily for the Archdiocese of Manila and accepts seminarians from other dioceses in the country and abroad by special arrangement; in addition, the Commission on Higher Education of the Philippine government has given San Carlos Seminary the faculty to grant the Master of Arts (M.A.) degree; the Graduate School offers Master of Arts programs in Theology, with four areas of specialization, namely, Systematic Theology, Historico-Liturgico-Pastoral Studies, Pastoral Studies, and Spirituality, MA in Pastoral Ministry and MA in Spiritual Life, all professional degrees; NOW THEREFORE, in responding to the Second Plenary Council of the Philippines (PCP-2) for “renewed integral evangelization” and in solidarity with the vision statement of the Roman Catholic Archbishop of Manila, His Eminence Gaudencio Cardinal Rosales, for and in consideration of the foregoing premises and mutual stipulation hereinafter set forth, both parties as educational formators “take to heart” and agree to work together for the mutual benefit of their respective institutions:

WITNESSES

DR. HELENA Z BENITEZ GAUDENCIO CARDINAL B. ROSALES,D.D. Chairperson, Board of Trustees Archbishop of Manila The Philippine Women’s University ACKNOWLEDGEMENT Republic of the Philippines) Manila ) s.s. BEFORE ME, a Notary Public for and in Manila, this 3rd day of June 2008 personally appeared:

Primarily, to support their respective institutions, the students, faculty, and community they serve, and

NAME CTC NO. DR. AMELOU B. REYES 19485324 MSGR. HERNANDO CORONEL

Secondarily, to collaborate with other pertinent agents of evangelization, who are tasked to propagate the revitalization of the church and strengthen commitment to service for the glory of God.

Known to me and to me known to be the same persons who executed this instrument and acknowledged that the same is their true and voluntary act and deed and that of the respective offices they represent.

VALIDITY CLAUSE/ TERMINATION This Memorandum of Understanding shall be valid for a period of five (5) years from the date of execution, unless earlier terminated by either party upon giving sixty (60) days’ written notice.

This refers to a Memorandum of Understanding consisting of four (4) pages, including this page wherein the acknowledgement is written, signed by the parties and their instrumental witnesses on each and every page thereof.

CHANGES, AMENDMENTS AND REVISIONS Any change or modification in the provisions of this agreement shall be made in writing, duly signed and confirmed by the parties as to the effectivity of the modification(s) and/or change(s). IN WITNESS THEREOF, the parties have hereunto signed this agreement on the 1st day of June, 2008 at the San Carlos Seminary, Makati City.

DATE/PLACE ISSUED 1/16/08 Makati City

WITNESS MY HAND AND NOTARIAL SEAL, on the date and place above written. Doc. No. 304 Page No. 61 Book No. 36 Series of 2008

Atty. Jose T. Cortes (signed) NOTARY PUBLIC

AMELOU BENITEZ REYES, Ph. D. MSGR. HERNANDO CORONEL University President Rector The Philippine Women’s University San Carlos Seminary ˆ

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Values Formation: The Role of the Heart in Spiritual Formation and Faith Community by Msgr. Hernando “Ding” Coronel Rector, San Carlos Seminary Spiritual Adviser, Philippine Women’s University Reflection given on the First Friday, 6 June 2008

References: The Meaning and Role of the “Heart” in Spiritual Formation by Fr. Venancio Calpotura, SJ

Passing on the Faith: A Radical New Model for Youth and Family Ministry by Merton P. Stromm and Richard A. Hardel

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Msgr. Hernando Coronel ˆ 17

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Msgr. Hernando Coronel ˆ 19

A Testimonay of our Living Faith

The PWU’s Journey from Deregulated to Autonomous Status:

Happy Birthday, Monsignor Ding! —from the PWU Faith Community

The PWU Faith Community:

A Believing, Celebr

brating, Loving and Praying Community

Msgr. Ding Coronel

Testimonies in Thanks for Chancellor Dr. Dolores Baja Lasan Msgr. Coronel played a great role in making alive the PWU faith community in daily life. He imbued everybody with a sense of spirituality in the workplace, that believing, celebrating, loving and praying community. His “pastoral visit” to the different sectors of the University are very fondly remembered. Bro. Gilbert A. Francisco Junior Campus Ministry Monsi, you came into our life unexpectedly like a gentle wind and as a mist in the dawn. Wind because you’ve stayed only for a short while in the University and seems no one were able to notice your loving care for all of us especially in the Religion Department & Campus Ministry. Likewise, your love for all the janitors, guards and Non-Teaching Personnel. You are a mist also because you refresh us by your joyful presence. Indeed I always notice the joy in your heart expressed in your face, a joyful and genuine servant of God.

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Mons, you inspired me in so many ways – by your fidelity to prayer and love for God by constantly visiting the Blessed me is that Sacrament. By your example in spending so much time in the Adoration Chapel, Devotion to Mary Mother of Priests & religious helps me to persevere my vocation as a brother not merely a servant but a joyful servant of God.

Alice (Rex and John Justine Vergara) Administrative Assistant – Campus Ministry I believe that there is a gift that money and gold cannot buy. Like blessings that are rare and true. “Friendship” for example is just a word, but you make meaning of it. And that’s the gift of person I have in you! Thank you for being so kind and FATHERLY to me. Happy 20th sacerdotal anniversary Monsignor.

Aaron, Paz, John, Bea, and Andre Reconquista Monsi, I thank God that through your person and apostolate our family was inspired to renew our faith in the Father and the meaning of sharing His blessings to others…. JP Pantano, Student / Sacristan Monsi is very sporty, (a good basketball player of course). He has been my FATHER during his stay here at PWU. Truly, he filled the vacuum, which I had been longing from my Biological Father. He likes to hang out with anybody and always provide food. We miss him a lot. ER Escarcha Student / Sacristan Honestly, when I first met MONSI, I thought he is Lord to be with, but I’m wrong… Msgr. is really a great person and makes me feel comfortable. I treated him as my second father, a family member whom I learned a lot of good things… Thank you very much! We love you… Happy 20th anniversary…

Amado M. Lopez, Jr., Sacristan He is a very fun person to be with, he always have time to enjoy with everyone by sharing some jokes and funny things. He has a great sense of humor. Monsi is my FATHER, because he is the one who invites me to become a ‘knights of the altar’ of our University Chapel. We miss you so much MONSI. Thank you for the advice that you’ve shared with us. I wish you good health. Take care always. God bless! Mr. Jose Nito Caligan, Faculty – Religion Department Msgr. Ding is a very simple man yet, he is a dedicated pastor. He radiates the image of Christ, the Good Shepherd. Rosebert Magat, Sacristan Prayerful and very friendly. Alexandria Erika “Ikay” Tabajen Student Assistant – Campus Ministry Ever since I met Monsignor Coronel, I really admire his personality. He is kindhearted, very simple, and approachable! Exceedingly, a very understanding and

friendly! You really enjoy his company because he has a sense of humor, his smile never fades that shows the undying love to anyone he meets. “I do really miss you FATHER”. Mr. Juanillo Balsicas, Religion Coordinator – Religion Department He is compassionate, friendly and caring! Monsi, I hope you don’t get tired in serving the people of God both (here) in the University and in the seminary. May God in His abundant graces give you strength, perseverance and good heart as you celebrate your sacerdotal anniversary. Sr. Melanie del Mundo, SdP, Faculty – Religion Department A gentle, kindhearted and ever welcoming person. A holy and joyful servant of God. Inspiration and good example for all, friend and companion towards holiness! Sem. Wendell Allan Marinay, Former PWU Faculty – Religion Department/ Seminarian (Order Of Saint Augustine) Monsignor was instrumental in my decision in going back to the seminary.

Mons, thank you very much for the inspiration. Happy sacerdotal anniversary. Mr. Ruben Malibago, Faculty- Religion Department He is always on the go – he has always the positive spirit. His presence is a great impact. He energizes everyone he meets. In fact, he is a gift to the Philippine Women’s University because he brought change and transformation especially to the religion department. He is always there to inspire everyone. He believes in each one’s capacity and potentials, and he encourages people to do their tasks. Indeed, if you look at him, it seems that there is always something new – he has always something that you are looking forward as a surprise. In short, he is really a great spiritual leader. Mrs. Elsa V. Arjona, Part-Time Religion Faculty He has been so good to everyone. Among the many, he is really called to serve God through his ministry here in our University and the seminary. God loves you so much Msgr. Ding and Mary the mother of Jesus be your sweet heart until the end.

Msgr. Hernando Coronel ˆ 21

Testimonies of Faith and Transformation Living Our Faith by Mr. Tristan Lising

Living our faith means fresh encounters with the Lord daily. It means experiencing God through the mundane and ordinary things in our life. It is the gentle breeze brushing against the face on a hot humid day. IT is the text message that encourages during a depressing moment. It is the warm smile in a room full of unfamiliar faces. It is the unexpected cash to fill an immediate need. It is the helping hand that guides in boarding the car or climbing the stairs. It is the wisdom coming through from the pulpit as daily guidance to understanding life and enjoying it. I came to understand that life is usually measured by the world’s standard; travels abroad, money in the bank or the number of cars in the garage. But living our faith means that we measure life according to God’s standards. The Christian life is not to be measured by the title of our job, or the position we hold, or the degree/s we obtained. It is not to be measured, neither by the money in our passbook, or the model of the car we drive or the address of our house, or even by the number of friends we have. Rather, the Christian life is ought to be measured by the one essential in our life, that is by our relationships to our family, to our friends, to our co-workers, to our superior, to our students, and to those we happened to see along the streets. The question would be: How would we be judged as a son (daughter), a parent, a brother (sister), a husband (wife), uncle (auntie) nephew (niece). How did we treat means a heart that is sensitive to the needs of others, a heart that is compassionate to the less fortunate, a heart that is ready to forgive, a heart that is willing to five in whatever capacity, when needed. True, life is one bumpy ride. But it is a ride taken confidently because of faith in the One who navigates the way. Faith has taught me not to be anxious for all m needs because God says He will provide (Phil 4:19). It means that when crisis comes I can approach God and He

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will bring good from them (Phil 4:6). It means I don’t worry if I am alone because He would never leave me nor forsake me (Deut 31:6). It means that despite what happens in our lives, I will never doubt God’s love because He told me He loves me with an everlasting love (Jer 31:3). Life is truly not easy, but we lead a victorious life because the God we serve is a victorious GOD. Testimony for Msgr. Ding Coronel by MENecesito Thank you for coming to PWU and touching our lives… In one year of knowing you, I thank God for bringing “spirituality” in the workplace….something I thought I knew....until through you and the University President I learned to know there is so much to learn and experiential learning will speed the learning.. The above has been used not only in this workplace but shared with the family, friends….remember when my sister had heart operation last June 5, 2008 (PWU SONA), the above and you have parts in bringing sense and direction to me and my sister. This was an affirmation that community of faith counts a lot. Upon deeper reflection, our faith community has a very big role in translating the dreams, aspirations, plans and dimensions of quality that we want to achieve, results and outcome-based approaches. Another learning is the “CPLB” – this is my own way of saying let us celebrate, pray, love and believe….I used this during the blessing and birthday in the family and buzz word in the workplace....I hope I can contaminate more. I do hope to learn more and share with others to grow and be a tool in this faith community. As you said…we need constantly reflecting and renewing…to attain education with a heart… Thanks.

Discipleship towards Apostleship by Msgr. Hernando “Ding” Coronel Rector, San Carlos Seminary Spiritual Adviser, Philippine Women’s University Delivered 4 June 2008

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Deepening our Spirituality, Living our Faith Community: A Program of Action

by Msgr. Hernando “Ding” Coronel Chaplain, Philippine Women’s University Delivered 24 May 2007, PWU Recollection

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o be rooted in spirituality, to be a faith community, the Philippine Women’s University starts with its identity, relives its history and shares its charisms to the nation and to the world. This nonsectarian center of learning highlights the preeminence of the Spiritual. The faith community has for its ideal the early Christian community. They are people living out the Gospel. The transformative leaders formed in this educational institution are pastoral, purpose-driven and principle-centered servant leaders with charisma and catalysts for change and renewal. With the university patroness, Our Lady of the Miraculous Medal, this Eucharistic community opens itself in solidarity with the plight of others, especially the needy. A program of action focuses on a committed faith community that advocates just causes, shares its faith experiences in fellowship, reaches out in service and prays perseveringly.

A Community of Principles, of Celebration, of Ethics and of Prayer The envisioned community has to be grounded on a solid foundation. Building a community, like building a structure, necessitates a secure base. If community building should be open to greater possibilities, this future plan can be likened to a building with provisions for more floors to be constructed on top of existing floors. The future with hope for a community rests on a stable past, a proud history. This assumed foundation on rock requires principles, celebration, ethics and prayer. A community rooted in spirituality is based on principles. Truths are the core of a spiritual community. Timeless truths shape the life of the community. Members of this community of the spirit believe that there is something beyond the material word that passes. Spirituality seeks what is more than what is fleeting, what fades, what decays. Principles remain regardless of fads and

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fashion, political regimes and business fortunes. Ideals of justice, peace, love are eternal and these give meaning to the life of a spiritual community.

A spiritual community is strengthened by celebration, remembering important events that solidifies existing bonds and renews present ties. In celebration, the good past is recalled and made present anew. The past is present. The senior members explain to the junior members the significance of the celebrated occasion. Cultures celebrated in a communal meal enhances

the spiritual community. Anniversaries become milestones in the history of this organization.

Ethical Practice makes the bedrock of credibility. Outsiders marvel at the practice of the faith. Likewise, scandal shocks the uncommitted and the unchurched is only justified by cynicism. However, a genuine practice of the ethic life and the living testimony of a true saint inspire the admiration of peoples cutting across creed, color, culture. A spiritual community intrinsically is a moral community.

Naturally, prayer is at the heart of each day of the community rooted in spirituality. Prayer is its very soul because the human community cannot be separated from communication with the Divine. As ethical conduct is practiced as example to others, prayer is more of an interior disposition which gives fortitude to moral behavior. The Acts of the Apostles (2:42) cites the four major pillars of the early Christian community. “They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the

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prayers” Principles, Celebration, Ethics and Prayer are foundational for any faith community. Principles are enshrined in the Apostles’ Creed. Celebration occurs at the breaking of bread, the Eucharist. Ethics is expressed in the practice of the Decalogue of the Old Testament and the Beatitudes of New Testament. Prayer follows the model of all prayers, the Our Father, the Lords’ Prayer. Community is fostered by these four “we” actions. We Believe, we celebrate, we love, we pray. The early Christian community follows the very lead role of Jesus Christ. Jesus teaches and preaches. Jesus offers His Body and Blood. Jesus urges Christian perfection and holiness of life. Jesus prays the Our Father for the apostles. The four marks of the early Church follows: Christ as Teacher, Christ as Eucharist, Christ as the Holy One, Christ as Man of Prayer. Hence, any catechism contains the Doctrinal Life (Creed), the Liturgical Life (Cult), the Moral Life (Code), the Prayer Life (Communication with God).

Fellowship of Sharing one’s Resources having a commitment against poverty A community rooted in spirituality is not an exclusive club. The poor are not excluded from membership. Welcoming the poor is not for show because there is a genuine advocacy against extreme poverty and extreme hunger. This community is not a political party with an ideological platform. Although it is spiritual, otherworldly, not of the world, this apolitical stance does not entail apathy to the plight of the poor. This community

cannot simply ignore or turn its eye away from the gross reality of mass starvation, chronic malnutrition, inequitable distribution of wealth. The community shares its resources with the needy among them and reaches out further to a wider world. Love is not just emotion, a romantic feeling but a translation into charity and a work of justice. A true community rooted in spirituality is an outreach community. It searches the poor regardless of creed, region, political affiliation and joins in programs to alleviate the scourged of poverty. It is also a community of advocacy. It must exercise a prophetic role that speaks against the structures perpetuating poverty, it speaks against corruption; it speaks for good governance. The early church shared their goods. “All who believed were together and had all things in common. They would sell their property and possessions and divide them among all according to each one’s need” (Acts 2:4445). This was a conscious effort to be in solidarity with the poorer members of the Church. The community instituted an order of deacons “to serve at table”, to take care of the widows neglected in the daily distribution. (Acts 6:1-2). The faith community is a faith-in-action for the poor community. A truly Eucharistic community values the contribution of the poor to Church growth. The quest for justice is a preferential option for the poor. A faith community strives to be a Church of the Poor (Second Plenary Council of the Philippines).

Transformative Leadership: Pastoral, Purpose-Driven, Catalyst for Renewal Leadership is vital in community-building. The success of organizational programs depends so much on the spirit and direction set by the leader. The progress of the organization relies on who’s at the helm. Pastoral leadership provides guidance and mentoring to the community. The image of the caring Shepherd comes to mind. The leader pastures and looks after the needs of those entrusted to him. The leader is a coach who provides a winning formula for his players with an attitude for success. The leader is also a father figure, a provider who makes the hard choices for the family.

Charisma is most helpful. People follow someone who commands respect. People are attracted to someone with appeal. A purpose-driven leadership is beyond a leadership based on tradition, on programs, on budgets A purposedriven leader focuses on the fulfillment of the vision of organization as the topmost priority. All in the organization makes sense if all see themselves in relation to the purpose to be attained. Transformational leadership does not stagnate with the status quo. Creativity, initiative and enterprise mark this agent for updating, transformation, renewal, change. The Acts of the Apostles highlight the leadership role of Peter. (Acts 2:14-41) Peter is a totally transformed leader after the coming of the Holy Spirit at Pentecost.

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There is a band of brothers, the apostles, given a gargantuan task of proclaiming to the four corners of the world and they look for support and assurance from the rock-like certitude of Peter. Peter himself at Pentecost testified about the crucified and risen Lord to an assembly in Jerusalem of diverse tongues and backgrounds. Peter was given the task of feeding the Lambs, tending the flock, supporting the other apostles. Peter exercised strong leadership. Followers instinctively follow a strong leader, one on whom they place their trust and loyalty. Because of the gifts of the Spirit, with Peter’s leadership, the apostles were emboldened to preach and proclaim the Gospel to all nations. Indeed, Peter’s central role proved critical to the growth of the early Church. Peter is an example on how God employs ordinary men to accomplish an extraordinary task. Peter’s transformative leadership started with himself through the Holy Spirit and then he transformed, renewed all things in Christ.

Teamwork and Division of Labor: Different Roles to Play A community is a vital organization. A body is made up of important organs which have their own particular function. Some organs are important; others, supplemental. The heart is of a different importance than an appendix. It is necessary that team spirit prevail so that cohesion coordination and efficiency result. The load is distributed; the task is divided. Responsibility for a task is given one

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while another assumes the duty for another assignment. There is a sense of esteem shared when there is a collective accomplishment. A joint triumph is felt by one, felt by all. The Acts of the Apostles record the apostles Philip going on mission to Samaria (8:4ff). The apostles worked as a cohesive unit and divided an enormous task among themselves. They were sent to lands they had not visited before. Teamwork was key and one of the description of the church is that it is apostolic, meaning the community is founded on the apostles’ creed. To be apostolic also means to be zealous and creative in the collaborative effort of evangelization.

Staffing: Replacement and selection, with justice, in wisdom There is the reality of the human element. Any community has an internal standard of conduct and behavior. Leadership with counsel has to face the decision of erring membership. To be true to expectations of a noble living, that is a spirituality above materialism, the community confronts noncompliance. Any ruling would be in accord with fairness, due consideration with each particular case. The Acts of the Apostles recount the deed of Judas. The community in Jerusalem prayed in accord in Scriptures regarding the replacement of the one who betrayed the Lord and the process on how to undertake that selection. (1:15ff).

The Acts also narrate what happened to Ananias and Sapphira. The community held everything in common. These two did lose that spirit and Peter as leader took definitive action. (5:1ff).

Contribution of Women

Purpose-Driven but also Spirit-led

piety and devotion. They even pioneer and set the one for a blossoming of spirituality.

Human effort is demanded to sustain vitality in a community rooted in spirituality. The best is required. To be purpose-driven means a conscious effort having a detailed plan for community growth and development. To accomplish set goals, the plans are implemented, then evaluated so that there is room for improvement and quality work. Yet above all, human beings do their best; God will do the rest when community members fall short of their targets. The community rooted in spirituality is a human institution but also a Spirit-filled organization. The faith community described in the Acts of the Apostles is the work of the Holy Spirit who descended at Pentecost as tongues of fire. “And they were all filled with the Holy Spirit and began to speak in different tongues as the Spirit enabled them to proclaim.” (Acts 2:4). The early community of men and women had their competencies but the Holy Spirit gifted them sevenfold with the gifts of: wisdom, knowledge, understanding, counsel, fortitude, piety, fear of the Lord, graces all necessary for the accomplishment of the apostolate.

Women share their unique charism to the community rooted in spirituality. The feminine perspective of life is a treasure which enriches and supplements the work of deepening religiosity. Women are at ease in the world of

The womanly gift of complementing the masculine effort and the maternal touch undoubtedly transform the community of religiosity into a caring group, more sensitive to the needs of those who long for greater attention and love. The first early community which waited for the coming of the Holy Spirit included the apostles and women. These women were already before assisting in the public ministry of the Lord. The mother of Jesus, the Blessed Mary, was part and very much involved in prayer and action in this early community gifted by the Holy Spirit at Pentecost.

Community Growth There is a concrete and detailed plan needed for the growth of the community. To recruit members and attendees and make them regular and committed workers in on thing, there is compelling reason to reach out to the nonreligious/unchurched. An attitude of ever zealousness to win more for God’s sake contains the development

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and updating of the community rooted in spirituality. Organizational growth is not just about attendance but also quality of participation. Organizational growth is also the natural result of organizational health. The different dimensions of organizational growth needs to be balanced for it is human nature to over emphasize the aspect of the organization the leader feel most passionate about. There is also a question to ask: What is keeping the organization from growing?

mistakes and obstacles done in the past. A Structure is created for efficiency with clear lines of responsibility and coordination within the network.

The community rooted in spirituality grows warmer through fellowship. The community grows deeper through formation. The community grows stronger through communal prayer. The community grows broader through spiritual work. The community grows larger through the heralding of the importance of spirituality.

Leadership with counsel (in council) demands administrative skills to run an organization but to be of relevance and impact in the environment, charisma is key to be a catalyst for transformation.

Charism is that liberational dimension and a key to paradigm shifting. Charism is of the Holy Spirit. It is that fresh wind, that gentle breeze that disturbs complacency, that gives a wake-up call to those used to the status quo. Questions are raised in the name of reform, renewal, change for the better.

Peter and Paul in the Acts of the Apostles represent the dynamic tension of institution and charism. There are The entire saga of the Acts of the Apostles is church the twin movements to stabilize and move forward, to growth. What started as a community among Jews consolidate, then to expand. Structures were set up in the became a church dominated by Gentiles. Communities primitive church communities and at the same time, the grew in Corinth, Ephesus, Philippi, Thessalonika and even map of the Gospel was constantly enlarging. in Rome which was the center of the civilized world. The target of the mission of Gospel is all nations. One necessary trait of the church is its universality.

Consensus Building

Institution and Charism

Win-win is a realizable goal in reaching group decisions. There is a conscious effort for all different groups to own the arrived decision. There is a process to listen and to hear, to seek the common ground.

A community becomes organized and becomes an institution. Clear policies are set so that there would be a proper ordering of daily affairs. Systematization means facilitation of activities, learning and thus avoiding 30 ˆ Deepening our Spirituality, Living our Faith Community

Consensus preserves the unity of the community rooted in spirituality. One-ness is of paramount

importance to this community of religiosity. Wholeness is in line with integrity. Integration is a process of bridgebuilding and peace-making. Holiness, religious perfection goes hand in hand with wholeness. A faith community seeks that prayerful path in confronting conflict, division, partisan politicking within its ranks. The first council of Jerusalem faced a contentious issue: Are the Gentiles required to follow the Mosaic Law as prerequisite in becoming Christians? There were strong personalities: Paul, advocate for the Gentiles, James, leader of the Jerusalem community and Peter whom the Lord entrusted the pastorship of the entire church. The resulting decision bolstered the unity of the Church.

Conclusion A community rooted in spirituality is a believing, celebrating, loving and praying community. A faith community patterns itself after the early Christian community described in the acts of the Apostles which “devoted themselves to the teaching of the apostles, to the breaking of bread, to the communal life and to the prayers”. (Acts 2:42). May our patroness, Our Lady of the Miraculous Medal, assist our PWU faith community follow the example set forth by the early Christian community.



Vision-Mission The community of the spirit is guided by its vision and mission. The organization needs a compass to steer its course. This community is on a pilgrimage headed for the sacred site a shrine. Leadership, then, needs to be a missionary as well as missionary leadership able to work with a network. A leaders’ net worth in one’s network. “The community of believers was of one heart and mind” (Acts 4:32). They have a shared vision. They have a global mission, to evangelize the entire world, to spread the Gospel of love, to claim the world for Christ. There were hardships, crosses, trials and persecutions along the way. But there was also destiny. God’s plan of salvation would be fulfilled. Msgr. Hernando Coronel ˆ 31

Spirituality in the Workplace by Msgr. Hernando “Ding” Coronel Chaplain, Philippine Women’s University Delivered February 6, 2007, University Strategic Planning

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hank you for inviting me this day of our strategic planning to talk about something close to my heart: “Spirituality in the Workplace.” Thank you, too, for welcoming me to the family, our community of the Philippine Women’s University. It is only my tenth day of work and service for the university. The topic assigned, Spirituality in the Workplace, is immense. It is vast. The keywords ‘spirituality’ and ‘workplace’ are loaded with varied definitions and many branches and levels fall under both categories. At the outset, I must say I can’t cover all the facets of this broad topic. Yet, this theme is most relevant and timely. I will not engage in any apologia about a particular approach. Rather, I can only share from where I am and where I have come from: as a minister of God of 18 years—assigned in administrative capacities in Radio Veritas, Manila Cathedral, the Bishops’ Conference and the Arzobispado. I believe in this topic. There was a fast-paced time of my life during the tenure of the late Cardinal Sin [when] I 32 ˆ Spirituality in the Workplace

said to myself ‘I must fight for my holy Hour amidst A: Arzobispado), B: Basilica of the Immaculate Conception, C: CBCP and D: DWRV-Radio Veritas. Prayer gives sense to my ministry. Indeed, prayer is the very soul of my Ministry. Speaking before you for the first time, I felt what I felt in writing my first of seven books. In my first book, Boatmen of Christ, I thought to have to prove myself as an intellectual, someone worth reading. In my other books, I let this mindset go and just trust in my readers. This is what I plan to do this day. I trust in you as my new family members as I am prepared to journey with you in the spiritual formation of faculty, students [and, administrators as well].

Prayer gives meaning to daily functions Prayer is essentially engaging in conversation to the Almighty. If a day’s work begins with Prayer or a moment of silence, there is the intention of fulfilling the will of

the Lord. One, at least, begins with an end in mind. One begins focused an objective to be attained. Silence, a brief period of calm, allows the person to be centered. The vicissitudes, the pulls and pushes of the day, the tyranny of the urgent all cause the worker to be imbalanced, to be swayed, and to veer off-course. Silence, prayer, ground the person to a noble aim, the purpose of God.

person becomes a participant in God’s plan. This person values fidelity about success and recognizes the value of doing the ordinary tasks in an extraordinary way. Work is done out of Love. It is thus a labor of love.

Silence is calm amidst noise and distractions. Principles and ideals belong to a person of wise and profound thought. The contrary holds for the shallowness of one easily pulled by fashions, peripheral and transitory. Indeed, silence is a struggle in a world of loud volumes. Silence need to be cultivated from within. The interior person seeks and longs for silence, some quietude.

Spirituality is not just personal or private. Spirituality, to be genuine, is not to be confined to private beliefs, private prayers, and private devotions. There is a distinction between mere piousness and a contemplative spirituality. Spirituality in the workplace is not just a thirty-second opening prayer to begin a day with no consideration as to the ethics of conducting business or moral implication of one’s conduct on others—superiors, peers and subordinates.

Prayer is being attuned to the Lord. It is searching for the frequency of God amidst cacophonies of the world. Openness to the will of God requires that the person is constantly looking and longing for the voice of God. God’s will is simply music to the heart; all others are distracting noises. When silence begins the working day, when prayer starts the demands of the day, the person intends to start on the right foot. Prayer is offering the whole day to the Lord, asking for the fulfillment of His will. Prayer, hence, bestows meaning to the day’s work. The trusting person in God can make sense of what is happening. This does not mean plain fatalism or a come what may, “bahala na” attitude. Rather, the prayerful

An interior faith is expressed in generosity and an understanding heart that forgives

One cannot help but shine. A treasure is stored, yes, but a treasure has also to be displayed. The Gospel exhorts: “You are the light of the world; you are the salt of the earth.” The Lord Jesus commands his followers to be leaven, to be catalysts and change agents.” Faith is not meant to be just private but for the public. Spirituality is not merely private but for general audiences. Therefore, in terms of work, there is the challenge of generosity. A workplace spirituality is not just pleased with attaining the minimal output. The worker is aware that he is a humble servant of the Lord and King. Having this image in mind, one imitates the generosity of God. The

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Lord gives abundantly in excess, in overflowing measure His graces and choicest blessings. Why would he, the grateful servant, economize his service, giving back cheap work? No, the Christian laborer excels, doing his best, goes beyond what is simply required. God cannot be outdone in generosity. The Trinity—Father, Son and Spirit—deserves the first three places: gold, silver and bronze. There is no medal for fourth place. The Christian worker seeks not his own glory but God’s glory. Therefore, the Christian worker remains humble. Even though there is no media coverage, even though the work done does not merit and Inquirer headline, even though there is neither spotlight nor limelight, the Christian worker does his job in excellence because God sees what He does. In relating with one’s fellow worker, that interior faith is more compassionate. That interior faith seeks to understand and willing to forgive the shortcomings of others. Sin is a reality in the world and the workplace is no exception. True, justice and restitution are in order when an offense has been committed. Once more, the person with prayers breaks out of his comfort zone to understand the human situation: what conditions gave rise to sin? What structures are there that are obstacles to God’s grace? Is there a subculture of moral permissiveness? The person of prayer is called to be a witness in the workplace. The workplace is a setting with structures, systems, with its unique atmosphere, its own

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milieu and its own dominant values and culture. The acceptance of spirituality in this context depends on the people and the leaders of that organization. A context resistant to spirituality can be likened to the Word of God sown on rocky ground or amidst thorny bushes. But a context embracing spirituality can be likened to the Word of God reaping a bountiful harvest—sixty-fold or even hundredfold. Faith is manifested as a presence and witness to productivity and output, as well as interpersonal relations. Spirituality is caring for the pressing concerns of co-employees. If a spirituality of the home revolves around the commitment of family members to be a domestic church, a church of the home, then workplace spirituality assumes a similar responsibility. An individualistic, personalistic, pietistic, “kanya-kanya” spirituality is no real spirituality at all. The workplace is then viewed as a community of persons where there is creativity. Color, laughter and freedom enhance productivity. When people like and enjoy what they do, they produce better results. This workplace [values] respecting the other and communicate with the other. The subculture of trying not get punished, beating the system, gaining extra favors, saying the “popular thing”, keeping your worries to yourself, not rocking the boat do not at all foster team work and communication. The ideal workplace is where respect and partnership are fostered.

We are to invest on the lasting things: faith, hope, charity Testimonies of faith inspire peoples and organizations. Many items are deemed urgent. At that time, these were most pressing and these were needed to be done immediately. In fact, daily life is about beating deadlines, struggling through traffic, paying our bills and accounts taking our pills. But all these are fleeting, shelved, archived, forgotten by the person filed in the drawer, transitory like the sands of time. The Psalmist says that we live to be seventy or eighty for those who are strong and most of these years are emptiness and pain. Yet Saint Paul reminds as of three things that last: faith hope and charity. The organization sustains itself on its collective memory of things that last. The organization, in order to continue its existence, relies on what is stable, what is permanent, what is ensuring. Sustainability uses the image of the foundation inspiring fact, encouraging hope and sacrificial love. Heroes of faith, hope and charity are badly needed in the workplace and they – these ethical geniuses – bring the best of who we really are. The history of an organization is a retelling of heroic stories – real people who went out of their way to fulfill a dream. Despite doubts and sarcasm, people still believe in innate goodness and a capacity to serve. Despite despair and the hard times, people still hope and smile for better times. And love, the most misused and abused word, is still that many-splendored thing and the nature of God and

the calling of what we were meant to be. Any workplace that cultivates theses three virtues is a blossoming community after the heart of the Lord. The schedule from eight a.m. to five p.m. is a daily opportunity to hunt for those golden moments to promote faith, hope and love. A day will hot be complete. It will still be night. It is as if the sun never rose, if opportunity for faith, hope and love did not come into fruition.

Any workplace spirituality needs to uphold values, creativity, inclusion of all, principles and vocation The current literature on workplace spirituality lists these essential elements. These important items highlight the primary of the human being – the person’s right to life and happiness. From the biblical perspective, this assumes greater role as the human being was made in the image and likeness of God. Man mirrors the divine. The human being is a creature of God, each one, redeemed by Christ and is a temple of the Holy Spirit. The human being is most precious. He/She is loved by God for the human being is the high point of all creation. Values, creativity, inclusion of all, principles and vocation are all transcendental elements – pointing to the divine in man. Values ground the human being particularly the young towards a practice of the faith based on righteous living, obeying the Decalogue and living the spirit of the beatitudes. Creativity is the participation of man in the work of the Creator who masterpiece is unfolding

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and continuing. Inclusion of all is the reason of the redemption. Christ died and rose for all without exception especially for the marginalized and those discriminated against. Principles are the teachings of Christ, the doctrines of the Church, the ideals we try to live out each day even to the point of heroism and sacrifice. Vocation is contrasted with mere professionalism and is seen in the context of God’s calling to serve and help others. These basis ingredients for workplace spirituality: values, creativity, inclusion, principles and vocation make the workplace sacrosanct. Man is called to imitate God in holiness. The workplace needs to be a place where heroes can be found but also saints. What is one, true, good and beautiful, what is noble and pure – these are not just terms of knights, chivalry, crusades. What are just for epics and legends can be a reality in the workplace – if we just believe.

A Liturgical Spirituality is a Spirituality of Remembrance When I was in San Carlos Seminary, I asked my formator Father Albert Murschaert, CICM, “Of the many spiritualities in the Church, what kind of spirituality do you prefer? “I was surprised by his answer which I did not understand at first. He said “Liturgical Spirituality.” We do not have to be a theologian to reckon our life in terms of Christmases. All remember our past Christmases: our gifts, our reunions, ninongs, carols, Simbang Gabi. We all

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love to celebrate the Lord’s birth. Even Filipinos outside the country celebrate and long the Christmas they have known here at home. A liturgical spirituality is a spirituality of celebration. It celebrated the seasons and the rhythm of life: birth, adulthood, forgiveness, nourishment, marriage, vocation, yes, even death of a person we hold dear. This is why we have the sacraments. All the more we celebrate the birth of the Lord: Christmas; likewise. His death and resurrection: Holy Week and Easter. We value the other important events in our Lord’s life: the presentation, His baptism, the transfiguration, Ascension, etc. We hold dear the dates important to our dear ones: their birthdays, their anniversaries: weddings and those of the departed. The measure of caring in the family is how these celebrations are faithfully kept. There measure of caring in the family is how these celebrations are faithfully kept. There is much emotion when the important events for an individual are remembered and also much trauma when these events are forgotten. An organization which works for aims of service has likewise important events, particularly its foundation. We extend the importance of valuing our own birthday, the significance of Christmas to the beginning of the institution we hold dear. Remembrance and celebration reinforce social events. Much practices, traditions and rituals were initiated to accentuate that people do care about us through the dates important to us. This is not viewed as a boring annual repetition but

a recognition that we are but just human and have to be continually affirmed that we are loved, that something close do remember and care.

It is not only Time but Place as well that has to be Sacred There are sacred times. This is the rationale of the liturgical season. There are sacred places as well: the church, adoration chapels. A spirituality of the workplace would necessarily give priority to a sense of the Sacred. I read a book entitled Everyday Sacred whereupon the lady writer from New York describes her busy routine each day going to work. In such rat race competitive atmosphere, the author Sue Bender describes how she sacralizes the space not only within the workplace where she gives witness to the transcendent but also the distance from home to work. Everywhere people were rushing; the milieu was impersonal. She has to fight to make her space sacred. She advocates a simpler, uncomplicated lifestyle. She makes haste slowly. She gets to know personally the same people she bumps into going to and from work: the ticket lady at the bus terminal, the man who sells sausages on the street, the boy who sells the newspapers. Making a place sacred is not just attending Mass at the chapel or making a brief visit to the Blessed Sacrament. It is a brave attempt to treat individuals as human beings who we encounter each day going to encounter people along the way with respect and warmth, not just

objects to be avoided as we rush to make it on time on the Bundy clock. It is also an immense challenge for the commuter to sacralize space and time during traffic. Traffic volume and pollution contribute to irritation, impatience, short temper, even use of unkind remarks and all the more reason, why the battle between good and evil, even between sanity and madness can occur in the busy congested avenue just outside the workplace. When order breaks down in a traffic jam, what first comes out from our lips, what do others beside us hear: expletives in situations of trials? People need to hear what is noble, kind and gentle especially in trying moments.

A Workplace Spirituality is founded on a theology of stewardship The parables of Jesus in the Gospels are many but there is a recurring theme in most of the stories used by Our Lord to evangelize. That motif is one of stewardship. These are basically two classes: the good and the bad steward, the sheep and the goat, good and faithful servant and the wicked, lazy lout. There are different nomenclatures used depending on the translation of the Bible: manager, administrator, servant, steward. One thing is clear: a theology of stewardship recognizes as the God of talents, this was a test of wise investments. Temporal goods were given to the servants. The first two doubled the temporal goods entrusted to their care. The third just hid that one talent under ground. The Lord is using terminologies in a business context such Msgr. Hernando Coronel ˆ 37

as interest in a bank, good, wise judgment in explaining moral choices. Those who deemed to enter the Reign of God were called good and faithful, good is not only in the moral sense but also in the sense of competence and expertise. Goodness is a dynamic term not only avoiding evil but also in a pro-active way creating opportunities to proclaim the Gospel and to catch as many men and women for salvation. In the words of the late Pope John Paul II of happy memory, there must be a new evangelization employing new approaches, new methodologies, a new way with charity as well. Therefore, yes, innate goodness is important but in reaching out to the poor in their dire context and the young in the generation language. The Lord says that we should be innocent as doves, true but we need to be crafty as serpents as well. The Lord also employed the Parable of the Devious Employee who had written off a grea t percentage of the debts of his master’s creditors. That devious employee was not morally upright but he was crafty. The Lord admonishes us to learn the ways of the people of the world to gain ahead in their business. The Lord also uses a parable often misunderstood especially in these times of laborer’s rights, CBA’s and strikes. The master pays the same amount for those who worked for a whole day, half day or just a few hours. This is not injustice. “Unfair!” was the complaint raised. Lift maybe unfair or indeed life is unfair, it has inequalities but God is good. God is just. God rendered the minimum of justice to all. To give a person his due is

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justice; to give a person what he needs is charity; to give a person what he wants is generosity, and God cannot be outdone in generosity. The Lord further employs the language of pasturing: goats and sheep and the language of agriculture: seed falling on the roadside, rocky ground, among thorns and a harvest that is thirty fold, sixty fold and a hundred fold. In the end, it boils to ethical options, moral choices. But for the good, we will be judged on how much we have loved. To those on his right, He invited to enter heaven and enjoy the heavenly banquet those who feed the hungry, gave water to the thirsty, clothe the naked, revisited the sick or in prison. It is not only avoiding evil but chasing opportunity upon opportunity to be charitable. There is a challenge of the workplace as an institution. True, there is survival and sustainability but there is the stark reality of poverty which we can not claim to be blind to and our response would determine our salvation or damnation. There is one regret among the good: that he or she could have done more. A day in the workplace includes a checklist of responsibilities to be rendered according to a time table and program of activities. A workplace aims for success indicator. But a spirituality that permeates the working area conscientizeces. That the organization is not just a body of success to the loss of others but fidelity, presence, witnessing to peoples, not just a profiting or money making institution but having compassion with a human face to so many poor all around.

Joseph of Nazareth is a faithful steward Among Catholic spiritualities, there are so many: Devotion to Mary is a Marian spirituality. A follower of Saint Ignatius has an Ignatian spirituality a follower of Saint Frances has a Franciscan spirituality. A disciple of Saint Dominic has a Dominican spirituality. A friend of Saint Augustine has an Augustinian spirituality. An admirer of St. Therese of the Child Jesus has a Theresian spirituality but what of the follower of Saint Joseph? There is no popular, top of the mind adjective to describe the spirituality based on the stewardship of Joseph of Nazareth. Joseph of Nazareth was entrusted the care of the child Jesus with his mother at a very precarious moment of his life when the most powerful in the land was after the death of the newly born Messiah. The Gospels describe Joseph as that just man. I propose this man of justice as our model of stewardship. He was likewise provider and protector of a family where holiness resides. We can identity with Joseph of Nazareth because he has undergone joys and sorrows, highs and lows of daily existence. The infancy narratives of the Gospels point to the leadership role of Joseph of Nazareth. Joseph was confronted with the choice of secretly divorcing Mary who was found to be with child. Joseph, too, was obedient to God’s plan when the angel of the Lord came in a dream. Joseph struggled after so many rejections to find a decent place where Mary can give birth to Jesus. Yet Joseph was awed by the glory of the First Christmas with angels, shepherds, Magi. Joseph had the honor, of giving the

name “Jesus” during the rite of circumcision. Joseph’s heart was torn and likewise comforted by the prophecy of Simeon about the child. Most dramatic and perilous was the escape into an unfamiliar country as Herod massacred the innocents. They returned from Egypt but still an evil Archelaus reigned in Israel. There was the trial of losing and the joy of finding Jesus in the Temple. Joseph of Nazareth is a guide of guardianship, protecting the family entrusted to his care, upholder of justice and principles.

Conclusion In the end, a workplace spirituality has its real test outside the workplace Holiness is not only from nine am to six pm but 24/7. Holiness is wholeness meaning the whole day, twenty four hours a day seven times a week. Like Mary of Nazareth, we seek to fulfill the will of the Lord each day. In His will is our real happiness. In the will of the Lord, we find ourselves as God has planned for us, as God loved us. God is important to us in every facet of our lives, work and outside of work; He is near to us, nearer than we are to ourselves, really within us at work, home, study or leisure. We give glory and praise to Him this morning, God of nature, of history, of all times and places, indeed all generations and peoples. God is the God of Love. We ask His benevolence as we conclude our strategic planning, may we continue upholding and encouraging one another as we constantly build our faith community at PWU! Thank you and good day! God bless! Msgr. Hernando Coronel ˆ 39