Mans's Sacred Call

PROLOGUE
Man’s Sacred Call
In the fabric of the human persons’ being and existence, woven by God through His the
creative Word with the threads of genuine love and true happiness, there exists a profound and
divine vocation — a call that resonates throughout the ages of human history. It is the sublime
summon to partake and be in communion with the Divine life, the vocation that beckons every
person to embark on a pilgrimage towards God.
We all long for God, for planted in the deepest recesses of our hearts is the desire to be
united with our creator. We belong to God, and the image and likeness of God we bear in our
being; And God is waiting for us to return to Him.
The road towards holiness, for us, is a challenging one, embodied spirit as we are, “For
the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to
each other…” (Galatians 5:17) We need to pursue and persevere to live according to the spirit,
to follow the narrow gate for “small is the gate and narrow the road that leads to life, and only a
few find it.” (Matthew 7:14) Yet this is not an impossible journey, nor should we feel
disheartened, for God loves us so much that He made all possible way for us to come to Him.
“For God so loved the world that he gave his only Son, so that everyone who believes in him
might not perish but might have eternal life.” (John 3:16) We only have to persevere in our life of
faith and to constantly nourish that faith with the grace of God. We must be docile to the
promptings of the Holy Spirit who guides us towards God. We must follow the road of Christ
that we may finally find God.
As we embark on this sacred journey of life, let us open our hearts to the whispers of the
sacred Spirit, to the echoes of a divine teachings that reverberates through the Church. The
vocation to holiness is not a mere aspiration; it is an invitation to participate in the holy life of
God through active involvement in the life of the Church. We must endeavor to form our spirits,
to imitate Christ who is the Way, the Truth, and the Life.
May this spiritual journey of formation offered to us by the University towards holiness be
a lantern in the darkness of worldly life, guiding us through the labyrinth of life's challenges and
triumphs. Let the Word of God be a source of inspiration, a wellspring of wisdom, and a call to
awaken the dormant seeds of holiness within our souls. In our pursuit of genuine holiness, we
will discover not only the loftiness of our humanity but also the ineffable connection between us
and God.
Record Code: CREED-IND-1.2

Page 26 of 27
Date: January 25, 2024
INTRODUCTION
The Vocation of Man to Holiness
Every Catholic educational institution, by virtue of its being Catholic, is essentially tied to
the identity and mission of the Church, they are, as described by St. John Paul II, “born from the
heart of the Church” (“Ex corde Ecclesiae profecta…” CONSTITUTIO APOSTOLICA EX
CORDE ECCLESIAE, John Paul II, Aug 15, 1990). Any Catholic School, therefore, must
promote and aid “in the evangelizing mission of the Church in a unique and privileged
manner”(Sr. Ma. Marissa R. Viri, The CEAP Christian Formation Manual, 2023), proclaiming to
every faithful and making clear to each of them the vocation of the human person as created by
God - to live a life of faith in response to God’s invitation to be in communion with Him. He is to
do this by striving to be holy in accordance to the measure that God has set: “Like obedient
children, do not act in compliance with the desires of your former ignorance but, as he who
called you is holy, be holy yourselves in every aspect of your conduct, for it is written, “Be holy
because I am Holy.” (1 Peter 1:14-16). This is what the Catechism of the Catholic Church is
telling us regarding this sublime vocation of man:
“...God has revealed himself and given himself to man. This he does by revealing the
mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men.
God has fully revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the
Holy Spirit.” (CCC 50) “…By revealing himself, God wishes to make them capable of responding
to him, and of knowing him and of loving him far beyond their own natural capacity.” (CCC 51)
“By his Revelation, "the invisible God, from the fullness of his love, addresses men as his
friends, and moves among them, in order to invite and receive them into his own company." The
adequate response to this invitation is faith.” (CCC 142; cf. DV 2; Col 1:15; I Tim 1:17; Ex 33:11;
Jn 15:14-15; Bar 3:38)
This FAITH required from us involves our whole being, our entire person, and every
strand and aspect of it. It is a faith that is living and dynamic, though it may be as small as the
size of the mustard seed. It is a faith that cements our relationship with God. “Great is the
mystery of the faith! The Church professes this mystery in the Apostles' Creed… and celebrates
it in the sacramental liturgy…, so that the life of the faithful may be conformed to Christ in the
Holy Spirit to the glory of God the Father… This mystery, then, requires that the faithful believe
in it, that they celebrate it, and that they live from it in a vital and personal relationship with the
living and true God.” (CCC 2558)
In His great love for us, God wanted to “show forth and communicate his glory” that all
people will “share in his truth, goodness and beauty” (cf, CCC 319). This invitation to be in
communion with God compels us to respond with an authentic living faith, a growing and
maturing faith despite human limitations and despite challenges of the world we persevere
towards holiness . From this profound vocation of man springs forth our ministry of
PREACHING the Truth, WITNESSING to God’s LOVE, and LIVING in a life of gratitude for the
ONE who is the source of our being and existence.
Hence, faithful and committed to our Christian identity and to the very identity of our
institution as a Catholic University, putting premium to “…a life of truth and love out of
gratitude… (UST-Core Values)”, claiming to be a “Christ-centered Educational Community”, the
Office of the Religious Affairs, the division who is given the charged of spiritual and moral

Page 26 of 27
formation of all its stakeholders, endeavors with great zeal to “…proclaim the Gospel to every
creature...,”
(NAB Mk 16:15) in fulfillment of the command of Jesus to all who follow Him. This same
mandate is entrusted to the office as the evangelizing arm of the university, fulfilling “the
evangelization mission of the university through effective and efficient religious and spiritual
formation… (The Statutes of the University of Santo Tomas-Legazpi 2022)” to facilitate the
changing of hearts (metanoia) of the people towards God, and the gradual transformation of the
whole society into a communion of persons living authentically as Christ’s witnesses.
I. FORMATION PARADIGM
Context Setting
Steadfastly grounded on the very identity of UST-Legazpi as a Catholic and Dominican
learning institution, always mindful of the spiritual needs of every member of the Legazpi-
Thomasian community, this Faith (spiritual and moral) Formation Program is designed to
facilitate the amplification and maturation of one’s faith, and fortification and deepening of one’s
relationship with the One True God. Hence, it is appropriate that the essential content of this
program is drawn from and founded on the fullness of the Catholic Faith expressed in our
CREED (Apostles’ and Nicene) and rooted in the message of the Sacred Scriptures, Sacred
Tradition and the Church Magisterium. The proper approach to this program should be, it’s
fundamental pedagogy, patterned from the dynamism of Dominican charism and spirituality and
the understanding of the nature of the Human Person in the light of Christian Anthropology.
This formation program, designed for the entire Legazpi-Thomasian Community,
dedicated to provide a holistic formation to the member of the university community by nurturing
their minds, forming their hearts and enriching their spirits, shall use as the main framework the
motto of the university: Vita Veritatis et Amoris ex Gratitudine - In a Life of Truth and Love out of
Gratitude. This is apt and proper to be the model of the faith formation program for the Legazpi-
Thomasians as it resonates and transcends every aspect of the life of the university community,
from the vision-mission statement of the university to its quality policy statement and core
values down to its academic activities. The entire program aims to articulate and manifest in all
its activities the fullness of the virtues of TRUTH, LOVE, and GRATITUDE in their dynamic
synergy, in consonance with the threefold function of Jesus the Christ - Priestly, Prophetic, and
Kingly - which we share with Him, through our baptism, as Christians. In the background, this
formation program faithfully adheres to the Dominican Charism and to the spirit of its motto:
Contemplari et Contemplata Aliis Tradere - To contemplate and to share the fruits of what was
contemplated, making vivid the imprint of the Dominican Character of the Institution, in order for
Jesus Christ to be truly incarnated in the LIFE of every Legazpi-Thomasian and, in turn, actively
“proclaim to all the world…” (NAB Mk 16:15) the same Jesus Christ, the Savior, through
engagement in the process of metanoia, change of heart, of every people under its care and for
the gradual Christian transformation of the society.
As conceived by the Religious Affairs Division in view of the mandate entrusted to it, and
the fundamental functions of its component department, as stated in the University Statutes, this
formation program resolutely adopts the above-mentioned framework and paradigm, to fully
realized its goal and objectives effectively and efficiently. The design necessitates the
harmonious and dynamic collaboration and faithful synergy of the three departments under the
Division: the Center for Campus Ministry (CCM), the Center of Religious Education (CREED),
and the Center for Community Involvement (CCI), acting in unison and in solidarity and

Page 26 of 27
dedicated in their specific mandates, and with full cooperation and active participation of all
functional areas
of the whole university. It is a must that all the specific program of activities of these three
departments are aimed at one common goal, consistent with the mandate of the Division,
coherent with all the other departments, and are committed in the implementation of their
specific activities, towards the fulfillment of their departmental and divisional vision, mission and
objectives, and ultimately the fulfillment of the institutional vision, mission and objectives.
II. PROGRAM RATIONALE
God’s call for man to share in His divine life necessitates faith; “…the adequate
response to this invitation is faith.” (Cf. CCC 142) We mean faith here as “a personal
relationship with Jesus Christ as Lord and Savior, and through him, with the Father, through the
Holy Spirit, a decision to commit oneself to Christ, [to]follow him, strive to know and accept the
truths he continues to teach through his Church.” (Cf. PCP II 64-65)
Any Catholic Educational Institution, who have been entrusted with a mission by the
Church, is at the forefront of evangelization, called to proclaim the Truth of the Gospel of Christ,
to address the challenges of our contemporary society, and to help in the realization of the
Kingdom of God here on earth. As an institution of learning, bearing the Catholic identity, it is its
mission to be of service to the Church for the betterment of the society, by informing with
TRUTH, forming with LOVE and transforming in GRATITUDE it’s constituent to be authentic
witnesses of Christ and to work for the integral development of the human person in the image
of the perfect man - Jesus Christ. It participates in the evangelizing mission of the Church
through the preparation of men and women to live their Christian vocation and assume positions
and responsibilities in the Church and in the society with conviction to the Gospel Ideals and
Christian Principles. (Cf. Ex Corde Ecclesia) The Catholic Institution must lead its people to a
holy life of fruitful and meaningful worship and prayer.
A Catholic University…is immersed in human society, as an extension of its service to
the Church, and always within its proper competence. It is called on to become an ever more
effective instrument of cultural progress for individuals as well as for society. (Alphonse, Xavier
S.J. “The Social Responsibility of Catholic Institutions of Higher Education in the Teachings of
the Church” Service-Learning Pedagogy and the Teachings of the Catholic Church. 58)
“It is the honour and responsibility of a Catholic University to consecrate itself without
reserve to the cause of truth. This is its way of serving at one and the same time both the
dignity of man and the good of the Church, which has ‘an intimate conviction that truth is its real
ally …and that knowledge and reason are sure ministers to faith …a Catholic University is
distinguished by its free search for the whole truth about nature, man and God.” (John Paul II,
Ex Corde Ecclesiae, 4)
III. FORMATION GOAL and OBJECTIVES
A Catholic education is directed towards, as clearly stated in the Declaration
“Gravissimus Educationis” by Paul VI, the baptized to “become ever more aware of the gift of
Faith they have received, and that they learn in addition how to worship God the Father in spirit
and truth especially in liturgical action, and be conformed in their personal lives according to the
new man created in justice and holiness of truth...”(Gravissimus Educationis, 2) and to achieve
the fullness of being human, as intended by the Creator, according to the “measure of the
Page 26 of 27
fullness of Christ”. Hence, this Faith Formation Program for the Legazpi-Thomasians is
designed for this very goal:
The Integral and holistic formation of every Legazpi-Thomasian to become, in the Proclamation
of Truth, in Loving Service to Others, and in the expression of true Gratitude through meaningful
worship, witnesses of Christ who is the Way, the Truth, and the Life.
Specifically, this program is aimed at the following objectives:
1. Provide an integral and holistic religious and moral formation of the Legazpi-Thomasians that
is characteristically Catholic and Dominican
2. Strengthen and deepen the fundamental Catholic Doctrinal knowledge and understanding of
every Legazpi-Thomasian in the fulfillment of their prophetic function as effective preachers and
witnesses of the Truth.
3. Enhance their appreciation of, increase their valuation of, and intensify their participation in,
the sacramental and liturgical celebrations, especially the Sacrament of the Holy Eucharist, and
in para-liturgical/devotional celebrations, and in prayer endeavors and other spiritual activities of
all members of the Legazpi-Thomasian Community
4. Intensify participation in community extension services and advocacies which promote
respect for human dignity, justice and peace, care for creation, and, ultimately, for Christian
Social Transformation.
5. Foster in themselves, as active members of the Church, the Mystical Body of Christ, a culture
of communion, participation and mission borne out of Truth, Love and Gratitude, for the
establishment of God’s Kingdom in the here and now.
IV. FORMATION CONTENT
Towards the Strengthening of the Catholic and Dominican Character
Geared towards the growth and development of the faith life of all the members of the
university community and partner communities, the Office of Religious Affairs created this faith
formation program for the intensified renewed evangelization of the Legazpi-Thomasians.
Hence, it is necessary that the content of this formation program be focused on the deeper
understanding, wholehearted acceptance, and faithful witnessing of the Catholic Doctrine,
acquisition, internalization, and intensification of acquired Dominican charism, meaningful
appreciation and profound valuation of prayer and religious piety, and a stronger advocacy for
justice, peace, charity, and care for creation. This is what will make a member of our
Community to standout as truly an ideal Legazpi-Thomasian. All of these above-mentioned
content should be understood in the specific context of the university.
A. The Hallmarks of the Fundamental Legazpi-Thomasian Identity
It is of primary and great importance for every human endeavor to be successful to have
a full grasp of the very identity to which such mission emanates. A solid understanding of one's
identity provides a strong foundation for growth, resilience, and success in pursuing and
achieving one's mission. It serves as a guiding light, helping individuals and groups or
institutions to navigate the complexities of reality with authenticity and purpose. In the same
manner, this formation program must ground itself with the understanding of one’s very own
identity and context; knowledge that is crystal clear, deeply understood and fully accepted.
Page 26 of 27
This understanding of context and character will ensure that the formation program is
appropriate, significant and meaningful to those who shall be undergoing it.
“One’s identity is central to behavioral performance.” (JD Simons, 2021) Who we are, how we
view ourselves to be, and what character we assume, defines and sets the parameter of what
we should do, determines our course of action. In our own context as a reputable Catholic and
Dominican Institution of Learning, therefore, our claim for the identity must go beyond the
nominal claim. It must transcend our being a Legazpi-Thomasian (Essence) into a living
Legazpi-Thomasian (Existence), whose minds, hearts, and spirits are nurtured, molded, and
enriched in the Catholic and Dominican ideals, reflecting in our conduct, behavior, and character
our whole being: LEGAZPI-THOMASIANS, for the “Christian Transformation of our Society”.
i. I am CATHOLIC
“I am, indeed, Catholic!” This claim of our institution resonates with profound sense of
identity that is rooted in the Church that Christ Jesus Himself established. Indeed, the University
of Santo Tomas-Legazpi is undoubtedly truly Catholic, for at the heart of the Legazpi-
Thomasian Identity is the profound beauty of the Catholic Church. This is not only because of
its history and ownership, as it is acquired by the Dominican Friars from the original owners with
the noble purpose of making it an instrument for their ministry of preaching and evangelization,
but also in its mission, which is primarily the education of the young, as it offers not just any
education but truly a Catholic Education. This claim is cemented in the institution’s vision-
mission and quality policy statements and is manifested in the strategic and operational plans.
The Office for Religious Affairs is given this main task, together with its component
departments, to handle primarily the Catholic Formation of all the members of this community.
With this, all members of the Legazpi-Thomasian Community is to receive spiritual and moral
formation that is essentially Catholic, where all its members who are Catholics profess and
solemnly accepts the contents of the Catholic Faith expressed in the CREED and translate that
same faith into a living expression and a way of life. This is done without being prejudiced to
the stakeholders that are are non-Catholics. All non-Catholic members of the university are to
be formed in the ideals of the Catholic Faith with full respect and admiration to their professed
religions.
ii. I am DOMINICAN
As partakers of the Dominican identity, being part of this venerable Dominican institution,
formed in the charism of St. Dominic and the ideals of our patron St. Thomas Aquinas,
therefore, every Legazpi-Thomasian is expected to embody the Dominican ideals in the
academe and in their everyday dealings with reality, be it within the institution or outside the
premises of the institution. These Dominican ideals are not to be taken simply as an academic
thing or just an intellectual concept alone, but rather these lofty concepts of values and virtues
proper to a student and employee of a Dominican Institution must be put into practice, must be
carried out, always, for the metanoia of every member of the society, and the transformation of
the society into a communion of Christians brothers and sisters.
1. The Dominican Spirituality
“The Dominican Province of the Philippines understand the mission of the Order as that
of giving an ever-fresh vitality to the mission of the first Apostles, which was to proclaim to the

Page 26 of 27
world the Good News of Jesus Christ and to build up the Church…the Order adopted the way of
life of the first Apostles, according to the form understood and practiced by St. Dominic.
The authentic Dominican life is the communitarian apostolic life in its integral sense, in which
the Ministry of the Word should proceed from the abundance of contemplation.” (Fundamental
Statutes of the Dominican Province of the Philippines, I)
Established to respond to the socio-religious context of the founder, St. Dominic of
Guzman, the Order of Friars Preachers (Dominicans), as the name suggests, are commissioned
to be proclaimers and defenders of The Truth (veritas), and champions of the Catholic Faith
against the doctrinal error of that time. It is not just a matter of becoming excellent preachers in
terms of rhetorics and appeal to people, but rather must become “credible” and “holy” witnesses
of Jesus Christ - Himself the TRUTH. Hence, it is a must for every preacher, every member of
the Dominican family to hold, behold and uphold the TRUTH, through constant “speaking with
God…” (contemplation) “…and about God” (preaching), to possess the Truth “for the salvation
of souls” including his own. This is the kind of spirituality that is apt for the life of a preacher.
“We, the brothers of the Dominican Province of the Philippines, committed to become an
authentic community of preachers in the service of the Church, strive to incarnate in ourselves
and in our communities Jesus Christ, the Preacher, whom we announce to the world especially
to the poor through an intercultural Dominican way of witnessing and proclamation.”
(Fundamental Statutes of the Dominican Province of the Philippines, III)
For one Dominican to be truly and effectively become a genuine preacher of Truth, one
must have in his possession the Truth, that is God, by first knowing the Truth, and then loving
the Truth. This knowledge of the Truth for a Dominican goes beyond mere recognition.
Knowing the truth doesn’t simply mean only on the level of thinking, but transcends even the
level of feeling and the level of doing. Knowing the Truth includes necessarily establishing a
meaningful connection with the Truth itself, experiencing the life of Truth, falling in LOVE with
the Truth, and being in communion with the TRUTH.
2. The “Four Pillars” of Dominican Life
“Fully conscious of these commitments from the beginning of our religious formation, we
continuously develop in ourselves the values of Dominican life: a deep spiritual, religious, and
doctrinal life, a fraternal life in the community, liturgical life in choir and sanctuary, a living faith
and ardent love of God and neighbor.” (Fundamental Statutes of the Dominican Province of the
Philippines, V)
From the essential need to be in communion with the Truth flows the character of
Dominican Spirituality which enriches the friars in their religious life as holy men and women of
God, and facilitates and empowers their mission of evangelization. This Dominican spirituality is
expressed and lived through the “four Pillars” of Dominican Life: Study, Prayer, Community, and
Apostolate, and in the synergy and dynamism among these four which brings every friar into an
intimate relationship with the Truth, who is God. In their ministry of preaching, they made
manifest to people they encounter the Truth of Jesus Christ, the Lord, whom they themselves
experienced. This is the realization of the very motto of the order, as formulated by St. Thomas
Aquinas: “Contemplari et contemplata aliis tradere” - “to contemplate and to share the fruits of
what was contemplated” - as a community, through prayerful and assiduous study, and
communal prayer for the benefit of the society.

Page 26 of 27
a) A Life of Assiduous Study
Sent to preach and give witness to the Truth, it is a must that every Dominican be in
possession of this salvific Truth by knowing it and fully understanding it. This makes the study
of the Truth necessary for every Dominican. St. Dominic had made study an essential part of
the Sacred Preaching. The life of assiduous study is directed towards the contemplation of the
Word of God that they may rightfully proclaim the Word of God, the “Good News” of salvation to
the people, and in the process bring them closer to God. Study for the Dominicans is not simply
an academic endeavor but, assiduous as it is, an act of worship and intimacy with the Truth who
is Jesus Christ. The search for the truth is not done just for its own sake but, ultimately, for the
salvation of souls. It is a spiritual work of mercy aimed at facilitating a more effective
communication of the Truth that saves - that the fullest manifestation of that truth as preached is
the incarnation of Jesus Christ in the hearts of those who hear it.
b) Intensity of Regular Prayer
Just as the holy founder, St. Dominic, lived a life worthy of emulation, an intensified life
of prayer, only speaking with God and about God, every Dominican centers his/her life in Jesus
Christ, the one true Light, and is moved by the Holy Spirit who radiates God’s loving presence
in the world through every era. Their life, lived in common, is nourished by God’s Word as
spoken in the Sacred Scriptures, celebrated in the Liturgy, particularly, in the Holy Eucharist,
and encountered in everyday life. In liturgy, especially in the Eucharist, together with Christ
Jesus, they glorify God for the eternal plan of salvation and wonderful order of grace which
overflows in all and enriches all. In prayer, they intercede with God for the entire Church and
the salvation of the whole world. Thus, in the life of every Dominican, the Divine celebration of
the Liturgy and of prayers in general is its center and heart, whose spirituality is rooted in it.
c) Oneness of Mind and Heart in the Community
Dominicans lived in communities, large or small, in full freedom, with willingness and
love to share their lives with one another as brethren, that they may be one in mind and heart in
God. They hold everything in common, studying, praying and preaching as a community. Their
community life becomes the source of strength in their vocation as a preacher. Dominican
community is not a mere means to preaching, rather, it is the very source of the authenticity of
preaching. Dominican community is truly a Christian community whose unity is founded in
human relationships transformed by faith, hope, and sacrificial love. Christ himself must be the
center and His Spirit the binding soul of the community.
d) The Preaching Community
As intended by the holy founder, the Dominicans are fundamentally called to proclaim
the truth of God for the salvation of souls. Preaching is the heart of Dominican Life. They were
established as an Order of men and women geared to work for the salvation of souls through
the preaching of the Word of God. The other pillars of Dominican Life, study, prayer and
communal life, are all ordained for the support of the preaching ministry. The content of
Dominican Preaching is the fruit of contemplative, prayerful study as a community. Hence, a
Dominican community is aptly to be called a preaching community, taking different forms and
platforms - from the pulpit to the announcer’s booth, from formal avenue to informal talks. They

Page 26 of 27
proclaim the Truth in every avenue as a community. It is not just the individual Dominican that
preaches, but their preaching is a community effort.
3. The “Threefold Mission”: Laudare , Benedicere, Praedicare

During the first fifty years of the Order since its foundation, they developed a medieval
liturgy which contains the words: Laudare, Benedicere, Praedicare - to praise, to bless, and to
preach, that eventually become the mission of the order. The following words are prayed in the
Preface of the Masses celebrated in honor of the Virgin Mary:
Vere dignum et justum est, aequum salutare: Nos tibi semper, et ubique gratias agere,
Domini, sancte, Pater omnipotens, aeterne Deus. Et te in Assumptionae beatae Maria semper
Virginis exultantibus animis ***Laudare, Benedicere, et Praedicare***… (It is truly right and just,
fitting and saving, to thanks to you always and everywhere, holy Lord, almighty Father, eternal
God; and that on this festival of the assumption of Blessed Mary ever Virgin we praise, we bless
and we preach you with exultant spirits…)
This threefold mission is not just an incidental part of the liturgical prayer but, flowing
from the core of Dominican Spirituality, it is essentially and harmoniously linked to the core
value: Veritas and the motto: Contemplari et contemplata aliis tradere. It reflects the dynamism
and balance of the Dominican life. The search for Truth should always lead to the supreme and
ultimate Truth - GOD, who is to be praised, to be shared to others through blessing, and to be
preached at all times. All Dominicans are compelled, as modeled by St. Dominic’s life, to
always speak to God through worship (laudare) and blessings (benedicere), and to speak about
God through preaching (praedicare). The mandate of contemplating and sharing of the fruits of
that act of contemplation must be realized and attain its fullness in the materialization of this
threefold mission.
iii. I am LEGAZPI-THOMASIAN
“In a life of Truth and Love out of Gratitude…” This university motto says it all regarding
what we should do and be. The vision, the mission, the goals are very clear on this. To put it
simply, any Legazpi-Thomasian that is true to his/her identity is expected, at any given
circumstance, to uphold the Truth, to manifest the Love, and to celebrate Gratitude all his/her
life. All Legazpi-Thomasians bears the honour and responsibility to consecrate oneself without
reserve to the cause of Truth and to the very fount of truth - GOD. The Catholic character of
this institution binds every member of the community to the mission of the Church to bring the
Good News to all, to every people and society, to incarnate Christ Jesus in every soul and
culture. As Legazpi-Thomasians, they must lead in the “advancement of human dignity,
enabling people to come to the full measure of their humanity, created in the image and likeness
of God, renewed even marvelously in Christ, and called to shine forth in the light of the Holy
Spirit.”
1. The Vision and Mission of the University
“We, the University of Santo Tomas-Legazpi, in a life of truth and love out of gratitude,
envision the University as a premier Catholic institution of learning for Thomasians whose minds
and hearts are nurtured and molded for Christian social transformation.”
“...Thomasians whose minds and hearts are nurtured and molded for Christian social
transformation…” Highlighted in the vision statement the dedication and commitment of the

Page 26 of 27
University the formation of every Legazpi-Thomasian, mind, heart and spirit, for the mission of
the proclamation of Truth and of Loving service to humanity, which flows from its character as
an instrument of evangelization. It envisions the university community to be genuinely “a Christ-
centered educational community” committed to transform the society according to the standard
of Christ.
“We, the University of Santo Tomas-Legazpi, a Dominican institution of learning under
the patronage of St. Thomas Aquinas commit ourselves to:
• the pursuit of excellence in academics and health services through dedicated study;
• the strengthening of our moral integrity through fervent prayer and witnessing;
• the sharing with others the fruits of our endeavor through loving service;
• the enhancement of our emotional maturity towards an integrated Christian community;
and
• the promotion of cultural advocacy for a genuine appreciation of Catholic, Filipino, and
Bikol identity.”
Its Mission compels the Legazpi-Thomasian to strengthen their “moral integrity through
fervent prayer and witnessing” and to share “with others the fruits of our endeavor through
loving service” that the authentic witnessing to the Truth be realized. The passion for the truth
must move each person to witness with his/her life the Catholic ideals - doctrinally
knowledgeable, morally upright, spiritually enriched, socially responsible, emotionally mature,
and committed to a loving service to humanity. One’s moral integrity and social charity must be
grounded and enriched by genuine prayer that is transformative, leading to a true witnessing to
Jesus Christ. This and all will eventually overflow into charity - a loving service to neighbors -
sharing the fruits of one’s endeavors, making the community even more Christ-like.
2. The Core Values
“In a Life of Truth and Love out of Gratitude, I am a Legazpi Thomasian, whose mind
and heart are nurtured and molded by Study and Prayer, for Christian Social Transformation.”
The university upholds the importance and primacy of LIFE, of TRUTH, of LOVE, of
GRATITUDE, of STUDY, of PRAYER, and of SOCIAL TRANSFORMATION among other things
we value. These values/virtues should permeate in the life of every member of the community
and in every strand of the academe. We value Life as the greatest gift from God, and,
therefore, must be protected and respected at all cost. We value Truth as the foundation of our
reality and of our being. We value Love as the reason for all things and the purpose of all
things. We value Gratitude as our proper response to the gift of life, of truth, of love, and of
gracefulness . We value study as our means of coming closer to the truth and of acquiring the
truth. We value prayer as our constant connection and channel to the Supreme being. And we
value social transformation as our mission to establish the kingdom of God here on earth. Thus,
these values we consider to be the core of Legazpi-Thomasian life must govern the entire life of
the university community and the whole operation of the University - all its dealings with other
peoples and institutions. Highlighted in this statement of the core values the ideals that this
institution endeavors to impart, inculcate, and integrate into the life of its every member and in
the whole institution. These virtues penetrate the entire system and operation of the university
as an academic institution. We put premium to all of these seven virtues which facilitates our
journey towards a deeper and stronger relationship with Jesus Christ, and in imitation of Him,

Page 26 of 27
who is the fullness of our humanity. Living these virtues faithfully is our means in fully achieving
the Mission and the Vision of the University.
3. The Legazpi-Thomasian Attributes

Being “born from the heart of the Church” (Ex Corde Ecclesia 1), our institution, as a
Catholic University, shares in the evangelizing mission entrusted by Christ to the Church
through holistic and transformative Catholic and Dominican education, nurturing the mind,
forming the heart, enriching the spirit, aiming at enabling every stakeholder “to have a deep and
personal encounter with” (CEAP 2015) and establish intimate relationship with Jesus Christ -
the Truth, the Way, the Life. Hence, we endeavor that every member of our Community,
students and employees alike, bear the attributes proper to a Legazpi-Thomasian, fully
informed, integrally formed and genuinely transformed to be authentic witness of Christ.
Guaranteed by our distinct brand of education that is authentically Catholic and
characteristically Dominican, we envision our students to embody the ideals we have set:
excellence in Truth, authenticity in Love and joyfulness in Gratitude. The following are the
Hallmarks of a fully formed Legazpi-Thomasian. This is the quality STAMP of UST-Legazpi
Education we endeavor to mold in our every graduate, to be manifested in three levels: in the
Level of Thinking, in the Level of Feeling, and in the Level of Doing. This is the character we
want to be known as Legazpi-Thomasian:
• Spiritually mature servant leader
• Truthful and effective communicator and collaborator
• Analytic, critical and creative agent of Christian social transformation
• Morally upright, socially responsive individual
• Profound advocate of justice, respect for human rights, and care for creation
a) I am a Spiritually Mature Servant Leader
Thinking: I manifest deep understanding of the Catholic Faith and the Gospel Values
taught by Christ in dealing with my fellow human persons and in leading the
people towards Christian transformation of the society.
Feeling: I show genuine piety and gratitude in my worship to God, through solidarity and
genuine compassion to all my fellow human person towards the building-up of
the Kingdom of God here on earth.
Doing: I initiate and embark on activities that embodies compassion and genuine charity
to the less fortunate and the marginalized of the society.
b) I am a Truthful and Effective Communicator and Collaborator
Thinking: I promote honest dialogue with clarity and precision of language in various
environments and contexts of human interactions.

Page 26 of 27
Feeling: I express myself with profound respect for the human person, for their individual
uniqueness, for multi-cultural communities of people who are all equal in dignity
as creatures of God.
Doing: I work productively and efficiently with individual persons or groups of people
from diverse cultural context and demographics.
c) I am an Analytic and Creative Agents of Social Transformation

Thinking: I manifest wisdom, judiciousness, and ingenuity in making personal and
professional decisions.
Feeling: I critically evaluate my personal and professional insights and societal issues
based on sound principles and accurate facts.
Doing: I involve in the betterment of the society through comprehensive and
outstanding research work, innovative and excellent professional career and
active and dedicated community-building activities.
d) I am a Morally Upright and Socially Responsive Individual
Thinking: I manifest deep understanding and firm conviction of the moral and social
teachings of the Church in my support/stand on the various contemporary social
issues.
Feeling: I show fidelity to the teachings of Jesus Christ mediated by the Catholic Church
in the constant deepening of the faith and in dealing with contemporary life
situations and challenges.
Doing: I conduct myself with dignified respect, moral uprightness and firm Christian
discipline in all human endeavors that respond to the challenges and needs of
the contemporary society.
e) I am a Profound Advocate of Justice and Care for Creation
Thinking: I manifest strong sense of authentic justice and equity in my perspectives, in my
language, and in my plans, which includes environmental justice and care for
creation.
Feeling: I express Christian charity and authentic mercy to all people, especially those
who are underprivileged: the poor, the suffering, the oppressed, and the
marginalize by supporting advocacy campaigns which promotes their welfare.
Doing: I initiate and implement activities and projects that actively promote, enrich and
protect the welfare of humanity, and the goods entrusted by God to people for
the benefit of all.
B. Formation of Formators: Forming the Frontliners
Only those who have truly encountered and experienced Jesus Christ can truly say the
beauty and goodness of the Lord, and has the right to invite us to “come and see” and
encounter the Lord too. And apart from it, we also accept that “Nemo dat quod non habit.” One

Page 26 of 27
cannot give what one doesn’t have. In the sphere of formation this principle is very much
applicable, since witnessing is the most effective way of the teaching-learning process. It is
necessary that the persons in-charged of formation, those who are in the front line, be truly
informed, formed, enriched, nourished constantly that they may become true witnesses to the
ideals of the Catholic Faith and Dominican Spirituality. Their formation should be continuous
and intensified, for growing in faith is a lifetime process amidst the challenges of the world. It is
to be expected that the formators become a sort of repository of the values that we uphold as
Legazpi-Thomasians.
In the context of our university, those who are directly in-charge of the students, either in
the classroom or within the campus, are the ones we referred to here as FORMATORS. These
includes both the teaching and the non-teaching personnel - all the employees of the university.
They are the ones who are responsible for the formation of our students. Hence it is
fundamental and necessary that a program of continuous formation, which will enrich their own
“encounter with the Lord,” amplify their faith experience and intensify their witnessing to Jesus
Christ, shall be given to them to equip them with the capacity to zealously preach and
evangelize the entire member of the Legazpi-Thomasian community. The thrusts of their
formation are the following:
i. In-Depth Doctrinal Input (STUDY)
Although it is not necessary that our administrators and supervisors, program chairs and
faculty members, and the non-teaching personnel be a theologian or have an educational
background in theology, it is still a must that they are fully equipped to educate our clients of the
Catholic doctrine particularly the fundamentals of catechetics and align their programs and
operations within the parameter of the Catholic Faith. To do this, the faith formation program of
ORA provides more opportunity for our employees to be constantly nourished doctrinally and
spiritually so that their level of doctrinal knowledge be more advanced than our students.
Through the activities of CREED and CCM such as basic catechism, retreat and recollection,
BEC and the like, they will be made equipped and empowered with the Catholic Faith.
ii. Meaningful and Consistent Worship (PRAYER)
The life of the formator must always be centered on Christ, the fountain of grace, so that
the grace necessary for the ministry shall overflow in them. Thus, consistent with the doctrinal
formation which we will be providing our employees, we must ground their faith in an authentic
personal encounter with the Lord, that they may establish a deeper and stronger relationship
with God, through Jesus Christ. Prayer is a powerful means of establishing and nurturing a
personal relationship with God, allowing individuals to communicate and dialogue with God,
expressing their love, gratitude, and adoration. It is through an intense life of prayer that
intimacy with God is established. It is a must that their life will be nourished by dedication and
commitment to the Holy Eucharist. Hence, activities of the ORA Division through the Center for
Campus Ministry (CCM) shall be geared towards spiritual nourishment and leveling up of
religious piety of the university community. This shall be achieved through the meaningful
celebration of the Liturgy and Sacraments, especially of the Holy Eucharist, devotional practices
and enrichment of prayer habits.
iii. Witnessing to Christ through Loving Service (SOCIAL TRANSFORMATION)

Page 26 of 27
Faithful to our Dominican Tradition of “sharing the fruits of what was contemplated,” we
also share to others our fruits of contemplation through genuine service to people. Also, the
formation we are offering is holistic, so that the faith that will be developed is a genuine faith that
is not only seen in the way we think and feel, but also in the way we conduct our lives and deal
with other people. That is why, as part of the spiritual and moral formation of the university
employees, involvement in the community extension activities and community services is also
required of all the employees. They are to involve in the ministry and apostolate of the
university that they may become a model for the students. Also in this way that all members of
the university community fully achieve the vision and the mission of the university of Social
Transformation.
More importantly, in our involvement with our loving service to our neighbor, we truly become
witnesses of Jesus Christ, following His command of loving our neighbor as we love ourselves.
C. Empowering and Magnified Spiritual/Moral Formation for Students
Our desire to effectively and efficiently evangelize our stakeholders, particularly our
students, who are our clients, we must put premium to our ministry of evangelization. This
means that the spiritual and moral formation of our students should not be treated as merely an
add-on to the academic activities of the university. On the contrary, it must be at the very core
of academic formation, where students are made to internalize the ideals of a Legazpi-
Thomasian Education, most importantly the core value of TRUTH, be it a theological truth or
academic truth, and the core values of Study and Prayer, which, in the Dominican Tradition , are
inseparable in the practice of Contemplation. The Truth about God includes all other truths, for
they flow from the very fount of TRUTH.
Having the STAMP of a Legazpi-Thomasian as the hallmark, we endeavor to form our
students to the very ideals of this venerable university in the parameters set in these hallmarks.
To materialize this in the person of our students, then we are challenged to elevate and magnify
the spiritual and moral formation to a higher level, intensifying our program of activities, so that
our graduates will truly embody the motto of the university: Vita Veritatis et Amoris ex
Gratitudine! And that they will indeed become a true agents of Christian Social Transformation.
i. Consistent Catechetical Formation
Our religious education program from the basic education to the graduate school and
college of law, we desire that they develop in themselves not the trivial content of our faith, but a
deep and wide understanding of the Catholic Faith as expressed in the Creed and live in our
Catholic Ethics. That is why, our religious education curriculum is focused on Christian Living
Education in the Basic Education and Catechetical/Theological content in the Tertiary and
Graduate School and Law. The content of the Creed (articles of faith), the catechism on the
Church and the Sacraments, the Catholic teachings on Ethics, and the theology of prayer shall
be the main theme of our religious education recurring from kinder to graduate school, following
a spiral progression to deepen and widen the understanding of our students.
Apart from the formal education of the Catholic Faith, avenues for catechism in religious
activities, such as liturgical and devotional celebrations, shall also be employed. Homeroom
classes and student BECs shall also be made use for catechetical formation of the basic
education students for consistent doctrinal input.
ii. Moral Integrity and Character Building

Page 26 of 27
True to the mission of strengthening the moral integrity of our students, it is our primary
responsibility to develop in them a strong conviction to live an ethical life consistent to the
Catholic faith. This is to be achieved through our intense morality program through in-depth
discussion of the Catholic ethical principles, and Biblical morality in the formal education, and
through psycho-spiritual support through informal dialogues, spiritual/moral advising and
sharing, and BEC activities. This is also reinforced in our orientation activities of the rules and
policies of the school intended for the values formation of our students.
iii. Intensifying Prayer Life and Appreciation of the Sacraments
Prayer is our response to God’s invitation to be in communion with Him. It also enables
us to unite ourselves with Jesus Christ, especially in the highest form of prayer which is the
sacrament of the Holy Eucharist. Thus, our students shall be consistently formed in a prayerful
atmosphere of the university that they may imbibe greater appreciation and love for prayer and
worship and other forms of devotion. Proper understanding of the Holy Eucharist and of the
Real Presence of Jesus Christ in the most blessed Sacrament is very important in increasing
the students’ valuation of the Holy Eucharist. This will sustain them in facing the realities of the
world and the challenges of the contemporary era. A genuine prayer life will provide spiritual
nourishment and growth to our students. The approach to this aim is consistent catechism and
regular orientation on prayer and the sacraments.
D. Formation Council and Formation Officers
The hands Office of the Religious Affairs with all its component departments will be full
with these formation programs for the whole university community. We cannot just leave the
task of Evangelization solely in ORA. In the spirit of Dominican Tradition, whose preaching is a
communal endeavor, and for the efficiency and effectivity of the spiritual and oral formation
program, it is necessary that we empower all our employees to be our collaborator in this noble
work of spiritual and moral formation. Hence, the Vice President for Religious Affairs shall form
a formation council consisting of the heads of the academic departments and the department
heads of the CREED, CCM and CCI who shall be the consultative body of the university in
matters of Religious/Spiritual and Moral concerns of the University. There will also be formation
officers per academic department who shall be the point person of the ORA Division in the
implementation of the program.
V. Formation Program Pedagogy
The Dynamics of Faith
Drawn from the mandate of the Office of the Religious Affairs to effectively and efficiently
evangelize all members of the University community, this ORA faith/religious formation program
directs all its efforts in the deepening of one’s faith, as our response to the invitation of God to
share in His Divine life by knowing/understanding the Truth through catechetical/doctrinal
formation, strengthening of one’s relationship with God by expressing genuine Gratitude through
intensified and meaningful worship, and the building up of the Body of Christ in Love and
communion with fellow human person through social action and community involvement.
“Vatican II explains this faith-response as follows: “By faith man freely commits his entire
self to God, making ‘the full submission of his intellect and will to God who reveals,’ and willingly
assenting to the Revelation given by Him” (DV 5). Christian Faith, then, touches every part of
us: our minds (believing), our wills (doing), and our hearts (trusting)…” (CFC 128)
Page 26 of 27
These three-essential dimensions of our faith-response: Believing, Doing, and
Entrusting/Worship, seen in the lens of the three core values of the institution, Truth, Love, and
Gratitude, and practiced through the threefold function of Christ which we share in our baptism,
comprises the main framework of this formation program, emphasizing their individual
significant roles and their dynamic interaction and synergy. All of these values are taken as a
whole, harmoniously united, connected to one another, interdependent and mutually enriching
each other. The synergy among these three, in itself, the fundamental pedagogical approach of
the Office of Religious Affairs in the full implementation of this formation program.
A. The Dynamic Synergy of TRUTH, LOVE and GRATITUDE
i. Grounding the Faith (Believing): Understanding the Truth

Faith is believing. It primarily involves knowing deeply and having convictions to the
Truth. “Faith is a personal relationship with Jesus Christ as Lord and Savior, and through him,
with the Father, through the Holy Spirit, a decision to commit oneself to Christ, follow him, strive
to know and accept the truths he continues to teach through his Church” (Cf. PCP II 64-65).
Faith entails the full acceptance of the Truth of God, and the ardent desire to know and
understand more this truth. The more that one knows of God, the more that one’s relationship
with God is made strong. This is in consonance with the nature of the human person as
rational. Our intellect draws us towards the truth. We assent to the whole mystery of God
because we have acquired some level of knowledge and understanding about God, which, in
turn drives us to know more of God to the point that we draw closer to Him. It is, then,
necessary that we deeply ground our faith by understanding more the contents of that faith.
This is our first direction as far as this formation is concern, downward approach - planting the
theological/catechetical foundation deep within that one may fully understand the contents of the
faith. This is “Faith seeking understanding”. Our intensity of embracing faith is necessarily
proportionate to the intensity of our understanding of that faith, and by our desire to know more
and understand more the Truth.
ii. Faith (Doing) in Action: Loving Service towards Social Transformation
Genuine faith requires us to give witness to Christ with our lives, being committed to
obey the will of the Father by putting into action the teachings of Christ, and by sharing in his
kingly office. This is faith as doing, giving witness to our convictions. This approach in our
formation is towards widening our grasp of the implication of the authentic faith. It is a
horizontal movement of our faith-life. Every Christian faithful is called to help in the building of
the kingdom of God through becoming a “person-with-and-for-others who will devote their lives
in the service of their fellow human beings.”(CEAP, 2015) This call to service is our response to
the commandment of God to love our neighbors as our ourselves. We are called to give
ourselves to others in love, “rooted in our faith in Christ, who became poor, and was always
close to the poor and the outcast…” “PCP II brings out this “doing” dimension of faith as
“witnessing” through “loving service” of our needy neighbors. In our concrete situation,
particularly urgent is the call for: 1) deeds of justice and love; and 2) for protecting and caring for
our endangered earth’s environment” ( CFC 130; cf. PCP II 78-80).
As Legazpi-Thomasians, whose “Life” is characteristically a life of “Truth and Love”, we
are expected to conduct our endeavors always in the context of the virtues of Truth, Love and

Page 26 of 27
Gratitude. Our life is a living expression of our authentic love for God and love for humanity,
and all our actions towards social transformation flows from that love. The truth of our faith
which we embrace is manifested in our loving service to humanity. Following the teachings and
examples of Christ, we commit ourselves, as Legazpi-Thomasians, to profoundly advocate the
promotion of justice, respect for human dignity and rights, and care for creation. Our Life as
Legazpi-Thomasian is fundamentally loving - Vita Veritatis et Amoris! As attested by our
Mission Statement: “…we…commit our selves to: the sharing with others the fruits of our
endeavor through loving service…” (UST-Legazpi Mission Statement)
iii. Nourishing the Faith: Unending Gratitude in Worship

Faith is not just a product of human effort. Rather, it is from God who have given it to
man as a grace, as a gift. “When St. Peter confessed that Jesus is the Christ, the Son of the
living God, Jesus declared to him that this revelation did not come ‘from flesh and blood’, but
from ‘my Father who is in heaven’. Faith is a gift of God, a supernatural virtue infused by him.
‘Before this faith can be exercised, man must have the grace of God to move and assist him; he
must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who
opens the eyes of the mind and 'makes it easy for all to accept and believe the truth.’” (CCC
153) And as a gift, we return our unending gratitude through constant prayer and acts of
worship. The direction of our formation here is upward movement, approaching God in his
throne through our religious piety - worship and prayer. Our Mission Statement attest to this:
“…the strengthening of our moral integrity through fervent prayer and witnessing” (UST-Legazpi
Mission Statement)
Worship as an act of faith is also our manifestation of Gratitude for such a wonderful gift.
This is a cycle of receiving the gift and giving of gratitude for the gift which, in turn, nourishes
that very gift, and then we are moved to give praise and gratitude continually in response for the
continuous gift. Indeed, our life of faith is a life of unending gratitude to God for everything we
have.
“Faith…is from the heart…loving, trusting, and hoping in the Lord that comes from God’s
own love flooding our hearts. This trusting Faith “lives and grows through prayer and worship”
…personal heartfelt conversation with God that is the opposite of mindless, mechanical
repetition of memorized formulas. Genuine personal prayer and group prayer find both their
inspirational source and summit of perfection in the Liturgy, the Catholic community’s official
public Trinitarian worship of the Father, through Jesus Christ our Lord, in the Holy Spirit.” (CFC
133; cf. PCP II 74-77)
As Legazpi Thomasians, whose life should be lived in Truth and Love out of Gratitude,
we express our gratitude to God always for the gift in our Praise and worship activities. The
intensity of our thanksgiving is seen in the solemnity and intensity of our prayers and spiritual
activities. In this way our motto, “In a life…out of gratitude!” is realized fully.
iv. Tri-Dimensional Dominican Mission:
Laudare, Benedicere, Praedicare
As Dominicans we are all called “…to share the fruits of our contemplation” through the
threefold mission of “Laudare, Benedicere, Praedicare” - to praise, to bless, and to preach, that

Page 26 of 27
we maybe of use “for the salvation of souls” including our own. Hence, we emphasize in the
entire faith/religious formation program of the ORA Division this Tri-dimensional Dominican
Mission, each of the ORA departments adopting and focusing on a particular dimension that is
akin to the functional area, such that the Center for Religious Education is focused on the
Praedicare (to preach) Dimension; the Center for Campus Ministry focusing on the Laudare (to
praise) Dimension; and the Center for Community Involvement focusing on the Benedicere (to
bless) Dimension. Still, they are maintaining their dynamic relationship and interdependence
as one ORA division, creating a meaningful, enriched and harmonious synergy for the
attainment of the Vision and Mission, not only of the Division, but of the Institution.
B. Contemplata Aliis Tradere: University Praxis of the Spirit of the Salamanca

Process
As a Dominican Intellectual Institution, sharing in the spirituality and mission of the
Order, responsive to the call of the Salamanca International Congress, in solidarity with the
whole Dominican Family, the UST-Legazpi is committed to adopt and promote, peculiar to its
programs and activities, the Salamanca Process, “which calls on Dominicans, our educational
institutions, and ministerial programs to direct our study, research, analysis, and action towards
addressing the challenges our world faces, thus creating a passionate synergy between our
intellectual and apostolic lives” (Final Statement International Congress in Salamanca, Sept
2016). In this way, we make our presence even more relevant to the people, our preaching of
the Good News, just like Jesus and Dominic, “touch the hearts of all people: those who suffer,
those standing with them, those indifferent to them, those oppressing them, and those who
abuse God’s gift of creation” (Final Statement International Congress in Salamanca, Sept 2016),
and our motto: Vita Veritatis et Amoris Ex Gratitudine, and vision of Christian Social
Transformation turn into a reality.
To realize the spirit of the Salamanca Process and in the achievement of its goal, the
ORA division puts premium to the fundamental working relationship of its different departments,
where their dynamic relationship exhudes synergy, an embodiment of the synergy between
contemplation and mission. The CCM, CCI and CREED are in sync to one another as they
fulfill their individual tasks, not sacrificing the distinction among the foci of each, they mutually
enrich and reinforce their specific function which brings about the fulfillment of the mandate of
the ORA Division - the Evangelization of the entire University Community. Their coordinated
efforts brings about the authenticity, effectivity and efficiency of the Spiritual Formation of ORA.
VI. Program Implementation
Divisional and Departmental Faith Formation Activities
A. LAUDARE Program: Towards Deeper Communion with God in Gratitude and in
Love
“Prayer is the raising of one’s mind and heart to God…” (CCC 2559) trying to connect
and to stay connected to the source of all our being - GOD. “It is a covenant relationship
between God and man in Christ…” (CCC 2564), a relationship that is founded in the overflowing
love of God. This relationship is an experience of genuine love at its highest form, and an
expression of a truly grateful heart by man. “…The habit of prayer is the habit of being in the
presence of the thrice holy God and in communion with him.” (CCC 2565) Hence, being
Page 26 of 27
constant in our worship, “praying unceasinglyOur response to God’s invitation to share in his
divine life begins with a humble prayer that is deeply rooted in the longings of one’s heart. This
is what the Laudare program of the Center for Campus Ministry ultimately aims for.
“Worship reveals what we truly believe and how we view ourselves in relationship to
God, to one another, and to the world into which we are sent to carry forward the redemptive
mission of Jesus Christ.” (Fournier, 2005) In praising God through prayers, we acknowledge
our being a creature indebted to the Creator for our being, and, thus, express our wholehearted
gratitude for such a great gift. At the same time, our worship nourishes our faith life. “Worship
informs and transforms both the person and the faith community which participates in it. There
is reciprocity between worship and life.” (Fournier, 2005)
As an essential component of the mission of the Church and the evangelizing arm of the
university, the Center for Campus Ministry is tasked to lead in the fulfillment of the priestly
function of all the baptized member of the university community. CCM realizes this mission by
“witnessing to the Gospel of Jesus Christ by teaching and preaching the Word of God and by
gathering together the community for worship and service.” (The Catholic Univerity of America;
“New Catholic Encyclopedia, Vol. 17, p. 68 ) Its primary goal is to meet the spiritual and pastoral
needs of the university community, taking charge of the proclamation of the Gospel and leading
in the celebration of the faith through prayer and worship activities, faith formation activities, and
the building of faith communities. In particular, the program of activities of CCM includes the
following:
1. Towards a Profound and Reverent Prayer and Worship
True to the spirituality of St. Dominic de Guzman, who is man of prayer himself and truly
in love with God, it is very fundamental in the formation of the university community that we
focus on the intensification of our life of prayer. Having St. Dominic as our role model, who
devoted much of precious time “talking with God…”, these program of activities of the CCM puts
premium to one of the core values of the university - PRAYER. These activities are aimed at
the leveling up of religious piety and development of a sincere and purposeful habit of prayer
and worship among the faithful, that their life may become a life of “fervent prayer and
witnessing.”
a) Solemn Sacramental-Liturgical Celebrations
We uphold that “The Eucharist is ‘the source and summit of the Christian life.’ ‘The other
sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up
with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the
whole spiritual good of the Church, namely Christ himself, our Pasch." (CCC 1324) It is in the
solemn sacrifice of the Holy Mass where we experience the great love of God in the presence of
Christ in us sacramentally and really, and also a great avenue of expressing our heartfelt
thanksgiving for every grace we receive from Him. Hence, great importance is given to the
solemn celebration of Eucharist; it is the highest form of prayer. "The Eucharist is the
efficacious sign and sublime cause of that communion in the divine life and that unity of the
People of God by which the Church is kept in being. It is the culmination both of God's action
sanctifying the world in Christ and of the worship men offer to Christ and through him to the
Page 26 of 27
Father in the Holy Spirit." (CCC 1325) CCM endeavors to form men and women of faith with
solemn reverence and deep devotion to the celebration of the Sacrament of the Holy Eucharist.
Its Liturgical activities are carefully and meaningfully celebrated so that the faithful will be more
inspired to uplift their whole being to God in prayer. We solemnly celebrate the Holy Mass on
the following occasions:
i. Opening of Classes/Beginning of the School Year (Mass of the Holy Spirit)
ii. Some Marian Feast and Solemnity (Nativity of Mary, Holy Rosary, Immaculate
Conception)
iii. Solemn Feasts of the Institution’s Patron Saints (St. Dominic de Gizman and St.
Thomas Aquinas)
iv. 1st Friday(Sacred Heart) and 1st Wednesday (Perpetual Help) of the Month
v. After Recollections or Retreats
vi. Ash Wednesday and the beginning of the Lenten Season
vii. Paskuhan Celebration
viii. Before taking the board exam and bar exams (initiative of ORA)
Recognizing that “…sacraments are efficacious signs of grace, instituted by Christ and
entrusted to the Church, by which divine life is dispensed to us, the visible rites by which the
sacraments are celebrated signify and make present the graces proper to each sacrament...”
(CCC 1131), the Center for Campus Ministry caters some of these sacraments to the university
community :
ix. Sacrament of Penance and Reconciliation
x. First Holy Communion
xi. Holy Matrimony for university employees
xii. Confirmation
b) The Formation of Prayer Habit
“Rejoice always. Pray without ceasing. In all circumstances give thanks, for this is the
will of God for you in Christ Jesus. Do not quench the Spirit.” (1 Thessalonians 5:16-19)
Having this in mind, the CCM constantly provides opportunities and avenues for the members of
the university community to develop and to reinforce the habit of praying until it becomes their
second nature. The vision of CCM is to help the Legazpi-Thomasians live up their commitment
of a life of “fervent prayer” as reflected in the mission statement so that their whole life may
become prayer itself. The avenues being provided by the Center for Campus Ministry are the
following:
i. Regular airing of Common prayers in the Public Address System
ii. Novena prayers to Mary (Perpetual Help, Manaoag, La Naval)
iii. Daily prayer of the Rosary during the month of October

Page 26 of 27
iv. Triduum/Novena prayers to St. Dominic and St. Thomas
v. Way of the Cross during Lent
vi. Novena Prayer to St. Martin de Porres (Initiative of the CHS Department)
c) Promotion of Marian Devotion
“Since the Virgin Mary's role in the mystery of Christ and the Spirit has been treated, it is
fitting now to consider her place in the mystery of the Church. "The Virgin Mary . . . is
acknowledged and honored as being truly the Mother of God and of the redeemer.... She is
'clearly the mother of the members of Christ' ... since she has by her charity joined in bringing
about the birth of believers in the Church, who are members of its head." "Mary, Mother of
Christ, Mother of the Church" (CCC 963). “Thus Mary, the physical mother of Jesus our Savior,
becomes the spiritual mother in the order of grace of all, particularly of the disciples of Christ
(LG 54, 61). “She is clearly the mother of the members of Christ . . . since she cooperated out of
love so that there might be born in the Church the faithful who are members of Christ their
Head” (LG 53, quoting St. Augustine; cf. CFC 517). These are the following activites being
conducted by CCM in promoting the Marian Devotion among the Legazpi-Thomasians:
i. Catechism and Novena prayers to the Blessed Virgin Mary

ii. Pilgrimage to the shrine of our Lady of Salvation and Peñafrancia
iii. Marian Exhibits
iv. The Rite of Panunuluyan during the Paskuhan
v. Celebration of the Rosary Month
2. Towards the Formation of Dominican Spirituality
This formation program is aimed at inculcating into the life of the university community
the richness of the Dominican Spirituality and the beauty of Dominican Tradition towards the
nourishment and perfection of the university community’s life of faith and worship. The
information dissemination, formal education and catechesis on Dominican spirituality and
Dominican saints is done through the BEC gatherings and through leaflets and social media
platform. The content of this formation emphasizes acquisition of knowledge and the deepening
of the meaning and significance of the history and tradition of the Order of Preachers and it’s
mission and motto, the 4 Pillars of Dominican life, and the biographies and achievements of
famous Dominican Saints.
3. Towards the Strengthening of the Christian Identity
This program gives emphasis on the strengthening of the faith life of the individual
members of the university community and the nourishment of Christian community in the
context of the academe and in the face of the reality of contemporary society. This is identity
program is done through:
a) Retreat and Recollections
The conduct of annual recollection to the undergraduate level of the Elementary, Junior
High School, Senior High School, and Tertiary, and the conduct of retreat for the graduating
class, in all levels.
Page 26 of 27
b) Bunyag Tomasino
The conduct of the Bunyag Tomasino to all the new students and transferees in order for
them to be initiated into the Legazpi-Thomasian culture and values, the vision, mission and
objectives of the university, and the core values of the institution. This includes also the faith
formation program designed to orient the students to the other programs of the Office of
Religious Affairs.
c) Basic Ecclesial Community (BEC)
The building up of the Basic Ecclesial Community in the university with the purpose of
enriching the faith experience of every member and the strengthening of solidarity of
communion of the people of God. All the departments of the university are grouped into
different faith communities and regularly conducts BEC prayer and faith experience sharing.
4. Towards the Formation of Special Liturgical Ministers
We firmly and steadfastly acknowledge the essential role of the Liturgy and Sacraments
in the life of the faithful, the sanctifying value of the holy sacrifice of the Mass and the
Sacrament’s
role in the building of earthly and heavenly community. Hence, we endeavor to celebrate the
liturgy beautifully and meaningfully through solemn and orderly flow of the rites and prayers.
And in order for the members of the university community to actively participate and
meaningfully celebrate our Liturgical Celebrations, members of the community are tasked to
perform specific roles in the Sacramental celebrations, such as lectors, commentators, acolytes,
choir, and the like. They are to undergo special formation that they may be fully informed and
educated of the significance of the worship celebration and the proper behavior in worthily and
meaningfully performing their functions as special liturgical ministers.
5. Towards Spiritual Direction and Spiritual Counseling
Acknowledging also that the reality of life, with all its challenges and difficulties, we have
members of the community that encounters negative situations which affects their life of faith.
They find sometimes that the journey of faith is confusing and unclear. Hence, to guide them in
their journey of faith towards a more intimate relationship with the Divine, and to achieve also
the harmony, with oneself, with others, and with the rest of creation, spiritual direction and
counseling is necessary. This kind of program is to be offered, in coordination with the Office of
Guidance and Testing, by the Office of the Religious Affairs. This is aimed at the “enhancement
of our emotional maturity towards an integrated Christian community…” of the university.
B. BENEDICERE Program: Towards Solidarity with Others through Service of Love
out of Gratitude
We recognize God’s unending grace of love and mercy to us, blessed to the fullness of
life and love. God generously poured on us His overflowing blessings which made us a
blessings ourselves, called to become a blessing to others. Called to live the teachings and
follow the examples of Christ Jesus, we are all encouraged to be a blessings to others by
committing ourselves “to be an instrument of God for the liberation and promotion of the poor,
and for enabling them to be fully a part of the society” (EG, 187), and the promotion of Christian
charity, genuine justice, authentic peace and solidarity, and the care for creation. It is in this
way shall we contribute in the building up of the kingdom of God here on earth as our sharing in
the role of Christ as Servant-King.

Page 26 of 27
Sharing in the mission of the Order of Preachers, who strive “to incarnate in ourselves
and in our communities Jesus Christ…” (Fundamental Statute of the Province, Acts of the 12th
Provincial Chapter of the Dominican Province of the Philippines, I) we also incarnate in our lives
and in our actions Christ Jesus, who “did not came to be served, but to serve…” (Matthew
20:28). Hence, “we strive to imbue our apostolate with a thoroughgoing concern for justice,
peace, and care for creation.” (Fundamental Statute , IV paragraph 4). In our mission of
evangelization we “give special preference for the poor in order to achieve not solely their
evangelization, but their empowerment such that the poor become evangelizers themselves.”
(Fundamental Statute , IV paragraph 3)
The Center for Community Involvement (CCI), as the social action arm of the university,
is tasked to lead the university community to put into practice its motto: Vita Veritatis et Amoris
Ex Gratitudine through loving service to the fellow human persons especially those who are
marginalized and the disadvantage sector of the society, the poor and the suffering people, and
through our advocacy for justice and peace and care for creation. It is through this department
that our mission of evangelization of those who are needy is fully realized. It is through CCI that
we put into action the mandate of Jesus to “wash one another’s feet.” (John 13:14) It is
mandated to help the university community, including all administrators, faculty, non-teaching
personnel, students and alumni, in building community awareness through its programs,
projects and activities. It complements the work of the CREED and the CCI in the
evangelization of all our stakeholders.
The Center for Community Involvement, as an integral part of the university is committed
to pursue sustainable community extension programs as an avenue for evangelization for social
transformation. The following are the program of activities geared towards the realization of
Loving Service out of Gratitude:
1. Heras Tomasino: A Comprehensive Community Involvement Program
This is an endeavor of the university to fully realize its social transformation initiative and
evangelization mission. “Heras” signifies our way of “sharing the fruits” of our learning and
contemplation. It is meant to help the Church in the establishment of the Kingdom of God
among the communities of the marginalized and less-priviledged people through community
building efforts. This is a rich avenue for uplifting the dignity of the people as members of the
Church by helping them to live a considerably good and dignified life.
This community extension program have different components, each of these
components addressing fundamental need of the human person:
a) HERAS Salud (Health Program, Health Education and Nutrition Program)
This component of the Heras Tomasino Program is geared towards the improvement of
the health condition of the members of the partner communities. This is done through through
health and wellness projects and activities in collaboration with the College of Health Sciences,
which has the necessary technical skills in helping the community.
b) HERAS Adal (Education Program, Evening School, and REAP Program)
Education is essential in the development of every individual, that he/she may attain
greater potential to succeed in life, and uplift his/her outlook of oneself. Hence, it is deemed
necessary that the Heras Program of the University to look into the educational needs of the
Page 26 of 27
partner communities, helping students to cope with the challenges of learning. The Education
and Literacy program’s purpose is to improve academic performance of the targeted
beneficiaries, and enhance the students’ practical skills.
c) HERAS Kabuhayan (Livelihood Program)
Recognizing the need of the communities for a work that will sustain their daily needs, it
is a must for them to have a livelihood activities that can be sustained and would help them earn
enough to provide for their daily material needs. Thus, this Livelihood Program includes
entrepreneurship and skills training for the members of the partner communities. The skills
training shall provide livelihood activities that require production of activities found to be
profitable for the people.
d) HERAS Kapalibutan (Physical Development Program, Environmental Protection
Program, Balik Eskwela Program, Care for Creation Program)
The Physical and Environment Program of the Center for Community Involvement aims
to provide awareness activities for the protection and conservation of the environment and in the
reduction of negative environmental effects in the locality. It also aims to provide physical and
material resources and services to its partners such as the conduct of the yearly Balik Eskwela
project that includes classroom renovation and improvement, painting and re-painting of
classrooms, etc.
e) HERAS Ispiritiwal (Spiritual Formation Program, Catechism of the Catholic
Church, Sacramental Celebration Program, Education for Evangelization)
Transformation of society fundamentally begins in the formation of individual members of
the community, particularly in the aspect of their faith life, as envisioned by the Church. Hence,
the program of community building necessarily includes, as the most basic contribution to
community building, the spiritual formation of the partner communities. It is aimed at making the
faith life of the community to grow and develop as an ideal Christian community. This shall be
done through catechetical and doctrinal formation, liturgical/sacramental and devotional
formation, and Catholic values formation. Partner communities shall be provided with
opportunities for such formations through Liturgical Celebrations, Informal and Formal forum
and talks, and recollections.
2. TASATU (Tabang sa Tugang): Emergency Relief Operation
Situated in a place where natural calamities are quite common, the Center for
Community Involvement established a program for emergency help in the case of calamities to
ease the burdens of our brothers and sisters who will be greatly affected by calamities. “Tabang
sa Tugang”, which literally means “Help for the Sibling” is an institutional disaster relief
operation and volunteer mobilization of the University. This is a response program of the
university to extend material help and spiritual help to those affected by natural calamities.
3. National Service Training Program (NSTP) Facilitation
“As provided in the Law, The NSTP is a program of the national government aimed at
enhancing civic consciousness and defense preparedness in the youth by developing the
ethics of service and patriotism…” (NSTP - UST Manila) This program was lodged under the
supervision of the CCI because of its significance in the Social Transformation Program of the
University. It is deemed necessary that this shall be under the ORA Division for the reason that
it is a fertile avenue for the moral development of the students. It is a very rich avenue to
Page 26 of 27
evangelize the youth. The contents of the NSTP is enhanced with the core values of the
university and the ideals of the Catholic Church, such as the dignity of the Human Person as
created in the image and likeness of God. This is also a very rich opportunity to incorporate the
Gospel values in the topics of NSTP.
4. Advocacy Campaigns
“Situated in a developing country, we strive to imbue our apostolate with a
thoroughgoing concern for justice, peace, and care for creation.” This is the very words of the
Fundamental Statutes of the Dominican Province of the Philippines, the owner of this university,
and thus, sharing with us this same mission. That is why we give emphasis in this faith
formation program the advocacy campaigns of the Province. This includes the promotion of
Human Rights through Gabi ng Karapatang Pantao, Advocacy statements, Voter’s
Evangelization, Good Citizenship, Environmental Protection, Drug Education, National Security
Concerns, community awareness through Community Immersion and other related social
issues.
C. PRAEDICARE Program: Towards the Possession of the Truth of Faith

“The mission of Catholic education is at the nexus of the Church’s universal mission to
evangelize.” (CEAP 2015) This is realized primarily in religious instruction, “where the fulfillment
of this mission takes on a heightened significance.” (GDC, 17). Religious education is the
praxis of the prophetic office we share in Christ, where our teaching is “firmly grounded on the
principles of Catholic Faith” (CEAP 2015). The contents of religious instruction are aimed at
strengthening the catechetical/doctrinal foundation of every member of the school community.
“Being recipients of a Catholic heritage, we acknowledge that the doctrinal formation of
Church leaders is an integral part of our educational apostolate. For this purpose, we dedicate
ourselves to theological reflection so as to impart among the clergy and lay leaders a
dynamically harmonized Catholic orthodoxy and orthopraxis.” (Fundamental Statute of the
Province, Acts of the 12th Provincial Chapter of the Dominican Province of the Philippines, IV,
paragraph 3)
The prophetic mission of the university is embodied by the Center for Religious
Education (CREED), whereby the orthodoxy of the Catholic teachings are maintained, the
understanding of the articles of faith is deepen, the Christian moral and ethical standards are
enforced, and the knowledge of the human person as creature of God is strengthened. The
department endeavors to deliver a renewed integral and transformative doctrinal formation to
the members of the community through formal education and non-formal means of catechetical
instructions. Specifically are the programs of CREED in fulfillment of its mandate to proclaim
the Truth:
1. Religious Education Curriculum Program
It is the Center for Religious Education (CREED) that designs, implements and oversees
all the Institutionally Offered Religious Education Classes across all levels that includes the
Tertiary IO-RE Classes, Morality Classes of Senior High School, Edukasyon sa Pagpapakatao
(EsP) Classes of JHS, and the Christian Living Education (CLE) Classes of the Preschool and
Elementary, and the proposed Theology classes for the Graduate School and College of Law.
This is to realize the Evangelization Mission of the University through formal academic activity,
ensuring the soundness/orthodoxy of the delivery of the content of the Catholic Doctrine,
Page 26 of 27
relevance of it to the contemporary social milieu, and appropriateness of the content to the
context of the one being evangelized.
This program is aimed at a consistent and continuous faith formation through formal
education of all the students of the university. This means to say that all grade levels and year
levels across the whole academe must have this mandated Religious Education subject. Thus,
there will be 7 CLE subjects in the Elementary Level, 4 EsP subjects in the Junior High School,
4 Morals Subjects in the Senior High School (1 per semester), 8 RE Subjects in the Tertiary (1
per semester) and 2 Theo subject for GS and Law. This program also includes regular review
of the RE Curriculum, RE Curriculum Development, RE Curriculum Materials Production, and
Development of the Delivery of Religious Instruction.
2. Christian Ethics/Morality Program
In relation to its mandate of Renewed Integral Evangelization, the CREED department
must ensure the consistency of Ethics Courses with the Catholic Teachings on Natural Law and
Morality. This includes the inclusion of the CHED Mandated General Education Course on
Ethics (GE 8), the Gender and Society Subject (GE 11), and the DepEd mandated Edukasyon
sa
Pagpapakatao as under the supervision of the department to ensure its soundness with the
Catholic Teachings. The supervision of these courses includes review of the course content,
assignment of Faculty from the department (for GE 8 and GE 11 only), monitoring and
supervision of Teachers handling the course, review and checking of curricular materials for
these courses, review and checking of references for these courses, checking of assessment
forms and monitoring of the delivery of instructions.
3. Salamanca Process as University Praxis Progam
This includes the response of the university to the challenge and call of the Dominican
Order to all its institution to direct the study, research, analysis, and action towards addressing
the challenges the world faces; and the realization of the Vision of the University for Christian
Social Transformation. This program includes orientation of university community on the
Salamanca Process, strengthening of the institution’s advocacy on Justice and Peace and Care
for Creation, integration of the Salamanca process to approaches to education which the
university adheres, and the use of the Salamanca Process in the curriculum materials and
delivery of instruction.
4. Higher Theological Reflection and Forum
This is aimed at the continuing formation of the CREED Faculty and the Basic Education
teachers handling Morals, Edukasyon sa Pagpapakatao, and Christian Living Education. This
includes weekly faculty forum on Theological Issues vis-a-vis Contemporary Social Issues
through the Coffee, Theo and Issue program, informal discussions among CREED Faculty on
theological and pastoral questions, publication of Sunday Gospel Reflection and dissemination
of such, and BEC Facilitation.
5. Education for Evangelization and Catechetical Formation
This is aimed at forming all the members of the university community to be competent
evangelizers themselves, to share to others their own personal encounter with the Lord Jesus
Christ, participating in the preaching ministry of the Dominican Order. This program is to be
Page 26 of 27
implements by establishment of a core group of student and employee that shall be formed as
catechists, the formation of lectors and commentors as facilitators of Retreats and
Recollections, catechetical formation of our outsourced personnel and partner communities, and
the review of all materials utilized for the Basic Ecclesial Community sharing.
VII. Formation Program Evaluation
To ensure the effectivity and efficiency of this program, and for further enhancement and
development of this same program, regular assessment and evaluation of all the component
activities of this program shall be done. Every activity to be conducted must have evaluation
surveys to be disseminated to the participants/beneficiaries and the facilitators and organizers
as well. All the results of the evaluation shall be consolidated and analyzed, and must be
properly documented. The analyzed results shall be incorporated in the planning activity of the
ORA Division and its component departments.
A. Evaluation Surveys and Assessment Questionnaires
Evaluation tool shall be drafted by the organizers of each activity for approval of the
Office of Research upon the Recommendation of the Office of Guidance and Testing who will
pilot test the tool.
B. Research and Impact Studies

Apart from the evaluation surveys, periodic impact studies and researches shall be
conducted to assess the attainment of the objectives of this faith formation program, and shall
also recommend improvement and changes necessary. Impact studies and researchers shall
be initiated by the concerned ORA Deparments (CCI, CCM and CREED)
VIII. Budgetary Considerations
Since all these activities shall entail production costs, needed budget for these activities
must be incorporated in the budget proposals of the ORA Division, the CREED department, the
CCM Department, and the CCI Department. These activities must also be incorporated in the
OPLAN of the four offices mentioned above.
Prepared by:
(SGD) JUDE VINCENT T. BAUSA, LPT, MA Theo

Director - Center for Religious Education
Endorsed:
SR. MA. ANGIE ROSE A. PANGANIBAN, OP, MAED HAZEL M. BERMUNDO

Director - Center for Campus Ministry Director - Center for Community
Involvement
Recommending Approval:
Page 26 of 27
REV. FR. ROBERTO S. CASTELLANO, OP, MAGC, RGC
Vice President for Religious Affairs
Approved:
REV. FR. EDWIN A. LAO, OP, MM, DBA

Rector and President

Page 26 of 27

Mans&#39;s Sacred Call

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Mans&#39;s Sacred Call

Uploaded by

Copyright:

Available Formats

PROLOGUE

Man’s Sacred Call

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

3. The “Threefold Mission”: Laudare , Benedicere, Praedicare

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

3. The Legazpi-Thomasian Attributes

Record Code: CREED-IND-1.2

c) I am an Analytic and Creative Agents of Social Transformation

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

Record Code: CREED-IND-1.2

A. The Dynamic Synergy of TRUTH, LOVE and GRATITUDE

i. Grounding the Faith (Believing): Understanding the Truth

Record Code: CREED-IND-1.2

iii. Nourishing the Faith: Unending Gratitude in Worship

Record Code: CREED-IND-1.2

B. Contemplata Aliis Tradere: University Praxis of the Spirit of the Salamanca

Record Code: CREED-IND-1.2

i. Catechism and Novena prayers to the Blessed Virgin Mary

Record Code: CREED-IND-1.2

C. PRAEDICARE Program: Towards the Possession of the Truth of Faith

B. Research and Impact Studies

(SGD) JUDE VINCENT T. BAUSA, LPT, MA Theo

SR. MA. ANGIE ROSE A. PANGANIBAN, OP, MAED HAZEL M. BERMUNDO

REV. FR. EDWIN A. LAO, OP, MM, DBA

Record Code: CREED-IND-1.2

You might also like

Mans's Sacred Call

Mans's Sacred Call