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CHAPTER I

THE PROBLEM AND ITS SCOPE

INTRODUCTION

Rationale

The Immaculate Heart of Mary Seminary (IHMS) is the only Catholic

seminary in Bohol. It is a school for boys who aspire to be priests. They have to

undergo a process called “seminary formation.” It encompasses four dimensions

namely; human formation, spiritual formation, intellectual formation, and pastoral

formation (Lagda sa Pamuyo, 2013). These four are requisites in seminary

formation to mold seminarians following Christ as the example and becoming like

Him as goal. However, the researchers would like to focus on spiritual formation,

to measure growth versus perception of seminarians.

Spiritual formation is an inner journey, a journey of faith and

transformation (Nouwen, H. 2006). It helps shape the quality of priestly ministry

(New Ratio Fundamentalis, 2016). Knowing ones’ interests, passion, strengths,

and weaknesses or knowing one’s identity is indeed necessary for one’s spiritual

formation. By this, we can ask someone higher and bigger than us who can

guide us in our inner journey and who can help us discern God’s call (Ramos,

M.I. 2016). That could be through spiritual direction.

Part of spiritual formation is spiritual direction. Spiritual direction is the help

given by the spiritual director to the directee which enables that person to pay
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attention to God’s communication. Through this, the person would grow

intimately with God and submit himself to God (Barry, W. And Collins, W., 2009).

In an interview by Farrow M. (2018), Lee Mcdowell said, “One of my

favorite definitions for Spiritual Direction is that it is a three-part encounter.” She

added, “An encounter between the Lord, the directee, and the spiritual director,

for that the directee may grow in their relationship with the Lord.” Hence, it is in

spiritual direction that we could draw closer to God with the help of a director.

Discerning ones’ vocation is a difficult and challenging task for one must

set aside his own will, allowing the Will of God to work in him. He needs

someone who will accompany him in discerning and someone available to talk to

in times of troubles and hardships in life. It is for seminarians to be constantly

nurtured and guided along their formation years towards their priestly ministry.

According to Rev. Fr. Roque dela Peña, a college spiritual director in

IHMS, in the process of spiritual direction, the directee and the director will first

greet each other and start with a prayer. Then the spiritual director will ask

questions about what has transpired or was shared in the previous meeting. This

is initiated by the spiritual director in order to recall the topic discussed during the

previous meeting. However, the directee is given a chance to relate issues

needed to be addressed. The spiritual direction should be done at least once a

month. However, if the directee feels an urgent need to be listened to, the

director will allow the directee to set time for spiritual direction. Fr. Roque added

that, here, at Immaculate Heart of Mary Seminary, spiritual direction is done

normally between 20-60 minutes. The seminarians are asked to see their
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spiritual director at least once a month. And to ensure this, they are given a

monitoring sheet.

The Program of Priestly Formation (1993, no.145) mentioned, “Spiritual

direction is especially important for college-levels seminarians, providing

personal guidance in their growth in faith.” Thus, spiritual direction is essential in

the formation of seminarians. But as discovered by the researchers, graduates

from the previous years had not experienced spiritual direction. In this present

formation year (2019-2020), the rector is strongly implementing spiritual direction

(Rector’s conference, 2019).

The desire to know the importance of spiritual direction in the spiritual

formation of seminarians motivates the researchers to study spiritual direction.

Because it is in knowing the importance of something that we wholly submit

ourselves to it. In this case, seminarians need to know the importance of spiritual

direction so that they will be motivated to sincerely open up themselves and trust

their spiritual director as their guide in responding to the calling of Christ for them.

We, the researchers are seminarians who have keen interest in spiritual

direction. In as much as added knowledge and realizations are important in one’s

growth, especially in the formation, we optimistically hope that the findings of this

study would not just benefit us the researchers but also our fellow seminarians,

both contemporaries and future seminarians of this institution.

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Theoretical Background

The church documents used in this study provide information on spiritual

direction as a part of spiritual formation. The theory and model used discuss the

development of faith which is connected to spiritual direction. Faith can be

discussed in spiritual direction which takes part in one’s spiritual formation. Faith

must be fully developed for “the identity of priesthood is rooted in the life of faith”

(Program of Priestly Formation, 1993, n.286).

According to Mary Yerkes (2014) as cited in her article, the Hagberg-

Guelich Model of Stages in the Life of Faith has six stages of faith in spiritual

formation namely: (1) The Recognition of God, Powerlessness, (2)The Life of

Discipleship, The Power of Association, (3) The Productive Life, The Power of

Achievement, (4) The Journey Inward, The Power of Reflection, (5) The Journey

Outward, The Power of Purpose, (6) The Life of Love, The Power of Wisdom.

Here they delineate the faith journey into six stages. Their descriptive model

suggests that the process is linear, that is moving from one stage to another.

A theory that supports the spiritual formation as part of the growth of a

person is the Faith Development Theory as cited by Hart C.W. (2014):

Faith Development Theory is an interdisciplinary approach to

understand the evolutionary process of the development of
religious/spiritual values and behavior in the human life cycle. The
articulation of faith development theory began in the 1980s with the
work of James Fowler and colleagues, and it has found a significant
place in theological discourse and in cultural studies as well.
Fowler’s theory is typically taught to theological students and is
shared with practicing clergy and interested laypersons as a means
of providing a process-based understanding of the way that faith
changes and transforms the lives of individuals.
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This theory and model shows that faith development is part of spiritual

formation. In this faith development theory, we could draw a concept that through

spiritual direction the directee can be guided throughout the stages in faith

development. Guidance is important as it helps someone meet various needs on

his journey. Seminarians undergo spiritual formation which is a process that

undergoes stages of faith development.

Human formation is the basis of all priestly formation but it finds its

completion in spiritual formation (Pastores Dabo Vobis, 2004, n.45). Spiritual

formation then could be the fulfillment of human development. It is an indication

of a developed seminarian. The purpose of it should be the intimate union with

God through His Son Jesus Christ, in the Holy Spirit (Pastores Dabo Vobis,

2004). Hence, spiritual formation aims to bring seminarians closer to God.

The Updated Philippine Program of Priestly Formation (2006, n.207)

mentioned:

The spiritual formation of a college seminarian aims to awaken and

develop in him a sense of the sacred in life through spiritual
exercises and spiritual direction so that he could be a good
Christian and be able to crystallize his decision to follow Jesus
Christ in the ordained ministry.

Through spiritual formation, a seminarian can nurture his spiritual life

taking a step from time to time bringing himself closer to God. Then spiritual

direction and spiritual exercises are done to awaken his spiritual aspect as a

pilgrim in one’s journey towards faith development. Spiritual direction would

prepare seminarians to discern one’s vocation. Seminarians clarify their

intentions about priesthood with the help of a spiritual director.

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The Updated Philippine Program of Priestly Formation (1993, n.86)

elaborated that:

Spiritual Direction cannot simply be imposed as an obligation on

the seminarians. The value of coming to regular direction must be
expounded so that they may come to an appreciation and
conviction of its necessity in their lives. Very often, spiritual
direction becomes the occasion for counseling, as well. For this
reason, Spiritual Directors should undergo training in spiritual
theology and human sciences in view of the ministry. Only those
priests who have the gift and willingness must be assigned as
spiritual directors. Whenever needed, seminarians can avail
themselves of the services of non-resident spiritual directors with
the approval of the rector.

Indeed spiritual direction should be done regularly to realize its importance

in one’s journey of faith. Seminarians should treat spiritual direction sincerely, not

as a mere requirement in their formation. They should come to appreciate the

beauty of spiritual direction. Seminarians are given complete freedom to choose

their spiritual directors for their comfort because the quality of spiritual

accompaniment is important in the whole process of formation (Ratio

Fundamentalis Institutionis Sacerdotalis, 2016).

The Updated Philippine Program of Priestly Formation (2006, n.54)

elaborated:

Spiritual directors play a privileged role in the human formation of

the seminarians. Since it is usually in Spiritual Direction that the
basic human issues are shared by seminarians, spiritual directors
have a precious opportunity to guide them in their quest for genuine
humanity. It is, therefore necessary that spiritual directors be
trained in the human sciences to be able to integrate their
contributions to spiritual and ascetical theology. A certain amount of
professional preparation is demanded from spiritual directors.

It is mentioned in The Updated Philippine Program of Priestly Formation

(2006, n.82) that, “the spiritual director is a co-discerner, a companion on the way
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to recognizing the Lord’s presence. Safeguards are to be set up to preserve the

sanctity of spiritual direction.” That is why spiritual directors need proper training

and to be chosen wisely. Spiritual directors are prohibited to spill out what they

had talked with their directee, as it is confidential.

Another factor that greatly contributes to spiritual formation of seminarians

is prayer. Updated Philippine Program of Priestly Formation (2006, n.85)

elaborated that:

Seminarians should be instructed well in the various approaches to

prayer like meditation, contemplation, prayer of quiet, etc. Guidance
is needed in the fruitful use of Scripture in prayer. Help is to be
offered in coming to interior quiet, in developing perseverance
amidst difficulties in prayer and in discerning movements
encountered during both personal and communal prayer. Primarily
through the personal guidance given by a spiritual director, a
college seminarian learns the art of personal prayer.

Developing a sense of faithful prayer is indeed important in ones’ spiritual

formation. But among different ways of prayer, the fundamental form is the

celebration of the Eucharist, for it is the highest form of prayer (Vatican II, 1). And

seminarians should center their lives on the Eucharist. Hence, they need

someone who will introduce and guide them in their prayerful life. And spiritual

directors introduce different forms of prayer that will nurture their life of faith.

Moreover, The Updated Philippine program of priestly formation (2006,

n.211) emphasized that:

The rudiments of spiritual direction are to be imparted to a

seminarian during college, especially during the final two years of
formation. Through conferences and personal experiences of
spiritual direction, a seminarian learns to be at ease in sharing his
interior life with a co-discerner.
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Hence, the seminarians’ experience in the spiritual direction has a

significant effect on their lives and on their future ministry so as to discern their

vocation. It is a great help for them to develop their inner self. Spiritual direction

will prepare seminarians to face the challenges of priestly ministry. As Henri

Nouwen (2006, Introduction) said in his book Spiritual Direction, “the goal of

spiritual direction is Spiritual Formation.” Then spiritual direction aims to nourish

one’s intimate relationship with God.

Another important issue that the seminarians need to understand and

appreciate in their formation is the value of celibacy in their future life. It should

be explained by the spiritual directors for the seminarians to appreciate this God-

given gift. As stated in the Pastores Dabo Vobis (2004, n.50):

The spiritual formation of one who is called to live celibacy should

pay particular attention to preparing the future priest so that he may
know, appreciate, love and live celibacy according to its true nature
and according to its real purposes, which is for evangelical, spiritual
and pastoral motives. The virtue of chastity is a premise for this
preparation and is its content.

Chastity develops in someone a sense of sincere love for his brethren,

“one that is capable of sacrifice, following Christ’s example, a love for all and for

each person” (Pastores Dabo Vobis, 2004, n.50).Through a priest’s celibate life,

he will be able to fulfill better his ministry for the sake of the people of God.

Seminarians should start practicing to live a celibate life, because they are

destined to such kind of life in the priesthood. But of course, not just a celibate

life but more importantly a life of celibate-chastity, setting aside the sexual desire

for the sake of the kingdom of God. Seminarians are to be introduced to the
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ideals of celibacy. And a trained spiritual director could explain to the

seminarians the wisdom behind it. Celibate chastity is an essential topic in

spiritual direction (Program of Priestly Formation, 1993, n.291)

Spiritual directors open the door to the opportunities for spiritual growth

(Henri Nouwen, 2006). With spiritual direction aiming at spiritual formation, the

director is the companion of the directee. The director should regularly monitor

the spiritual growth of his directee. The former should introduce the latter to

prayer and other forms of guidance towards unceasing union with God.

The Program of Priestly Formation (1993, n.325) stated that:

The spiritual director must see that an integration of spiritual

formation, personal growth, and character development consistent
with priestly formation occurs in the life of seminarians. The spiritual
director plays a key part in vocational discernment. The spiritual
director must distinguish between the signs of priestly vocation and
those which indicate another mission in the Church.

Hence, spiritual direction leads seminarians to vocational discernment.

Indeed spiritual directors have crucial role in seminarians’ discernment. The

directee and the director should have a meaningful one-on-one encounter

relevant to the directee’s spiritual growth and development.

Since spiritual development is a lifelong process, a seminarian must

undergo processes and will need dedicated persons who are capable and willing

to guide. The diocese should train spiritual directors to obtain or deepen skills in

spiritual direction so that there will be sufficient resources in the future (The

Updated Philippine Program of Priestly Formation, 2006).

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Spiritual direction is indeed important for the spiritual development of the

directee that needs to be nourished at all times. There is also a need for training

of spiritual directors to equip them with techniques to properly guide the

seminarians in discerning God’s call and their spiritual growth (Program of

Priestly Formation, 1993). Interiority, celibacy, spiritual growth, discernment,

prayer and events in seminarian’s life are to be dealt with during spiritual

direction aiming at nourishing their intimate relationship with God. Then spiritual

direction is indeed important in spiritual formation providing that it acts as a guide

in one’s journey towards spiritual maturity.

Related Literature

Spiritual Direction hopes to make seminarians pay attention to God’s

communication for them to find meaning in their life as they pursue the vocation

of priesthood. Spiritual direction serves as a guide to understand the happenings

in seminarian’s life.

According to Janna Larson as cited in Spiritual Directors International

(2005-2019), “Spiritual Direction is essentially companioning someone in his

spiritual life. Other ways of describing spiritual direction include holy listening,

spiritual friendship, and sacred journeying.” Spiritual direction is defined in many

ways. But the common definition of spiritual direction is the one-one relationship

of a director and a directee towards spiritual journey. This is a process that needs

constant meetings to grow deeply in one’s spiritual journey.

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According to Marian Cowan as cited in Spiritual Directors International

(2005-2019), “Spiritual direction is a time-honored term for a conversation,

ordinarily between two persons, in which one person consults another, more

spiritually experienced person about the ways in which God may be touching her

or his life, directly or indirectly.” Hence seminarians need help from their spiritual

directors in making a major decision about their life and to their own spiritual

needs, most especially in discerning to God’s call to the priesthood or religious

life.

As stated by Alex Tang in his article Spiritual Direction and Spiritual

Formation (2016):

Christian life is not a “lone ranger” affair. No one can take the
journey alone. Thus, spiritual direction is a contract whereby
someone accepts someone else as a guide on (a part of) their
spiritual way. We need other people, people who are mature in the
faith to help us and guide us during our journey. There are
experienced and mature Christians around who will help us in our
decision-making so that we can grow in our spiritual journey. It is up
to us to look for them.

Seminarians need spiritual directors who are relatively mature in their faith

to guide them in their spiritual journey. During the sessions of Spiritual Direction,

the director and the directee will have a deep conversation concerning the life of

the directee. As cited in the Spiritual Direction International (2005-2019), Jeffrey

S. Gaines the former Spiritual Director International (SDI) Executive Director

stated, “It’s impossible to make the faith journey alone, especially during times of

discerning. You need to be as centered and as clear as possible before you can

truly be available to others in the ministry.” The directee must be open to his

director for him to have a spiritual companion in his journey to the priesthood.
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As the African proverb goes, “It is because one antelope will blow the dust

from the other’s eye that the two antelopes walk together” (Dougherty, R.M.

1995). It is the spiritual director’s task to clarify and make sound advice to the

directee. The director should have proper training spiritual direction. He brings

his directee to the loving care of God. It is a process in which the director forms

the directee in the image of Christ for the sake of others (Mulholland, Jr.M.R.

2016).

As stated in the Spiritual Directors International (2005-2019):

Spiritual direction is the facilitation of one’s spiritual formation

through a covenanted relationship with one another, formalized in
regular meetings for inquiry, conversation, and reflection around
one’s personal experiences. The Spiritual director is one who,
under personal holiness and spiritual maturity, helps the directee to
pay attention to the presence and work of God in his life. The
holiness of heart and life is the goal with an interconnected system
of spiritual direction for all as the means toward the end.

Thus, Spiritual Direction is one of the factors that could help one’s spiritual

formation. It is the spiritual director’s responsibility to help the directee feel the

presence and work of God in his life. Spiritual direction is the contemplative

practice of accompanying a person or group as they awaken ones’ spirituallity in

everyday life. It is the shared intention and support for the directee to develop a

deep relationship with the spirit through all phases of life (Spiritual Directors

International, 2005-2019).
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As cited in the Spiritual Directors International (2005-2019):

Spiritual direction explores a deeper relationship with the spiritual
aspect of being human. Simply put, spiritual direction is helping
people tell their sacred stories every day. Spiritual direction has
emerged in many contexts using language specific to particular
cultural and spiritual traditions. Describing spiritual direction
requires putting words to a process of fostering a transcendent
experience that lies beyond all names and yet the experience longs
to be articulated and made concrete in everyday living. Spiritual
direction helps us learn how to live in peace, with compassion,
promoting justice, as humble servants of that which lies beyond all
names.

Therefore, Spiritual Direction is not limited to help the seminarians on his

spiritual formation but also help how the person to live peacefully and become a

humble servant of Christ.

Also stated in Spiritual Directors International (2005-2019), “Spiritual

direction is inclined to assist a person to discover God acting in his or her life and

to facilitate that person’s creative, loving response to God.” Thus, spiritual

direction is a journey together towards spirituality. It is a part of spiritual formation

that nurtures one’s faith through sharing life’s challenges with someone who is

capable to guide.
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Theories Church Documents

Faith Development Theory New Ratio Fundamentalis
Fowler (1981) Institutionis Sacerdotalis
(2016)
The Hagberg-Guelich Model Pastores Dabo Vobis
of Stages in life of Faith (2004)
(2014) Program of Priestly
Formation (1993)
Updated Philippine
Program of Priestly
Formation (2006)

Spiritual Direction
 Celibacy
 Discernment of Vocation
 Interiority
 Spiritual Growth

Immaculate Heart of Mary Seminary

College Seminarians

Recommendations
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Figure 1. Flow of the Study

THE PROBLEM
Statement of the Problem

This study aims to know the importance of spiritual direction in the spiritual

formation of seminarians.

Specifically, the study seeks to find the answer to the following questions;

1. What is the frequency of seminarians’ spiritual direction experience by year

level as to:

1.1 schedule and length of time;

1.2 evaluation?

2. What are the opinions of seminarians on the importance of spiritual direction

towards spiritual formation as to:

2.1 implementation;

2.2 process;

2.3 monitoring?

3. What is the level of seminarians’ perception on the spiritual direction to the

directee in terms of:

3.1 celibacy;

3.2 discernment of vocation;

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3.3 interiority;

3.4 spiritual growth?

4. Is there a significant difference on seminarians’ perception as to the

importance of spiritual direction in spiritual formation?

5. What recommendations may be proposed?

Statement of Null Hypothesis

There is no significant difference on seminarians’ perception as to the

importance of spiritual direction in spiritual formation.

Significance of the Study

Seminarians. This study can help seminarians understand better the need for

spiritual direction seriously and gratefully as part of their spiritual formation. This

can help them in their development.

Administrators. This may help the administrators/priest formators, teachers, and

spiritual directors know the need of seminarians in their spiritual formation as to

spiritual direction, especially towards the journey of faith.

The future researchers. This can be of help to the future researchers as one of

the basis of their study. They will enable them to understand and gain insights

about spiritual direction and obtain a view on which part of the program will be

improved.
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Scope and Limitations

This study was conducted to know the importance of spiritual direction in

the spiritual formation of seminarians. In line with this, the researchers include in

their study celibacy, discernment of vocation, interiority, and spiritual growth. For

the purpose of this study, the researchers separate celibacy from discernment of

vocation to know how spiritual direction helped seminarians celibacy. The

researchers did not develop so much on celibacy. The respondents were the

college seminarians of the Immaculate Heart of Mary Seminary of the school

year 2019-2020 from first-year to third-year since there are no fourth-year

seminarians. There were 42 college seminarians who participated in this study.

The researchers focused the study on a particular group-the college seminarians,

because relatively they have clearer motivation for priesthood and only the

college observes spiritual direction as mandatory.

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RESEARCH METHODOLOGY

Research Design

The researchers used the descriptive survey method to measure

respondents’ perceptions. The descriptive survey method involves a collection of

data to describe a situation, subject, behavior or phenomenon to prove or

disprove the hypothesis or theory and to answer the questions concerning the

problem. A descriptive survey is often described as a study concerned with

finding the “what is”. It is used to observe and describe a research subject

without influencing the variables in many ways. In this method of research,

researchers collect information through survey with the aid of questionnaire.

Research Environment

The study was conducted in Immaculate Heart of Mary Seminary (IHMS).

It is the only Catholic seminary in Bohol. IHMS is located at P. Cabalit Street,

Taloto District, Tagbilaran City. It was founded on August 22, 1950, by the first

Bishop of Tagbilaran, Most Rev. Julio Rosales. Currently, IHMS is divided into

three departments, each having different formative approaches yet unified in the

mission and vision of the institution. The departments are the College, Pre-

College, and Junior High School.

Research Respondents
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The respondents of this study were the seminarians of the college

department of Immaculate Heart of Mary Seminary enrolled in the school year

2019-2020. The respondents were selected through purposive sampling since

spiritual direction is mandatory in the college department being part of the

seminary formation. The total number of research respondents from the first (1 st)

year to third (3rd) year is forty-two (42). There is no fourth (4 th) year this school

year due to the K-12 transition.

Table 1. Distributions of Respondents by Year Level

Year Level Population Percentage

1st Year 18 43 %
2nd Year 14 33%
3rd Year 10 24%
Total 42 100%

Table 1 shows the number of research respondents in the IHMS college

department. 18 (43%) of the population size is the first-year while the second-

year comprises 14 (33%) of the population size and 10 (24%) from third- year’s

population size yielding a total of 42 (100%) respondents.

Research Instrument

The instrument was designed to know the importance of spiritual direction

in the spiritual formation of the seminarians. The researchers used a

questionnaire as their research tool consisting of a series of questions to gather

information from respondents. The questions were constructed and were

subjected to validity and reliability test. The questionnaire was also subjected to
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pilot testing with the pre-college seminarians to test if the questions are

understandable. The questionnaire consists in three parts. The first part asked

spiritual direction information based on seminarians’ experience and the second

part was a set of open ended questions regarding the importance of spiritual

direction in spiritual formation, spiritual direction implementation, and spiritual

direction monitoring and the last was a Likert scale type of questionnaire where

respondents can indicate their agreement or disagreement on the statement

being presented.

Research Procedures

Data Gathering

The researchers sent a letter to the Dean of Seminarians of the college

department of the Immaculate Heart of Mary Seminary asking permission to

conduct a survey among the college seminarians. The researchers also sent a

letter to seminarians asking consent to conduct the survey. After receiving the

approval from the Dean of seminarians and the consent of the respondents, the

researchers approached the respondents and explained to them the purpose of

the survey and the procedures in answering it. The respondents were gathered

together and the researcher gathered the data or information with the use of

questionnaire. Then after the researchers collected the questionnaire, results

were tabulated, interpreted and used as basis for drawing conclusions and

recommendations.
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Statistical Treatment

The researchers used the following statistical procedures in the

presentation, analysis, and interpretation of data:

A. Percentage Formula. It was used in tabulating data from part 1 of the

research instrument with the formula shown below.

f
P= x 100
N

Where:

P = percentage

N = number of respondents

f = frequency of answers

B. Weighted Arithmetic Mean. It was used in tabulating data from the

questionnaire of the instrument with the use of the Likert scale with the

formula shown below.

∑wx
Weighted mean ¿
N

Where:

W = weight of answer

X = frequency
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N = number of respondents

The scale has the following values:

RANGE CODE DESCRIPTIVE VALUES

3.26 – 4.50 SA Strongly Agree
2.51 – 3.25 A Agree
1.76 – 2.50 D Disagree
1.0 – 1.75 SD Strongly Disagree
Scale Value Response Description
4 Strongly Agree Practice is very evident
and satisfactory.
3 Agree Practice is satisfactory
but needs improvement.
2 Disagree Practice could be barely
seen.
1 Strongly Disagree Practice is not evident.
Responses in scale followed this order.

C. Analysis of Single Variance (ANOVA) – this was used in comparing the

perception of college seminarians on the importance of spiritual direction towards

their Spiritual formation.

Msb
F=
Msw
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DEFINITION OF TERMS

Celibacy – It is a way of life characterized by a priest’s perpetual renunciation of

marriage for the sake of the kingdom of God.

Chastity – It means the successful integration of sexuality within the person and

thus the inner unity of man in his bodily and spiritual being.

Dimensions - These refer to the fields of seminary formation, namely: human

formation, spirituality, academics, and pastoral formation.

Directee – A seminarian who undergoes spiritual direction.

Discernment – It is the process by which you discover God’s will. The process

enables you to distinguish between movements coming from God and impulses

that are not from God.

Discernment of Vocation – It is the decision-making of a seminarian whether to

continue to pursue priestly vocation or not.

Faith – It is the theological virtue defined as secure belief in God and a trusting

acceptance of God's will.

Formation – It is the action of forming or the process of being formed given to

seminarians.
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Formator – It refers to a priest assigned in the seminary to guide seminarians in

their formation.

Human Formation - It is the dimension of formation being defined in the New

Ratio Fundamentalis as the foundation of all priestly formation.

Implementation - It is the process of realization of spiritual direction to the life of

the seminarians.

Interiority - It is the concept of self as private inner space, the notion that we can

turn into this space to look for God, and the conception of both work and

sacrament as outward signs expressing inner realities.

Lagda sa Pamuyo - It is the official handbook in the Immaculate Heart of Mary

seminary were the rules and regulations are stated.

Level of Importance – It is the measurement of satisfaction of a person towards

spiritual direction.

Ministry – It is the work or vocation of a minister of religion.

Monitoring – It is the process of observing and checking the progress during the

sessions of spiritual direction over a period of time.

New Ratio Fundamentalis - It is a church document released on December 8,

2016. According to Cardinal Beniamino Stella, Prefect of the congregation for the

Clergy, “The New Ratio Fundamentalis is meant to provide guidelines for the

formation of the priests, which needed to be revamped, renewed, and restored to

the center”.
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Opinion – It is one’s judgment about something that is subjective in nature. It is

used in open-ended questions.

Pastoral Formation - It is the dimension of formation concerned with the service

as well as learning by exposure of seminarians in different areas.

Pastores Dabo Vobis - It is an apostolic exhortation released by Pope John

Paul II concerning the formation of the priest.

Perception – It is the awareness of something through the senses. It is used in

likert scale type of questionnaire.

Process – It is the series of action taken of a directee to achieve a particular goal

in his life.

Program of Priestly Formation - The document Program of Priestly Formation

(fifth edition) was developed by the Committee on Priestly Formation of the

United States Conference of Catholic Bishops (USCCB). 

Seminary - It is an institution for the education and formation of men aspiring for

priesthood.

Spirituality – It is the daily, communal, lived expression of one’s ultimate beliefs,

characterized by openness to the self-transcending love of God and understood

to be the way of life of a people, a movement by the Spirit of God, and the

grounding of one’s identity as a Christian in every circumstance of life.

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Seminary Formation - It is a training given to seminarians that aim to mold

individuals not only in a particular aspect of life but also to make seminarians a

developed human being.

Spiritual Direction - Spiritual Direction is assistance given to persons in

discernment to help them grow in holiness and in the practice of Christian virtue.

Spiritual Director – It is a person whom we have chosen after prayerful

consideration to accompany us, to hold as accountable, to encourage us, to

challenge us, and when necessary, engage us in fraternal correction along our

way of discipleship.

Spiritual Formation – It is the dimension of seminary formation that is directed

at nourishing the intimate relationship with God. It is a process nor journey in

faith through the openness of hearts to a deeper connection with God.

Spiritual Growth – It is the process of becoming more and more like Jesus

Christ. It is the promotion of love and holiness.

Vocation (Latin-vocare, to call) – It is the inclination toward a particular state of

life that the Christian accepts as a call from God.

 27

CHAPTER II
PRESENTATION, ANALYSIS, AND INTERPRETATION OF DATA

1st Year 2nd Year 3rd Year Total

1. 18 43% 14 33% 10 24% 42 100%

Experience

2. Frequency Thrice 2 5% 2 5% 1 2% 5 12%

of
Experience 4 or more 16 38% 12 29% 9 21% 37 88%

3. Once a
18 43% 14 33% 10 24% 42 100%
Schedule month

Below 30
4. 2 5% 6 14% 2 5% 10 24%
minutes
Length of
30 – 60
Time 16 38% 8 19% 8 19% 32 76%
minutes
Have 10 24% 7 17% 3 7% 20 48%
5. Evaluation
Don’t have 8 19% 7 17% 7 17% 22 52%
Table 2. Seminarians’ Spiritual Direction Experience

Table 2 shows 42(100%) of the respondents experienced spiritual

direction. 5 (12%) among first year to third year college seminarians experienced

spiritual direction thrice from the start of their seminary formation. While 37 (88%)

among first year to third year college seminarians experienced spiritual direction
 28

more than four times. 42 (100%) of the respondents experience spiritual direction

once a month. 10 (24%) of the respondents experience spiritual direction below

30 minutes. However 32 (76%) majority of them, experienced spiritual direction

ranging from 30 to 60 minutes. 20 (48%) says that they have evaluation after

spiritual direction while 22 (52%) says they don’t have evaluation.

Table 3. Seminarians’ Response on the Importance of Spiritual Direction in

Spiritual Formation.

MAJOR
CORE IDEAS THEMES
 29

 It helps me grow spiritually.

1. Spiritual Direction
Implementation.  It hones my vocation to
grow.

 In spiritual direction we can

share and open- up to the
spiritual director.

 The director assists me in

my spirituality.

 It guides seminarians to SPIRITUAL

become mature. GROWTH
and
 It strengthens my INTERIORITY
relationship with God.

 It helps me cope with my

problems in the seminary.

 The Spirituality direction

guides me in the seminary.

 It will help us seminarians

grow in our relationship
with God.

 It allows me to be open to
others.

 It guides me in making the

right decisions pertinent to DISCERNMENT
my seminary life.

 It guides me to discern
well.

2. Spiritual Direction  The spiritual direction

process. helps me answer God’s
call.
 30

 It helps me in discern.
FORMATIVE
 It makes me reflect on my
chosen vocation.

 It helps seminarians
become mature.

 It inspires me to be open in
certain issues of my life.

 The director handles it with

care.

 The Spiritual Direction

recommends possible
solutions to my problems.

 The spiritual direction is

sincere in his words.

 The direction comforts me. SYSTEMATIC

 The spiritual direction is

scheduled in my most
needed time.

 The spiritual director is well

trained in spiritual
direction.

 The spiritual direction

follows/has an exact
system.

 It is held confidential.

3. Spiritual Direction  The director makes a

monitoring. follow up in my formation.

 Spiritual direction is
monitored through a
monitoring sheet.
 31

 We have our monthly

schedule to follow, and if
we fail to see the priest, we
are reprimanded.

 I was given schedules prior

to the meeting. Venues
were also identified for CONSTANT
spiritual direction. MONITORING
IS BEING
 We are being called at OBSERVED
least once a month and it is
mandatory.

 Spiritual direction is
monitored by updating us
especially on the schedule
of spiritual direction.

 We are being provided with

our schedule session for
SD.

 Spiritual direction is
monitored through detailing
my precious happenings in
life.

 We are monitored through

the data or words spoken
during the last spiritual
direction and even brought
me back to my inner child
which psychology states as
the unconscious mind.

Table 3 shows seminarians’ opinion on the importance of spiritual

direction in spiritual formation of seminarians as well as seminarians’ opinion on

spiritual direction implementation, and spiritual direction monitoring. Seminarians

stated that spiritual direction grants spiritual growth and interiority and help in

their discernment. Seminarians emphasized that the process of spiritual direction

 32

was formative, and systematic. They also stated that spiritual direction observed

constant monitoring.

Table 4. Seminarians’ Perception on the Importance of Spiritual Direction in

Spiritual Formation.

A. Celibacy Wm Dv
1. I am able to know, love, appreciate and live celibacy 3.26 SA
according to its true nature.
2. I am capable to sacrifice and love each person. 3.26 SA
3. I have developed a sincere, human, fraternal, and personal 3.24 A
love.
4. I am willing to live celibacy for the sake of the kingdom of 3.21 A
heaven.
5. I am willing to live celibacy for the evangelical and pastoral 3.17 A
purposes.
6. I am willing to live celibacy for my chosen vocation- 3.24 A
priesthood.
7. I am willing to abstain marriage for the kingdom of God. 3.24 A
8. I acknowledge celibacy as a gift from God that needs to be 3.36 SA
nourished.
9. I don’t think celibacy is a burden. 3.17 A
10. I am willing to be faithful to celibate chastity. 3.17 A
AWM: 3.21 A
B. Discernment of Vocation
1. It helps me respond to God’s call and to be open to continual 3.57 SA
communication with God about our life’s direction.
2. It helps me develop the art of listening to inner self and 3.48 SA
learning to recognize (discern) movements that rise from the
Holy Spirit.
3. It helps me look at discernment of vocation in a clear way, in a 3.45 SA
way that involves my mind, heart, and soul.
4. It helps me understand God’s will in my life. 3.45 SA
5. It helps me to discern whether or not the aspects of my 3.43 SA
personality are under the influence of the Holy Spirit.
6. It helps me discern God’s communication to be by relating 3.43 SA
with others.
7. It helps me in my relationship with God. It helped me in 3.38 SA
becoming more open to the prompting of the Spirit in the
ordinary events of my life.
8. It helps me to be objective in my relationship with God. 3.38 SA
 33

9. It helps me discern the presence and action of God in my life. 3.45 SA

10. It helps me spend time reflecting on my understanding of the 3.50 SA

seminary, on how I learn more in a vocation to the priesthood.

AWM: 3.42 SA
C. Interiority
1. I can tell that my life has a purpose. 3.69 SA
2. I can find meaning in times of hardship. 3.55 SA
3. I am fulfilled in pursuing active spiritual life. 3.33 SA
4. I am able to love and live out the Gospel values. 3.33 SA
5. I became faithful in prayer. 3.21 A
6. It helps me forgive other people easily. 3.26 SA
7. My spiritual beliefs continue to evolve. 3.38 SA
8. My spiritual life fulfills me in a way that material possession 3.98 SA
does not.
9. It helps me develop my identity. 3 A
10. It helps me appreciate the presence of God in everyday life. 3.67 SA

AWM: 3.42 SA
D. Spiritual Growth
1. It helps me to be God-centered. 3.52 SA
2. It helps me develop a life of prayer. 3.52 SA
3. It helps me to be faithful in prayer. 3.41 SA
4. It helps me participate truly in the Holy Sacrifice of the Mass. 3.47 SA
5. It helps me love our blessed Mother. (Devotion) 3.62 SA
6. It helps in my decision to reflect truth and prudence. 3.50 SA
7. It helps me love the church. 3.45 SA
8. It helps me improve my relationship with others. 3.45 SA
9. It helps me take joy in serving others. 3.45 SA
10. It helps me to be humble enough. 3.45 SA
AWM: 3.51 SA
Total AWM: 3.39 SA

Table 4 shows seminarians’ perception on the importance of spiritual

direction in spiritual formation which yielded an average weighted mean of 3.39

with descriptive value of strongly agree. Moreover, areas in spiritual formation

such as celibacy, discernment of vocation, interiority, and spiritual growth yielded

a strong agreement with its average weighted mean of 3.21; 3.42; 3.42; 3.51
 34

respectively. Furthermore, the results proved that spiritual direction has a great

contribution in developing spiritual formation of seminarians.

Table 5. Analysis of Variance on Seminarians’ Level of Perception towards

the Importance of Spiritual Direction in Spiritual Formation.

1st year 2nd year 3rd Year Overall DV

weighted
arithmetic
mean
A. Celibacy Wm Dv Wm Dv Wm Dv
1. I am able to 3.16 A 3.29 SA 3.4 SA
know, love, 7
appreciate and live
celibacy according
to its true nature.
2. I am capable to 3.33 SA 3.07 A 3.4 SA
sacrifice and love 3
each person.
3. I have developed 3.22 A 3.14 A 3.4 SA
a sincere, human, 2
fraternal, and
personal love.
4. I am willing to live 3.27 SA 3.21 A 3.1 A
celibacy for the sake 8
of the kingdom of
heaven.
5. I am willing to live 3.11 A 3.14 A 3.3 SA
celibacy for the 1
evangelical and
pastoral purposes.
6. I am willing to live 3.27 SA 3.21 A 3.2 A
celibacy for my 8
chosen vocation-
priesthood.
7. I am willing to 3.16 A 3.35 SA 3.2 A
abstain marriage for 7
the kingdom of God.
8. I acknowledge 3.33 SA 3.42 SA 3.3 SA
celibacy as a gift 3
from God that needs
to be nourished.
9. I don’t think 3.27 SA 3.36 SA 2.7 A
 35

celibacy is a burden. 8
10. I am willing to be 3.11 A 3.43 SA 2.9 A
faithful to celibate 1
chastity.
AWM: 3.22 A 3.26 SA 3.19 A 3.21 A
8
B. Discernment of
Vocation
1. It helps me 3.5 SA 3.79 SA 3.4 SA
respond to God’s
call and to be open
to continual
communication with
God about our life’s
direction.
2. It helps me 3.44 SA 3.64 SA 3.3 SA
develop the art of 4
listening to inner self
and learning to
recognize (discern)
movements that rise
from the Holy Spirit.
3. It helps me look 3.44 SA 3.64 SA 3.2 A
at discernment of 4
vocation in a clear
way, in a way that
involves my mind,
heart, and soul.
4. It helps me 3.61 SA 3.42 SA 3.2 A
understand God’s 1
will in my life.
5. It helps me to 3.5 SA 3.50 SA 3.2 A
discern whether or
not the aspects of
my personality are
under the influence
of the Holy Spirit.
6. It helps me to 3.5 SA 3.50 SA 3.2 A
discern God’s
communication to
be by relating with
others.
 36

7. It helps me in my 3.5 SA 3.42 SA 3.1 A

relationship with
God. It helped me in
becoming more
open to the
prompting of the
Spirit in the ordinary
events of my life.
8. It helps me to be 3.5 SA 3.50 SA 3 A
objective in my
relationship with
God.
9. It helps me to 3.61 SA 3.57 SA 3 A
discern the 1
presence and action
of God in my life.
10. It helps me to 3.44 SA 3.64 SA 3.4 SA
spend time 4
reflecting on my
understanding of the
seminary, on how I
learn more in a
vocation to the
priesthood.
AWM: 3.50 SA 3.56 SA 3.2 A 3.42 SA
5
C. Interiority
1. I can tell that my 3.66 SA 3.50 SA 4 SA
life has a purpose. 7
2. I can find 3.61 SA 3.29 SA 3.5 SA
meaning in times of 1
hardship.
3. I am fulfilled in 3.33 SA 3.36 SA 3.4 SA
pursuing active 3
spiritual life.
4. I am able to love 3.44 SA 3.29 SA 3.1 A
and live out the 4
Gospel values.
5. I became faithful 3.16 A 3.29 SA 3.2 A
in prayer. 7
6. It helps me 3.44 SA 3.64 SA 2.9 A
forgive other people 4
easily.
7. My spiritual 3.33 SA 3.64 SA 3.1 A
beliefs continue to 3
evolve.
 37

8. My spiritual life 3.38 SA 3.64 SA 3.3 SA

fulfills me in a way 9
that material
possession does
not.
9. It helps me 3.27 SA 3.64 SA 3.6 SA
develop my identity. 8
10. It helps me 3.72 SA 3.64 SA 3.6 SA
appreciate the 2
presence of God in
everyday life.
AWM: 3.43 SA 3.48 SA 3.37 SA 3.42 SA
9
D. Spiritual Growth
1. It helps me to be 3.66 SA 3.36 SA 3.6 SA
God-centered. 7
2. It helps me 3.44 SA 3.43 SA 3.8 SA
develop a life of 4
prayer.
3. It helps me to be 3.44 SA 3.36 SA 3.4 SA
faithful in prayer. 4
4. It helps me 3.5 SA 3.43 SA 3.5 SA
participate truly in
the Holy Sacrifice of
the Mass.
5. It helps me to 3.66 SA 3.57 SA 3.6 SA
love our blessed 7
Mother. (Devotion)
6. It helps in my 3.55 SA 3.57 SA 3.3 SA
decision to reflect 6
truth and prudence.
7. It helps me love 3.61 SA 3.43 SA 3.2 A
the church. 1
8. It helps me 3.61 SA 3.57 SA 3.4 SA
improve my 1
relationship with
others.
9. It helps me take 3.55 SA 3.57 SA 3.6 SA
joy in serving others. 6
10. It helps me to be 3.61 SA 3.64 SA 3.4 SA
humble enough. 1
AWM: 3.56 SA 3.49 SA 3.48 SA 3.51 SA
1
TOTAL AWM: 3.43 SA 3.45 SA 3.31 SA 3.39 SA

Analysis of One-Variance (ANOVA)

 38

SUMMARY
Groups Count Sum Average Variance

Column 1 4 13.733 3.433 0.021

Column 2 4 13.800 3.450 0.017
Column 3 4 12.140 3.035 0.278
ANOVA
Source of Variation SS df MS F crit
Between Groups 0.441 2 0.221 4.256

Within Groups 0.948 9 0.105

Total 1.390 11

Table 5 shows that there is no significant difference on seminarians’

perception on the importance of spiritual direction in spiritual formation since the

computed F value (F crit.) 4.256 is less than the tabulated F value of 4.26 at 0.05

level of significance, the null hypothesis was accepted. It could mean that

seminarians shared the same thoughts that they strongly agreed on the

importance of spiritual direction towards spiritual formation as to celibacy,

discernment of vocation, interiority, and spiritual growth.

CHAPTER III

SUMMARY, FINDINGS, CONCLUSIONS and RECOMMENDATIONS

This study was conducted for the purpose of knowing the importance of

spiritual direction towards the spiritual formation of seminarians particularly in the

 39

areas of celibacy, discernment of vocation, interiority, and spiritual growth in the

Immaculate Heart of Mary Seminary adhering to the prescribed formation for

seminaries to attain interiority. The descriptive-survey method was used for

gathering data. The questionnaire served as the instrument of collecting the data.

Purposive sampling was employed in their study. All seminarians of the college

department were the respondents. The data was gathered on the 18 th day of

December, 2019 of the school year 2019-2020.

The researchers used percentage formula, weighted arithmetic mean and

analysis of variance on the statistical analysis of gathered data.

Findings

1. Respondents show that first year seminarians have the most number of

respondents which is 18 or 43%. The least number of respondents were the 3 rd

year seminarians which comprises 10 or 24%. There are 42 college seminarians.

2. Seminarians’ Spiritual Direction Experience. The whole population or 42

(100%) of respondents experienced spiritual direction. Majority or 37 (88%) from

the respondents experienced spiritual direction four (4) times or more while 5

(12%) experienced spiritual direction thrice. Nobody experience spiritual direction

once or twice.

3. Schedule and Length of Time Spent for Spiritual Direction. All of the

respondents have their spiritual direction done once a month. Majority or 32

(76%) of the respondents undergone the spiritual direction in thirty to sixty (30-

60) minutes. On the other hand, 10 (24%) of them have undergone spiritual
 40

direction below thirty (30) minutes. The schedule and length of time of spiritual

direction session is adequate for seminarians. It follows to the required time and

schedule of the seminary.

4. Evaluation. Most number of seminarians says that they don’t have evaluation

to measure their growth in their spiritual formation. There is a need of evaluation

on spiritual direction session to know the effectivity of spiritual direction as well as

the seminarian’s growth.

5. Seminarians’ Opinion on the Importance of Spiritual Direction.

Seminarians’ opinions showed that spiritual direction as part of their spiritual

formation helped them in their spiritual growth, interiority and discernment. It

showed that the process of spiritual direction is formative, and systematic.

Seminarians also noted that spiritual direction was observed constantly in terms

of monitoring.

6. Seminarians’ Perception on the Importance of Spiritual Direction in

Spiritual Formation. It shows that seminarians strongly agree on the importance

of spiritual direction in spiritual formation as to discernment of vocation,

interiority, and spiritual growth. Seminarians agree only on the importance of

spiritual direction as to celibacy. Celibacy could have been lacking of emphasis

during spiritual direction.

7. Analysis of Variance on Seminarians’ Level of Perception. Seminarians’

perception show no difference as to the importance of spiritual direction on

spiritual formation.
 41

Conclusions

Spiritual direction is very important in the spiritual formation of

seminarians. This was proven in the seminarians' level of perception which show

a strong agreement that importance of spiritual direction in spiritual formation

especially in the aspect of discernment, interiority, and spiritual growth. Even

though the respondents have agreed only on the importance of spiritual direction

towards celibacy, it still yield a very strong agreement in general as to

discernment of vocation, interiority and spiritual growth. Spiritual direction in the

Immaculate Heart of Mary Seminary has been a help to the seminarians’ spiritual

growth. However, it needs performance evaluation tool to ensure affectivity on

spiritual formation of seminarians. This could be a self-evaluation tool which

contains areas on spiritual formation with corresponding ratings that will

determine the directee’s growth. The directee should also meet his director to

follow-up his spiritual growth. Seminarians from college department shows no

significant difference on their perception towards the importance of spiritual

direction.

Recommendations
 42

After the data was gathered, analyzed and interpreted the researchers

recommend the following:

 Continuation of mandatory spiritual direction;

 Continuation of the schedule and length of time in a spiritual direction

session;

 Construction of standard self-evaluation tool to know the progress of every

seminarian who undergoes spiritual direction;

 Standard evaluation tool for the affectivity of spiritual direction;

 Emphasis of celibacy in spiritual direction;

 Inclusion of priests’ perception on the importance of spiritual direction;

 Conduct study on High School and Pre-college departments;

 Conduct study in other seminaries for the importance of spiritual direction

in spiritual formation of seminarians.

 43

REFERENCES

Barry, W.A.; Connolly, W.J. (2009). The Practice of Spiritual Direction. .

Retrieved Aug. 15, 2019

Collins, J. (2010). What every Catholic needs to know about Spiritual Growth.
Retrieved from https://bit.ly/2H2eTht. On August 14, 2019

Dougherty, R.M. (1995). Group Spiritual Direction. Paulist Press 997 MacArthur
Boulevard Mahwah, New Jersey 07430 USA

Farrow, M. (2018). Spiritual Direction: What is it, who needs it, and why?
https://bit.ly/2PxB2uN. Retrieved Aug. 15, 2019

Hardy, D. (n.d.). Excerpts from Spiritual Directors International.

http://www.sdiworld.org Retrieved Aug. 29, 2019

Hart C.W. (2014). Faith Development Theory. In: Leeming D.A. (eds)
Encyclopedia of Psychology and Religion. Springer, Boston, MA
https://bit.ly/2w0pkPZ . Retrieved Aug. 29, 2019

Kosloski, P., (2015). Why we need spiritual direction. https://bit.ly/20VrwBC.

Retrieved Aug. 15, 2019

Lagda sa Pamuyo (2013). Immaculate Heart of Mary Seminary.

Mulholland Jr, M.R. (2016). Imitation to a Journey. A road map for spiritual
formation. IntervarsityPress. https://bit.ly/2M/jmdM

Nouwen, H. (2006). Wisdom for the Long Walk of Faith. Spiritual Direction.
United States of America. Harper Collins Publishers, 10 East 53 rd street
New York, NY 100022.

Pastores Dabo Vobis (2004). Encyclical letter of Pope John Paul II. Paulines
Publishing House.2650 F.B. Harrison Street 1300 Pasay City, Philippines

Program of Priestly Formation (1993). United States Catholic National

Conference of Catholic Bishops. Conference, Inc. Washington, D.C.

Ramos, M.I. (2016). Moving Up. A Guide to Personal Development. Phoenix

Publishing House Inc. Phoenix Building, 927 Quezon Ave., Quezon City

Ratio Fundamentalis Institotionis Sacerdotalis. The Gift of Priestly Vocation.

(2016). Paulines Publishing House Daughters of St. Paul 2650 F.B
Harrison Street 1302 Pasay City, Philippines

Rector’s Conference. (2019).

 44

Spiritual Direction International. (2005-2019). What is Spiritual Direction

/Companionship. https://bit.ly/32jzreR. Retrieved Aug. 27, 2019

Spiritual Directors International. (2005-2019). Christian Spiritual Direction.

https://bit.ly/32huaVc. Retrieved Aug. 27, 2019.

Tang, A. (2016). Spiritual Direction and Spiritual Formation. https://bit.ly/30BtuZ8.

Retrieved Aug. 27, 2019

The Updated Philippine Program of Priestly Formation (2006). CBCP Building,

470 Gen. Luna Street 1002 Intramuros Manila

Vatican II. (1995). The Conciliar and Post Conciliar Documents. Daughters of St.
Paul 2650 F.B. Harrison 1300 Pasay City Philippines

Yerkes, M. (2014). Spiritual Formation: The Hagberg-Guelich Model of Stages in

Life of Faith. https://bit.ly/2MLobnq. Retrieved Sept. 01, 2019
 45

APPENDICES
 46

Appendix A- Transmittal Letters

IMMACULATE HEART OF MARY SEMINARY

Taloto District, 6300 Tagbilaran City
Bohol, Philippines

November 29, 2019

REV. FR. ABSALON FLORENOSOS, MA

Prefect of Discipline, College Department
Immaculate Heart of Mary Seminary
6300 Tagbilaran City, Bohol, Philippines

Dear Rev. Fr. Absalon,

Greetings of peace!

We the Grade 12 seminarians are having a research paper which serves as one
of the requirements for our graduation. The title of our group research is the “The
Importance of Spiritual Direction in Spiritual Formation.” This will cover only the
college department of the seminary. All college seminarians will be included in
our study.
In line with this, I am humbly asking your permission to allow us conduct the data
gathering from the seminarians of the College Department. Your positive
response will surely be a great help for the success of our study.

Respectfully yours,

(SGD) SEM. BENJIE S. CAGA-ANAN

Group Leader

Noted:

(SGD) MRS. MA. ANNALISSA J. BABERA, Ph.D.

Technical Adviser
 47

Appendix B - Research Instrument

Immaculate Heart of Mary Seminary
Taloto District, Tagbilaran City, Bohol
RESEARCH QUESTIONNAIRE

Title: “The Importance of Spiritual Direction in Spiritual Formation”

Name (optional): _______________________________________________
Respondent No. ________
Dear respondent,
Greetings in Christ!
The researchers are humbly asking for your precious time and effort in
answering this questionnaire. Your answer would be of great help for the success
of this study. Rest assured that these answers will be confidential.
I. Please provide the answers in the given question or information.
1. Year level ____
2. Have you experienced spiritual direction? (Please check in the blank.)
__ Yes
__ No
3. How many times did you experience spiritual direction? (Please check in the
blank.)
_____ Once
_____ Twice
_____ Thrice
_____ Four times or more _____ (Please indicate.)
4. How often do you have your spiritual direction? (Please check in the blank.)
_____ Once a week _____ Twice a week ____Thrice a week
_____ Once a month _____ Twice a month ____Thrice a month
If none of the above, please indicate in the blank: ________________________.
5. How many minutes do you spend in a spiritual direction session? __________.
 48

6. Do you have an evaluation after your spiritual direction session?

__ Yes
__ No
II. Opinion of seminarians towards program of spiritual direction:
1. Do you find spiritual direction important in your formation?
__ Yes
__ No
Why or Why not?

________________________________________________________________
________________________________________________________________
______________________________________________________________.
2. Do you agree with the way your spiritual direction is being handled?
__ Yes
__ No
Why or Why not?

________________________________________________________________
________________________________________________________________
________________________________________________________
Are you given enough time for spiritual direction?
__ Yes
__ No
3. Are you monitored on your spiritual direction? If yes, how?
__ Yes
__ No

________________________________________________________________
________________________________________________________________
_____________________________________________________________
 49

III. Below is a questionnaire which will be used to measure your level of

perception towards the importance of Spiritual Direction as to; a. Celibacy, b.
Discernment of Vocation, c. Interiority, d. Spiritual growth. Kindly put a check
mark under the column of your choice in each given situation.
Legend:
4 – Strongly Agree (SA)
3 – Agree (A)
2 – Disagree (D)
1 – Strongly Disagree (SD)
A.
Celibacy 4 3 2 1
SA A D SD
1. I am able to know, love, appreciate and live celibacy
according to its true nature.
2. I am capable to sacrifice and love each person.

3. I have developed a sincere, human, fraternal, and

personal love.
4. I am willing to live celibacy for the sake of the kingdom
of heaven.
5. I am willing to live celibacy for the evangelical and
pastoral purposes.
6. I am willing to live celibacy for my chosen vocation-
priesthood.
7. I am willing to abstain marriage for the kingdom of
God.
8. I acknowledge celibacy as a gift from God that needs
to be nourished.
9. I don’t think celibacy is a burden.

10. I am willing to be faithful to celibate chastity.

 50

B.
Discernment of Vocation 4 3 2 1
SA A D SD

1. It helps me respond to God’s call and to be open to

continual communication with God about our life’s
direction.
2. It helps me develop the art of listening to inner self
and learning to recognize (discern) movements that
rise from the Holy Spirit.
3. It helps me look at discernment of vocation in a
clear way, in a way that involves my mind, heart and
soul.
4. It helps me to understand God’s will in my life.

5. It helps me to discern whether or not the aspects of

my personality are under the influence of the Holy
Spirit.
6. It helps me to discern God’s communication to me
by relating with others.

7. It helps me in my relationship with God. It helped

me in becoming more open to the prompting of the
Spirit in the ordinary events of my life.
8. It helps me to be objective in my relationship with
God.

9. It helps me to discern the presence and action of

God in my life.

10. It helps me to spend time reflecting on my

understanding of the seminary, on how I learn more in
a vocation to the priesthood.
 51

C.
Interiority 4 3 2 1
SA A D SD
1. I can tell that my life has a purpose.

2. I can find meaning in times of hardship.

3. I am fulfilled in pursuing active spiritual life.

4. I am able to love and live out the Gospel values.

5. I became faithful in prayer.

6. It helps me forgive other people easily.

7. My spiritual beliefs continue to evolve.

8. My spiritual life fulfills me in a way that material

possession does not.

9. It helps me develop my identity.

10. It helps me appreciate the presence of God in

everyday life.
 52

D.

Spiritual Growth 4 3 2 1
SA A D SD

1. It helps me to be God-centered.

2. It helps me develop a life of prayer.

3. It helps me to be faithful in prayer.

4. It helps me participate truly in the Holy Sacrifice of

the Mass.

5. It helps me to love our blessed Mother. (Devotion)

6. It helps in my decision to reflect truth and

prudence.

7. It helps me love the universal church.

8. It helps me improve my relationship with others.

9. It helps me take joy in serving others.

10. It helps me to be humble enough.

 53

Appendix C – Consent Form

IMMACULATE HEART OF MARY SEMINARY
Senior High School Department
Taloto District, Tagbilaran City

Title: “The Importance of Spiritual Direction in Spiritual Formation”

I, the undersigned confirm that (Please check the box as appropriate)
1. I have read and understood the purpose of the thesis study and what
is all about.
2. I have been given the opportunity to ask a question about the
research project and my participation in it.
3. I voluntarily agree to participate in the research project.
4. I very well understand that I can withdraw from research project any
time without need to justify such action, and that I will not be
penalized for withdrawing now will I be questioned my decision.
5. The procedures regarding confidentiality have been clearly explained
to me (that my name, pseudonym will not be indicated, and there will
be anonymity of data.
6. I accept the offer to partake in this project and therefore give my
consent.
7. My parents permitted me to answer the questionnaire.
8. I, along with the researcher, agree to sign and date this informed
consent form.

__________________ _____________ ____________

Name of Participant Signature Date

Researchers:

Benjie Caga-anan, Emmanuel Vincent Achacoso, Fred Joseph Diangco,

Neil Oliver Hibaya, Joseph Marie Jayectin, Niño Rico Jumawid

Note: If you have questions about the study, any problems and concerns about
your rights as a researcher participant please approach any of the researchers.
 54

IMMACULATE HEART OF MARY SEMINARY

Senior High School Department
Taloto District, Tagbilaran City

Date: December 1, 2019

Dear Respondents:

Greetings!

We are the GRADE 12 researchers who will be conducting research study

entitled “The Importance of Spiritual Direction in Spiritual Formation,” with the
aim to determine the Importance of Spiritual Direction towards the Spiritual
Formation of Seminarians.

In this regard, we would like to ask your agreement as one of our respondents in
our study. Please be informed that:
 The survey will last about 1 hour.
 All data gathered shall hold confidential and anonymous.
 This survey does not subject you to any physical or emotional harm as a
result of this study.
 That you have the right to refuse or decline at any time without penalty.
 The researchers will explain to you, the background of the study and will
be informed of your rights before conducting the test. After which further
instructions will be elaborated.

Sincerely yours,

THE RESEARCHERS

Benjie Caga-anan, Emmanuel Vincent Achacoso, Fred Joseph Diangco, Neil

Oliver Hibaya, Joseph Marie Jayectin, Niño Rico Jumawid.

I, ___________________, have been fully informed of the nature of this study,

my right as a respondent, and I have been fully assured of the confidentiality of
the information I will be giving to the researcher/s.
I have fully voluntarily affixed my signature in assent to my participation in the
study.
 55

Appendix D - Content Validity Test

IMMACULATE HEART OF MARY SEMINARY

Senior High School Department

Directions: Read the items of the given instrument and evaluate it based on the

evidence of content validity test. Just put a check ( ✓ ) mark indicating your

answer.

1. Are the questions relevant to the subject? Yes ____ No ____

2. Are the questions clearly formulated and unambiguous? Yes ____ No

____

3. Does each questions get at something stable which is

typical of the individual or the situation? Yes ____ No ____

4. Does the question pull? Yes ____ No ____

5. Do the responses show reasonable range of variation? Yes ____ No ____

6. Is the information obtained consisted? Yes ____ No ____

7. Is the item sufficiently inclusive? Yes ____ No ____

8. Is there a possibility of using an external criterion to evaluate

the test or questionnaire? Yes ____ No ____

TOTAL:Yes ____ No ____

_________________________________

Evaluator’s Signature over Printed Name

 56

CURRICULUM VITAE

PERSONAL DATA

Name: Benjie S. Caga-anan

Nickname: Kuya Benj!!, Doy2x

Address: Licolico, Sevilla, Bohol

Place of Birth: Cabangcalan, Sevilla, Bohol

 57

Date of Birth: February 25, 2002

Age: 18

Parents: Vito C. Caga-anan

Christy S. Caga-anan

Civil Status: Single

EDUCATIONAL BACKGROUND:

Elementary:

Licolico Elementary School

Junior High School:

Sevilla National High School

Senior High School:

Immaculate Heart of Mary Seminary

PERSONAL DATA

Name: Emmanuel Vincent B. Achacoso

Nickname: Choooks!!

Address: Madua Norte, Duero, Bohol

Place of Birth: Tagbilaran City

 58

Date of Birth: April 11, 2002

Age: 17

Parents: Eleazar C. Achacoso

Florenda B. Achacoso

Civil Status: Single

EDUCATIONAL BACKGROUND:

Elementary:

Duero Central Elementary School

Junior High School:

Immaculate Academy

Senior High School:

Immaculate Heart of Mary Seminary

PERSONAL DATA

Name: Fred Joseph M. Diangco

Nickname: Mompo Men!

Address: Mahayag, San Miguel, Bohol

Place of Birth: Tagbilaran City

 59

Date of Birth: May 4, 2002

Age: 17

Parents: Frediefred Diangco

Esmeralda Diangco

Civil Status: Single

EDUCATIONAL BACKGROUND:

Elementary:

Mahayag Elementary School

Junior High School:

Mahayag National High School

Senior High School:

Immaculate Heart of Mary Seminary

PERSONAL DATA

Name: Neil Oliver A. Hibaya

Nickname: Bisti!

Address: San Roque, Maribojoc, Bohol

Place of Birth: Mandaue, Cebu City

 60

Date of Birth: October 1, 1999

Age: 19

Parents: Marcelo E. Hibaya

Cirila A. Hibaya

Civil Status: Single

EDUCATIONAL BACKGROUND:

Elementary:

Bohol Wisdom School

Junior High School:

Christ the King Academy

Senior High School:

Immaculate Heart of Mary Seminary

PERSONAL DATA

Name: Joseph Marie L. Jayectin

Nickname: Bleeck, Beards

Address: Villa Aurora, Bilar, Bohol

Place of Birth: Poblacion Sur, Bilar, Bohol

 61

Date of Birth: August 24, 2001

Age: 18

Parents: Pedro G. Jayectin

Maria Amelie L. Jayectin

Civil Status: Single

EDUCATIONAL BACKGROUND:

Elementary:

Bilar Central Elementary School

Junior High School:

Saint Anthony Academy

Senior High School:

Immaculate Heart of Mary Seminary

PERSONAL DATA

Name: Niño Rico C. Jumawid

Nickname: Guyyzz, But!

Address: Katipunan, Carmen, Bohol

Place of Birth: Poblacion Sur, Carmen, Bohol

 62

Date of Birth: December 25, 2001

Age: 18

Parents: Eufemio G. Jumawid

Charissa Chloe C. Jumawid

Civil Status: Single

EDUCATIONAL BACKGROUND:

Elementary:

Carmen East Central Elementary

Junior High School:

Katipunan National High School

Senior High School:

Immaculate Heart of Mary Seminary