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

I
to Autonomous Status

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 non-
sectarian 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 non-
sectarian 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.”
Among the relevant RCAM ministries that are intended to provide
ecclesiastical assistance are the following: (ACM) Archdiocesan
Catechetical Ministry, and the Episcopal Commission on
You must first believe and then you will receive.
 ˆ The PWU’s Journey of Faith from Deregulated to Autonomous Status
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.
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’
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.
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.)
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.
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
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.
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.
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
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.
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 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.
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.
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.
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.
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.
To our dear Monsi, we continue to wish you more blessed and
fruitful years in your priesthood.
Godspeed and our sincerest congratulations! More power in
your priestly life—to glorify and actualize God’s plan.
Dr. Amelou Benitez Reyes
University President
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 DR. HELENA Z BENITEZ

University President 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
12 ˆ Living our Faith
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 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;
14 ˆ Living our Faith
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 inter-
institutional 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 SCS, a seminary for the formation of the diocesan clergy as envisioned WITNESSES
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 DR. HELENA Z BENITEZ GAUDENCIO CARDINAL B. ROSALES,D.D.
to grant the Master of Arts (M.A.) degree; the Graduate School offers Master of Chairperson, Board of Trustees Archbishop of Manila
Arts programs in Theology, with four areas of specialization, namely, Systematic The Philippine Women’s University
Theology, Historico-Liturgico-Pastoral Studies, Pastoral Studies, and Spirituality,
MA in Pastoral Ministry and MA in Spiritual Life, all professional degrees;
ACKNOWLEDGEMENT
NOW THEREFORE, in responding to the Second Plenary Council of the
Philippines (PCP-2) for “renewed integral evangelization” and in solidarity Republic of the Philippines)
with the vision statement of the Roman Catholic Archbishop of Manila, Manila ) s.s.
His Eminence Gaudencio Cardinal Rosales, for and in consideration of the
foregoing premises and mutual stipulation hereinafter set forth, both parties as BEFORE ME, a Notary Public for and in Manila, this 3rd day of June
educational formators “take to heart” and agree to work together for the mutual 2008 personally appeared:
benefit of their respective institutions:
NAME CTC NO. DATE/PLACE ISSUED
Primarily, to support their respective institutions, the students, faculty, DR. AMELOU B. REYES 19485324 1/16/08 Makati City
and community they serve, and MSGR. HERNANDO CORONEL

Secondarily, to collaborate with other pertinent agents of Known to me and to me known to be the same persons who executed this
evangelization, who are tasked to propagate the revitalization of the church instrument and acknowledged that the same is their true and voluntary act and
and strengthen commitment to service for the glory of God. deed and that of the respective offices they represent.

VALIDITY CLAUSE/ TERMINATION This refers to a Memorandum of Understanding consisting of four (4) pages,
including this page wherein the acknowledgement is written, signed by the
This Memorandum of Understanding shall be valid for a period of five (5) years parties and their instrumental witnesses on each and every page thereof.
from the date of execution, unless earlier terminated by either party upon giving
sixty (60) days’ written notice. WITNESS MY HAND AND NOTARIAL SEAL, on the date and place
above written.
CHANGES, AMENDMENTS AND REVISIONS

Any change or modification in the provisions of this agreement shall be made Atty. Jose T. Cortes (signed)
in writing, duly signed and confirmed by the parties as to the effectivity of the NOTARY PUBLIC
modification(s) and/or change(s). Doc. No. 304
Page No. 61
IN WITNESS THEREOF, the parties have hereunto signed this agreement on Book No. 36
the 1st day of June, 2008 at the San Carlos Seminary, Makati City. Series of 2008

AMELOU BENITEZ REYES, Ph. D. MSGR. HERNANDO CORONEL

University President Rector
The Philippine Women’s University San Carlos Seminary
ˆ 15
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

16 ˆ Living our Faith

Msgr. Hernando Coronel ˆ 17
18 ˆ Living our Faith
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.
20 ˆ Living our Faith
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 kind-
hearted, 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
22 ˆ Living our Faith
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

Msgr. Hernando Coronel ˆ 23

24 ˆ Living our Faith
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

T
o be rooted in spirituality, to be a faith A Community of Principles, of Celebration,
community, the Philippine Women’s University of Ethics and of Prayer
starts with its identity, relives its history and
The envisioned community has to be grounded on a
shares its charisms to the nation and to the world.
solid foundation. Building a community, like building
This nonsectarian center of learning highlights the
a structure, necessitates a secure base. If community
preeminence of the Spiritual. The faith community has
building should be open to greater possibilities, this
for its ideal the early Christian community. They are
future plan can be likened to a building with provisions
people living out the Gospel. The transformative leaders
for more floors to be constructed on top of existing
formed in this educational institution are pastoral,
floors. The future with hope for a community rests on a
purpose-driven and principle-centered servant leaders
stable past, a proud history. This assumed foundation on
with charisma and catalysts for change and renewal. With
rock requires principles, celebration, ethics and prayer.
the university patroness, Our Lady of the Miraculous
Medal, this Eucharistic community opens itself in A community rooted in spirituality is based on
solidarity with the plight of others, especially the needy. principles. Truths are the core of a spiritual community.
Timeless truths shape the life of the community.
A program of action focuses on a committed faith
Members of this community of the spirit believe that
community that advocates just causes, shares its faith
there is something beyond the material word that passes.
experiences in fellowship, reaches out in service and
Spirituality seeks what is more than what is fleeting, what
prays perseveringly.
fades, what decays. Principles remain regardless of fads and

Msgr. Hernando Coronel ˆ 25

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
26 ˆ Deepening our Spirituality, Living our Faith Community
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, other-
worldly, 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 2:44-
45). 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 purpose-
driven 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.
Msgr. Hernando Coronel ˆ 27
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
28 ˆ Deepening our Spirituality, Living our Faith Community
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).
Purpose-Driven but also Spirit-led
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.
Contribution of Women
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
piety and devotion. They even pioneer and set the
one for a blossoming of spirituality.
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
Msgr. Hernando Coronel ˆ 29
and updating of the community rooted in spirituality. mistakes and obstacles done in the past. A Structure is
Organizational growth is not just about attendance but created for efficiency with clear lines of responsibility and
also quality of participation. Organizational growth coordination within the network.
is also the natural result of organizational health. The Charism is that liberational dimension and a key to
different dimensions of organizational growth needs to paradigm shifting. Charism is of the Holy Spirit. It is that
be balanced for it is human nature to over emphasize the fresh wind, that gentle breeze that disturbs complacency,
aspect of the organization the leader feel most passionate that gives a wake-up call to those used to the status quo.
about. There is also a question to ask: What is keeping the Questions are raised in the name of reform, renewal,
organization from growing? change for the better.
The community rooted in spirituality grows warmer Leadership with counsel (in council) demands
through fellowship. The community grows deeper administrative skills to run an organization but to be of
through formation. The community grows stronger relevance and impact in the environment, charisma is key
through communal prayer. The community grows broader to be a catalyst for transformation.
through spiritual work. The community grows larger
through the heralding of the importance of spirituality. 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
Win-win is a realizable goal in reaching group decisions.
There is a conscious effort for all different groups to own
Institution and Charism the arrived decision. There is a process to listen and to
A community becomes organized and becomes an hear, to seek the common ground.
institution. Clear policies are set so that there would be Consensus preserves the unity of the community
a proper ordering of daily affairs. Systematization means rooted in spirituality. One-ness is of paramount
facilitation of activities, learning and thus avoiding

30 ˆ Deepening our Spirituality, Living our Faith Community

importance to this community of religiosity. Wholeness
is in line with integrity. Integration is a process of bridge-
building 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
T
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
by Msgr. Hernando “Ding” Coronel
Chaplain, Philippine Women’s University
Delivered February 6, 2007, University Strategic Planning
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.
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.
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
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.
An interior faith is expressed in generosity and
an understanding heart that forgives
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.
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
Msgr. Hernando Coronel ˆ 33
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
34 ˆ Spirituality in the Workplace
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
Msgr. Hernando Coronel ˆ 35
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
36 ˆ Spirituality in the Workplace
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
38 ˆ Spirituality in the Workplace
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