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Basic Foundations of Spirituality Spirituality

The word “spirituality” can be traced from its origin in the Letters of St. Paul especially in 1 Corinthians 2:14-15 (Schneiders, 1989 as cited in Oman, 2013). By the 5th century words spiritus and spiritualis (Latin translation of pneuma and pneumatikos) has come to signify those individuals whose mind, will and heart were ordered and led by the spirit over against those egoistically attached to things of the world (Fuller & Parsons, 2018; Oman, 2013). In Hebrew, spirituality can be traced from the concept of “ruach” which means “breath, spirit or wind,” which is the one that animates. Woods (1989) defines spirituality as primarily concrete and real, since it encompasses all the ways, beliefs, and attitudes people have ever had regarding the development of the human spirit in its collective as well as particular forms. It has social dimensions as well. Woods (1989) further noted that spirituality can also refer to the organized study and teaching of the varieties of personal and communal spiritualities that have appeared in history and are appearing at this moment.

and gratitude. Thus, the construct Spirituality/Religiosity is defined as ‘feelings and behaviors involving the search for the sacred, occurring both within and outside of institutionalized religion’ (Good 2011, 5). In a recent article published by Baring (2018) on the emerging transitions of meanings on religious constructs. Because of the shifts on diffused spiritual religiosity and the emergence of the communal-personal poles in understanding religion (Figure 1) and the sacred (Figure 2), he proposed a new shift towards “ethical spirituality” (Figure 3) which highlights the ethical character of the diffused condition of spirituality and religiosity.

Astin et.al (2011) as cited in Chenot and Kim (2013) explains that spirituality is viewed primarily as a subjective, “inner” pursuit that includes the inclination to perceive the self and others as “spiritual” and an existential search for meaning and transcendence. The term spirituality can be understood depending on the kind of thought it is being expressed. The Western thought has a different understanding of spirituality over the Eastern/Asian thought. Fisher (2011) proposed several points of agreement regarding the nature of spirituality as explained by existing literature. Spirituality is 1) innate, 2) emotive, 3) related to religion, 4) subjective, and 5) dynamic. Spirituality can be defined in various perspectives. Spirituality is often defined more broadly than religiosity, with a focus on seeking the sacred or ultimate truth without the institutional boundaries of organized religion (Newberg & Newberg, 2008 as cited in Brandenberger & Bowman, 2013). Spirituality is also often connected with the concept of religion and religiosity. The foregoing history shows how religion and spiritualty have carried many shifting and sometimes opposed connotations, underscoring the need to clarity their meanings (Oman, 2013). Oman (2013, p. 28) also noted that “in the late 20th century, the word spirituality began to acquire an additional English usage as something that can be explicitly pursued not only within a formal religious tradition, but also outside of traditions.” Oman refers these people as “spiritual but not religious” and nonorthodox spiritualities who are widespread in the US and some parts of Europe. Other scholars cite the interconnectedness of spirituality and religiosity as a single scientific construct (Good & Willoughby, 2014). Good (2011) as cited in Baring et.al (2016) who mentioned that the interrelatedness of spirituality and religiosity (S/R) can be understood in the institutional and personal levels. At the institutional level, religious participation promotes the acquisition of moral perspectives and opportunities to develop extra-familial relationships, i.e., to develop social capital. At the personal level, the individual obtains positive feelings and experiences, such as peace, hope

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Major World Religions

Major world religions also present certain kind of spirituality depending on their emphasis and meaning making. It can be said that spirituality is not owned by any religion nor movements. Each religion has its own unique way of expressing and strengthening their members’ spirituality. Bowen (2018) provided the latest religious demographics in the world. According to him, Christians are the majority group (31.5 %) of about 2.2 billion people followed by Islam (22.3 %) with 1.6 billion people, no religion (15.4 %), Hindu (14 %), Buddhist (5.3 %), Sikhism (0.3 %), Judaism (0.2 %) and others (11 %). It can be said that these major world religions have shaped the lives of their members and most especially influenced their spirituality. The following are the major world religions aside from Christianity since this topic will be discussed in the next lessons. The list may not be exhaustive but it will provide a background of these religions influenced the lives of their followers. The information is based from Bowen (2018). a)

Islam Islam was founded 610 CE on the Arabian Peninsula by the Prophet Mohammed. It has estimated 1.6 billion members. To enrich their spirituality, members of Islam are encouraged to go on a spiritual pilgrimage to their holy places such as Makkah (Mecca) and Madinah in Saudi Arabia. Their holy book is Qur’an and their holy symbols are the crescent and star. b) Hinduism Hinduism was founded and developed gradually in prehistoric times. It has around 1 billion followers. Hindus consider the following as their sacred places such as River Ganges especially at Varanasi (Benares) and other places in India. As a source of their teaching and spirituality, they

consider the Vedas, Upanishads, Mahabharata and Rarnayana as their holy books. Aum is their holy symbol.

c) Buddhism Buddhism can be traced its beginnings in 535 CE in Northern India. It has 576 million followers. For Buddhists, they consider Bodh Gaya, Sarnath in Northern India as their holy places. Tripitaka is known to be their holy book and the eight-spoked wheel is considered to be a holy symbol. d) Sikhism Sikhism founded in Northwest India in 15th Century CE. According to the latest data, there are 23 million followers of this group. For the Sikh, they consider takhts, or seats of high authority in Amritsar, Patna Sahib, Anandpur Sahib, Nanded and Talwandi as holy places. Their holy books include the Guru Granth Sahib and their holy symbol is the Khanda, the symbol of the Khalsa.

e) Judaism Judaism is founded in what is now Israel around 2,000 BCE. It has around 14 million followers. Jerusalem is considered to be a holy place especially the Western Wall. Its holy book includes the Torah, Nebiim and Ketubim (Tanak). Its holy symbol is the seven branched menorah (candle stand).

range of man’s faculties: intellect, feeling, will, and all the attributes of personality. A. Intellect If a man is spiritual, his intellect is touched with the divine life and comesunder the power of the divine baptism. One word describes this mental quickening and illumination is "vision."This was acknowledged in the beatitudes "Blessed are the pure in heart, for they shall see God”(Matthew 5:8).This was affirmed by Paul on his 1st letter to the Corinthians he said;“We have not received the spirit of the world but the Spirit that is from God, so that we may understand the things freely given us by God.And we speak about them not with words taught by human wisdom, but with words taught by the Spirit, describing spiritual realities in spiritual terms.” (1 Corinthians 2:12-13) In here, Paul recognized that the Spirit of God operates directly on the mental faculties, adjusting reason and intellect to the divine reason, and enabling man to think God's thoughts and discern His purposes, nature and will. B. Affections The feelings and emotions are fertile soil for the spiritual life. Love is the beginning and end of true religion. Spirituality in the realm of the affections is that state of soul in which the heart with its holiest love is centered on God as revealed in Christ. The specific and supreme work of the Holy Spirit is to shed abroad God's love in the heart (Romans 5:5); “and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us”

A. CONCLUSION It can be noted that spirituality has a diverse definition depending on the context and perspective it is being used to. But the ongoing discussions on spirituality can also lead the students to understand their own spirituality as well to develop their own ways of dealing with their spiritual growth in general. Meanwhile, world religions depict various forms of spirituality. It can be said that these religious movements have shaped the worldview and affected the loves of their followers especially in the development of their spirituality. THEOLOGICAL FOUNDATIONS OF SPIRITUALITY Religion brings together people of diverse beliefs. It requires distinctive format and traditional organizations. Religion embraces the 3 C's Code: Rules that guide the ritual and religious practices. Creed: The beliefs about God and the proclamation of one’s faith in God. Cult: To worship and share faith together; celebrate the faith as a community. Spirituality is defined as; 

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a fundamental dimension of a human being. It involves the whole person (body, mind, soul/heart, relationships), the entire fabric of our lives; the full range of human experience as it is brought to bear on the quest for human integration through self-transcendence; is the expression of insights about this experience; is a disciplined study.

Biblically, Spirituality is the state of a soul vitalized by the Divine Spirit and made alive unto God. It covers the entire

Spirituality then sets the affections on things above and brings the entire emotional nature under the regulating and redeeming sway of the Holy Spirit. C. Will A spiritually-minded man is one whose will is set on God as well as his intellect and affections. In every fiber of his moral being, and in all the activities of his soul, he is under the guidance and dominion of the Holy Spirit. The affections present motives, the intellect estimates their worthiness, the will decides upon the course of action. When this trinity of mental operation--necessary to normal manhood--is under the sway of the Divine Spirit, man possesses spirituality, a state in which all the faculties of the soul are voluntarily and joyfully under the dominion and guidance of Christ's indwelling Spirit. When intellect, heart and will focus their energies reverently and affectionately upon God, love--a passionate, everpresent, ever dominant love--is the result. This is the triune sphere of the Holy Spirit's indwelling and activity, and the character of such a God-centered and Spirit-filled life. Theological Foundations of Spirituality A. CREATION God is the creator and sustainer of the world. Ways of conceiving the creative activity of God: 1. Emanation  Creation of the world is an overflowing of the energetic creativity of God  God is present within the world, and his existence is far beyond the world and beyond human imagination and experience.

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Just as the light from the sun reflects the sun's nature, so the creation reflects God's nature 2. Construction  God is a master builder/great creator 3. Artistic Expression  Creation is the "handiwork of God," a magnanimous (fully spirited) work of art expressing the personality of the artist IMPLICATION 1. the goodness of creation  no need to withdraw from the world to get close to God  caring for the world (the environment, all creatures, and human beings) is spiritually important as reflected on the document Laudato Si 2. something about God may be known through God's creation  to study nature (whether through the study of physics or through gardening, and everything in between) is to learn something of the wisdom and majesty of God  the sense of wonder evoked by the world (stars at night...) is part of the wonder of God Laudato Si # 240& 171… throughout the universe we can find any number of constant and secretly interwoven relationships.This leads us not only to marvel at the manifold connections existing among creatures, but also to discover a key to our own fulfilment. B. HUMAN NATURE AND DESTINY Man is created in the "image of God," (Genesis 1:27)  this is the basis for the possibility of a personal relationship between each of us and God.  Man is created by God and for God  Augustine: "You have made us for yourself, and our heart is restless until it finds it rest in you" Laudato Si # 171 … The human person grows more, matures more and is sanctified more to the extent that he or she enters into relationships, going out from themselves to live in communion with God, with others and with all creatures. In this way, they make their own that Trinitarian dynamism which God imprinted in them when they were created. Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity.

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THE TRINITY There are three "persons" (Father, Son, Holy Spirit) in the one God, characterized by:  Perichoresis -"mutual interpenetration." God is a "community of being" in which each "person," maintaining its identity, interpenetrates the others and is interpenetrated by them.  It reflects the relationship of the three in one activity.  Appropriation. All three "persons" are always involved in every outward action of the God. The Trinity always works as a unity.

IMPLICATION 1. Human language and imagery is incapable of fully capturing the richness, wonder and immensity of God  God is ultimately a mystery to which the only appropriate response is adoration and devotion 2. Worship and Prayer always has a "Trinitarian" framework. We worship and pray "to God, through Christ, in the Spirit."  prayer and worship are not fully human activities, but involve the Holy Spirit moving and prompting the believer to turn to God 3. The Trinity models a perfect community of equals, united by a bond of love (Perichoresis)  the same love that binds the Trinity is the same love that God has for His creation D. INCARNATION The second person of the Trinity -- Jesus Christ, the Logos or Word, the Son of God -- is fully Divine and fully Human o definitely stated at the Council of Chalcedon in 451. "The Word became flesh, and dwelt among us, and we saw his glory – the glory, such as belongs to the only begotten of the Father, full of grace and truth" (John 1:14) IMPLICATION 1. Jesus is the "image of the invisible God" (Colossians 1:15), the "stamp" or "exact impression" of God's nature (Hebrews 1:3)  God is most reliably known in the person of Jesus Christ. To encounter Jesus is to encounter God  true knowledge of God is thus humanly possible, for God revealed God's self in fully human form in Jesus 2. In becoming fully human, God fully involved God's self in the suffering and pain of creation  we can turn to God in prayer knowing God is a "fellow sufferer," who can truly understand our own human sufferings In becoming fully human, God affirmed the goodness of the creation, of physicality and sensuality

E. REDEMPTION The salvation of each person and of the world is grounded in the passion, death and resurrection of Jesus Christ We can find through the ages four themes or images of the meaning of the cross and resurrection: 1. Cross as sacrifice. Jesus' death on the cross was the perfect sacrifice. 2. Cross as victory. A victory over sin, death, and Satan. 3. Cross as the basis for the forgiveness of sin. 4. Cross as a manifestation of God’s love for humanity. Out of love for creation and humanity, Jesus suffered the agonies of this world, taking upon himself human suffering, to lend dignity and meaning to human suffering Schillebeeckx’s interpretation of the cross can only be understood in conjunction with the centrality of Jesus’ “Abba Experience”. The cross is a symbol of the “superior, defenseless power of vulnerability (Negative Contrast Experience). The cross gain its meaning from the life in which Jesus both preached and embodied the reign of God, a life

lived in obedience to God through death on the cross, culminating in resurrection (Power of Positivity). He acknowledged that Jesus’ experience of the defeat of God's plan in him was the beginning of his experience of death, and his sustained trust in God in the face of all resistance was the beginning of his experience of Resurrection and the vindication of God's plan. It is in the face of the world's negativity that we see and experience the power of Jesus' unbroken trust in God. This inviolable thread of communion with God standing in resistance to the evil of the world is the heart of Christian faith. IMPLICATION 1. Shows the costliness of human salvation. Our personal salvation has been achieved at immense cost (the suffering of God)  affirms the immense worth of salvation and the Kingdom of God  affirms the immensity of our own personal value in the sight of God 2. Affirms the reality of human sin 3. Affirms the love of God for sinful human beings F. RESURRECTION Christians’ belief in Resurrection is the assertion that Jesus Christ rose from the dead and:  the tomb where his body laid was witnessed as being emptied  his disciples saw him and experienced him as someone living  his disciples began to preach about Jesus as the living Lord his Resurrection was without precedence in Jewish thinking. The Pharisees believed only in a resurrection at the end of time; the Sadducees believed in no resurrection IMPLICATION The Resurrection is celebrated at the holiday of Easter, the most important Christian festival of the year. It has enormous implications for Christian Spirituality. It: affirms Jesus as risen Savior and living Lord affirms the Christian hope of:  a personal resurrection  eternal life in a world where God reigns and God's desire for the fulfilment of each person brought to reality  that death need not be feared

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The “Beatific Vision” The intuitive knowledge of God which produces heavenly beatitudes. As defined by the Church, the souls of the just "see the divine essence by an intuitive vision and face to face”. It is called vision in the mind by analogy with bodily sight, which is the most comprehensive of human sense faculties; it is called beatific because it produces happiness in the will and the whole being. As a result of this immediate vision of God, the blessed share in the divine happiness, where the beatitude of the Trinity is (humanly speaking) the consequence of God's perfect knowledge of his infinite goodness. (e.g. St. Teresa of Avila and St. John of the Cross)

CONCLUSION Being religious and being spiritual are both part of being in a relationship with God. Religion as an organized system of beliefs marked by distinct creed, code, and cult can be an avenue for spiritual growth and development. Spirituality gives a person sense of meaning and purpose. It is a way of life where one loses interests in worldly affairs and move towards eternal goals. Through being spiritual man enter into intimacy with the Divine and enjoy a lasting friendship with God. The theological foundation of spirituality plays a vital role in our search for meaning and purpose of in life. These are biblical realities that sketch God initiatives of friendship to His creation and His unconditional love to all. They are doctrines of the faith that are influential in one’s spiritual formation. Spirituality is nurtured through them and brings a person not only in touch but in communion with the Divine. “Pangangatawan”: Ang Spirituality sa Kontekstong Pilipino a. The Holy Spirit as Dakilang Paramdam 

The metaphor of paramdam will be used to show the fact that strong feelings are involved in falling and staying in love  As feelings are intimately associated with bodily experience, we take advantage of cultural meanings connected with the concept of our personhood as katawan (katauhan)  Paramdam is deemed as a distinctive Filipino way of communicating affectively and effectively.  Images drawn from nature and culture: spirit (latin, spiritus) means blowing wind, a storm, a stream of air, breath in motion  Widely known are mighty wing (Gen.2:27; Jn. 20:22), Fire (Acts 2:3), Water (Isa. 30:28), and the dove (Mt. 3:16.; Mk.1:10, Lk. 3:22, Jn.1:32)  God’s paramdam making people grow and yield good fruits – the person’s loob is transformed towards a steadfast spirit that is attuned to God’s own loob. b. “Spirituality” sa Kristiyanismo

G. CONSUMMATION (KAGANAPAN) o There will be a final consummation of all things in a "heavenly Jerusalem" o The Kingdom of God, which has begun like a planted mustard seed with Jesus. o The community of the faithful will live in the total presence of God in an eternal realm depicted in parables as strongly communal -- a banquet, a wedding feast, a city (the New Jerusalem) o The concept of the “already but not yet” is an experience of God in everyday life through our neighbor and our prayers but the fulfillment is when we meet Him face to face in heaven. IMPLICATION o The tension in this life between the "already" and "not yet" of the Kingdom of God invites meditation on how

life can be envisioned as a pilgrimage to the New Jerusalem, the heavenly city life can contain glimpses of the promised land

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Iba’t-ibang pagsasalarawan ng salitang “spirituality” May iba’t-ibang pagsasalarawan ng “spirituality” na maaaring makalap dahil sa iba’t-ibang konteksto.

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“Spirituality” ay ang “ating kakayahan higitan ang sarili.” Sukdulan ng ating pagpapakatao. “Spirituality” ay ang“talabang pag-unlad mula sa pakitang-tao patungo sa pagiging totoo” o kaya’y “karanasan ng nilalayong pagsisikap patungo sa pagbuo ng sariling buhay.”  Sakabuuan, ang spirituality ay buhay sa Diyos na Santatlo, ang pangungusap tungkol sa isa ay may isinasaad din sa dalawa pa.  Ang spirituality ay “ang pagiging bukas sa Espiritu Santo at pagkilos sa Espiritu sa pamamatnubay ng Espiritu” (Barhmington& Chan, 2001).  Ang “Christian spirituality” ay ang paglilinang ng isangestilo ng pamumuhay na tugma sapananahan sa atin ng Diwa ni Kristo na nabuhay na muli at sa ating kalagayan bilang kasapi sa Katawan ni Kristo.

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“Pangangatawan” : Interpretasyong Pilipino sa “spirituality” 

“Katawan” at “pangangatawan” sa kaisipang Pilipino Ang “katawan” ay ang buong tao at pagkatao, ang katauhan (Castillo et al., 2004). Pagpapahayag ng pagkatao ang pagtukoy sa “Katawan”

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“Pangangatawan” ng loob. Ang katawan ay pangangatawan, pagbibigay-laman-at-dugo sa daigdig ng loob (Alejo, 1990). Sa katawan namamalas ang pagbabago ng hitsura ng tao. “Bagong tao” tumutukoy sa pagbabago na nakikita sa pangangatawan Ang katagang katawan ang tumatayo para sa ating pagkatao, maaaring ganito rin ang papel ng iba’tibang bahagi ng ating katawan. Sa kanyang katawan nakikilala ang isang tao, lalunglalo na kung siya’y kikilalanin mabuti.

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Nangangatawan ang Diyos sa pangangatawan ng mga taong maka-Diyos at maka-tao.

Some Notable Filipino Spiritual Practices  The fertility dance in Obando, Bulacan There is more to it than asking for pregnancy, some people are there for healing all kinds of sickness. There is something immortal with this practice, there is something spiritual, it moves you through the body that moves you to the community and eventually through the color and sounds.  The blessing of the food by the Manobo tribe They do not pray before eating, they believe that before the food comes before them it is already blessed because: When they clear the land they pray to the spirits, when they sow the seeds, they call upon the invisible caretakers of plants and the seeds When they harvest their crops they perform the proper thanksgiving ritual in honor of Magbabaya (Supreme Creator) 

The Quiapo procession: a macho devotion to the suffering Christ

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Devotees push and elbow each other trying to get hold of the rope that connects them to the source of their strength and forgiveness and healing. The feast of the Black Nazarene is a unique expression of Filipino spirituality and popular piety “to experience ‘heaven’ even for a short glimpse” (Msgr. Ignacio2013). “Kissing or holding on to the statues is not worshiping the statues, it is connecting to the divine, to touch and be touched by heaven itself” (Msgr. Ignacio, 2013).     

Santo Nino Apu Mamacalulu Marian Devotions Devotion to Patron Saints Pamagdarame

Expressions That Depict Filipino Spirituality The Filipinos by nature are religious and spiritual. Below are some Filipino expressions that describe the spirituality of the Filipino. 1. "Sa awa ng Diyos" (With God's Mercy) --a typical Filipino acclamation his trust in God. 2. "Diyosko!" (My God!) -- An exclaim subconsciously by a Filipino when he is in crisis. 3. "Bahalana. May-awaangDiyos" (What will be, will be. God is Merciful) -- A Filipino utterance when he draws his last card. 4. "Nasa Diyosang Awa, nasataoangGawa" (Man proposes, God disposes) -- A Filipino statement that shows his reliance on God's almightiness. 5. "Kaloob ng Diyos" (God sent) --This is an expression of the Filipino's positive attitude to whatever fate God sends him. 6. "Sumalangit nawa ang kanyang kaluluwa" (May he rest in peace) -- This is a sympathetic remark uttered by a Filipino upon learning the demise of an acquaintance. 7. "Adiyos" (God be with you) -- This is a customary word of a Filipino when parting from someone. SYNTHESIS 1. 2. 3. 4.

Filipino Spirituality is expressed through “pangangatawan”. It is manifested through devotions and practices. It leads us to the promotion, protection and the preservation of “dangal”. Our spiritual practices are expressions of our faith in Jesus.

Angelite Charism Linking question: What kind of spirituality can an Angelite acquire and develop at HAU?  Holy Angel University is named after its patron saint: The Holy Guardian Angel  Angelite Charism HAU Spirituality  St. Michael the Archangel (Who is like God?) Servant Leadership (Attributes and Characteristics)  Prince of the Heavenly Host

 Leader  Protector  Guardian School of Arts and Sciences (SAS) and School of Education (SE) School of Arts and Sciences (SAS) and School of Education (SE) operates as a service school offering General Education courses to other colleges/schools can be guided by St. Michael the Archangel’s core value of Servant Leadership. He is known to be the prince of the heavenly hosts and leader of the archangels with distinct core values of Christcenteredness, excellence, competence, collaboration and community building, SAS and SE which basically serves other schools/colleges can adapt St. Michael’s core value of community building and collaboration in delivering general education to students achieving academic excellence in all fields of endeavor. St. Michael the Archangel Servant Leadership An Angelite imbibes the core value of Servant leadership by:  following the teachings of Christ in all his/her dealings;  defending the faith at all cost and applying Church doctrines to one’s life;  being courageous to stand for what is right at home, school, and in the workplace;  being excellent and competent in all endeavors, especially in school and in the workplace; and  being a community builder and collaborator of the society for the betterment of all.  Every Angelite is a Servant Leader. St. Gabriel the Archangel (God is my strength) Personal Integrity (Attributes and Characteristics)  Messenger of the Good News  Explaining God’s will  Telling about the future plans of God College of Information and Communication Technology (CICT) The College of Information and Communication Technology (CICT) which offers courses on information technology fundamentally deals with communications through the use of computers, web and media. Forming the students to become information technology specialists, they can be guided by St. Gabriel’s core value of Personal Integrity in proclaiming the news to all. St. Gabriel is the Archangel who explains the will of God and promotes values of honesty, truthfulness, and consistency. May the college adapt the ideas of St. Gabriel especially in their pursuit of development of technology using social media in the light of New Evangelization and should maintain technology’s integrity amidst evil forces. St. Gabriel the Archangel Personal Integrity An Angelite upholds the core value of Personal Integrity by:  being honest to himself/herself and others in all his undertakings;  being truthful to everything that he/she does, says and thinks; and  being consistent and congruent in all his/her words and actions.  Every Angelite must have Personal Integrity St. Raphael the Archangel (God is my healing) Wellness (Attributes and Characteristics)  Healer of all forms of sickness  Guide for our Pilgrimage  Deliverer from all harm School of Nursing and allied Medical Sciences (SNAMS)

The School of Nursing and allied Medical Sciences (SNAMS), which offers medical related courses like nursing, radiologic technology and medical technology takes its pursue for healing and well-being of the human person. St. Raphael is the archangel of healing and bringing good provisions in our earthly journey. SNAMS can be inspired by St. Raphael’s core value of Wellness as the college strives to deliver healing and compassion to those who are sick in the community and maintain the sacredness of the human body as the Temple of the Holy Spirit. St. Raphael the Archangel Wellness An Angelite brings out the core value of Wellness by:  serving and sacrificing one’s time, talent and treasures to the needy;  showing compassion to the aged/sick in joining outreach programs; and  demonstrating care for one’s body as the Temple of the Holy Spirit.  Every Angelite shall value Wellness St. Uriel the Archangel (Fire of God) Justice (Attribute and Characteristic)  Bearer of Justice College of Criminal Justice Education and Forensics (CCJEF) The College of Criminal Justice Education and Forensics (CCJEF) which offers criminology and forensics courses essentially teach justice education to its students. It is fitting, therefore, that St. Uriel the Archangel can be their inspiration in promoting and maintaining justice in the society. He is also known to be the Archangel of Justice who is sent by God against injustices in the society like persecutions, oppression, and discrimination. As the college form its students to become law enforcers in the near future, may they be inspired by St. Uriel’s core value of Justice to achieve peace and harmony in the society. St. Uriel the Archangel Justice An Angelite stands out the core value of Justice by:  being equal in one’s judgment to others;  illustrating fairness in one’s actions towards others; and  becoming transparent in his/her undertakings at home, school and workplace.  Every Angelite is a protector of Justice St. Barachiel the Archangel (Blessing of God) Social Responsibility (Attributes and Characteristics)  Provider of spiritual and temporal goods  Ministering the needs of others School of Hospitality and Tourism Management (SHTM) The School of Hospitality and Tourism Management (SHTM) offers courses in hotel and restaurant management, culinary and tourism management, which cater basic services leading to the achievement of people’s temporal needs. He is the Archangel of providing and ministering spiritual and temporal needs. May SHTM adapt the St. Barachiel’s core value of Social Responsibility in forming their students to cater the temporal needs of their clientele but more so of the less fortunate in the society. St. Barachiel the Archangel Social Responsibility An Angelite lives out the core value of Social Responsibility by:  being accountable with other’s welfare without counting the cost;

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sharing one’s resources to the poor and oppressed in the society by volunteering; fostering generosity and care to those who are less fortunate; and remaining to be poor in spirit despite of worldly allurements. Every Angelite shall live out Social Responsibility

St. Jhudiel the Archangel (Praise of God) Hope (Attribute and Characteristic)  Merciful towards others School of Engineering and Architecture (SEA) The School of Engineering and Architecture (SEA) which offers engineering and architecture courses aim to contribute to the advancement of technology for the improvement of life. He is the Archangel of mercy. His name means “praise of God.” May the school be inspired by St. Jhudiel the Archangel’s core value of Hope through their aim of providing enlightenment to people with their new discoveries, inventions, constructions, and innovation so as to praise God with their endeavors. SEA can build bridges that can connect people and bring about mercy and compassion for everyone. St. Jhudiel the Archangel Hope An Angelite nurtures the core value of Hope by:  showing enlightenment to those who are confused because of problems and difficulties;  forgiving those who have done wrong to him; and  being compassionate and respectful to people undergoing hardships in life.  Every Angelite is a symbol of Hope St. Sealtiel the Archangel (Prayer of God) Prayerfulness (Attributes and Characteristics)  Offering prayers and intensions to God  Worshipping God School of Business and Accountancy (SBA) The School of Business and Accountancy (SBA) offers business and accountancy related courses to students. He is the Archangel of Adoration and Prayer. May the school be inspired by St. Sealtiel’s core value of Prayerfulness as they form their students to become competent in business and accountancy. With their business-related courses, may they recognize God as the source of abundant blessings. As they teach students the fundamentals of accountancy, may they be inspired by St. Sealtiel in their discernment to bring out what is just and true. Moreover, may the school be inspired in recognizing God as a source of material blessings and therefore worthy praise and thanksgiving through prayer. St. Sealtiel the Archangel Prayerfulness An Angelite exhibits the core value of Prayerfulness by:  being able to meditate and reflect the realities of his/her life by prayer and discernment;  praying to God always as a sign of gratitude for all the blessings he/she receives; and  forming a depth of character so as to be grounded with God’s unfailing love manifested in his relationship to others.  Every Angelite is a model of Prayerfulness Basic education – Cherubim and Seraphim The Basic education department, which is composed of the Laboratory Elementary School, Junior High School, and Senior High School, can be inspired by the order of Cherubim and Seraphim who serve as God’s choir of angels in heaven. Seraphim are the highest order of angels who serve as

guardian before God’s throne while the Cherubim are God’s record keepers and guardian of God’s glory. Children are considered highest in the kingdom of God with their innocence and purity. As the Basic Education department teaches these little ones, may they form and guard them to be like little angels against evil forces of the earth that can destroy their innocence and purity so that they can praise God always in their growing up years. Graduate School – Dominions, Virtues, and Powers The graduate school offers courses in the field of Education, Arts, Engineering, Information Technology, Business, and Nursing to professionals in their respective specialization instilling excellence, servant leadership and school approaches in discovering innovative ideas to cover up with the fast-changing world. The graduate school can draw its inspiration to the Dominions, Virtues, and Powers in attaining their goal of forming the professionals competent, excellent and grounded with their respective crafts. Consequently, Dominions decide what needs to be done to accomplish God’s needs and regulates the duties of angels. In addition, Virtues draw on God’s force to work miracles on earth while Powers keep order in the universe and demons from overthrowing the world. THE ANGELITE PLEDGE I am an Angelite. I am conscientious; I believe in God dwelling in me. I strive to live a life of integrity and discipline. I am an Angelite. I am competent; I joyfully give my best in all I do. I will innovate to help make a better change. I am an Angelite. I am compassionate; I am a person of love and sacrifice. I recognize God’s presence in every person. I am an Angelite. I will co-create meaningful experiences here at HAU. It is here where I can also enrich my relationship with myself, with others, and with God as I am continually formed into a person of conscience, competence, and compassion. Laus Deo semper!

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CONCLUSION As angelites, we are all angels in the making. Angelites are challenged to become role models of the Angelite Charism and spirituality Create promotional advertisement that could strengthen the assign Charism in their respective school/college.