Basic Foundations of Spirituality and gratitude.
Thus, the construct Spirituality/Religiosity is
1. 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.
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
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.
2. 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).
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;
 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
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”
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, ever-
present, 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.
  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.
C. 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
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
o 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
 Iba’t-ibang pagsasalarawan ng salitang
“spirituality”
- May iba’t-ibang pagsasalarawan ng “spirituality” na
maaaring makalap dahil sa iba’t-ibang konteksto.
- “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.
- 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

c. “Pangangatawan” : Interpretasyong Pilipino sa The Filipinos by nature are religious and spiritual. Below are
“spirituality” some Filipino expressions that describe the spirituality of the
Filipino.
 “Katawan” at “pangangatawan” sa kaisipang
Pilipino 1. "Sa awa ng Diyos" (With God's Mercy) --a typical Filipino
- Ang “katawan” ay ang buong tao at pagkatao, ang acclamation his
katauhan (Castillo et al., 2004). trust in God.
- Pagpapahayag ng pagkatao ang pagtukoy sa 2. "Diyosko!" (My God!) -- An exclaim subconsciously by a
“Katawan” Filipino when he
is in crisis.
 “Pangangatawan” ng loob. Ang katawan ay 3. "Bahalana. May-awaangDiyos" (What will be, will be. God
pangangatawan, pagbibigay-laman-at-dugo sa is Merciful)
daigdig ng loob (Alejo, 1990). -- A Filipino utterance when he draws his last card.
- Sa katawan namamalas ang pagbabago ng hitsura ng 4. "Nasa Diyosang Awa, nasataoangGawa" (Man proposes,
tao. God disposes)
- “Bagong tao” tumutukoy sa pagbabago na nakikita -- A Filipino statement that shows his reliance on
sa pangangatawan God's almightiness.
- Ang katagang katawan ang tumatayo para sa ating 5. "Kaloob ng Diyos" (God sent) --This is an expression of the
pagkatao, maaaring ganito rin ang papel ng iba’t- Filipino's positive
ibang bahagi ng ating katawan. attitude to whatever fate God sends him.
- Sa kanyang katawan nakikilala ang isang tao, lalung- 6. "Sumalangit nawa ang kanyang kaluluwa" (May he rest in
lalo na kung siya’y kikilalanin mabuti. peace) -- This is a sympathetic remark uttered by a Filipino
upon learning the demise of
 Nangangatawan ang Diyos sa pangangatawan ng an acquaintance.
mga taong maka-Diyos at maka-tao. 7. "Adiyos" (God be with you) -- This is a customary word of a
Filipino when
d. Some Notable Filipino Spiritual Practices parting from someone.
SYNTHESIS
 The fertility dance in Obando, Bulacan
- There is more to it than asking for pregnancy, some 1. Filipino Spirituality is expressed through
people are there for healing all kinds of sickness. “pangangatawan”.
- There is something immortal with this practice, 2. It is manifested through devotions and
there is something spiritual, it moves you through practices.
the body that moves you to the community and 3. It leads us to the promotion, protection and the
eventually through the color and sounds. preservation of “dangal”.
4. Our spiritual practices are expressions of our
 The blessing of the food by the Manobo tribe faith in Jesus.
- They do not pray before eating, they believe that
before the food comes before them it is already Angelite Charism
blessed because: Linking question: What kind of spirituality can an Angelite
- When they clear the land they pray to the spirits, acquire and develop at HAU?
when they sow the seeds, they call upon the invisible  Holy Angel University
caretakers of plants and the seeds is named after its patron saint:
- When they harvest their crops they perform the The Holy Guardian Angel
proper thanksgiving ritual in honor of Magbabaya  Angelite Charism
(Supreme Creator) HAU Spirituality
 St. Michael the Archangel (Who is like God?)
 The Quiapo procession: a macho devotion to Servant Leadership (Attributes and
the suffering Christ 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 Christ-
centeredness, 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;
  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!
B. 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.