Professional Documents
Culture Documents
USF Scholarship: A Digital Repository at Gleeson Library - Geschke USF Scholarship: A Digital Repository at Gleeson Library - Geschke Center Center
USF Scholarship: A Digital Repository at Gleeson Library - Geschke USF Scholarship: A Digital Repository at Gleeson Library - Geschke Center Center
4-2020
Part of the Asian Studies Commons, Educational Leadership Commons, and the Other Education
Commons
The University of San Francisco
A Dissertation Presented
to
The Faculty of the School of Education
Department of Leadership Studies
Catholic Educational Leadership Program
In Partial Fulfillment
of the Requirements for the Degree
Doctor of Education
by
Joaquin Jose Mari C. Sumpaico III, S.J.
San Francisco
April 2020
THE UNIVERSITY OF SAN FRANCISCO
ABSTRACT
Philippine Jesuit schools of education are important training sanctuaries for future
teachers. These schools help build a nation by nurturing educators in their student years
so that these said teacher-students may be equipped as they pursue their vocation of
journeying with the Philippine youth towards meaningful and heroic learning. There is
limited research on these Philippine Jesuit schools of education and how these have
The qualitative research draw attention to the four pillars of Heroic Leadership in
these schools of education. It will look for practices of Self-awareness, Ingenuity, Love,
and Heroism in the Escuela Normal de Maestros in Manila established in the 1860’s and
Archival work in gathering articles will be done to examine the narrative of the Escuela
Normal. Interviews and focused group discussions will be conducted among the
stakeholders of the four present-day Jesuit schools of education to listen to the narratives
Weaving the story of the past to that of the present will give a better appreciation
revolutionary spirit that transcends Philippine education – and how it in itself has given a
significant impact to nation-building. Narrating this on-going story brings about a great
i
significance in itself as reflecting on the actions of these schools of education helps bring
about the Jesuit mission of sharing the faith that does justice – a culture of heroic living.
ii
This dissertation, written under the direction of the candidate’s dissertation committee
and approved by the members of the committee, has been presented to and accepted by
the Faculty of the School of Education in partial fulfillment of the requirements for the
degree of Doctor of Education. The content and research methodologies presented in this
work represent the work of the candidate alone.
Dissertation Committee
iii
ACKNOWLEDGEMENTS
Gratitude is the memory of the heart. And my heart remembers much in writing
this study. I will treasure these memories of San Francisco as I continue to learn in life. I
The McGrath Institute for Jesuit Catholic Education, Jesuits Among Us, The
United States and Canada Jesuit Assistancy, and to the Jesuit Philippine Province for
providing scholarship and support during this period of doctoral studies. Special thanks to
Fr. Antonio Moreno, S.J, Fr. Sean Michaelson, S.J., Fr. Scott Santarosa, S.J., Fr. Paul
Fitzgerald, S.J., and Fr. Primitivo Viray, S.J. Thank you, and salamat.
The Jesuit communities at the University of San Francisco and Saint Ignatius
College Preparatory for your hospitality and making me feel welcomed. Special thanks to
Fr. Timothy Godfrey, S.J., Fr. Edward Harris, S.J., Fr. John Mitchell, S.J. and Bro.
The community at Saint Finn Barr Parish for welcoming me in ministry and
to Dr. Jane Bleasdale and Thanh Ngoc Ly. Thank you and Cảm ơn bạn.
My friends, Nicole Cuadro, and Andy Chung. Salamat and 谢谢 for the support
My brother Jesuits who journeyed with me in these years of study, especially Fr.
Jordan Orbe, S.J., Fr. Guilrey Andal, S.J., Fr. Frank Savadera, S.J., Fr. Ruben Orbeta,
S.J., Fr. Arturo Araujo, S.J., Fr. Samir Toppo, S.J., and Fr. Plinio Martins, S.J.. Salamat,
iv
Team Sikatuna, who helped me transcribe interviews. Balbaleg ya salamat.
The Archives of the Philippine Province of the Society of Jesus. Salamat, Fr.
Rene Javellana, S.J, Rev. Amado Tumbali, S.J., and Badong Fernandez.
Ateneo de Davao University. Salamat kaayo, Fr. Joel Tabora, S.J., Dean Annabel
Ateneo de Naga University. Dyos mábalos, Fr. Robert Rivera, S.J., Dean Maria
Ateneo de Zamboanga University. Muchas gracias, Fr. Karel San Juan, S.J., Dean
Xavier University – Ateneo de Cagayan. Salamat kaayo, Fr. Roberto Yap, S.J.,
Dr. Jovelyn G. Delosa, for listening and giving much-needed affirmation on how
to do excellent work.
Dr. Mark T. Miller, for the continued sharing of the stories of Philippine Jesuit
Dr. Ursula S. Aldana, for your patience, kindness, and guidance during the whole
Dr. Michael W. Duffy, for being the first person who welcomed me to USF when
I was exploring places to learn from in 2014; for the continued encouragement and
v
Ad Majorem + Dei Gloriam.
binanggit:
mga kasama ninyong guro ang dakilang gawaing inyong pinaghandaan sa tinubuang
lupa. Katumbas ng panalangin na ang inyong mga kasama’y nasa piling ng Maykapal,
ang pasasalamat sa lahat ng biyayang ating natatanggap ang siya nawa’y maging ating
vi
TABLE OF CONTENTS
ABSTRACT .......................................................................................................................I
ACKNOWLEDGEMENTS ..............................................................................................IV
vii
CHAPTER IV FINDINGS……………………………………………………………… 75
Restatement of Purpose…………………………………………………………..75
Overview………………………………………………………………………....75
Analysis…………………………………………………………………………..77
Tier One: Individual Philippine Jesuit Schools of Education……………77
Escuela Normal de Maestros……………………………………..77
Ateneo de Davao University School of Education……………….83
Ateneo de Naga University College of Education………………..92
Ateneo de Zamboanga University School of Education…………98
Xavier University – Ateneo de Cagayan School of Education….110
Tier Two: Present-day Philippine Jesuit Schools of Education…………120
Synchronic Perspective…………………………………………120
Dominant Codes………………………………………...121
Common Codes…………………………………………122
Tier Three: Philippine Jesuit Schools of Education…………………….123
Diachronic Perspective………………………………………….125
REFERENCES ................................................................................................................144
viii
APPENDIX D: INSTITUTIONAL FOCUS GROUP DISCUSSION GUIDE ………..161
ix
LIST OF TABLES
dominant codes…………………………………………………………………...84
dominant codes………………………………………………………………….. 93
Table 10: Ateneo de Zamboanga University School of Education dominant codes …….99
Table 11: Xavier University – Ateneo de Cagayan School of Education Leadership and
codes…………………………………………………………………………… 112
Table 13: Present-day Philippine Jesuit Schools of Education dominant codes………. 121
Table 14: Present-day Philippine Jesuit Schools of Education common codes……….. 122
x
LIST OF FIGURES
Figure 2: Ignatian Pedagogical Paradigm of 1993. (Jesuit Institute, 2014b, p.9) ……… 52
xi
LIST OF ABBREVIATIONS
xii
1
CHAPTER I
The meaning of engagement in any Jesuit mission was clearly defined by the 32nd
General Congregation of the Society of Jesus (Jesuits) in 1975. The definition stems from
understanding the identity of those who are called and choose to be part of its primary
corporate endeavor of helping save souls (O’Malley, 2000). The Society of Jesus (1975)
defines its identity with the mission to engage, under the standard of the Cross, in the
crucial struggle of our time: the struggle for faith and that struggle for justice which it
includes.
The mission of serving the faith as well as the promotion of justice is integral to
the running of any Jesuit school as it is part of the greater Jesuit mission. The mission
begins by looking into the formation of its stakeholders – both Jesuits and their lay
collaborators. The 34th General Congregation of the Society of Jesus articulated this by
declaring:
We need to respond to their desire for formation so that they are able to
minister as fully as possible according to their call and gifts. This formation
should draw on the abundant resources and experiences of the Society. We should
not hesitate to offer when requested, the experience of the Spiritual Exercises and
our spiritual direction. We can encourage them towards the apostolic priority of
the service of faith and the promotion of justice with a preferential love of the
poor. By responding in this way we offer who we are. As persons whose lives are
centered on loving and serving God in all things, we should help others recognize
and discern the apostolic possibilities of their lives and work. Laity who
collaborate in Jesuit apostolates can expect from us a specific formation in
Ignatian values, help in discernment of apostolic priorities and objectives, and
practical strategies for their realization. (Society of Jesus, 1995, ¶8)
2
The promotion of faith and justice has been a recurring theme that has existed in
the ministries of the Jesuits since its foundation. It has only been defined as such together
with the changing contexts of contemporary times. The promotion of faith and justice has
Jesuits have been from their very beginnings at the center of dialogue
between science and religion, at the intersection of secular culture with faith.
They found themselves there because of their spiritual humanism. It put them at a
boundary that allowed them to speak in a worldly way about piety and piously
about the world. (Modras, 1995, p.14).
Jesuit schools have also produced a counter-cultural heroic narrative that the
world has come to know. Jesuits and their lay collaborators have challenged unjust
one considers the Jesuit schools of education, which have a further mission in the
formation of future educators. These schools of education share the same Jesuit mission
of saving souls by engaging their students towards the direction of the promotion of faith
and justice. These schools of education become seedbeds for future Jesuit and lay
A traditional aim of Jesuit education has been to train “leaders”: men and
women who assume responsible positions in society through which they have a
positive influence on others. This objective has, at times, led to excesses which
call for correction. Whatever the concept may have meant in the past, the goal of
Jesuit education in today’s understanding of the Ignatian worldview is not to
prepare a socio-economic elite, but rather to educate leaders in service. The Jesuit
school, therefore, will help students to develop the qualities of mind and heart that
will enable them - in whatever station they assume in life - to work with others for
the good of all in the service of the Kingdom of God (International Commission
on the Apostolate of Jesuit Education, 1986, ¶110).
Philippine Jesuit schools of education are institutions that share this mission of
Jesuit education. These schools have been present in the Philippines for more than a
century. There are available readings about some of its history. Yet as of this writing,
there is minimal research on the narratives of these schools of education as centers that
promote Heroic Leadership by giving witness to the service of faith that does justice.
Education has been an important ministry of the Society of Jesus (Jesuits) since
its foundation in 1540. Although the Jesuits’ most official documents never boldly stated
it, education became a part of the Jesuits’ self-identification (O’Malley, 1993) as these
social institutions became a powerful venue to share in their primary mission of helping
All Jesuit ministries, including education, came to a halt when Jesuits from all
over the world were pulled out from their respective assignments and were told that the
Jesuit Order was no more. A 40-year vacuum in the global education network was
suppression. Pressured by the royal courts of Portugal, France, and Spain, Pope Clement
4
XIV suppressed the Society in 1773. Jesuits throughout the world had to renounce their
vows and were driven into exile. The suppression lasted until 1814 when Pope Pius VII
restored the Society (Manny, 2019). When the Jesuits were suppressed in 1773, the Jesuit
education network of some eight hundred institutions had become one of the most
The Jesuits in the Philippines were not spared in the suppression. The Jesuits
assigned to the Spanish colony were expelled starting 1768. Together with the
confiscation of all Jesuit property was the cessation of the administration on eight
colleges, a score of churches, and several score of mission stations among the
impoverished population of the islands (Dela Costa, 1967). This halted the plan to expand
Jesuit educational work to provide secondary schools and centers of higher learning for
native Filipinos in the provinces under their spiritual care (Dela Costa, 1956).
The Jesuits were only able to return to the Philippines in 1859 on the condition
that they would not try to recover any of the property confiscated by the government
during their expulsion. Their primary mission was to be sent to the southern island of
Mindanao. However, upon the return, the city council of Manila requested the Jesuits to
take charge of the municipal school. By 1865, the colonial government also asked the
Jesuits to establish a normal school under its direction (Dela Costa, 1959).
The preliminary studies which led to this decree had been made some years
Jose Fernandez Cuevas had been invited to take part in. The decree incorporated much of
the Jesuit’s suggestions, in particular, that the medium of instruction in the system should
The opposition came from a powerful segment of the Spanish community which opposed
the teaching of Spanish to the Filipinos on the ground that it would unite the Filipinos
against Spain, give them equality with Spaniards, and place in their hands a potent
weapon against the mother country. The fact that the Jesuits advocated giving to Filipinos
the same opportunities for education as Spaniards put them in the same camp as Jose
Rizal and other Filipino patriots who were later to agitate for the same thing. And later
when the Revolution broke out, the Jesuits, in Spanish eyes, shared the blame with the
During the normal school’s existence from 1865 to 1905, the school was able to
produce teachers who were sent to the different parts of the archipelago to establish town
schools. With the support of both the Church and the State, the mission proved to be a
education at that time. The Spanish authorities were able to see the role that the school
contributed to the enterprise of education. On the flip side, they were also challenged
that, by its existence, the Escuela Normal was also producing an intelligentsia that would
Though there were primary schools already present in some Philippine towns
(Fox, 1965) that taught reading, writing, arithmetic, and religion, a school for the training
of teachers was still not in place. The Jesuit-run Escuela Normal de Maestros was one of
the first schools of education founded in Asia. Established under the Spanish Royal
Decree of 20 December 1863, it became the center of the public school system in the
Philippines until its closing shortly after the arrival of the new American colonizers in
1898. A vacuum in the training of teachers under Jesuit mentorship was experienced until
6
the Jesuits established schools of education under separate colleges, called Ateneos,
decades after. It was only then when Jesuits began to return into the educational ministry
spread across the nation. These schools of education are located at its provincial
and in Ateneo de Zamboanga. These are the current schools in which future leaders in
education are formed. These schools also pose as seedbeds for revolution and
transformation as they share the same charism of the escuela normal of the late 19th
century.
There is a great need to look into the educational peripheries in the mission of the
Jesuits in the Philippines. Not much has been written about the Jesuit Schools of
Education in the Philippines. Not much has been written about the role and contribution
that the Escuela Normal gave in forming educators of the past. There is even a dearth of
writing about the present-day schools of education as well as the learned experiences that
opportunity to make visible relational truths that continue to grow and develop (Kuntz,
2015). This research will enable the educators of today to see the teaching mission that is
sustained.
In the past, the Escuela Normal de Maestros was a peripheral endeavor as it was
new. It was a risk that the Jesuits took as it gave future Filipino educators the capacity to
think and communicate with the Spanish colonizers as equals. Furthermore, the Escuela
7
Normal also produced teachers who were farmed out all across the archipelago and
The idea of creating a normal school to train teachers was a new idea in
education. The need for a normal school stemmed from the necessity to train more
teachers as new laws were made that required compulsory primary instruction. The
normal school was answering the need of the times and bringing it to the context of the
Philippines. The Director of the Escuela Normal shared his thoughts about this endeavor
when he said:
(It was useless to ask why it was not thought before 1863, to establish a
Normal School in Manila? Those who have dedicated themselves to the study of
the development of education in the Peninsula, do not ignore that not only in
Spain, but not even in Europe, it was not thought until the present century to
regularize the Primary Instruction of such fate, that teachers were formed in
certain schools.)
Montero y Vidal (1886) observed a few decades after the reform that Philippine
public schools were better organized and have in charge of them, teachers who have
graduated from the normal school of Manila. He also observed that there was still a lot to
The establishment of the normal school did well to start off the program of public
education and even improve on its programs to begin training educators for secondary
education. Jacas (1893, p.210) described the advantages that were experienced by the
8
various sectors of government upon the foundation of the normal school despite the effort
The Escuela Normal was able to attract its first fifty students from different parts
of the Philippines. The Decreto del Gobierno Superior of 1864 lists the first fifty students
of the normal school to have come from the following places (Bacazo, 1953, p.263):
Table 1
Bazaco (1953) explains that this quota was given to the provinces according to the
population. The number of graduates remained constant throughout the years. Bacazo
(1953, p.267) also presents the total number of graduates of the Escuela Normal. These
were as follows:
Table 2
The graduates were eventually called maestros, and after their years of service
were considered as principales of their towns. These maestros became resident leaders of
their towns. They were in the frontline of student engagement during their times. These
maestros were also at the frontline of everyday living as they were immersed in the towns
education in 1932:
The establishment of the normal school during the Spanish regime made
teaching the noble profession that it is considered today in the Philippines. The
10
graduates of the school, wherever they served, were highly respected and honored
citizens. The countless contemporary articles portraying the miserable life of
public-school teachers were not meant to cast discredit upon the teachers
themselves, but rather to call attention to the inadequacy of their compensation
and material equipment. The salutary influence which was exerted by these
teachers was recognized and felt by their contemporaries.
Differing from the physical location of the Escuela Normal, the present Philippine
Jesuit schools of education are located outside of the Philippine capital of Manila.
Despite being present in the physical peripheries of the country, these modern-day
Philippine Jesuit schools of education have also been recognized by the Philippine
Table 3
2018 Philippine Jesuit universities centers of excellence and development (Local Pulse,
2018).
Ateneo de Naga University (ADNU) is located in the southern part of the island
of Luzon where it faces the Pacific Ocean. ADNU lies in a typhoon-prone area, making
the region an area of constant rebuilding. The population is considered as one of the
(XU), and Ateneo de Zamboanga University (ADZU) are located on the southernmost
island of Mindanao. Though the island is rich in natural resources, Mindanao has also
been described as having a great disparity in the distribution of its wealth. Mindanao lies
in a region torn by conflict than can be traced back into centuries past. The locations of
these schools are also in close proximity to the three largest groups of Muslim nations in
the area. Cagayan is close to the Maranaos. Davao is close to the Maguindanoans.
Zamboanga is close to the Tausugs. Amidst the conflict-laden area, peacebuilding and
dialogue also thrive in this southern island. The three Mindanao-based schools are
These four present-day Philippine Jesuit schools of education have stories to share
that brand them as excellent in the work that they engage in. Looking into the list of the
2018 University rankings of the Philippines (Local Pulse, 2018), the area of excellence in
teacher training is what Philippine Jesuit Universities have in common. This detail is not
talked about nor celebrated. It is not even brought to the consciousness of the Jesuit
mission in the Philippines that educator training in these schools of education remains to
Revealing the long and continuing tradition of these Philippine Jesuit schools of
education does not mean that one would simply look into historical books and report
what happened. Honoring this educational tradition equips the reader to see a living
schools.
Examining the periphery of the past and celebrating the peripheries of the present
begs a narration of the institutional stories of the Philippine Jesuit schools of education as
they respond heroically to need of their times. There is a need to narrate the stories of
these Philippine Jesuit educational institutions as not much is written about them. These
schools have been at the forefront of the training of educators over the decades in
different Philippine contexts. These schools of education have been of much influence in
the formation of Philippine youth. They have given the opportunity for the younger
generation to actively and courageously take part in nation-building and lead a new
generation of learners to search, imagine, and define what it means to work for a free
Philippine nation.
that is shared by the Philippine Jesuit schools of education by narrating the experiences of
One of these schools is a school of the past, the Manila-based Escuela Normal de
Maestros. The other four are schools of the present, the province-based schools of
Zamboanga. The study will look into the four principles of Heroic Leadership detailed in
13
Lowney, 2003: Self-awareness, Ingenuity, Love, and Heroism -- all of which contribute
Not much has been written about the Philippine Jesuit schools of education. There
is more literature available as regards Philippine Jesuit schools in general. Since the
1850’s more of such literature was written about the Jesuit-run Escuela Municipal de
Among the present-day Philippine Jesuit schools, available literature talks more
about the universities in general as well. These schools of education find themselves lost
in the available literature for the reasons of location and attention. These schools are
located in the provinces of the Philippines, not in the capital. Among the programs in
their own respective universities, programs other than teacher education are better
promoted and advertised, despite the excellent work that these schools of education do
This study aims to identify how Heroic Leadership was present in the Escuela
Normal de Maestros at the turn of the 20th century. It does this by looking into the
collected files of the Philippine Province Archives about the school and by looking into
the biographies of selected Jesuit-trained educators of the Escuela Normal. The purpose
of studying the past is to identify a baseline vignette of the experience of the early
educators who graduated from the Escuela Normal. The study looks into how the early
The study also has another purpose. It investigates how Heroic Leadership is
individual Philippine Jesuit schools of education. These primary stakeholders are the
school’s leadership, faculty, staff, and students. The experiences are examined under the
principles are incorporated into the Jesuit learning endeavor, these said stakeholders will
narrate how Heroic Leadership has been made available, made familiar to them, and how
they are able to hold on to these as helpful tools in engaged life-long learning.
The study further looks into the communal narrative of the four present-day
education schools. The purpose of studying the present is to begin to narrate the
experiences of the Philippine Jesuit schools of education. Telling the shared narrative of
these schools becomes a resource that may be bequeathed to the next generation of
Exploring the story of the past to that of the present will reveal how Jesuit
Philippine Jesuit schools of education – and how it in itself has given a significant impact
Conceptual Framework
Saint Ignatius of Loyola founded the Society of Jesus as a missionary order that
sought the path of service as a way of helping souls (O’Malley, 2000). Education evolved
as one of its early ministries as more communities sought out a good education that
prepared their children and ensured a bright future for them. What is often described by
related literature are Jesuit schools in general, which train students. What is less talked
about are the Jesuit schools of education that have trained educators who have instructed
Jesuit schools of education are bearers of the mission. These institutions hand
down the role and nurture the vocation of teaching, from an older generation of educators
to a younger generation that continues the endeavor. As the weaving of the past to that of
the present is important, this discovered connection also sets a vision of how the future
In the Philippine context, the Escuela Normal de Maestros became the first Jesuit
school of education in Asia. It was able to produce teachers who were sent to the
different parts of the archipelago to begin to run the public school system in the 1860s.
As more of the early educators were equipped to teach the students of the time, it enabled
a young generation of students to read, write, think critically and express thoughts that
yearned for freedom and liberation from all forms of oppression. The Escuela Normal
was a transformative ministry that was of great benefit for the people and society. It was
also an early example of Jesuit and lay collaboration that produced an educated group of
citizens during the time which has helped shape a nation looking for its identity and
future.
The tradition continues at present as the Society of Jesus administers four schools
of education found across the country. The schools provide holistic and integral
formation for its students, who are also its budding lay collaborators. Jesuit education is
known for a particular teaching method. Jesuit education carries with it a pedagogy that
Changed the World (Lowney, 2003) balances itself with a language that combines the
secular as well as the religious in complementary ways. Lowney (2003) articulates the
To know one’s self in a manner that is honest and wholistic enables the person to
give a proper assessment of what one has to offer. The classic adage of “one can only
give what one has” is very much apt for self-awareness. In a sense, knowing one’s self is
similar in having a mastery of one’s self as well. And when one has mastery of an
instrument, a language, or even an environment, one is able to have a handle on what can
be done. With a specific primary mission in helping souls (O’Malley, 2000), the person
who has an awareness of one’s own soul is in a better position to imagine opportunities in
every situation that is experienced. Self -awareness roots and nourishes other leadership
one encounters. Ingenuity disposes people not just to think outside the box but to live
outside the box (Lowney, 2003). Practicing ingenuity brings about the call to weigh what
one does in an affective way. With the passion that Ignatius of Loyola looks out for in
every spiritual exercitant, the ability to discern in loving ways is the key towards far
greater love. Love lends purpose and passion for ingenuity and heroism (Lowney, 2003).
Where there is an easier choice to choose between bad or good, a learner is equipped to
17
see through what and choose between two goods. To discern better ways of helping souls
searches for what is better. Heroism looks out for the Ignatian value of the magis. Magis-
driven heroism encourages people to aim high and keeps them restlessly pointed toward
Lowney (2003) narrates the experiences of the older generations of Jesuits who
were sent in mission. The example of Francis Xavier’s readiness to go to the mission at a
moment’s notice brought about an opening of the frontiers in Far East Asia. The
astronomy in Europe enabled the Jesuits to send excellent missionaries in the process.
The perseverance of Benedetto de Goes opened avenues for better inland access to Asia.
the people they would minister to. Adam Schall and the missionaries to China proved that
their consistency earned the enduring trust of a culture. The growth and the eventual
collapse of the Paraguay reducciones and the missions to South America even lends
credibility that the endeavor of saving souls is exposed to risk as well as opposition.
great appreciation of Ignatian Spirituality and the practical aspect of living out the
spirituality. The four virtues of Heroic Leadership do not spell a formula for success or
failure. It espouses more of a life journey that continues. Heroic Leadership comes from
an experience of the Ignatian Spiritual Exercises which is open to all as it is inclusive and
sharable. Though not everyone may become a Jesuit, every learner who imbibes the
18
Heroic Leadership principles may follow a way of life that brings a framework that is
Ignatian.
Lowney (2017) also proposes the phrase “everyone leads.” This dynamism
springs out from the Heroic Leadership that he talks about. In forming self-aware,
ingenious, loving and heroic people, the capacity of becoming transformative and
grounded leaders becomes an open invitation to those who are taking part in the work of
education. Jesuit schools of education in the Philippines are invited to listen and
understand the stories of the communities of their schools. This allows the present-day
stakeholders of these schools to learn and re-tell a fresh new narrative that may be
considered as new.
Heroic Leadership provides a rich narrative of the different journeys that the
Jesuits took when they were missioned towards the frontiers throughout history. Lowney
(2003) presents a framework that can be used in present-day Jesuit ministries. On being
able to spot the Jesuit modo de proceder (way of proceeding) of using more palatable
language, one may be able to tell of the story of what has happened in its past, as well as
the continuing challenges that continue to provide opportunities for growth for the
present generation.
study an opportunity to assess how self-awareness, ingenuity, love, and heroism are still
alive and operable. In re-telling the story of how the endeavor of education has been
instrumental in the historical work of the Society of Jesus and the people of the
Philippines, opportunities surface which illustrates how everyone can lead heroic lives.
19
the stories of the early Jesuits. St. Ignatius Loyola saw that establishing schools was of
great service to the communities of his time. Xavier initiated the need to innovate schools
that responded to the needs of the Far East. Clavius pursued excellence in forming
teachers for the mission. Ricci and De Nobili reinforced the need for an inculturated
manner of learning. Schall and the missionaries of China perfected their mastery of
science and math. The missionaries sent to South America likewise gave witness that
laterally generative as it can be replicated from one generation to another, as well as from
one place to another. It is adaptive as the manner by which it can be applied presents
guidelines that can be discovered more in a manner that is discerned by all in leadership.
comes at an opportune time when there is an invitation to sharpen the best practices
according to signs of the times. The Heroic Leadership framework gives the chance to
help Philippine Jesuit Schools of Education to further imagine how it may be able to
discern to be of better service to help souls and help educate a younger generation of
Philippine citizens that continue to search for a national identity up to the present day.
The study will use the Heroic Leadership principles of self-awareness, ingenuity,
love, and heroism to help bring out the narrative of the present-day mission of the
Philippine Jesuit schools of education as these institutions attempt to help show the way
to God, walk with the excluded, journey with youth, and care for our common home
(Society of Jesus, 2019). In being able to re-tell the ways we refocus our ministry towards
20
these directions in the present-day teaching schools, we may bequeath to the next
generation the best practices of Philippine Catholic Jesuit educational leadership that
celebrates its growth in a world that is constantly changing and constantly searches for
meaning.
Research Questions
schools of education?
2. What are the Heroic Leadership narratives that are celebrated and re-told by
Limitations
There are a number of limitations involved in this study.
The first limitation is that the study is designed in the United States and will be
conducted in the Philippines. The research lens will be created through a filter that will
incorporate the manner of proceeding prescribed by the policies of the University of San
Francisco and may not be readily practiced or understood by the Jesuit schools of
during the interviews. The respondents may express their concerns with questions that are
open-ended. Given that they may not be answering in English, but rather use the different
dialects, the meanings of what they share may be lost in translation. As the respondents
21
bring their own contexts when they engage in the interviews, they may also bring the
biases of their own times and places. They may have their own interpretations that may
show no connection with what is being researched. Not everyone will be taking the
research at the same time. Not every respondent may have the same conditions in which
the interviews are conducted. The research will have to be open to the possibility of these
factors – contexts, language, access to technology, and varied experiences in the field.
The relationality of the researcher may also be considered as the last limitation. In
being a Filipino, Catholic, and Jesuit priest educator, the topic being researched is closely
related to the mission that is being assigned to the researcher. The researcher has worked
at Xavier University – Ateneo de Cagayan as a high school principal. He has also been a
student at the school’s school of education as a requirement for his teaching license. A
given bias is shown to the study as the researcher may be close to the community
involved with his roles as pastor, colleague, administrator, teacher, and student. There
may be positive or negative researcher bias shown by the respondents upon knowing that
Heroic Leadership. There are not many studies that discuss the Escuela Normal de
Maestros and the present-day Philippine Jesuit Schools of education. There are seemingly
no studies that have a combined narrative of these said schools. Furthermore, there are
seemingly no studies that use the framework of Heroic Leadership (Lowney, 2003) to
this extent. These initial steps in research may be able to spur further studies with regard
22
to Jesuit Schools of education and even with Heroic Leadership (Lowney, 2003) as a
framework.
The study also aims to inspire. It aims to bring to light the transformative and
liberating work that Philippine Jesuit schools of education have been doing over the
decades. By understanding the narratives of the different stakeholders of these past and
present-day teaching schools, the initial steps of self-awareness may ignite a journey that
brings about authentic Heroic Leadership in these Philippine Jesuit schools of education
Finally, the study may also influence Jesuit university policies to see the ongoing
impact and importance of nurturing schools of education. Putting these schools as priority
areas in Jesuit institutions of higher education may help support the mission of the
Society of Jesus.
Definition of Terms
institution (Merriam-Webster, 2019), the Jesuits in the Philippines adopted the name to
Escuela Normal – The Spanish term for a normal school. A synonym for a school
of education. A school that trains its students to be educators. Used in this study as a
For the Greater Glory of God – A Jesuit motto usually recognized through the
Latin term, Ad Majorem Dei Gloriam, A focus of Jesuit work towards the service of God.
Ignatian – A term that means to have been inspired by the Spiritual Exercises of
Ignatius of Loyola.
the Spiritual Exercises of Ignatius of Loyola. The method encourages the learner to look
into the five areas of context, experience, reflection, action, and evaluation.
Jesuit – A member of the Society of Jesus. The term is also used as an adjective
that helps describe the work and institutions of the Jesuit religious order.
Magis – a Latin term meaning “more” used among Jesuit institutions. The term
signifies an attitude of discerning what may be a better action to take. It also signifies
excellent work.
Signs of the Times – A term popularized by the Second Vatican Council in the
document, Gaudium et Spes in 1965. It is the context that is examined and interpreted in
Tantum Quantum – A direct translation of the Latin, “in as much as.” The term is
used as an Ignatian theme to describe the act of making decisions and choosing what is
CHAPTER II
Review of Literature
Introduction
Education has been one of the significant works of the Society of Jesus (Jesuits)
since it was founded in 1540. The religious order has nurtured this endeavor as it has
shown much profit in its primary mission of helping souls. The work of education has
brought about the need to found schools that have been avenues of discovery, learning,
dialogue and service in the different contexts of the places that the Jesuits are in. These
The first school that the Jesuits founded was in Messina, Sicily in 1548. It was
founded upon the invitation of its citizens to educate their children in the humanities
(O’Malley, 2000). This school began a long history of schooling, as the founding of other
Jesuit schools soon took root all over the world. O’Malley (2000) points out that by 1773,
there were 800 Jesuit educational institutions all over the globe. The global network of
Jesuit and Ignatian schools currently has its points of presence in Asia, Africa, Australia,
breaks down this number of these current schools to 845 formal Jesuit schools, 63 Jesuit
refugee service schools, and educational projects, and approximately 1,300 Fe y Alegria
schools and educational projects. Added to the 205 universities and institutions of higher
learning, the expanse of the network serves millions of people globally in providing a
Such a reality also brings about a network that has a far reach. There is a need to
see, listen and appreciate the life stories that come from the ground. Educate Magis
(2019b) stresses this needed interaction enables the global community to “live in creative
fidelity, where tradition and innovation go hand in hand” as the network responds “to the
The current Jesuit Superior General, Arturo Sosa (2017, p.4) explains that “the
task of the educator, and in particular our educational institutions, is to help younger
generations find their place in the world and before God, so that they can project their
A good example of institutions that carry-out this mission is the Jesuit schools of
education that have been given the task not just to train educators for the Jesuit network,
but to form educators, in general, to help support the flourishing of lives of learners
around the world as much as possible. The unsung heroes of Jesuit schools, Jesuit schools
of education have their own stories to tell that have to be appreciated in the world that we
In the Philippines, there are such schools of education that have been present
since the 1860s. These have not only formed religious educators for the schools but were
founded for the more general purpose of training lay people to help form and educate
learners from the sphere of public schools. Equipped with their own training from Jesuit
institutions, these educators have become the living testament of the Jesuit mission as
they help touch the lives of many and build the nation.
26
Not much has been written on the experiences of these schools of education.
Thus, the problems for this study remain: First, there is not much written about the
Philippine Jesuit Schools of Education. Second, there are stories that we can glean from
both the Escuela Normal de Maestros and the present-day Philippine Jesuit Schools of
Education that may have to be heard and shared. By researching these problems, one
better understands the larger narrative that begs to be told and handed on to the next
generation of stakeholders of the Philippine Jesuit Schools of Education, and to the Jesuit
Perhaps there will be Filipinos at some future time, soon one hopes, who
shall narrate the national struggle they waged to rid the country of corruption—
the one national struggle of national significance that they achieved on their own.
Without having asked for aid from some foreign agency. Without allowing
interference from outside interest groups. Only Filipinos of all flavors, ethnicities,
cultures, and religions participated. For they have come to realize that only
Filipinos as individuals and as a people can rid their country of its malignant
cancer: corruption. Only they can win or lose this struggle.
If this struggle is waged and eventually won then Filipinos would have
finally written one story they would all be proud to tell and retell, read and reread,
write and rewrite about. It would be their story that would keep reminding
themselves and each other to be ever mindful of their moral health, and adhere to
their norms of ethics. Then, and only then can they claim to have rid themselves
the malevolent legacy of multiple foreign occupations. By rewriting their story,
they transformed themselves into a people united in a community of ethics. At
long last, they are free. They are their own people.
The last word in this study I give to Quibuyen (1999) who says: If the
Filipino nation today is to be revitalized, a new story needs to be told. This new
narrative, however, must remember the past—the Revolution that never was, and
the nation that could have been—and begin from that forgotten decade, with all its
pain and shame and unfulfilled dreams.
The Philippine national hero, Jose Rizal is attributed to have said the following
paroroonan. (The person who does not know how to look back will not be able to get to
27
one’s destination.) It is in this light that we need to look into the narratives that we have.
In particular, we look into the narratives that these schools do share as they form heroic
leaders who guide and help transform the next generation of learners that is nurtured in
our schools. In understanding the stories of these learning institutions, we may be able to
find a better direction towards our next steps towards the future.
The literature for this study is very much interwoven as it forms the bigger fabric
of how to describe the history of the Philippine Jesuit schools of education. Looking at
history as a whole, certain themes also surface that need to be highlighted. It is through
these themes that the literature review is composed: (1) the history of teacher education in
the Philippines, (2) the history of Jesuits in the Philippines, (3) Ignatian spirituality, and
The first theme gives insight into the history of teacher education in the
Philippines. The theme tells the timeline in which the Escuela Normal de Maestros and
the present Jesuit schools of education find their place in the educational sphere of the
country. The theme also gives a context of the environments in which these schools have
been present.
The second theme is the history of Jesuits in the Philippines. This theme discusses
the significant experiences of the Jesuit mission since their arrival with the Spanish in
1581. The history reveals the transitions of ministry during the American administration
in 1900, and the present-day ministries that the Jesuit Mission is involved in after
certain way of proceeding which comes from an experience of being connected to one’s
individual as one becomes more aware of the movements of inspiration and awareness in
one’s life. Hellwig (1991) explains that Ignatian Spirituality begins through a
discernment that is “grounded in gratitude and reverence” (p.52). The individual who
seeks to make sense of things develops “critical awareness” (p.54) and responsibility that
The fourth theme is Jesuit education. This theme reviews the foundational and
contemporary documents that draw a connection to how Jesuits began the mission of
The history of teacher education in the Philippines may be said to have been
begun for a long time before the formal, Western interventions in education were
introduced in the islands. Musa and Ziatinov (2012) describe the state of education as
informal and unstructured in the pre-colonial days of the Philippines. Those who were
considered early educators were respected and wise people from the tribes and villages
who were gifted with a character of running their own societies by spiritual and practiced
wisdom. Parents and elders also helped in the education of the youth of the individual
villages as they taught them the nature of their trades and ways of living. The activities of
handing over knowledge in these traditional ways were the common methods used in
handing on knowledge to the next generation. Teaching and learning were communal and
generational activities. Traditional ways of writing were also used during these times.
29
Ancient scripts like the baybayin were used to communicate during these times. With the
presence of Islamic religious missionaries, especially from the southern part of the
islands, imams taught Muslim communities to read, write and understand Arabic script.
Escribere muy bien en todas las islas, con vnos caratores, casi como
Griegos, o Arabigos, que por todos son quinze, las tres, son vocales, que sirven
de las cinco nuestras; las consonants, son doze, que vnas y otras con vnos
puntillos, y comas, conbinan y significan, todo lo que se quiere escribir, tan
copiosa y facilmente, como se haze en nro alfabeto Español.
El orden de escribir, era en canas, y ya en papel, comencando los
reglones, de la mano derecha a la izquierda, a la usanza Arabiga, escriben en
esta lengua, casi todos los naturales, asi ombres, como mugeres, y muy pocas ay
que no la escriban muy bien, y con propriedad (De Morga, 1609, p.139).
([They] write very well throughout the islands, with characters, almost like
Greeks or Arabs, which for all are fifteen, the three are vowels, which serve as our
five; the consonants are twelve, that some and others with a few points, and
commas, combine and signify what one wants to write, as copiously and easily
done in our Spanish alphabet.
The order of writing was in canes, and now on paper, starting the lines,
from the right hand to the left in the Arabic usage; almost all natives write this
language, men as well as women, and very few do not write it very well, and with
correctness.)
Son tan dados todos estos isleños al escrevir, i leer; que no ai casi ombre,
i mucho menos muger; que no lea, i escriva en letras proprias de lais la de
Manila, diversisimas de las de la China, i Iapon, i de la India… pero conto do
esso sin muchos rodeos se entien, i dan a entender maravillosamente:i el que lee,
suple con mucha destreza, i facilidadlas consonants, que faltan. An tomado de
nosotros, escrevir atravessando las lineas o renglones de la mano izquierda a la
derecha, Que antes no usavan, fino escrevir de alto a baxo; i poniendo el primer
renglon a al mano izquierda (si no me acurdo mal) continuar con los demas ala
dercha al contrario de los Chinos, i Iapones; que anque echan los reglones de
alto abaxo; continuan con la plana de la mano derecho a la izquierda.
(All these islanders are much given to reading and writing, and there is
hardly a man, and much less a woman, who does not read and write in the letters
30
used in the island of Manila—which are entirely different from those of China,
Japon, and India…. By means of these characters they easily make themselves
understood and convey their ideas marvelously, he who reads supplying, with much
skill and facility, the consonants which are lacking. From us they have adopted the
habit of writing from left to right. Formerly they wrote from the top to the bottom,
placing the first line on the left (if I remember aright), and continuing the rest at the
right, contrary to the custom of the Chinese and Japanese—who, although they
write from top to bottom, begin from the right and continue the page to the left.
They used to write on reeds and palm-leaves, using as a pen an iron point;
now they write their own letters, as well as ours, with a sharpened quill, and, as we
do, on paper. They have learned our language and its pronunciation, and write it
even better than we do, for they are so clever that they learn anything with the
greatest ease. I have had letters written by themselves in very handsome and fluent
style) (Blair and Robertson, 1906, pp.242-243).
When the Spanish arrived in 1565, the colonial organization of Philippine society
began to take shape. Gathering peoples into towns, centers of civil government and
more colonial way of life as well as making the Christian faith familiar through catechism
and reading and writing (Fox, 1965). This way of doing things continued for the next
Philippines. Together with this decree was the need to form teachers who will be able to
execute a much-needed task of the time. The work of training educators was given to the
Society of Jesus as they established the Escuela Normal de Maestros in Manila in 1865.
The main mission was “to implement the colonial policy of ‘disseminating instruction in
the Catholic faith, in the mother tongue, and in the elementary branches of the knowledge
of life,’ and of providing capable teachers for this purpose” (Savellano, 1999. p. 253).
These educators came from all over the islands and were sent to teach in public schools
once their schooling was completed. In 1871, a subsequent decree was given that
31
established a similar school for female educators in Nueva Caceres, which was located
south of the Island of Luzon. In the meantime, schools were established in the towns all
over the archipelago. The progress of these schools saw improvement in the education
setting as public schools slowly introduced their presence in Philippine towns and cities.
The establishment of these first schools of education in the Philippines came at a time
when the revolution was brewing in the archipelago. Though there was an improvement
in the educational system in the Philippines, the pace of how it was carried was slow.
What spread like wildfire during the time was an awakening consciousness of
Philippine nationhood that brewed into a revolution. Teaching a nation happened outside
the confines of the schools. It was also an uneasy time when reforms were being
clamored for.
The memory of the martyrdom of the three priests remained in the consciousness
of the Filipinos of the time. The facts of inequality and injustice showed an atmosphere
where people began to express discontent in a more united and organized manner. This
discontent showed in the literature that blossomed. Some continued the call for equality
under assimilation (Schumacher, 1981; Schumacher, 1997). Others pushed for separation
in the form of revolution (Ileto, 1979). These were discussed secretly in schools among
32
students (Schumacher, 1997). These schools, including the Escuela Normal, were
suspected of being seedbeds of inciting revolution. The 1896 execution of the Jesuit-
educated national hero Jose Rizal set off the Philippine revolution against Spain
(Quibuyen, 1999).
Estioko (1994, p.184) enumerated Rizal’s observation of the problems that beset
Spanish colonial education amidst the tense situation continued until the arrival of
the American colonists in 1898. When the Philippines was ceded to the United States of
America in the Treaty of Paris, the Philippines was nearing the end of the revolution
against Spain. This move by these two Western nations pulled the rug from the feet of
Just as the blueprint for a truly Filipino way of life was drawn, new
colonizers set foot on Philippine soil. Embedded in American imperialism was a
philosophy and system of education imposed on the Filipino people.
The ghost of the Trojan horse once again terrified the Filipino people.
First, the sword came in the guise of the cross. Then, the bullets and canons came
roaring in the guise of democracy and the schoolhouse (Estioko, 1994, p.185).
33
The United States of America pushed for American education in the Philippine
setting. It did not look at the Philippine context but rather prescribed what it saw fit – that
what is good for America is good for the Philippines. It initially sent military and
volunteer personnel to be the first teachers in their colonial regime. It also introduced a
new set of educational policies that were mainly that of the separation of religious
education from the curriculum in following with the American educational system.
America’s “little brown brothers” (Burns, 2010; National Park Service, 1995) became the
order of education in the Philippines. The American president gave these instructions in
It will be the duty of the Commission to promote and, as they find the
occasion, to improve the system of instruction already inaugurated by the military
authorities. In doing this, they should regard as of first importance the extension
of the system of primary education which shall be free for all, and which shall
tend to fit the people for the duties of citizenship and for the ordinary avocations
of a civilized community. This instruction should be given, in the first instance, in
every part of the Islands, in the language of the people. In view of the great
number of languages of the different tribes, it is specifically important to the
prosperity of the Islands that a common medium of communication may be
established, and it is obviously desirable that this medium should be the English
language (Estioko, 1994, p.186).
Education was used as a medium to justify conquest. The Spanish system of
education was put aside. The new Educational Act of 1901 set the direction for
instruction as well as the need to establish a new normal school. Private schools were also
established, mainly by the Catholic Church which perceived that the American
1935, there were already 7,330 public primary and secondary schools (Estioko, 1994).
The lack of funds and support proved that the expansion was difficult to maintain for the
The Second World War saw the Japanese re-orient the training of teachers
through familiarity with the Japanese culture and language by establishing a short-lived
normal institute. “Under the Japanese military administration, only the state colleges of
education and normal schools were allowed to reopen and train teachers for elementary
normal schools and other schools of education all over the Philippines. This growth ran
proportionately to the number of schools that were opened during these times. The period
of the 1950s and 1960s saw a rise in the number of teachers in these schools. The
35
conditions of how teacher education was conducted carried remnants of both the Spanish
Savellano (1999, p.280) explains that “the sharp decline in teacher education
enrollment during the 1970s and 1980s may be ascribed to a number of factors including
the low salary of and consequently low prestige accorded to elementary and secondary
school teachers.” This was also the time when the Philippines was under dictatorial and
authoritarian society.
A reconstructed Philippine society did not come about under martial law.
Instead of social progress, the dictatorial rule of Marcos was marked by oligarchy
and patronage, which widened the gap between the rich and the poor. The
country’s income inequality remained high at a Gini coefficient of 0.50 as
monopolies and industry cartels were favored over individuals, families, and
groups; these groups made use of their power to maintain their privileged status,
and businesses of cronies were heavily protected by the Marcos administration.
Amidst the growing incidence of poverty in the country, the Marcos
family amassed ill-gotten wealth and flaunted a lavish lifestyle. Media was
censored to silence dissenting opinions and exposés. Human rights violations also
became rampant during martial law as abduction, torture, and extrajudicial
killings were used to clamp down political opposition. Because of these
sociopolitical realities, there was a growing discontent among Filipinos.
Nevertheless, a sense of nationhood emerged at this time. Youth
movements for students’ rights and against the dictatorial rule under the martial
law brought civic learning outside the classroom. A series of retaliations against
those who openly opposed the dictatorship, such as the 1983 assassination of
Benigno Aquino Jr., and mounting social unrest from the alleged win of Marcos
during snap elections fueled a collective awareness that culminated in the People
Power Revolution in 1986 (Adarlo, 2016, p. 260-261).
The 1987 Philippine Constitution sought to learn from the lessons of the past and
restore the freedom that was lost during the dictatorship. The constitution also became a
reaction to look into the needed reforms that had to be re-learned by a Philippine nation
trying to know its identity. Article XIV, Section 3, Number 2, charged institutions of
learning to:
inculcate patriotism and nationalism, foster love of humanity, respect for human
rights, appreciation of the role of national heroes in the historical development of
the country, teach the rights and duties of citizenship, strengthen ethical and
spiritual values, develop moral character and personal discipline, encourage
critical and creative thinking, broaden scientific and technological knowledge,
and promote vocational efficiency (Official Gazette, 2019).
Much effort has been done in educational policies throughout the last decades, yet
the Philippine educational system still remains to be a work in progress. Macha, W.,
Mackie, C., and Magaziner, J. (2018) describes Philippine teacher education as currently
introduced a radical re-orientation by the whole educational system of 221 public school
revisiting educational practices becomes a concern of the current teaching schools as its
role of forming educators to critically think about, reflect on and imagine the teaching
Philippine education also finds itself tied down with a historical context that
affects its program of education. Despite having educational policies and practices that
show much promise, the present context puts Philippine teaching schools in another
Philippine teaching schools will have to decide the directions to take in helping transform
The Jesuits arrived and established a mission in the Philippines in 1581. Using the
Mexico route, Jesuits of different nationalities, took part in the initial work that the Jesuit
Order was asked to do by the Spanish Crown. Czechs, Germans, French, Austrians,
Italians, Irish and Spanish Jesuits engaged in work, that may be argued, promoted
religion, education, and even colonization. They lived and died in serving the mission
they undertook in the Philippines (Dela Costa, 1967). The mission of the Jesuits in
39
Spain’s farthest colony began in Manila with an important reminder from the Jesuit
Superior General. They were reminded not to neglect the locals who were called Indios,
for they were “corazon de este ministerio de enseñanza y doctrina (the heart of this
As the mission progressed through the years, they established missions in the
Tagalog, Mindanao, Visayan, Guam regions. They founded the College of Manila and the
College of San Jose where the students received their training under their Jesuit teachers.
Grammar (Latin, Spanish, and Greek) and Arts (Philosophy and Science) were taught.
They published works of “grammar, lexicons, and works in the native languages” (De la
Costa, 1959, p.79). The Jesuits also trained secular priests and engaged in spiritual
ministries.
By 1724, the Jesuits were in discussion to move from the established parish
missions towards establishing provincial colleges. Dela Costa (1959) writes that it was
proposed that these colleges be founded to impart secondary and higher education to
Filipinos. Such did not materialize as in 1768 the Jesuits were expelled by Charles III of
Spain from all Spanish territories. 119 of the 140 Jesuits stationed in the Philippines were
deported to Spain and to the Papal States from 1769 to 1771. The remaining 21 were
The different works of the Jesuits were handed over to other Catholic religious
orders. The Jesuits’ properties were sequestered by the Spanish authorities. By 1773,
Pope Clement XIV suppressed the Jesuit religious order all over the world due to heavy
pressure from the Bourbons of France, Spain, and Naples. The Jesuit mission in the
Philippines was also affected by this suppression as the properties were confiscated by
40
the colonial government. The Jesuit ministries were also redistributed to the other
The Jesuits returned to the Philippines in 1859 a few decades after the religious
order was restored in 1814. The Spanish Jesuits from the Aragon province took charge of
this return when Jesuits were allowed to go back to the Philippines under the condition
that they will not recover any of the old property confiscated when they were expelled.
The Jesuits were given the mission to be present in Mindanao, the southernmost part of
The city council of Manila in 1859 requested the Jesuit order to administer the
The subjects taught in the first three grades were Christian doctrine, good manners and
right conduct, oral and written Spanish, arithmetic, geography and history. The last two
grades added subjects that were devoted to Spanish literature and composition, algebra,
“college-level” that prepared its students for university studies after an eight-year
curriculum. Upon government approval, the school’s name changed to Ateneo Municipal
de Manila. The other works that the Jesuits took on besides the restoration of the
missions to Mindanao, were the establishment of the Escuela Normal de Maestros, and
As a result of the Spanish-American War, the Americans arrived after forty years
in the islands at a time when the Philippine Revolution against Spain was in full swing.
41
Launching from the Presidio in San Francisco, the fleet of Admiral Dewey saw the
Filipino nation at its birth. The Americans arrived with the pretexts of the Spanish-
American War and its manifest destiny. They took possession of a Philippines that was
searching for its identity. The American authorities decided to retain the Jesuit-run
Manila Observatory because of its scientific contributions that were useful for its
purpose. The Americans withdrew support for the Escuela Normal and the Ateneo
Municipal (Dela Costa, 1959) due to the American educational policy of the separation of
Section 5 of the Philippine Bill of 1902 stated that “no law shall be made
respecting an establishment of a religion or prohibiting the free exercise thereof, and that
the free exercise and enjoyment of religious profession and worship, without
meant that the influence of the Catholic Church with the running of the state-run
institutions was diminished. The implications of the law also meant that the public
funding afforded to the Escuela Normal and other Church-run schools was cut.
As the Jesuit schools stayed true to its mission of teaching the Catholic faith,
Escuela Normal and Escuela Municipal were forced to turn private due to the transitions.
The Escuela Normal eventually closed in 1905 and the Escuela Municipal became the
The change in the civil government also saw a change in Jesuit leadership. The
Spanish Jesuits of the Aragon province handed on the mission to their Jesuit counterparts
of the New York-Maryland province. Much progress was done in organizing the Ateneo
de Manila. The school also took on an American curriculum that lengthened schooling to
42
activities, formed a cadet corps with U.S. Army instructors, and reached out to public
school children by teaching catechetics (Dela Costa, 1959). Other Jesuit schools, which
were also called Ateneos, were introduced in the country during this time. These Ateneos
were founded in multiple locations all over the archipelago: Zamboanga (1916), Cagayan
(1933), Naga (1940), Tuguegarao (1945), San Pablo (1947), and Davao (1948).
Dela Costa (1959) writes that the Ateneos in Manila, Zamboanga, Cagayan, and
Naga, were shut down during the period of the Japanese Occupation in World War II.
From 1941 to 1945, the focus of the Jesuit mission was in the running and maintaining of
their communities and seminaries. When the American Jesuits were interred in the
Japanese concentration camps, the management of the missions fell on the hands of the
In 1945, the schools re-opened outside of the war-torn capital of Manila. Ateneo
de Manila transferred its location to neighboring Quezon City in 1952. The number of
Filipino Jesuits also increased during this time. In 1907, there were only 2 Filipinos out
of 146 Jesuits. By 1957, there were 239 Filipinos out of the 442 Jesuits in the Philippines
The Jesuits in the Philippines eventually became its own independent province in
1958. Its educational institutions have also grown and organized themselves by
networking with each other. The Jesuit Philippine Province currently takes care of the
de Cagayan, Ateneo de Naga, and Ateneo de Davao. The Jesuit Philippine province also
continues to run basic education schools that are part of the five universities as well as the
43
schools of Loyola College of Culion, Ateneo de Cebu, Ateneo de Iloilo, and Xavier
School in San Juan City and in Nuvali, Santa Rosa City. The Jesuits also take charge of
Of the 204 Jesuits in the Philippines today, only 26 them come from locations
outside of the nation (Philippine Jesuits, 2019). Apart from these numbers, there are
thousands of staff and faculty who help in running the Jesuit schools that have been
The Society of Jesus has walked with the Filipino nation as it continues the
administration of its schools. The Jesuits also continue to serve the people through
different works in the spiritual ministries and retreats, the social ministries dealing with
social and environmental issues, the pastoral and the communications ministries. Much
development in the Philippine setting has happened together with the global mission of
In 2019, the Society of Jesus (2019) invited its apostolic works to be re-evaluated
through the Universal Apostolic Preferences. The Universal Apostolic Preferences point
out that the Jesuits continue in their mission, the following should be considered and
Ignatian spirituality.
out of an experience of a felt understanding of who one is and one’s relation to God and
this as the Christian experience that commits itself to the teachings of the Gospel as it
invites those who imbibe the spirituality into action. Prayer and discernment nurture
Ignatian spirituality. Being self-aware brings content to what is prayed upon and
discerned.
The experience of St. Ignatius of Loyola, the founder of the Society of Jesus, and
the spiritual exercises form the seminal inspiration of the mission in the Society of Jesus,
including the mission of education. This experience of the spiritual exercises brings about
an Ignatian worldview that spurs the learner towards a greater understanding of self in
much gratitude towards the Creator. The spiritual experience invites that person to seek
the many ways by which one is able to respond in freedom and shows this response in
loving action. The spiritual experience invites the person to imagine and reflect upon
these three important questions: What have I done for Christ? What am I doing for
Christ? What ought I do for Christ? This is the second pillar of Heroic Leadership
one puts one’s self in the situation and context of the experience. More than analyzing or
placing judgment in the experience, one becomes open to how being present moves the
affect of the person. Burghardt (2008) shares examples of this in desert experiences,
45
festivities, play, non-possession, and friendship. These experiences mark someone who
Love is the third pillar of Heroic Leadership (Lowney, 2003). Love stems from
the experience of self-awareness and ingenuity. Love is the inspiration that makes the
jump towards heroic living. More than following standards, schools may be helped in
being familiar with the spirituality the brings about contemplation. Au (2008) brings
about a deepening description of Ignatian Spirituality that springs out of the experience of
love. Gratitude and generosity become a natural reaction to the experience. Love also
brings about a congruence, as commitment and love are transformed into selfless action.
This inspired human dynamic becomes a motivation for altruism and working for
the common good. In seeing one’s actions more as an offering of doing one’s best rather
than a triumphant statement of being the best, the author grounds the value of service for
others. This free response from an authentic experience is critical in the work of
collaboration.
cooperation. Through personal prayer, pure intention, and self-abnegation, one discovers
discernment of the mission. The Jesuit Constitutions help its members to be united in
their minds and hearts as they focus on the mission that is given to them.
46
Some of the Jesuit values more relevant to lay colleagues are expressed
more prominently in the (Jesuit) Constitutions than in the Exercises. They include
the emphasis upon the purpose and finality of life, care for the individual person,
and the privileged place of experience. They include blessed efforts to learn,
purity of intention, abnegation of self, optimistic engagement in human
endeavors, and attention given to the greater need and the more universal good.
The chief values, of course, are the centrality of Jesus Christ, cooperation with the
Trinity by means of our natural and acquired gifts and serving the glory of God by
serving others (Baumann, 2017, p. 38).
The spiritual humanism of the Jesuits stems from the foundations of the religious
order. In the greater work of helping souls, the Jesuits opened their ministries to
education. Learning from the human endeavor with a worldview of finding God in all
things, education moved beyond into different topics that helped flourish learning. The
ministry of education bridged cultures as well as thought. But it also created different
tensions that were encountered during the past few centuries. The Jesuits continue to look
into how these bridges of learning are applicable to the present (Modras, 1995).
human struggles in following Jesus in the world of today. Buckley (1990) mentions the
Do you remember last November 16? There was another lawn and another
day for pictures, and there were other Jesuit teachers, and there was another
bishop. Only those Jesuits were lying on the ground, with their heads blown open.
And the two women had been slaughtered to silence any possible witnesses to the
murder. And the bishop was blessing their bodies as he had blessed their work for
years at the University of Central America.
These men were university professors, like the members of the faculty and
administration here: sociologists, theologians, administrators, social
psychologists, religious educators, and philosophers. They had been killed
because of the questions to which they gave priority, the knowledge they thought
most worth having, and the urgency they gave to the spirit and social
commitments of the church. They were killed because the education they gave
touched the enormity of human suffering all around them – where, in their world,
“humanity is left to suffer most cruelly” among the homeless, the exploited, the
seventy thousand dead (Buckley, 1990, p. 142).
47
as well as an integral imperative to act on the struggles that beset all those in the situation
one also is in. Schools provide the environment and training in developing such
sensitivity that invites the manifestation of love into action. This said action is heroism,
Jesuit education.
Helping souls (ayudar a las almas) has been the main Jesuit mission as this is
clearly stated in its founding documents. The Ignatian tradition of learning invites a
willingness to appropriate reality into one’s life. The education of the soul includes
becoming more humanely alert and responsive to the world that surrounds the person.
Helping souls moves the person towards pastoral service and greater commitment. (Gray,
2002).
This mission of helping souls also continues to be a concern in the Jesuit schools
of education. There is always a formative aspect that one will always have to consider.
Helping souls is imbibed among the stakeholders of the institution. Gray (2003) points
out three apostolic principles that are shared among Jesuits and their lay partners in
mission. These apostolic principles are discernment, adaptation, and application. These
ways of proceeding are formative as they enable people to answer the call for mission.
Gray promotes the idea that if one is to share the mission, the Jesuit institutions ought to
The foundation of Jesuit education stems from the experience of its founder,
Ignatius of Loyola. Gray (2000) presents this in three parts: an event, a code, and an
48
apostolic enterprise. As an event, Ignatius learned that the spiritual encounter with God
reaches out to adapt to the human experiences that are lived in one’s present time. As a
code, it brought about a way of living in discernment among the members who learn like
their founder. As an apostolic experience, it invokes reverence and trust as one continues
One may consider that there have been three attempts in the history of the Society
to Jesus to discern the best way to answer the call to apostolic mission into their own
times. From Modus Parisiensis (Codina, 2000) to Ratio Studiorum (Padberg, 2000) to
Ignatian Pedagogy (Duminuco, 2000), the Jesuits engaged education in a manner that
Codina (2000, p.48) best describes the experience of the first Jesuit companions in
Paris was the archetype that served as a model for the Jesuit schools, as
well as for those of the Reformers and the communal schools of Europe, even
though they did not share a single point of inspiration nor reach the same final
realizations. For the Jesuits, the modus Parisiensis was an excellent method, the
best in their view, synonymous with an active pedagogy that engaged all of the
capacities of the student, a plan of studies that was well-founded and organized.
For these reasons, they chose it. But there is something more than this. The modus
Parisiensis was the means by which the first Jesuits inserted themselves into the
Renaissance humanism of their time. At a turning point in history, Ignatius of
Loyola and the first Jesuits had the intuition to take part in the new culture of
humanism, without leaving behind the wealth of the past. “Helping souls” was
always the primary objective of Ignatius and the Society of Jesus. The desire to
help students “in letters and good manners” is what brought them to open their
colleges to externs. They did so following the best model that they saw around
them, that of Paris. And so were born the Jesuit secondary schools.
A certain manner of schooling was organized by the Jesuits by 1599 and was
called the Ratio Studiorum. The definitive form of the Ratio Studiorum came after years
49
of adaptation and experimentation (Padberg, 2000). Its organization and vision became
the guide of studies among the global Jesuit school network. Patterning after the
University of Paris educational model, the first Jesuits were able to appropriate the
learning method in its Ratio Studiorum. These early Jesuit schools were formal and
humanistic schools that trained and formed young minds of their times. Religion, as well
as culture, were seen as complementing one another as these schools progressed over
There are four principal areas contained in the Ratio Studiorum, namely,
administration, curriculum, method, and discipline. It begins with administration
by defining the function, interrelation, and duties of such officials as the
provincial, rector, and prefect of studies. It outlines a curriculum by placing in
their proper sequence and gradation courses of study in theology, philosophy and
the humanities. It sets forth in detail a method of conducting lessons and exercises
in the classroom. It provides for discipline by fixing for students norms of
conduct, regularity and good order (Padberg, 2000, p.99).
Historically, Jesuit educators wanted to form their learners to be practical, social,
humanistic, and religious. These can be gleaned from the four principal areas of
administration, curriculum, method, and discipline (Padberg, 2000). The Ratio Studiorum
was given to students to live by, and to educators as a study plan to be guided by. The
plan of studies did not only carry on a tradition but also rooted the schools to their
be an essential part of the Jesuit way of education. O’Malley (2000b) writes that this
humanism is part of living in an environment that makes meaning out of the lights and
shadows that it experiences. This humanism seeks balance with the humanities and
sciences, with the religious and the professional. O’Malley (2000b) points out that
humanism will not be able to answer our problems for us. Humanism will, however, be a
guide to how we may be able to make well-informed and better choices in life.
50
Figure 1
Ratio Studiorum of 1599 (Padberg, 2000).
Though what it taught was important, the method and spirit of the Ratio
Studiorum contributed an essential framework for Jesuit education. The manner of studies
became the prescribed way of proceeding in Jesuit schools for centuries. The Ratio
Studiorum was a crucial tool in Jesuit schools as it provided consistency in its ministries
in education. By the 1900s, after 300 years, the Jesuits saw that the method was
becoming outdated. Jesuit leadership left the application of the Ratio Studiorum to the
individual provinces to see how to apply and adapt the 1599 Ratio Studiorum to its
51
practice (Duminuco, 2000). The flexibility that it had also allowed it to be re-evaluated
In 1980, the Jesuit Superior General, Fr. Pedro Arrupe, presented the task to
produce a contemporary statement to clarify what Jesuit education is and what its aims
They were experiencing the shift from a coherent cultural religious context
to a pluralism of views and values, from a respect from rational discourse to
postmodern distance from reason and the glorification of the individual and
affective experience, from contentment with a social structure that acknowledged
and accepted social class and correlative privileges and deprivations to a demand
for social justice for all, from a faculty and staff that was overwhelmingly Jesuit
in composition to one characterized by ever-increasing percentages of lay men
and women (Duminuco, 2000, p.151).
The evolution of the Ratio Studiorum gave birth to the Characteristics of Jesuit
Education in 1986. Peter Hans Kolvenbach, who was then Jesuit Superior General urged
the Jesuit communities to reflect upon the characteristics as a continuation of the ratio
and urged a more universal application of the document in contemporary times. Though it
received positive acceptance, putting these into practice proved to be the next important
times in the endeavor of learning. With the criterion of excellence applied to all areas of
school life, it aimed to form servant leaders in a manner that was linked to the articulated
vision of the person as being created, sustained, and invited to nurture one’s relationship
practical teaching methods through the Ignatian Pedagogical Paradigm in 1993. The
52
primary goal of the development was not just to form “persons for others,” but forming
them for better service. Education is thus seen as a formation for human excellence
(Duminuco, 2000). It was practical as it was adaptable to the context of the learners and
educational Jesuit institutions. The general flow of the paradigm is to be aware of the
context of the situation, the learner then immerses one’s self in the experience that is
reflected upon. This movement leads to action that is evaluated and helps build up a new
context.
Figure 2
Ignatian Pedagogical Paradigm of 1993 (Jesuit Institute, 2014b, p.9).
53
Context-experience.
atmosphere where learning and instruction take form – in a specific time and place. At
this moment in history, one finds oneself in moments of great transitions. One identifies
political and cultural transitions currently happening all over the world through the signs
To carry out such a task, the Church has always had the duty of
scrutinizing the signs of the times and of interpreting them in the light of the
Gospel. Thus, in language intelligible to each generation, she can respond to the
perennial questions which men ask about this present life and the life to come,
and about the relationship of the one to the other. We must therefore recognize
and understand the world in which we live, its explanations, its longings, and its
often dramatic characteristics (Paul VI, 1965, ¶4)
Pope Francis, who is the first Jesuit Pope, communicates this moment of Ignatian
pedagogy of context and experience. In his Easter message to the city of Rome and to the
world, Francis (2017) gives a glimpse of current events. He explains that the world still
witnesses people “victimized by old and new forms of slavery, inhuman labor, illegal
trafficking, exploitation and discrimination, and grave forms of addiction.” In many parts
of the world, young people lose their innocence in being exploited and hurt in the
There has been an increase in the number of refugees as people are forced to flee
their homes because of armed conflicts, terrorism, lack of food, and oppressive
governments (Francis, 2017). As the world needs to work on justice and peace, it sees its
leaders unable to stop the spread of conflicts and even put an end to the arms trade
54
(Francis, 2017). The Pope specifically mentions geographical areas of great concern
where these happen: Syria, the entire Middle East, the Holy Land, Iraq, and Yemen.
in areas of South Sudan, Sudan, Somalia, and the Democratic Republic of Congo. In
Latin America, political and social tensions have escalated into violence. Corruption and
weak democratic institutions not respecting the rule of law continue to be present in
many experience the effects of high unemployment that lead to much difficulty and crisis
(Francis, 2017). Terrorist attacks have also been felt across the continent.
Even in highly developed countries like the United States, an on-going crisis in
politics, culture and even the environment is being endured. Policies that are being
proclaimed by the current head of state seems to be moving away from the policies that
the country has been maintaining for the past few administrations. Some of these areas
The Philippines also finds itself in a similar chaotic situation in its local sphere.
The entry of a new government attempts to undo the developments that have been
achieved over the past three decades. Though the systems of government are still
Forwarding a cause on a war against drugs as a preferred direction of national policy, the
number of extrajudicial killings has reached the thousands, human rights have been
curtailed, the integrity of government institutions have been compromised, and a nation
With these world moments that have significance both locally and globally, we
find humanity grasping for shared meaning and even directions that will guide them as
they journey, learn and carry on. This situationality that humanity now experiences being
unveiled brings people to ask questions and develop an attitude of awareness that
experience the work of dominators denying the people they oppress the right to speak and
think their own thoughts, no solidarity may be achieved. Authentic courageous dialogue
is needed with and for the people to experience, rename, and reclaim the freedoms that
Reflection-action.
through. Given the experienced situationality, reflection and action bring those who are
The Philippine situation cries out to be heard as historical and cultural events have shaped
a condition that has moved a great part of the nation’s population to the sidelines. These
The Philippine Province of the Society of Jesus has been witness to this
situationality in its mission. Together with Jesuit lay collaborators in mission, this
witnessing brings about the need to reflect and to act as the dialogical process invokes a
As early as 2014, the priorities of the Jesuit Philippine province have been to
frontiers of mission work by focusing on the region of the island of Mindanao. The
commitments of this direction are found in the work of peace-building and inclusive
56
sustainable development to those who are the main stakeholders in the region –
communities who are in the margins of Mindanao (Philippine Jesuits, 2015). This
direction was also re-emphasized by Pope Francis when he laid a direction to the Jesuit
Mindanao has been a focus of Jesuit missionary activities since they arrived in
1596. The activities of the first missionaries, besides spreading the Christian faith, was
also to broker peace among the inhabitants of the area. On some occasions, the Jesuits
had to defend the population that was entrusted to them. Against the Muslim slave raids,
they organized towns to defend themselves. They also defended the natives against the
inculturation, and peace-building, the Jesuits gave their best efforts and sometimes gave
The Society of Jesus now finds itself present in the middle of the region’s
situation as it runs three universities are located near the three main Muslim communities
of the island. The three universities of Cagayan de Oro, Davao, and Zamboanga, are in
close proximity to the Maranao, Maguindanao, and Tausug peoples. The Jesuit missions
to the mountain hinterlands of Bukidnon cater to indigenous peoples of the area, who
were forced to move inland because of the occupation of the coastlands by non-
indigenous peoples. The Jesuits are in contact with all sectors of Mindanao’s population.
Mindanao has been the region of the Philippines where poverty and
marginalization have been most present for the past decades. It is home to 24 percent of
to 4.8 million Muslims as well. Though Mindanao comprises 40 percent of the country’s
total land area, it contributes only 16 percent in the nation’s economic activity (Philippine
Jesuits, 2015).
The educational scenario of the region also leaves much to be desired. The
Philippine Statistics Authority (2015), in its 2008 Functional Literacy, Education, and
Mass Media Survey (FLEMMS), mentions that the Muslim population had the lowest
literacy rate of 71.6 percent nationwide, as compared to the 86.4 percent national rate. In
the 2013 FLEMMS, the region posted the highest level of children who are out of school
at 14.4 percent compared to the national average of 10.6 percent (Philippine Statistics
Authority, 2015).
Mindanao has also borne the brunt of military conflict between the Philippine
government and rebel groups. It is experiencing threats in its ecological processes with
the degradation of the environment and the exploitation of its natural resources. The
struggle for peace and reconciliation continues as the challenge to rectify the historical
injustice accorded to the place remains. The same drive to make meaning of how things
are, and to learn to synergize and work as a team for the good of all has been very much
evident and needed. This shared reflection and action invokes ingenuity in mission.
It is with these in mind that the Jesuit Philippine Province constructs a roadmap
together with its dialogue partners. Through the premises and principles of the said
roadmap, the mission engages in the history, tradition, apostolic presence and impact in
the place. The roadmap requires better benchmarks for collaboration, partnership, and
58
The work for justice in an authentic living out of our faith; the realization
of how the original inhabitants of Mindanao have been the victims of
dispossession and minoritization over the last century and how the Church may
have inadvertently benefitted from this; the valuable insights provided by the
social science and environmental science research on Mindanao, a lot of which
comes from the Jesuit universities in the island; and the ever-increasing
vulnerability of the island and its peoples to environmental, socio-economic, and
political threats as well as the seemingly unresolvable armed conflicts (Philippine
Jesuits, 2015).
development, and excellence over the century. They have given much time and resources
towards the growth of the land and its peoples, yet the region continues to be invited to
move beyond these more comfortable and manageable spheres towards the unfamiliar
Evaluation.
assessed through “an authentic reconciliation among its peoples, between its peoples and
environment, and between its peoples and God.” This reconciliation is a renewing of
relationships that leads to the flourishing of human endeavor. Based on history, learning
To hold fast to the mission means greater coordination and synergy between
institutions and their members. Developing research and continuing to write about the
narrative of Jesuit schools in the Philippines, particularly in Mindanao, will hopefully add
more flavor to the work that one is presently in. These schools are instruments that
facilitate dialogue and the sharing of each other’s lives in the community. There is a lot to
59
learn especially from others, as what the on-going mission has already shown throughout
the centuries of being sent. To let this dialogue continue is, therefore, a matter of greater
worth. It is the heroic act that brings the passion in ministry towards courageous action.
involves the community rediscovering itself in dialogue and winning back its soul.
Massingale (2010) writes that “what humans break, divide and separate, we can – with
Lowney (2003) balances Heroic Leadership with a language in which the secular
and the religious complement each other that can be shared across both types of practices.
He also names the important dynamics of self-awareness, ingenuity, love, and heroism.
Heroic Leadership provides a deep narrative of this when the author presents the
different paths that the Jesuits took as they went towards the frontiers in their own times
and places. Lowney (2003) presented a framework that can be used in the present-day
Jesuit ministries. On being able to spot the Jesuit way of proceeding using more palatable
language, one may be able to tell of the story of what has happened in its past, as well as
the continuing challenges that continue to provide opportunities for growth for the
present generation. Lowney (2017) brings about collaborative work on how to revitalize
the Church in the present times to transform what the Church in the world is experiencing
today.
specific direction that affects the narrative of the Philippine Jesuit schools of education.
In its engagement with showing the way to God, Philippine Jesuit schools of education
may have to engage in a holistic formation that makes them grounded to its identity,
60
critical to what it is doing, yet open to new ideas. In walking with the excluded,
work for equitable justice so that people may live well. In journeying with the youth, they
are invited to take much care in forming the younger generation of educators. In caring
for our common home, this means bequeathing a just and humane world to the younger
Figure 3
2019 Universal Apostolic Preferences of the Society of Jesus (Mesa, 2019).
Jose Mesa (2019), secretary of secondary and pre-secondary education for the
classroom practices and the school environments “breathe” the same spirit (of the
UAPs) we can truly walk the talk of Jesuit Education as a living tradition!
Though there are a number of public and private schools of education all over the
Philippines at this current time, there still may be a need to strengthen the mission and
identity that the Jesuit teaching schools have. The colonial periods under the Spanish,
American, and Japanese regimes failed to show the identity of what it truly means to be a
Philippine teacher education school. The interest of the colonizers was control. During
the Spanish times, education was not given to all to keep the population from having the
ability to think and act. With the American and even the Japanese regimes, the normal
conquest.
historical movements, and political currents take away the focus for its reason for being.
This review of related literature shows that there is a lot of work to be done by normal
schools. This review of related literature shows that Philippine Jesuit schools of
education may be in the right time, place and manner to share Heroic Leadership
being part of a bureaucracy that moves without a consciousness for authentic freedom
and learning.
The 1987 Philippine Constitution’s preamble calls for “a just and humane
society” (Official Gazette, 2019). Estioko (1994) translates this to mean that unjust
structures and inhuman practices that the Philippine nation has been plagued with have to
62
be challenged and dismantled. Philippine schools also need to look into the rigor that
needs to be imbibed as Philippine schools search for their identities in a country and in a
The normal schools have been part of the educational systems of the different
governments in the Philippines over the centuries. These schools continue to be potential
seedbeds for revolutionary and transformative change if they are conscious of who they
are and what they do. These schools also run the risk of being enablers to sustained
oppression if they so choose to remain with what has been tried or what is being simply
required.
Men and women rarely admit their fear of freedom openly, however,
tending rather to camouflage it-- sometimes unconsciously-- by presenting
themselves as defenders of freedom. They give their doubts and misgivings an air
of profound sobriety, as befitting custodians of freedom. But they confuse
freedom with the maintenance of the status quo; conscientização (consciousness
raising) threatens to place that status quo in question, it thereby seems to
constitute a threat to freedom itself (Friere, 2010, p.36).
There is an old adage which says, one cannot give what one doesn’t have. There
is an ongoing invitation for Philippine Jesuit schools of education to get to know itself.
These schools may be able to be institutions of Heroic Leadership (2003) as this study
and the Philippine Jesuit schools of education learn from their stories of Self-awareness,
There are certain takeaways that one may learn from the related literature. With
regard to the history of teacher education in the Philippines, there is an ongoing search
for direction and identity in the work of Philippine education. The ongoing search calls
for the need to understand the need to collaborate among educators to build up a nation
The history of Jesuits in the Philippines narrates of a continuing mission with the
Philippine nation in witnessing to faith and justice. The history of Jesuits in the
Philippines has been very much tied to the mission of education for the past centuries.
The Jesuits and their schools continue to share their expertise in nation-building.
educators are able to resonate with. The pillars of Heroic Leadership (Lowney, 2003) of
Jesuit education focuses on the mission. The mission that Jesuit education has is
primarily described as being “liberal and humanist.” If these adjectives are considered,
one will realize that these equate to an education that stresses freedom and transformation
The current Jesuit Superior General Arturo Sosa best describes the need to tell
these education narratives of today. In his speech to the global network of Jesuit
Our schools are a magnificent platform for listening to and serving today’s
youth, helping them dream of a new world that is more reconciled, more peaceful
and in harmony with creation, one they have to build themselves.
By renewing our trust in God, we want to move forward as a global
network with a universal mission. The challenges before us are many, but the
apostolic possibilities can be greater. We need to detect them. God continues to
work to create and save. The missio Dei continues. This faith encourages us to
take on the path of apostolic audaciousness that makes the impossible possible.
Sosa’s last paragraph resonates with the pillars of Heroic Leadership (Lowney,
2003). To detect the challenges and the apostolic possibilities in the mission of global
and saving requires “ingenuity.” To keep and share faith in the global education network
modern-day “heroism.”
begs to be told. The narrative that will be learned from the research will give a new
context in the field of teacher education that can be shared in the global Jesuit network of
CHAPTER III
Research Methodology
Upon the approval of the dissertation proposal by the dissertation committee and
the Institutional Review Board for the Protection of Human Subjects (IRBPHS) of the
University of San Francisco, the researcher scheduled a travel plan to the Philippines in
order to visit and communicate with the stakeholders of the present-day Philippine Jesuit
schools of education.
(2003) was present in the Escuela Normal de Maestros at the turn of the 20th century. The
study did this by looking into the collected files of the Philippine Province Archives
about the school and by looking into the biographies of selected Jesuit-trained educators
of the Escuela Normal. The purpose of studying the past is to identify a baseline vignette
of the experience of the early educators who graduated from the Escuela Normal. The
study looked into how the early Jesuit-trained educators contributed to the crafting of a
The study also had another purpose. It investigated how Heroic Leadership was
individual Philippine Jesuit schools of education. These stakeholders were the school’s
leadership, faculty, staff, and students. The experiences were examined under the lens of
these four principles were incorporated in the Jesuit learning endeavor, these stakeholders
66
narrated how Heroic Leadership was made available, made familiar to them, and how
they were able to hold on to these as helpful tools of transformative, liberating education
The study further investigated the communal narrative of the four present-day
education schools. The purpose of studying the present context was to begin to narrate
the experiences of the Philippine Jesuit schools of education. Telling the shared narrative
of these schools became a resource that may be bequeathed to the next generation of
Finally, the study was able to influence Jesuit university policies to see the on-
understanding the lived narrative of the school stakeholders, greater and meaning insight
might bore fruit. Highlighting schools of education as priority areas in Jesuit universities
helped share the mission that the Society of Jesus was entrusted with.
Research Design
The qualitative study was triple tiered using multiple qualitative research
methods. The study used archival materials and autobiographies to narrate the story of
Escuela Normal de Maestros. Interviews and focus group discussions were utilized in
studying the current schools. Qualitative data analysis was also applied through NVivo
12 Plus software.
The first tier was synchronic and of individual locations. The study specifically
examined the experienced histories of each of the individual schools of education. The
Ateneo de Davao, and Ateneo de Zamboanga. Each school engaged in focus group
discussions with the deans, faculty, staff, and students – who were the leadership and
stakeholders of the schools. The fifth study focused on the Escuela Normal de Maestros.
The study used published and archival materials to describe how the school was like
during its time from the 1860s to the 1900s. It told of the life stories of some of its
students who gave witness to the training that they received from their school.
The second tier of the research was synchronic and of multiple locations. This
studied the experience of the present-day schools of education. From the interviews of the
school leadership and the focus group discussions of the stakeholders of the four schools,
a common narrative was sought out with the help of qualitative data analysis. Themes
and shared values were derived from the transcriptions of the focus group discussions in
order to describe how these schools have been effective and significant collaborators to
The third tier was diachronic and of multiple locations. This studied the
experience of the present four schools of education and the Escuela Normal de Maestros.
It investigated the findings of the second tier and compared it with the first-tier findings
of the Escuela Normal de Maestros. The analysis looked for the combined experience of
the five schools. The analysis brought about a picture of the mission of the Philippine
Research Settings
The research settings were located in the Philippine Province of the Society of
Jesus. The Escuela Normal de Maestros was located near the walled capital city of
Manila called Intramuros. The Escuela Normal de Maestros no longer existed. However,
68
printed and archival documents remained and now told of its mission. The other schools
Cagayan, Ateneo de Davao, and Ateneo de Zamboanga were located in the Jesuit
Universities which were located in the cities of Naga, Cagayan de Oro, Davao, and
Zamboanga.
Figure 4
Location Map of the Philippine Jesuit Schools of Education
Data Collection
Archives.
The first data collection was that of the Escuela Normal de Maestros. This was
gathered through archival materials from the Jesuit Philippine Province located at the
Loyola House of Studies in the Ateneo de Manila University. Upon the approval of the
Province archivist, the researcher was given an index of the available scanned materials
69
regarding the Escuela Normal de Maestros. From this master list, an archival materials
checklist was made on what the researcher deemed to tell of Heroic Leadership (Lowney,
2003) for the study. The chosen materials were made available to the researcher by the
archive assistant.
As there were no more living witnesses who have been physically present during
the time of the Escuela Normal, the researcher had to resort to printed materials. The
researcher communicated with professors of history who are familiar with this school of
education and the people who knew those who studied in the school. These were done
Interviews.
The initial step for the research was to correspond with the four presidents of the
Ateneo universities of Naga, Cagayan de Oro, Davao, and Zamboanga. As the leader of
their institutions, access to their respective schools of education was requested and
approved. The respective deans of these schools then facilitated a date of the interview
The second set of data gathering was of the current schools of education. There
were two types of interviews in this study: focus group discussion with the deans and the
school leadership of the schools of education and focus group discussion interviews with
faculty, staff, and students of the school. The questions that were asked were open-ended
and free-flowing. These questions were based on the research questions that were already
stated:
70
schools of education?
2. What are the Heroic Leadership narratives that are celebrated and re-told by
Upon reporting to the presidents and the deans of these schools, the researcher
was informed of the scheduled interviews with the stakeholder interviewees – deans,
All interviewees were informed of the purpose of the study. Participants were also
informed that their interviews were purely voluntary. They were also informed that the
interviews were to be audio-recorded and note taking was also to be done by the
researcher during the process. All interviewees were also informed that all the interviews
was kept confidential and no information about them was be given to the school
authorities or to the public. These recorded interviews were stored in a locked box inside
a locked drawer in the locked room of the researcher at St. Ignatius College Preparatory
in San Francisco.
At any time, the interviewees were free to leave or pursue the discussion brought
about by the interviews. Consent forms were given to the interviewees to be read, signed
and returned before the interviews began. Once these consent forms were returned, the
researcher began the interviews. All interviews were then transcribed by the researcher
Data Analysis
The triple-tiered study got its data from archival materials and interviews. In both
cases, the study used the practice of coding for this qualitative study. Saldana (2016)
described codes as repetitions that show consistent actions and data patterns.
They become more trustworthy evidence for our findings since patterns
demonstrate habits, salience, and importance in people’s daily lives. They help
confirm our descriptions of people’s “five Rs”: routines, rituals, rules, roles, and
relationships. Discerning these trends is a way to solidify our observations into
concrete instances of meaning (p.6.).
The practice of coding also used the practice of discernment which was very
much in with the Jesuit practice of Ignatian discernment as the researcher looked out for
both spirit and feelings in the collected data. Tetlow (2019) wrote:
Some basic patterns are easy to grasp. For instance, as you would
anticipate, the good spirit usually brings love, joy, peace, and the like; the evil
spirit characteristically brings confusion, doubt, disgust, and the like. Another
pattern: when you are leading a seriously sinful life, a good spirit will visit you
with desolation to turn you around; an evil spirit will keep you content so that you
will keep sinning. Another clear pattern is the opposite of this: when you are
seriously serving God, the spirits change roles. The evil spirit clouds your day
with desolation to lead you away from God, while the good spirit fills your day
with trust and love of God. And a final, easily grasped pattern: a spirit that works
in light and openness is good, while a spirit cloaked in secrecy and deception is
evil.
Some basic practices are also easy to figure out. When you have made a
good decision to serve God better and after a while go into desolation, you should
not change the decision; it’s hardly a good spirit moving you. When you are
feeling down, you would do well to pray a little more and increase the help you
give to others. When, without warning or any preparatory activity, you are
consoled with the love of God above all things, you can trust that it is a good
spirit (particularly if it comes with tears). But when you are thinking or praying
and grow consoled or disconsolate—well, test those movements. They could
come from either spirit, as we have seen.
The first-tier coding were on the individual schools. The first-tier coding from this
research were of two types. The first type looked for patterns from the Escuela Normal de
Maestros by reading through the requested archive materials and by examining the
72
biographies of some of its student alumni. The second type looked into the transcribed
interviews of the four current schools of education of Ateneo de Naga, Ateneo de Davao,
Ateneo de Zamboanga, and Xavier University- Ateneo de Cagayan. The notes taken
during the interviews were also used during this first-tier coding.
There were initial coding cycles for each of the five schools to find common
themes that arose. For the Escuela Normal, these themes came from the archival
materials and student alumni biographies. For the current schools of education, these
themes came from the transcribed interviews and interview notes written by the
researcher.
These codes were then further recoded individually among the five schools in
order to find new meaning that arosed in the collection. The number of cycles of recoding
were determined by the researcher as he deemed it fit. This researcher determination was
similar to the Ignatian discernment principle of tantum quantum, which means “in as
Coding is a cyclical act. Rarely is the first cycle of coding data perfectly
attempted. The second cycle (and possibly the third and fourth, etc.) of recoding
further manages, filters, highlights, and focuses the salient features of the
qualitative data for generating categories, themes, and concepts, grasping
meaning, and/or building theory (Saldana, 2016, p.9).
Categorizing became the next activity. The researcher synthesized the codes to
form a new consolidated meaning. The meaning derived from categories then brought
about new themes that emerged from the analysis. All of these comprised the data
The second tier of data analysis used the collected themes of the current schools
of the first tier. A total of four sets were looked into. From the collected categories that
73
came up from the first-tier data analysis, the researcher got a common theme for the
second tier. When the need arose to get a better coding process for the second-tier data
analysis, the collected data of the four current schools were lumped together and re-
The third tier of data analysis was an analysis of the themes of the second tier and
that of the themes derived from the first-tier treatment of the Escuela Normal de
Maestros. A re-categorization was done to find a common theme across the Philippine
Ethical Considerations
The researcher got permission from the presidents of the universities in which the
present-day schools of education are located. Coordination with the deans of the schools
Before the interviews commence, the stakeholders were reminded that their
participation was fully voluntary, and they can withdraw anytime from the proceedings.
A consent form was afforded them. They were also assured of confidentiality.
The transcriptions and audio recordings were kept safe. These recorded interviews
were stored in a locked box inside a locked drawer in the locked room of the researcher at
St. Ignatius College Preparatory in San Francisco. The researcher was the only person
who had access to this. The audio recordings were destroyed after the final submission of
the study.
Researcher’s Background
The researcher is a Jesuit priest from the Philippine Province of the Society of
Jesus. He completed his basic and higher education at the Ateneo de Manila University.
74
He has two bachelor's degrees from the Ateneo de Manila University. One in
Development Studies and one in Sacred Theology. The researcher has two master's
degrees also from the Ateneo de Manila University. One in Philosophy and another in
Theology. He was a licensed professional educator in the Philippines. The researcher was
generation educator and a third-generation Jesuit. This interest became more evident
when he read the memoirs of his great grandfather who graduated from the Jesuit-run
Escuela Normal de Maestros during the time of the Spanish colonization. His entry to the
Cagayan brought about a deep desire to tell the stories of the Philippine Jesuit Schools of
Education and see how they have been and continue to be heroic institutions of learning,
CHAPTER IV
Findings
The study investigated the collected files of the Philippine Province Archives
about the Escuela Normal de Maestros. The study looked into how the early Jesuit-
The study also investigated how Heroic Leadership continued into the 21st-
schools of education. These stakeholders were the school’s leadership, faculty, staff, and
students.
The study further explored the communal narrative of the four present-day
becomes a base-line study that may be given to the next generation of educators in the
Overview
The qualitative method used in this study was tripled-tiered. The first tier dealt
with investigating the individual Jesuit schools of education. This tier, being the
backbone of the three tiers received the most attention in terms of analysis and treatment.
For the Escuela Normal de Maestros, materials from the Archives of the
Philippine Province of the Society of Jesus (APPSJ) were used. The archival mission
accounts of the two Jesuits, Miguel Saderra Masó, S.J. (1924) and William Charles
76
Repetti. S.J. (1938), proved to be a valuable resource in giving a picture of how the
school was like during the Spanish and American colonial times.
Cagayan, interviews took the form of focus group discussions. In each of these schools,
two focus group discussions were conducted, one for school leadership, and another for
school stakeholders. School leadership comprised of the deans and their associates.
School stakeholders were made up of the faculty, staff, and students. Each focus group
was comprised of four to five people. These discussions were conducted from the period
of 11 January 2020 to 7 February 2020. The audio recordings of the discussions were
All the archive materials and discussion transcriptions of the five schools was
encoded and recoded from 3 March 2020 to 19 March 2020. The findings from these
codes brought about themes that brings about a description of what the school was like.
The use of NVivo 12 Plus software was assisted the qualitative study.
For the first tier of this study, individual schools were examined. Dominant codes
were retrieved by identifying codes with ten or more references for the current schools,
and codes with nine or more references for the Escuela Normal de Maestros. The second
and third tiers of the study relied on the intensive treatment that was given to this the first
tier.
For the second tier of the study, the codes of the present-day schools of education
were combined to see the dominant codes and the common codes of the group. Dominant
77
codes were retrieved by identifying codes with more than or equal to thirty references.
Common codes were sought out by looking into the eight focus group discussion
files and identifying which codes were mentioned by all the eight groups. This second
tier may be considered as having a synchronic view of the current Philippine Jesuit
schools of education.
For the third tier of the study, the codes of all the schools of education were put
together to see common dominant codes that come up. The codes with thirty or more
references were identified as such. This third tier may be considered as a diachronic view
Analysis
Though there was numerous material that was listed in the indices of the Archives
of the Philippine Province of the Society of Jesus (APPSJ) on escuela normal, only two
sets of work presented the bigger picture of the narrative of the school. The writings of
Masó (1924) and Repetti (1938) were the first compilation of the stories of the school.
These sets were part of the early attempts of narrating the period of transition within the
Philippine Mission of the Society of Jesus as it moved its governance from the Province
transitional change of the colonial government in the Philippines from Spain to the
The work of Miguel Saderra Masó, S.J. was originally written in Spanish and was
translated by Leo A. Cullum, S.J. It provided a narration through the lens of a Spanish
Jesuit whose home province was letting go of the mission. The work of William C.
Repetti, S.J. provided a narration through the eyes of an American Jesuit whose province
The dominant codes that surfaced from the Escuela Normal de Maestros were
Mission, Problem, Solutions, Excellence, and Trust. The works of Masó (1924) and
Table 4
Mission 20 28
Problem 17 23
Solutions 11 13
Excellence 8 10
Trust 9 9
Mission.
The mission of the escuela normal came out of the need to prepare the next
generation of students by training a generation of skilled educators who will share the
task of pedagogical leadership in their communities (Masó, 1924). The rectors of the
school were also members of the Superior Council of Primary Instruction whose task is to
The Jesuits of the time knew that the school was a new endeavor that had to
innovate in the methods of training future educators. Despite the challenges from the
79
clerical and secular forces from the Philippines and Madrid, the Jesuits discerned that the
good that the school would produce far outweighed the difficulty that was experienced.
In training student teachers using the Spanish language, the students contributed
to better governance in the colony and helped in the evangelization of its peoples. Some
innovations that escuela normal engaged in were creating textbooks for students, having
teachers, and publishing teacher journals that can be shared among teachers all over the
archipelago. The escuela normal also housed the Manila Observatory (Masó, 1924,
Repetti, 1938).
The escuela normal showed excellence in what it was doing in the formation of
its teachers. Aside from the promotion of liberal education through the arts and sciences,
it also engaged in the work of spiritual formation of its members (Repetti, 1938). Beyond
the school, the Jesuit Fathers together with some students, visited schools and hospitals to
give catechism and the sacraments. Judges and town leaders even called on the Jesuits of
the escuela normal as they had a reputation in being experts on handwriting to aid them
The mission of the Escuela Normal de Maestros held on as long as it could. With
the arrival of the American colonial government, state support was ended in the training
of educators under the Jesuits. A Spanish Jesuit of the time said, “If the Society
withdraws from this work, there is no other institution to carry it (the work of education)
Problem.
The escuela normal also had its share of problems (Masó, 1924, Repetti, 1938).
From its foundation, there was a dilemma if a school of education would be beneficial to
the Spanish Crown and the Catholic Church. Those who were against the idea of a
Spanish, the locals would be able to understand how the rulers communicate. Such a
course would breed opposition. By letting in the lay as teachers, they will also usher in
These points were brought up as the school was accused of training revolutionaries. The
Jesuit rector pointed out that teachers are community leaders and that they are looked up
to by the people they serve. “It was not surprising that the revolution found supporters
The operations of the school also had problems. It suffered an earthquake and
even had to change to a location that would be conducive for learning. Doing so
As regards its programs, it saw the need to innovate the educational practices of
the day by introducing standards and moving away from teaching methods like dictation
In different moments, the school was asked by government for its use. It was
converted to a facility for the sick during a cholera epidemic in Manila. It was also used
as a military barracks by the colonial government to prepare for the brewing revolution.
81
Solutions.
The problems of the escuela normal also gave opportunities to find solutions
(Masó, 1924, Repetti, 1938). Given the need to improve a place of learning, a new
building was built outside the walls of the Manila. An observatory was attached to the
place given its location. Improving the standards of learning also needed the acquisition
of equipment to teach the arts and the sciences. The escuela normal also improved on the
method of standardized teaching by moving into the use of textbooks over the practice of
In terms of people, the escuela normal began a movement of uniting teachers all
over the archipelago. The Pedagogical Academy, the Bulletin of the Filipino Teacher
were some examples how collaboration among educators happened during the time.
The school also dialogued with government. During the Spanish regime, it
worked with the placement and monitoring of teachers all over the archipelago. It
negotiated terms for financing especially during the time of building on a new site. With
Excellence.
The escuela normal showed excellence in its work through the training of future
educators and improving the standards off that same training. Masó (1924) and Repetti
(1938) wrote about how the school exhibited these good works to the top dignitaries of
the time. The school showed its students’ artistic works as well as the scientific
equipment that it uses for instruction. In presenting theatrical plays, it showed the skills
82
of speaking and presentation at work. Recognized in showing good progress in its work,
the school was placed in “equal footing with those in Spain” (Repetti, 1938, p.132) by
The school also reached out beyond its walls Masó (1924) and Repetti (1938). In
reaching out to other educators in the archipelago, the escuela normal introduced
Academy. It printed educational journals that were sent to the different regions of the
islands. Furthermore, its professors member continued to author books that would help in
the textbooks for primary schools as well as books that will aid in the continued
Trust.
An essential value that the escuela normal enjoyed was the confidence of the
people during its time. In its forty years of existence, support came from all its
stakeholders. Repetti (1938) mentioned that even if the revolution was gaining ground,
families chose to keep their sons to remain boarders of the school. Officials from both
Madrid and Manila chose to give the charge of training teachers to the escuela normal
despite opposition coming from secular and ecclesiastical influences. Keeping the
standards of education were entrusted by the government as the Rector of the escuela
normal had a say with the placement and monitoring of teachers around the archipelago.
Jesuit superiors trusted that the work of their men proved of greater importance by stating
that there was greater good in continuing the mission of the school. Most of all, the
Jesuits trusted their students, who were the maestros in their respective communities.
83
revolution or became leaders in their communities during the time were the following:
1. Artemio G. Ricarte. Filipino revolutionary General against Spain and the United
States of America. Collaborator, Imperial Army of Japan.
2. Juan K. Cailles. Filipino revolutionary General against Spain and the United
States of America. Governor, Province of Laguna.
3. Isidro B. Wenceslao. Filipino revolutionary Captain against Spain and the United
States of America. Bureau of Education. 1905-1951.
The five most dominant codes of the school’s leadership were Mission,
Spirituality and Values, Gratitude, Generations, and Happiness. The five most dominant
codes of the school’s stakeholders were Spirituality and Values, Mission, Belonging,
Meaning, and Heroism. The two common codes that surfaced with the two Ateneo de
Davao University (ADDU) focus groups were Mission, Spirituality and Values.
These two common codes show areas of convergence as regards the focus group
discussions of the leadership and stakeholders. ADDU Leadership narrated more of their
Table 5
The dominant codes that surfaced from the combined leadership and the
Belonging, Meaning, Happiness, Gratitude, Sacrifice, and Heroism. These nine dominant
combined codes of the school leadership and the school stakeholders were retrieved by
identifying codes with ten or more references for the current school. In examining these
combined codes, a deeper understanding also surfaced as words from the transcriptions
gave a better picture of what the meaning of these codes carried with it.
85
Table 6
Mission 2 39
Spirituality and Values 2 33
Generations 2 19
Belonging 2 17
Meaningful 2 17
Happiness 2 16
Gratitude 2 11
Sacrifice 2 10
Heroism 2 10
Mission.
ADDU expressed this theme by talking about going to the peripheries, formation,
I have, well, I gained that mission orientation. I started to think that this
life is not just about me and my family and how I can make my family grow and
I, myself, how can I make myself grow financially, materially, or other, but this
life is about serving others also with what you have, like we are trained here to
become persons for others. ADDU 1 LRef 1
I became part of that group of which you are a part also, a group of
teachers who go to Lake Sebu to help in building up the community, the school
community, so that we can deliver the cultures-based curriculum for senior high
school. There, I encountered the T’bolis, the elders there, and I began to
understand who they are, what their needs are in terms of education and how
needy they are, and how thankful they are that we were there. ADDU 1 LRef 3
…to give and not to count the cost, to fight and not to heed the wounds, to
toil and not to rest, to seek and labor for no rewards, but we know all these things
we do is not for our glory, but we are doing service to mankind and siguro
(maybe) that keeps us going ADDU 1 LRef 13
We do it because we believe in doing it. We feel happy when we reach to
people. We think that we have a purpose because we’re doing that and I’m
speaking on behalf of my Department that when these children realize and come
to this kind of knowledge or understanding that when they do things with a heart,
then they will achieve happiness, yun nga siya (that is it), and purpose and so
86
that’s what we would like, I think, I believe, that I would like to hand on to the
next generation. ADDU 1 LRef 14
I think aside from the sacrifices and the compensation, na (that is) not
equivalent to the amount of sacrifices, it’s really more on shaping lives,
influencing these students would become in the future. Mao na gud kanang
maghatag ug (That is what gives a) sense of fulfillment sa isang ka (to one)
teacher… SOE naga-affirm sa akong goal na always para sa bata, para sa bayan.
(SOE affirms my goal that it is always for the children, for the nation). ADDU 1
SRef 16
It is not limited to the cognitive and the psychomotor, but it then reaches
also as well as the formation of our being a person. Our values are strengthened
and we are given opportunities to reflect and revisit what have we become.
ADDU 2 LRef 5
I met mentors who personified the values of Ignatian education, Cura
Personalis, excellence, Magis, and they showed me how to be an actual Ateneo
teacher and I hope I am. ADDU 2 LRef 4
It’s an avenue by which we can propagate yung (the) core values na
pinaniniwalaan natin (that we trust in)…You don’t necessarily inform them fully
that you are using IPP, for example, that you’re trying to demonstrate these core
values. In a way, through discourse, discussions in the class, you can also identify
or evaluate the perspectives at a certain human level. ADDU 2 LRef 13
So I was working with IPs, I was working with other sectors of the
community, but anyway, so it was from her that I got introduced to the values and
the principles, and she would always say, spirituality, for example, being very
important, and the family would really value education, i-sacrifice sa tanan, basta
good education (sacrifice everything for good education), so I think we are, I
should say, I am blessed to be part of a family who just allowed us to choose what
school we want to go to, so of the 7, … 4 of us are graduates from the University,
from Ateneo. ADDU 2 SRef 2
Teachers are not just teaching, but… they are molding the students on
when they become the teacher, … The values, the principles, and also dili ka
teacher kung dili ka, kung baga, the passion sa mga bata… kung unsa jud ang
mahimo, maayo na, maayo na tao sa society (you are not a teacher if you do not
have passion for the children. what you do, do well, do well for the people in
society). ADDU 2 SREF18
87
Generations.
ADDU expressed this through a modeling, sharing, and through lived teaching.
Belonging.
even non-Catholic, I was so happy because I felt like family, the camaraderie of
the teachers, the specialness of each individual). ADDU4 LRef 1
So makikita mo dito sa Ateneo (So you will see here in Ateneo) all tribes,
all types of people in Mindanao, kasi nandito na yung Lumads (because the
Indigenous People are already here), Christians, and Muslims. ADDU 4 LRef 3
So now, School of Education… makes me more, what do you call this
one, the values, kasi, though, maliit lang kami, (even though we are small), … I
can call the school a family. ADDU 4 SRef 2
We’re like highlighting good experiences. We are like highlighting our
happy and joyful moments together, and like growing together. We do not want
to also like say, this is a perfect organization because we are not perfect. So that’s
it. I’m happy and enjoying listening and I feel proud and I feel hopeful. ADDU4
SRef 9
Because listening to each of their stories, I can really see and ma-establish
mo talaga ang connection na dili lang (really establish the connection that is not
just) shared by student to student, but also present in the faculty, teachers, mga
staff sa (the staff of) School of Education… you really stand in one branding and
it is really common na (that) we practice that branding in our everyday activities
na dili lang pud limited sa (that is not just limited to the) University, but also
outside the University… It really reflects what kind of formation Ateneo does to
the School of Education specifically. ADDU 4 SRef 12
Meaning.
ADDU expressed meaning through sharing, going beyond one’s self and being
assured.
The kind of experience, the kind of environment that Ateneo has for its
employees, is different. Here, I began to understand that I work not only for
myself, but I work for others, and that to me is very meaningful because I have
transcended from self. ADDU 5 LRef 1
We feel happy when we reach to people. We think that we have a purpose
because we’re doing that and I’m speaking on behalf of my Department that when
these children realize and come to this kind of knowledge or understanding that
when they do things with a heart, then they will achieve happiness… and purpose
and so that’s what we would like, I think, I believe, that I would like to hand on to
the next generation. ADDU 5 LRef 7
I feel affirmed because it is glad to know that… we have the same values
and we believe in something that is also the same and so it gives me assurance, a
feeling of assurance that I belong, so affirmed. ADDU 5 LRef 9
Kay maka-help pud ka in a way na maka-reach out ka with those people
na wala juy access sa education (That you can help in a way that you can reach
89
Happiness.
Gratitude.
ADDU expressed gratitude through people and formation.
90
Sacrifice.
ADDU expressed sacrifice through time, effort resources, and self.
We start from Davao as early sometimes as 4 o’clock. … We have to
catch up (with the) 8 o’clock meetings with Dep Ed there, with the school there,
so 2 o’clock, matatapos kami ng alas tres, alas kwatro, alas cinco sometimes,
biyahe na naman kami,…Uwi kami ng bahay alas dose and we were all very tired,
pero yung feeling of wow, hindi mo na ma-feel yun kasi pag-uwi mo, kita mo yung
mukha nila, happy sila, and they are parang always anticipating your coming
back…. (we finish at 3 o’clock, 4 o’clock, 5o’clock sometimes, travel again… we
reach home by midnight and are very tired, but the feeling of wow, you cannot
feel the tiredness when you go home, you can see in their faces that they were
happy, and they seem to always anticipate your return). ADDU 8 LRef 1
We are not being paid for that, Fr. It’s an extra mile, but I’m glad about it.
ADDU 8 LRef 3
Because of the discernment that God is there … Lord nagkabully ka sa
akoa no, adto sa calling sa Cotabato ka na pero deep inside, para bang okay
(Lord, you are bullying me to call me to Cotabato, but deep inside, it seems that
okay), you choose to be here and you have to respond to that. ADDU 8 LRef 4
There is really a lot of things to do in the School of Education, especially,
in these kind of big events… I’m willing to participate pero naa jud gihapoy ko
(but I also get tired). ADDU 8 SREF 1
91
Being a teacher itself is already a heroic act. You don’t expect anything in
return. It’s a good thing that sometimes after 10 years, 20 years, you will hear
your students becoming successful and they still remember you. That’s very, very
comforting. Pero (But) in regard to as a profession, you’ll never be rich. ADDU
8 SRef 3
Heroism.
Yes, the fact na (that) you chose this kind of course, being someone who
will really offer his or her life to teach people, dili siya sayo na (it is not an easy)
job … it is a selfless vocation... it clearly speaks on how heroic being a teacher is
in our time, na (that) there are a lot of opportunities opening to you, there are a lot
of doors, pero (but) once you really commit to a certain kind of mission that you
have set for yourself and that is the kind of hero that I see in teachers. ADDU 9
SRef 2
Being a teacher itself is already a heroic act. You don’t expect anything in
return. It’s a good thing that sometimes after 10 years, 20 years, you will hear
your students becoming successful and they still remember you. ADDU 9 SRef 2
We want to have more people who would share the same vision as you
and who would be trained and formed in a way that the School of Education does
and among its students. ADDU 9 SRef 5
Teachers are not just teaching, but… they are molding the students on
when they become the teacher, … The values, the principles, and also dili ka
teacher kung dili ka, kung baga, the passion sa mga bata… kung unsa jud ang
mahimo, maayo na, maayo na tao sa society (you are not a teacher if you do not
have passion for the children... what you do, do well, do well for the people in
society). ADDU 9 SRef 6
General observations.
mission-driven that is inspired by its shared spirituality and values. It points its inspired
mission towards generations of future teachers who find belonging, meaning, and
92
happiness in the present-day school of education. These generations are scaffolded by the
experiences of gratitude, sacrifice and heroism which is witnessed among leadership and
stakeholders.
The work of formation is an evident highlight in ADDU. The school values this as
it brings about a shared humanity that is celebrated and enjoyed by the institution. It is
practiced in the school as it integrates its mission with its values. Having values
consciously embedded in the work of the school is a matter that is most noteworthy.
Though there may be not much said about explicit Ignatian or Jesuit values, the actions
that make people welcome and belong speak much about an inclusive environment that
thrives in community.
ADDU shares its brand of inclusivity. It is shared across the school, as the diverse
background of its members rally towards a common meaning that inspires intrinsic
motivations of happiness and gratitude. These make the work, that may sometimes be a
sacrifice, transform to a burden that is easier to bear in a community which has like
minds, hearts and hands. ADDU inspires people towards a generous form of altruism.
The phrase, “It’s an extra mile, but I’m glad about it,” is a powerful statement that proves
this point.
The five most dominant codes of the school’s leadership are Problems,
Generations, Mission, Heroism, and Spirituality and Values. The five most dominant
codes of the school’s stakeholders were Mission, Spirituality and Values, Generations,
Problems, and Meaning. The four common codes that surfaced with the two Ateneo de
93
Naga University (ADNU) focus groups were Problems, Generations, Mission, and
These four common codes show areas of convergence as regards the focus group
discussions of the leadership and stakeholders. ADNU Leadership narrated more of their
Table 7
The dominant codes that surfaced from the combined leadership and the
stakeholders of Ateneo de Naga were Problems, Mission, Generations, and Values and
Spirituality. The four dominant combined codes of the school leadership and the school
94
stakeholders were retrieved by identifying codes with ten or more references for the
current school.
Table 8
Problems.
We really do not have of students who are really that rich. Some of them
are scholars. And they are poor. And some of them do not take their lunch. So, it’s
something like you knowing that there is one student who is like this and probably
what you can do is try to help them. ADNU 1 LRef 1
I get stressed out and I would always have a headache because of their
urgent concerns. Urgent concerns but they did not go through the process. So, I
would listen to them. But after you have done something for them, only a few will
come back and say, thank you ma’am for helping me out. ADNU 1 LRef 5
Part of the requirements of graduation is that you have to write a thank
you letter to the teachers. Long before, we received many many letters from the
graduates. But today, we receive three, at most five... What happened to them?... I
have done so great to this individual and even to say thank you, not at all. ADNU
1 LRef 8
The tradition that we lost in the college is that before, all students
underwent this so-called leadership training. And it was a requirement… It was a
requirement that everybody undergoes this leadership training, remember? It was
part when she was a student. Naandun kasi yung values, talagang nainculcate
doon. (Because values are in it, values are inculcated in it). ADNU 1 LRef 14
(The) shift from old curriculum to the new curriculum… When I entered
the college of education, there’s a gap between the freshmen students and yung
mga enrolled sa old curriculum. hindi naming feel yung.... Unlike before, meron
95
kaming third year students, second year students, ngayon… challenge yun sa
aming freshmen kasi we have a bigger shoes to fill. (The shift from old
curriculum to the new curriculum… When I entered the College of Education,
there was a gap between the freshmen students and those enrolled under the old
curriculum. We did not feel the connection…Unlike before, we had third year,
second year students, now it is a challenge for us freshmen because we have
bigger shoes to fill). ADNU 1 SRef 4
Mission.
ADNU expressed mission through service, formation, accompaniment,
What I believe is our role is this. First is to be with them in their journey.
Accompanying them. But at the same time, we ourselves should be prepared…
We should probably discern also. we cannot give what we do not have. So, there
is also a matter of internalizing and discernment on what I can do. ADNU 2 LRef
9
Being in a Jesuit school of education is important because of the formation
that the school provides us students. And that they allow us to grow and to see the
relevance of education by allowing us to be immersed to the current situations and
the context of our education in the Bikol, in our local city or local municipalities
and it also teaches us the value of Ignatian Spirituality….We always see to it that
our decisions, our actions are always coupled with a wise discernment before we
stand in that decision and judgements ADNU 2 SRef 2
I think that is one of the very notable practices of the university which sets
it apart from the other institutions… I think it owes it to its character as a Jesuit
institution that… sa (in) Ignatian Pedagogical Paradigm, that yung (the)
experience component kailangan (has to be) present, so that students may engage
in meaningful reflection of their experiences. And upon having reflection, they
may be able to, it will compel them to take some actions. ADNU 2 SRef 7
Whether you like it or not, yung pagiging (being a) teacher, you can never
measure your impact… You make or break a person by being a teacher. So in
addition to that, sana wag rin kalimutan na maging human kasi ang (So in
addition to that, may we not forget to be human because our) direct clients… as
teachers are still humans despite their imperfections, their limitations, their
strengths, we all are human. And hopefully, they remain humane. Human and
humane…And whenever possible, they try to find ways to translate such social
issues into concrete actions using their classrooms as their platform. ADNU 2
SRef 9
Binabago ng teacher ang buhay talaga ng students. … The fact that you
‘re staying with your students, pinapatunayan ng isang guro you’re there to make
96
a change. (A teacher really transforms the lives of students… The fact that you’re
staying with your students, a teacher proves that you’re there to make a change).
ADNU 2 SRef 14
Generations.
Because when I started,…there were some people who were still very
grateful... They will make you feel like they are happy and thankful for the help
that you have done for them. But now 2015 onwards, you do a lot for them…
During enrollment, I get stressed out and I would always have a headache because
of their urgent concerns. Urgent concerns but they did not go through the process.
So, I would listen to them. But after you have done something for them, only a
few will come back and say, thank you ma’am for helping me out. ADNU 3 LRef
4
Maybe I am really getting old. There’s really a generation gap because I
get to observe that with my kids. Okay now, I have to teach them. This is how you
do it... You have to put it into writing, or something like tell them, this is how you
do it… That’s the generation that I have…It is something which is expected of
you. ADNU 3 LRef 5
When you ask them, this scholarship requires 30 hours of service in the
college. They will be there… and serve. But after they have served…the 30 hours,
they will not anymore go. ADNU 3 LRef 8
I want to be straightforward to the students, sana (may) they keep the
passion afire. Kung ano naman ang napunla ng Ateneo sa kanila, (Whatever
Ateneo has planted in them) whether coming from the teacher, coming from their
classmates, coming from their subjects, coming from their peers, coming from
anybody from the university, sana panatilihin nila yun (may they remain with it)
and use it as their frequent reminder of why in the first place they have decided to
become a teacher. ADNU 3 SRef 4
The concept of magis with cura personalis…Striving for more, doing
more at the same time, not being forgetful that you also are a human… We are all
humans and that we just need someone who will just care for us and we also need,
we are also human that can care for others. So that’s the purpose of being a
teacher, being there for the students as their second parents. ADNU 3 SRef 5
97
ADNU expressed spirituality and values through discernment, being men and
women for others, having cura personalis and having a holistic formation.
Being men and women for others. It is something that I did not see in my
previous schools. ADNU 4 LRef 1
You know the mantra of Ateneo schools is men and women for others.
And truly the graduates of college of education are men and women for others.
ADNU 4 LRef 7
Hindi lang ako dito na mold as a person, sa mind but also spiritually.
Kagaya ng …sa ngayon na panahon, yung ating mga decision, yung ating mga
na-discern, at saka nagrereflect tayo sa mga bagay-bagay. (I was not just molded
here as a person in mind but also spiritually. Like in this time, in our decisions,
we discern and hopefully reflect on things). ADNU 4 SRef 1
Hindi lang siya puro academics ang tinuturo ng Ateneo (Ateneo does not
just teach academics). Being men not just for others, be with others. Yung may
papatunayan ka because you’re an Atenista. (You have to prove that you are an
Atenean). ADNU 4 SRef 3
Keep yourself grounded at tsaka (and also) be humble. Huwag mong
kalimutan yung teacher na tumulong sa iyo, yung teacher na tinulungan ka para
makapasa, yung classmat mo o yuing katabi mo, yung janitor na nagbigay ng
gamit na nawala mo, Yung mga maliliit lang na bagay siguro kasi those things,
yung yun mga bagay na minsan mababalikan mo. Magiging dahilan mo as to why
ginagawa mo yung mga mas importanteng bagay. (Do not forget the teacher who
helped you, who helped you pass, your classmate, your seatmate, the janitor who
returned the things that you lost. Those may be small things, those are the things
that you will often go back to. It will be your reason why you will do more
important stuff). ADNU 4 SRef 9
General observations.
problem laden due to the generation and poverty gaps that were mentioned. The
important matter that the group may not have focused upon in the discussion were the
What keeps the school attentive to this problematic situation are its mission,
generations, and its spirituality and values. There is a theme of generational misalignment
that may have to be addressed. These three codes of mission, generations, and spirituality
and values, may also be the hidden strengths that can be tapped in order to fill in the
experienced gaps. Given that stakeholders talk much about mission, the opportunity to
nurture that readiness for mission might be a remedy for the experienced problems. The
situation may be an invitation for leadership to have courage, reach out, and move into
These two common codes show areas of convergence as regards the focus group
Table 9
The five most dominant codes of the school’s leadership were Mission,
Spirituality and Values, Formation, Peripheries, and Problems. The five most dominant
codes of the school’s stakeholders were Mission, Peripheries, Generations, Sharing, and
Heroism. The two common codes that surfaced with the two Ateneo de Zamboanga
The dominant codes that surfaced from the combined leadership and the
Belonging. The twelve dominant combined codes of the school leadership and the school
stakeholders were retrieved by identifying codes with ten or more references for the
current school.
Table 10
Mission.
networks.
100
It’s not actually bad to be in the public school, it’s actually good, but
always bring what you have learned in Ateneo in order to bring Ateneo in the
public school, not because of what others think of Ateneo as being high society or
something na parang mayaman, but it’s really the values of being, yung Magis,
yung Cura Personalis, yung pagiging humble ng mga teachers (not because of
what others think of Ateneo as being high society of something for the rich, but
it’s really the values of being, the Magis, the Cura Personalis, that being humble
teachers). ADZU 2 LRef 3
Hindi lang pedagogical, standards, kundi yung pagiging tao na tinuturo
ng isang institusyon ng Heswita na kakaiba sa ibang teacher education
institutions. Kasi sila, halos teaching strategies and techniques, lahat ibibigay.
Dito sa Ateneo, may gabay na spiritual. (It is not just pedagogical standards, but
being human is taught in Jesuit institutions that is different from other teacher
education institutions. Because the give almost all teaching strategies and
techniques. Here in Ateneo, there are spiritual guides). ADZU 2 LRef 14
Okay punta ka diyan para makita mo yung realidad na kung ano meron,
kulang ang community. And I think that experience really made us also realize
that eto yung totoong Magis, para sa akin,…eto yung totoong Cura Personalis na
lagi kong sinasabi. It’s always the last question or even not asked yung how much
are we going to earn from this… The first question is always, sige po, ano pa ang
pwedeng maitulong natin. (Okay, you go there so that you may be able to see the
reality of what the community lacks. And I think that experience really made us
also realilze that this is the real Magis for me… this is the real Cura Personalis
that I always mention. It’s always the last question or even not asked that how
much are we going to earn from this… The first question is always, yes, how can
we be of help). ADZU 2 LRef 16
You get to deal also with different communities. You see the realities
outside of your classroom walls,… ganun yung na experience ko (that is my
experience). ADZU 2 SRef 3
This is what makes School of Education an excellent school itself because
of the spirit of compassion and commitment and saka yung (and that) support
system. ADZU 2 SRef 9
Formation.
Periphery.
cultural, multi-religion.
(In) Tawi-Tawi. She has a special program for children. Being the
barangay captain, education is still a priority for her. ADZU 4 LRef 8
We try to reach out to those who are in need… (in) small communities,…
(we have) adopted schools … We are able to also give some help in our own
simple ways… and of course with the students, whenever, we also, for the Shoe
Box project po ADZU 4 SRef 3
We even extended our spheres as far as Bungyaw, it’s a far-flung remote
area here in Zamboanga. And we’ve seen the condition there that the primary
students … Wala silang any reading resource material. So we initiated a project
na bigyan sila ng parang a corner where maraming books dun na pwede nilang
paggamitan. Kasi, we really thought na if yung tradition of love for reading, yung
passion na na-develop at a very young age, it will continue and progress as they
grow old. And to think that this is a student-iniatiated project po, nakakataba ng
puso that we were able to deliver it ng successfully with the help of the School of
Education. (They do not have any resource materials. So we initiated a project to
give them a corner where there are plenty of books that they can use. Because we
really thought that is the tradition of love for reading ADZU, the passion that is
developed at a young age can continue and progress as they grow old. And to
think that this is a student-initiated project, makes me proud that we are able to
deliver it successfully with the help of the School of Education). ADZU 4 SRef 4
Generations.
persons.
I think being part of the School of Education is a heroic act…We are able
to help other people not just in that way, pero (but) in multiple ways. Kasi, even
in educating here inside the campus, we give seminars to our fellow BA
students,… be able to apply it and make ripples of change through that knowledge
ADZU 5 SRef 6
Problems.
In the way they give respect to the teachers …they still continue doing
what they are expected to do and they even take it as a positive reinforcement …
They still manage emotionally how to give respect to their teachers and they get
to understand kung bakit ganun yung training na binibigay sa kanila (why
training is given to them). ADZU 6 SRef 6
Excellence.
ADZU expressed excellence through values, sharing and leadership in the field.
They were saying that our teachers, who are now in the field, for example,
when they are asked to prepare their curriculum guide and curriculum map,
they’re the ones that lead the group, and then when they’re asked to prepare their
test, they have new things to offer, something like that. ADZU 7 LRef 2
And I think that experience really made us also realize that eto yung
totoong Magis, para sa akin,…eto yung totoong Cura Personalis na lagi kong
sinasabi. It’s always the last question or even not asked yung how much are we
going to earn from this… The first question is always, sige po, ano pa ang
pwedeng maitulong natin. (Okay, you go there so that you may be able to see the
reality of what the community lacks. And I think that experience really made us
also realilze that this is the real Magis for me… this is the real Cura Personalis
that I always mention. It’s always the last question or even not asked that how
much are we going to earn from this… The first question is always, yes, how we
can be of help). ADZU 7 LRef 7
You get to deal also with different communities. You see the realities
outside of your classroom walls,… ganun yung na experience ko (that is my
experience). ADZU 7 SRef 4
For the title of center of excellence, … aside from the title, the best way is
to also share that prestige by helping others. ADZU 7 SRef 6
I get to realize na this is what makes School of Education an excellent
school itself because of the spirit of compassion and commitment and … (the)
support system. ADZU 7 SRef 8
Heroism.
I see really the faculty, you know, trying to fulfill our missions by going to
the peripheries, but at the same time, not sacrificing our commitment inside, so,
…willingly some of them would pitch in, handle the class, para hindi lang masa-
sacrifice (so that it will not be sacrificed) while the others are outside. ADZU 8
LRef 7
It has always been a tradition…for the School of Education… to even give
trainings and seminars to teachers also from small communities…Para sa akin
heroic po yun kasi we’re doing it for free (For me, that is heroic because we are
doing it for free)…and out of that, we’re hoping… to multiply the number of
teachers who could really also help ADZU 8 SRef 1
We’re privileged that we were considered to be one of the excellent school
of educations especially here in Mindanao, for the title of center of excellence,…
aside from the title, the best way is to also share that prestige by helping others
ADZU 8 SRef 2
They help us apply what we learn. They help us be a benefit to the society,
and they help us open our eyes also to scaffold us in doing extraordinary things.
ADZU 8 SRef 5
Sharing.
ADZU expressed sharing through different forms of collaboration.
It’s important especially in the school and community development, and
the wholeness formation of an individual. So why did I say that, because Ateneo,
for example, never consider other schools as its competitors but rather as
collaborators. That’s why it lends its human resources. ADZU 9 LRef 1
It’s a blessing and parang privilege to be part ng Education. Nawi-
witness… yung ano yung mga excellent work na ginagawa nila, in helping other
department kahit dito po sa institution, kahit po outside of the institution
tumutulong din po sila, (It’s a blessing and like a privilege to be part of
Education. The excellent work and what they do to the other departments here
even here in the institution can be witnessed, or even outside the institution they
also help. ADZU 9 SRef 1
As a teacher, hindi lang limitado sa pagtuturo. Nakakapagbigay tulong
din po doon sa mga nangangailang sa community, both for students and even
teachers alike who we also believe needs mentoring. (As a teacher, we are not
limited to teaching. We can also give help to those who are of need in the
community, both for students and teachers alike who need mentoring). ADZU 9
SRef 2
For the title of center of excellence, … aside from the title, the best way is
to also share that prestige by helping others. ADZU 9 SRef 3
107
Networks.
engagement.
But in terms of our alumni long past, so, I have seen, so, the present
president of Fisheries, that’s another school in the city, is an alumnus, the
president is an alumnus, and we have many school leaders in Dep Ed. We have
our assistant superintendent… and the chief of curriculum. Which is important for
the public schools as well. Yes, and we have principals, so even in our own batch.
ADZU 10 LRef 1
The networks that we have, yes, especially for projects… because they are
products of the School of Education, so it’s easier, and then we can always go to
them whenever we need them, and they also sometimes, they initiate giving us
feedback, especially my classmates, so when they come, we have the opportunity,
so they come and tell me, you know our recent graduates are very good in this but
not so good in this, so they give us feedback from which we can also include
ourselves… Through them, when we have a chance, we always ask them to send
…potential students for the School of Education. ADZU 10 LRef 2
In Tawi-Tawi. She has a special program for children ngayon, being
barangay captain. Being the captain, education is still a priority for her. ADZU 10
LRef 5
As a teacher, hindi lang limitado sa pagtuturo. Nakakapagbigay tulong
din po doon sa mga nangangailang sa community, both for students and even
teachers alike who we also believe needs mentoring. (As a teacher, we are not
limited to teaching. We can also give help to those who are of need in the
community, both for students and teachers alike who need mentoring). ADZU 19
SRef 1
Teaching is not limited only within the classroom, but their profession can
actually extend as much as helping others in the community. ADZU 10 SRef 5
Holistic.
108
Belonging.
ADZU expressed belonging through welcoming and sharing.
Because it’s really where the heart is. Kami ang teachers, family, at yung
mga estudyante namin, mga ina-anak-anakan namin. Gusto namin na mapunta
sila sa landas na naaayon sa kanila, but at the end of the day, yun nga, sila pa rin
ang magde-decide noon, gabay lang po talaga kami, pero yun nga, nakikita
namin na habang tinatahak nila yung landas na iyon, naging bahagi kami ng
buhay nila, sa paglawak ng kanilang isipan, at kung sa paano nilang maabot
yung kanilang mga mithiin sa buhay na nandyan kami at naging bahagi yung
School of Education sa kanilang mga pang araw-araw na karanasan. (Because
it’s really where the heart is. We are teachers, family, and the students, are like
our children. We want them to take the path that will be good for them. But at the
end of the day, they will still be the ones to decide, we are only guides. But what
we see while they are taking that path, we become part of their lives as their
horizons expand. And how they are able to reach their goals in life, the School of
Education becomes a part of their day to day experiences). ADZU 12 LRef 1
Yung mga tao very accommodating. Hindi sila galit, unlike to the other
university that I went to. So pagpasok ganun, upo ka muna, hintay, and then basta
ma-feel mo talaga… yung type of environment na meron yung School of
Education. It’s very welcoming and accommodating…Sila mismo yung nagbati
109
sa akin kasi I looked tensed… habang nagta-take ako ng interview, I didn’t feel
interrogated at all. Parang we just had a conversation and a friendly one. (The
people are very accommodating. They were not stern, unlike the other university I
went to. When I entered, I sat down and just felt it… the type of environment that
the School of Education has. It’s very welcoming and accommodating… They
were the very ones who greeted me as I looked tense… While I was taking the
interview, I didn’t feel interrogated at all. It was just like a conversation, a
friendly one). ADZU 12 SRef 1
Punong puno kasi ako ng pressure that time, tapos ina-approach niya ako
and then isang ngiti pa lang niya, paano niya ako ginereet early in the morming
pagdating ko dito sa campus…, parang ang sarap lang po sa feeling na ang
teachers namin, hindi lang po kami sinusuportahan sa loob ng classroom, kahit
po sa labas. ( I was so filled with pressure during that time, then she approached
me and then smiled at me early in the morning when I arrived in the campus….
The feeling was nice to have in having our teachers supporting us not only inside
the classroom but outside as well). ADZU 12 SRef 4
This is what makes School of Education an excellent school itself because
of the spirit of compassion and commitment and saka yung (also the) support
system. ADZU 12 SRef 5
Parang happy lang po ako na parang part ako ng Education. Parang
nasha-shadow ako ng kanilang mga achievement, yung mga achievement ng
faculty. Parang pati ako nadadamay sa kanilang mga achievement also. (I feel
happy to be part of Education. I feel being shadowed by their achievement. The
achievement of the faculty becomes my achievement as well). ADZU 12 SRef 7
General observations.
Mission is at the heart of ADZU. Both leadership and stakeholders agree that this
is an important topic during the focus group sharing. ADZU tackled a lot of themes that
were dominant as the experience of mission was also expressed in many ways.
Formation and values and spirituality helped in the preparation of the School of
Education to reach out to their work in the peripheries together. What may be a
remarkable matter that spurs ADZU to mission are the shared values that it has among its
be mindful of Ignatian values, stakeholders sense these values at work in the experiences
110
they shared in the focus group. These values inspire courage that moves the community
into grateful action. Having this hidden strength in the community enables ADZU to be
It is also important to note that there is much sharing that the school gives to its
networks. ADZU gives what it knows it has. This tradition of excellence is practiced as it
is handed on to the next generation of educators. The ADZU alumni network also help in
this generative work as it takes root in the peripheries that breeds makes the practice of
learning familiar.
ADZU consciously shares its human resource of present educators and educators-
in-training! This shows a good opportunity that has been effective in forming the next
generation of students, as they share in the context of being in the frontlines of the
peripheries. This shared mission is an effective response to the specific context and needs
as the school hurdles the discussed problems of poverty, diversity, and generation gaps in
The five most dominant codes of the school’s leadership were Mission,
Generations, Spirituality and Values, Belonging, and Happiness. The five most dominant
codes of the school’s stakeholders were Mission, Formation, Belonging, Spirituality and
Values, and Generations. The four common codes that surfaced with the two Xavier
University – Ateneo de Cagayan (XU) focus groups were Mission, Spirituality and
These four common codes show areas of convergence as regards the focus group
Table 11
The dominant codes that surfaced from the combined leadership and the
Excellence. The nine dominant combined codes of the school leadership and the school
stakeholders were retrieved by identifying codes with ten or more references for the
current school.
112
Table 12
Mission.
and excellence.
I’m so blessed with so many things being with SOE and because I’m so
blessed, it opened my door to be in the peripheries… And recently, I just came
from Basilan, Isabela, and Lamitan… I’m also involved with U.S. Embassy,
Manila …projects on Madrasa education. XU 1 LRef 4
Just looking at them and doing mentor sessions with all these
students…There are things that our students used to give me value to and hold on
and still pursue, but for the younger ones, sometimes, it’s so easy for them give
up. XU 1 LRef 20
I really believe na (that)… the work of education is really God’s. It’s
formation, especially ours, in teacher education We don’t just teach assessment,
and reading and literacies, but we teach them to be teachers. And that’s crucial in
what they see in us... We’ll inspire them. We’ll challenge them…I’m happy
because there are affirmations. We are not alone. We are not alone in this great
mission of building the country through teacher education. XU 1 LRef 22
I always tell my students, everytime you’ll go out, even undergrad, when
we go for tutorial,… They are expecting a lot from us… because we are pushing
for excellence. I always tell my students. XU 1 SRef 11
Makaingon gyud ko every time mahuman…namo sa amo service learning
engagement, (I would say every time we end… our service learning engagement)
…, I think I’ve done something for this semester...That’s… my… heroic measure.
113
Being able to bring students out and bringing them in… They are different when
they come back. XU 1 SRef 21
Spirituality and Values.
Generations.
Formation.
inclusivity.
Just be yourself. And true enough, they also accepted me. And I also
realized na (that) it’s the same love and care... Whether they are already old or
young, it’s the same love and care that you give, I give, we need to give too. XU 4
LRef 5
They are very particular also with forming students, men and women for
others. And aside from that, what I appreciate also is that we look into the
students, but we also consider teachers. When it comes to providing professional
advancement, not just insets (in-service trainings), but even outside the university.
And these professional advancement focus on how they are going to develop their
teaching, especially teaching here in Xavier. XU 4 SRef 1
Our teachers, our faculty, they are very inspired,… they teach us not only
the practical things but not only academic things, but they teach us to embrace
who we are. XU 4 SRef 4
Peace Education really rekindled our knowing ourselves better. Because if
you know yourself, you will be able to share what you have to others. And then
we also have different classes that cater different approaches. Inclusivity. It gives
us the ability to also input, not just receive. But also input and learn from our
own. And it also gives us avenues to understand our classmates because it’s a
training. For me it’s a training because we are being trained today, we can be
equipped when we are already a teacher. XU 4 SRef 10
We share the mission of the Jesuits. That makes us unique because we
share in the mission of not just forming students here but forming them
holistically. XU 4 SRef 12
Belonging.
home.
You really feel so assured and you want to stay here for many long...
Although I really felt the loss of my mom, but because of them, I feel very okay.
It’s like I feel the presence of my mother because of them. XU 5 LRef 4
I found the fulfillment and I’m really happy because as what we said, the
students coming back,…And I even experienced dealing with students that were
116
really depressed and had suicidal tendencies and of course I’m not an expert in
dealing with such but somehow with that experience, I also show to them. They
thought perhaps that I was really strong and I have no problems so I showed them.
You know what, I also have problems. And I’m fragile and I’m vulnerable, and I
have experience like this. And they were shocked. …. Na-experience mo pala
yan?...They found the karamay in that way. I found peace because I did that. (You
experienced that?... And they found an empathizer in that way. I found peace
because I did that). XU 5 LRef 7
All the difficulties that I will be facing here was gone because…I can do
this with their support and all…That’s what I like. That makes SOE excellent. XU
5 SRef 1
Even friends who are already working abroad, if they come home to
Cagayan de Oro, they always come back. They go to the office… They go to the
faculty room. They hi to their teachers maybe because when we were in the, when
we were still in our college days... Like you’re not afraid to go to your teacher and
ask. And maybe ask for your grades…You don’t feel intimidated when you go to
them. And I think that’s one characteristic of the school of education that really
sets us apart from the other departments from the university. And I think it is also
manifested in our faculty room. Many of the faculty rooms in the university,
students are not allowed to enter. But in our faculty room, students just come and
go Fr., even during lunch time. We just place a small note there to just let your
teachers also take their lunch and enjoy their lunch break because our students,
they come and go. XU 5 SRef6
I’ve learned a lot from this and from the perspective of the teacher, from
the alumni, from the students, ourselves. I think what I really learned is how SOE
really gives importance to its students and to its faculty… How SOE treats each
other as family… I’ve also learned to, to put myself into other’s shoes. XU 5 SRef
7
Welcoming.
witnessing.
It’s not just work but it’s really family…You really feel so assured and
you want to stay here for many long years. XU 6 LRef 4
I became part of the council. And being there let me, allowed me to
embrace the diversity of the different students that we have in here. And it opened
my eyes that how SOE caters the different diverse students with different talents
and different capabilities. I was so amazed that it wasn’t just plainly a department
for acads (academics) but it was a department where students can explore their
117
passion aside from academics, their passion to different aspects of life. XU 6 SRef
2
Our teachers, our faculty, they are very inspired,… they teach us not only
the practical things but not only academic things, but they teach us to embrace
who we are. XU 6 SRef 3
I was able to face diversity. I was able to know more about myself and
seeing the way my teachers teach inside the classroom… I feel like everyone is
open to your answers. They are open minded… Na form gyud ko (I am formed) as
a person to do more as a student. Not just of what is expected of you to do but of
what you really want to do to serve with a heart. XU 6 SRef 4
When you go to her office, her office is welcoming… I think that’s one
reason why we always go back. And the common denominator of her being the
glue, gluing us together,…with that the being the mother and also…making … I
think modeling what… She shows to us as teachers. We also show to our
students, and in turn, our students also in the future would show that to their
future students. XU 6 SRef 6
Periphery.
I’m so blessed with so many things being with SOE and because I’m so
blessed, it opened my door to be in the peripheries… And recently, I just came
from Basilan, Isabela, and Lamitan… I’m also involved with U.S. Embassy,
Manila …projects on Madrasa education. XU 7 LRef 2
(She) taught me to be brave… and go to these areas na dili ginasudlan
(that cannot be entered)… the last time that we were in Maguindanao,…few
minutes after we monitored the school, Fr. kay (because) we were into teachers
training for madrasa educators, na giera napud (fighting broke out). … So I have
to process the people in the team …the retreats that the university is providing for
everyone, in my case process the feelings of others. XU 7 LRef 3
I still communicate with my student until now. It’s very overwhelming
because of what we did back in NSTP (National Service Training Program). We
were pushed. These students were out of school youth. Some of them had illegal
things that they did before. Some of them were ex-convicts. They were put into
jail before. And then, what surprised us because after the conclusion of the NSTP,
many of them started to go to school, proper school. They enrolled themselves in
proper school. And that for us is very fulfilling. XU 7 SRef 1
I am teaching the freshmen students every Saturday and seeing them being
inspired here in school… You tutor other students…It’s not just about inside the
classroom but it can also go beyond the classroom. XU 7 SRef 4
118
Gratitude.
XU expressed gratitude through blessing, sharing, lesson, and giving.
The Jesuit training has molded me from the younger times and then
especially the idea of whatever we do is actually an act of worship... And in a
way, it is also my paying forward. XU 8 LRef 1
All these years of toil will amount to something even if one student comes
back and says (that) we have helped them. Not just the lessons in the classroom
but lessons in life. XU 8 LRef 7
I’m really so grateful. And I’m also inspired to continue giving more and
when I do exit interview with the graduate students that’s part of their
requirements for graduation, it’s always good to hear, coming from… This is
where I experienced how to be mentored. Now, most of the time, the students will
always tell me na, Ma’am, lahi na gyud diay ang SOE. Lahi ra gyud diay ang
Xavier. (Now, most of the time, the students will always tell me that Ma’am, SOE
is different. Xavier is different). XU 8 LRef 8
Beyond the compensation and all, I really thought of going back to, also
give back. Because I know my years of stay as a college student was fruitful. And
I think I would grow, if I would be in Xavier. And fast forward, three years after,
I am still here. XU 8 SRef 1
It’s more of showing love to our students. Be more intentional when it
comes to teaching and even empowering our students… (It) just reminded us like
how blessed and how fortunate we are. XU 8 SRef 3
Excellence.
XU expressed excellence through identity, faith, beyond self.
It’s my first time, my knees were shaking when we applied for the center
for excellence… I told myself, it’s not just you teach well and lead well, you have
to connect to these external bodies like at first I don’t like. I am really, I am with
Boston College saying na (that), we take care of the internal, we don’t take care
so much of the external. XU 9 LRef 1
119
General observations.
Generations, and Belonging among leadership and stakeholders talk much about XU. It
XU focus groups find themselves moving in the same direction with a common
purpose. What contributes to this are nurturing relationships that celebrate Ignatian
Spirituality and Jesuit values among its members. These are celebrated not just by words,
but by effective and affective action. Stakeholders are assured by the good examples
and third generation leaders. The mission of the school has been handed down and
entrusted to people who are able to look back to the vivid examples of their own teachers
and share these experiences as life lessons for the younger generation of educators. This
inspires generations and makes them welcome to take part in the endeavor of education in
Both leadership and stakeholders share their work in the peripheries inside and
outside of Northern Mindanao. XU does this excellent work that is inspired by gratitude.
The courage to do excellent work stems from an experience of inspiration that is borne
counting the cost, for the sake of another member of the community is an act of authentic
Synchronic perspective.
The focus of this second tier is to examine the codes of the present-day Jesuits
schools of education. Looking into the codes that have surfaced from the first tier, two
Dominant codes show what codes were mostly discussed during the focus group
discussions. This code collection is the set of codes of the most references attributed to
across all focus groups. It describes importance, attention, and even urgency in terms of
Common codes point out the codes of what all focus groups have in common.
These codes may be more latent in its nature as it focuses more on the description of what
the whole set of present-day Philippine Jesuit schools of education are like. It shows its
These dominant and common codes show their value as these give a picture of
what these schools are like at this one point in time. This gives a synchronic perspective
to the study.
121
In this context of study that describes the characteristics that are shared at that one
point in time known as the present. It gives an opportunity to look into the area that can
Table 13
Mission 8 171
Spirituality and Values 8 111
Generations 8 87
Belonging 8 49
Problem 4 46
Periphery 6 39
Formation 4 39
Gratitude 8 33
Welcoming 7 30
Excellence 5 30
Dominant codes.
The dominant codes that surfaced from the leadership and the stakeholders of the
Heroism. The ten dominant codes are the combined codes of the school leadership and
Among the more discussed codes from the eight focus group discussions were
Mission, Spirituality and Values, and Generations. These three codes were not just
described by all the groups, these were also described most often. The three codes talk of
the importance of Mission as central to the whole endeavor of the present-day Philippine
122
Jesuit schools of education. Spirituality and Values are viewed as important matters to be
bequeathed to Generations.
The next codes show its importance as these talks of the matters of what to focus
on as the handing over of Spirituality and Values are done. By looking into the areas of
Table 14
Mission 8 171
Spirituality and Values 8 111
Generations 8 87
Belonging 8 49
Gratitude 8 33
Sacrifice 8 26
Common codes.
The common codes that surfaced from the leadership and the stakeholders of the
Values, Generations, Belonging, Gratitude, and Sacrifice. The six common codes were
the combined codes common to the school leadership and the school stakeholders of all
These codes are a deepened appreciation of the dominant codes as these show
constancies. What is added to the set is the code of Sacrifice. This may not have been
considered dominant in the first and second tiers, but its presence in this common set
talks much its hidden value. This said sacrifice talks much of the present-day schools of
123
education as these are silently ready to constantly share of its resources, self, risks, and
presence.
I took the risk because financially, … but I’m happy here and I choose to
make decision of the heart and something like that, …Every moment is a
celebration of joy. PDSJPH ADDU LRef 2
Kasi minsan, laging direction natin, mindset natin is to always give and
give, that sometimes we tend to forget to care about ourselves… Pwede mong
tulungan ang iba, pero huwag mong kakalimutan yung personal growth mo as a
person. (Sometimes, our mindsets always have the direction to give and give, that
sometimes we tend to forget to care for our selves… You can help others but
never forget your personal growth as a person). PDSJPH ADNU SRef 2
It’s actually not part … to entertain students even at the late hour. But then
again, it’s the love for what you are doing…and the intention why you are really
here. And not just because you want to impart knowledge, but even to inspire
other people and to become a blessing to other people. PDSJPH XU SRef 1
The codes of Problems and Peripheries are not part of the common codes that
were considered. Its character of inconstancy may be something that the schools may
constantly be on the look out for as it explores solutions to what is problematic and
peripheral in their own present-day contexts. Instead of handing down dilemmas to the
next generation, these schools train the next generation to discern these challenges in
their own present times and work out solutions that may contribute to the endeavor of
learning.
Maestros, and the Schools of Education of Ateneo de Davao University, Ateneo de Naga
124
Cagayan.
The materials from Escuela Normal de Maestros are all collected written archive
materials. The materials from the four present-day schools of education are transcribed
focus group discussions. The materials from all the five schools give an idea of what the
schools are like. But since their formats are different, what can only be studied in this tier
would be the dominant codes that surface from the references from all the five schools of
education.
The dominant codes that surfaced from all Philippine Jesuit Schools of education
Excellence, Periphery, Gratitude and Welcoming. The ten dominant combined codes of
all Jesuit schools of education were retrieved by identifying codes with ten or more
Table 15
Mission 29 200
Spirituality and Values 8 111
Generations 8 87
Problem 21 69
Belonging 8 49
Formation 10 45
Excellence 14 41
Periphery 6 39
Gratitude 8 33
Welcoming 7 30
The set of this third tier is similar to the identified dominant codes of the second
set. A remarkable difference between the two sets is the order by which the dominant
125
codes have changed. What increased in the placements are the codes of problems,
Diachronic perspective.
This third tier is talks about all the Philippine Jesuit Schools of Education. It
brings a diachronic perspective as it cuts across time. The importance of having such a
perspective is to appreciate the continuing work of these schools. It also provides a better
understanding of continuing values that are celebrated from the foundations of the
mission until the persevering work of the present times. It is in this diachronic
Though labeled with inconstancy in the common codes of tier two, Problems
leveled up on their order in this set. Mission, Formation and Excellence likewise showed
an increase. The change shows of a dynamic of balance. It shows of a sense that when
there are difficulties along the journey, themes that bring solutions also goes together
with it. This brings about a reminder that may be taken as an assurance across time.
Repetti (1938) mentioned in his writings that good results offset objections.
Whenever there are problems or difficulties that schools of education encounter, the face
of Mission shows its presence. It does so in a manner by which it draws inspiration from
Values into practice. Excellence manifests itself in continuing to do good work and doing
it well.
126
CHAPTER V
Overview
The qualitative method used in this study was tripled-tiered. The first tier dealt
with investigating the individual Jesuit schools of education. This tier, being the
backbone of the three tiers received the most attention in terms of analysis and treatment.
For the first tier of this study, individual schools were examined. Dominant codes
were retrieved by identifying codes with ten or more references for the current schools,
and codes with nine or more references for the Escuela Normal de Maestros. The second
and third tiers of the study relied on the intensive treatment that was given to this the first
tier.
For the second tier of the study, the codes of the present-day schools of education
were combined to see the dominant codes and the common codes of the group. Dominant
codes were retrieved by identifying codes with more than or equal to thirty references.
Common codes were sought out by looking into the eight focus group discussion
files and identifying which codes were mentioned by all the eight groups. This second
tier may be considered as having a synchronic view of the current Philippine Jesuit
schools of education.
For the third tier of the study, the codes of all the schools of education were put
together to see common dominant codes that come up. The codes with thirty or more
127
references were identified as such. This third tier may be considered as a diachronic view
Conclusions
Heroic leadership.
Leadership in the Philippine Jesuit Schools of Education. Never was it mentioned in the
previous chapter. It was not even stated in the narratives of the Escuela Normal de
Maestros, nor articulated in the focus group discussions of the present-day Philippine
schools of education. One may be able to find parallels in the findings of the five
Philippine Jesuit schools of Education that were studied. Lowney (2003) described the
Self-awareness.
Born out of the contexts and experiences of being part of their said schools,
leadership and stakeholders have shown much reflection in what they have been doing.
Reflection brings about an examination of self to the point that one is able to make sense
The process of writing the narratives of the Escuela Normal de Maestros, came
from an understanding of what was it like to establish a school that trained public school
teachers all over the Philippine archipelago during the Spanish colonial times. The
records that the Archives of the Philippine Province of the Society of Jesus (APPSJ)
shared built upon the experiences of those who were assigned to run the school. The
128
Jesuit priests, namely Frs. Jacas, Pastells, Bofill, Murgadas, and Ricart learned from the
experiences of one another as they practiced how the mission was to be run. The
reflection on their experiences enabled the Jesuits to identify the problems that the
escuela normal encountered. It also enabled them to be aware of the opportunity to find
solutions in different times, events, and encounters with the people of the time. From the
foundations of the school, to its growth amidst the changing economic and political
landscape of the time, the Jesuits practiced self-awareness. And this saw them through
the decades of the school’s existence. The work of Masó (1924) and Repetti (1938) even
brought this collected awareness together. It provided an opportunity to get to know and
remember what the school was like and tell its story.
Education. The very act of having focus group discussions, enabled the eight groups to
remember, celebrate, and even challenge the experiences that they have recalled. Many a
times during these focus groups, the participants found moments of discovery among
each other. Leadership saw the bigger picture of their schools as they listened to the
experiences of each one. The stakeholders celebrated the interaction of the students,
faculty and staff. They learned from each other and even appreciated that in some
moments, their stories struck similar themes. One of the more memorable quotations that
They thought perhaps that I was really strong and I have no problems so I
showed them. You know what, I also have problems. And I’m fragile and I’m
vulnerable, and I have experience like this. And they were shocked. …. Na-
experience mo pala yan?...They found the karamay in that way. I found peace
because I did that. (You experienced that?... And they found an empathizer in that
way. I found peace because I did that). XU 5 LRef 7
129
Ingenuity.
When one becomes aware, needs also surface. The shared awareness of the
schools brings about a shared need. Taking from the phrase that “necessity is the mother
of invention,” the schools showed ingenuity by responding with solutions that help the
In the escuela normal, the problem of continuing teacher education was present
all over the archipelago during the Spanish colonial times. Educators had no way of
improving their craft once they were deployed to their towns of assignment. The
solutions that were introduced was the establishment of the Academia Pedagogical
program to cater to maestros who were near the capital and the publication of a teacher
bulletin in order to share what was happening in the spheres of education during that
time.
have been identified in the focus groups. To be specific, these needs may be found in the
codes that speak of problems. The common problems that come up are seen in two gaps
in its alleviation. The focus groups of Naga and Davao specifically mentioned this
problem as present among its students who lack means of transportation and even assured
access to food.
The schools also cared for generations by empowering their students to become
bread winners for their families. Some solutions that the schools of education did was to
assist in giving scholarships and allowances to those students who were in need. Some
130
students in the focus groups of Cagayan de Oro and Zamboanga even help out in tutorials
Love.
Lowney (2003) presents this pillar as it brings purpose and passion to the
situations of the schools. More than finding meaning in the activities that are done, love
gives inspiration. It may be compared to reminders that people are shown esteem, and
that their good work is much appreciated. Love may be encountered in actions and
Love was shown in the escuela normal in many moments. There was an instance
when the foundations of a new building was being laid, the people dedicated their work
The governor placed a trowel of mortar on the first course of stones and
said, “Ad Majorem Dei Gloriam,” and each of the fathers and Mr. Fuentes, the
architect, did the same. No other blessing of the completed building has been
recorded (Masó, 1924, p.124).
The escuela normal Director also expressed love as he defended those educators
who were accused of rebellion. This was action was an affirmation of the trust that he
Similar actions also are evident among the focus group discussions. There were
instances that leadership and stakeholders found much meaning in their prayers. A
stakeholder from Ateneo de Davao found deep meaning in the work of education after
going through a prayerful retreat. Xavier University stakeholders found that the
131
saw that in reaching out to people, those who feel lost get back their directions in life.
When leadership smile and greet stakeholders in Ateneo de Zamboanga during moments
Heroism.
translated into a manifestation of heroic action. Heroism searches for what is better.
Heroism looks out for the Ignatian value of the magis. Magis-driven heroism encourages
people to aim high and keeps them restlessly pointed toward something more, something
from secular clergy and some detractors from government made. The escuela normal
pushed the boundaries of education during its time by introducing standards and even
reaching out to areas where public school education was scarce. It equipped its students
not just to be educators but leaders in their communities, and even the emerging
Philippine nation.
reaching out to the peripheries, the magis-driven character of heroism continue. When
teachers from the Mindanao schools of Cagayan de Oro, Davao, and Zamboanga go to
far-flung and risk filled communities, they describe a sense of fulfillment when they
Giving without counting the cost is also a theme that comes up as heroic. By
engaging the lives of students, and sharing a listening ear to them, teachers are able to
reach out and make the students understand the blessings they enjoy. By helping their
the communal mission of their schools. Everyone helps in the heroic mission of saving
souls. What have been discussed are the Heroic Leadership narratives that are
education.
One of the weaknesses of analyzing and attributing the study only to Heroic
Leadership is to limit the dynamic behavior of the observed themes. The meanings that
are gathered may fall into the categories of the four pillars of Self-Awareness, Ingenuity,
Love, and Heroism. But some go beyond the confines of the framework for it to be
noticed and be retold. Going beyond the framework describes how Heroic Leadership
An observation that was present in the all the present-day Philippine Jesuit
Schools of Education is that there are members of leadership were once students of their
schools. And in the focus group discussions that happened, an experience of inspiration
from an older generation became an important component in the decision of the younger
Generativity.
A theme of generativity pervades in the study. The theme of handing over the
school’s mission is a human encounter that is celebrated in the Philippine Jesuit Schools
133
of Education. Educators are elated when they find their students becoming their
colleagues. Educators also witness the shared humanity at work in their schools of
education.
It is a blessing to see that this handing on is alive and thriving in the present-day
teaching schools. But looking at an even bigger picture of all the Philippine Jesuit
Schools of Education, the experience of such generativity was deprived early on.
One may imagine the brokenness of spirit felt by the Jesuit educators of the
Escuela Normal de Maestros when they were directed by the American colonial
Some questions that continue to surface are these: What may have been the
reactions of the educators when a similar Philippine Normal School was created by the
American colonists to replace the Escuela Normal de Maestros? What happened to the
teacher revolutionaries who fought for freedom and sought a sense of meaning for their
communities and nation during their time? What happened to a new generation of
Francisco (2015, p 154-156) gave a perceived image of what that period was like:
celebrated diverse human experiences that were handed down from generations and
replaced it with a heart that showed obedience and compliance. It shifted the emphasis of
having a union of minds and hearts by replacing it with a notion of building a nation
whose citizens were of similar “hearts and minds that beat and think alike” (Francisco,
2015, p.133).
The colonial occupation introduced a separation of not just of the Church and
State, but also that of what the self is, and what the self does. The holistic formation that
was handed on to the students of the Jesuit schools was exchanged with standards that
sought out a colonial view of a citizen over the time-honored value of the person.
The increased centralization of authority only exacerbated the gaps that were
present across situations all over the archipelago. In having one centralized mold of
schools, education was not able to focus on the different contexts that were present in the
135
field. What was wrong with differences? What was wrong with diversity as part of the
At this point, the past experience of the escuela normal may be lost and the
discussion of what it could have been is moot and academic. An abrupt turn in the history
of the Philippines, including its sphere of education took a different direction that would
observation in the shared experience among the present-day Philippine Jesuit schools of
education. In their present-day stories, they find an opportunity to reimagine the valued
A living tradition.
There is no one formula on how teaching Jesuit schools are run, as each will have
its own contexts of time and place to work with. Even with the present-day Philippine
Jesuit schools of education, they had to figure out what was needed in their own contexts.
The different Jesuit universities in Cagayan de Oro, Davao, Naga and Zamboanga saw
the need to introduce the practice or training its own teachers in order to continue the
In order to rediscover the work of forming educators, the Jesuits assigned to the
universities by looking into the wellspring of resources that would make reinventing
these schools possible. There have been two main resources where the re-establishment
of the mission has drawn its inspiration from: formation and people.
136
Spirituality and Values have shown much influence in the focus group discussions
of all the Philippine Jesuit schools of education. This described much of how the
Generations, Belonging, Gratitude and Sacrifice have all defined the journeys of
the people who are involved in the experience of these schools. This described much of
the character of the persons who continue to be present and propagate the mission of the
schools.
The foreword of the document, Jesuit Schools: A Living Tradition in the 21st
May God continue blessing the important apostolic effort that our schools
do to invite the new generations to open their lives to God and embrace the
education of the whole person within our humanist tradition. Let us continue the
fascinating journey of Jesuit Education today and participate in the conversation
that allows Jesuit Education to be always a learning and living tradition (Society
of Jesus, 2019b, p.9).
recommits; and re-strengthens and re-acts the good that is shared in community.
In the focus group discussions, even the values that people were talking about
were being used as buzzwords in the school’s daily ways of proceeding. The words like
Magis, Cura Personalis, Excellence, and being Persons for Others were words that were
shared across the schools. But what is at the root of these words are expressions that are
being used to express their actions. These words give meaning and purpose to what
people do. These are not empty but are filled with purposeful meaning.
137
These words are now used as tools of reflection that inspire people towards
meaningful action that moves toward a more in-depth understanding and appreciation of
what is handed down to the next generation of educators. This lived continuity of the
see its worth in mission. It needs to practice a continuing invitation towards awareness -
that surfaces new needs; that gives life to ingenuity; that inspires love; that breeds heroic
Implications
of education have been the nurturing of relationships. Schools which manifested good
relationships among its members also tell much of its outreach work towards the mission
in the peripheries.
inspires people to pay forward. It gives them the drive to learn with and learn for the
collective community that is need. It creates the condition for the possibility of creativity
in mission. Good relationships also plant the seeds of generative learning across time and
Good relationships challenge learners to take courage and row into deeper waters.
One of the statements gathered from the focus group discussion expressed that one
became brave and creatively resilient because of the love that the leader has shown.
training for madrasa educators, na giera napud (fighting broke out). … So I have
to process the people in the team …the retreats that the university is providing for
everyone, in my case process the feelings of others. XU 3 LRef 4
stems from an inspired freedom that is assured by the trust that is given to each one.
Nurtured relationships nourish trust and makes a person take on risks that benefits the
component but these have to authentically take root in one’s values and mission. One
may nurture good relationships but if the motivation of it runs counter to the flourishing
of people, then these only give more difficulty to the problems at hand.
relationships. It allows people to listen and consider the points of reflection that other
for the Science and Art of Learning and Teaching (SALT) to gather in Manila and
discuss the possibility of a possible institute or school of education. It talked about the
shelved plans of 1999 that “envisioned to have an impact on the Philippine educational
system through a world-class degree research, and outreach programs” (Ateneo SALT
Institute, 2019).
139
As the group was consulted in coming up with ideas and plans, it also provided a
wish-list that came from teachers and professors connected with the Ateneo de Manila
University. The group was also able to construct a profile of the Filipino Educator which
they branded as TRIBE, which stood for “Teachers Redefining and Innovating for Better
Education.” The defining attributes that came from the sessions are as follows (Ateneo
1. A formator of persons.
2. A master of learning and teaching.
3. A leader of learning.
4. A builder of nation.
5. Salt of the earth.
The participants operationalized how these defining attributes were to be fleshed
out in the light of the institutional dream that was being relived. The movement of
bringing back a teacher training school in Manila is currently being planned and worked
out.
It is in this light that this study also brings in some points to consider as it has
points may be good reminders to discern on by the leadership and stakeholders of the
Form persons.
Spirituality and values have always been part of the Jesuit Mission of the
Philippine Jesuit Schools of Education. What was lost from the escuela normal was the
formative of the affective aspect of educators. The contextual holistic formation (Masó,
1924, Repetti, 1938, Francisco, 2015) brought about the heart in teacher formation that
Forming future teachers will mean that students will have to witness their
professors live out the teachings that they share. It will mean that there will be continued
guidance for both leadership and stakeholders so that such school may live and prosper.
The Escuela Normal de Maestros had the unique position of bridging the Church
and Government. A school which is being planned may have to purposely consider that it
is both in the service of faith and in the service of the nation. One cannot be separated
from another. As Francisco (2015) pointed out, the people who learn from such
institutions can be given the direction to discover a more holistic appreciation of who
they are and what they do. More than looking forward to the numbers that will graduate
from these dreamed halls of education, it may be good to look into the quality of
The provincial Ateneos in Cagayan de Oro, Davao, Naga, and Zamboanga have
long continued the work of the Escuela Normal de Maestros. They have struggled to
define the teaching curriculum in their respective Philippine Jesuit Universities. Instead
of learning from a school that has long ceased its operation, Ateneo de Manila University
might be able to listen to the lived stories of the present-day Philippine Jesuit schools of
mission activities, from Naga’s struggle to understand the problem of the gaps, from
opportunity for the Philippine Jesuit schools of education to collaborate and synergize
141
their efforts. It may be able to provide a better opportunity to share best practices or even
share resources and personnel in improving the conditions teaching in the Philippines. It
is an endeavor worth to be considered, but most of all be discerned and planned upon
this study, it also recommends future steps that may be taken by researchers. Some of
these are:
1. Deepen the focus group study. Returning to the present-day Philippine Jesuit
learned from the leadership and stakeholders. Upon reading the outcome of
this baseline study, ideas may begin to surface as the Philippine Jesuit Schools
of Education may also learn from the insights of their experiences and from
2. Use a different method. This three-tiered study was purely qualitative. It only
was able to describe the narratives the Philippine Jesuit Schools of Education
using archival materials and focus group discussions. Using quantitative and
mixed methods will give a sharper idea of the observations gathered in this
3. Replicate the method. The method used for this study is unique, or probably
have not been used before. In institutions and communities who may have had
method that was used in this study may provide a tool for bridging historical
and present-day gaps that they would venture to explore. This method might
be helpful in studying other Jesuit schools. It may also be of much help with
Concluding Remarks
Weaving the story of the past to that of the present gives a better appreciation of
the stories that people hear about one’s education takes on a hidden influence in a
person’s life journey. Most of the time, it is even taken for granted. Narrating this on-
going story brings about a great significance in itself as reflecting on the actions of these
schools of education helps bring about the Jesuit mission of heroically sharing a faith that
does justice.
The continuing narrative of this study begs to be told. But it is being unfolded in a
time of difficulty and uncertainty all over the world. In an ongoing pandemic that has
closed borders, set back societies and nations to a standstill, and make communities
consider the value of persons, the study prays to carry on. It discovers a shared humanity
where people choose to better themselves to look beyond what they do and courageously
In his message to the people of the world in this moment of crisis, Pope Francis
The tempest lays bare all our prepackaged ideas and forgetfulness of what
nourishes our people’s souls; all those attempts that anesthetize us with ways of
thinking and acting that supposedly “save” us, but instead prove incapable of
putting us in touch with our roots and keeping alive the memory of those who
have gone before us. We deprive ourselves of the antibodies we need to confront
adversity.
The narrative calls for grounding. It calls us to take courage as we face the
realities of living. Though the study may only give but a slice of life, it acts as a reminder
that the work that people do does not define who they are.
People get lost when they are not grounded. The study presents an anchor as it
Philippine Jesuit schools of education. This study brings the schools not to look at
themselves as centers of power, riches and fame, but of shared grounded service in a faith
When this global pandemic ends, our communities all over the world will have to
rebuild. Our schools may once again have to reach in and dig deep in order to gather from
its wellspring of experiences, resources and people -- to continue its primary shared
The Jesuit Superior General, Arturo A. Sosa, S.J., reminded the Society of Jesus
that the world is moving into uncharted waters. The contemporary mission that being in
solidarity with shared humanity will invite ourselves and our ministries towards the
mission of solidarity and justice. Sosa (2020) recommends three ways for this:
1. Spiritual. Our common humanity can find solidarity in continued love, support
and prayers.
144
2. Intellectual. Our ministries will have to contribute and find ways to overcome
3. Social Action. Our collaboration with others will have to share the lives of
There is an opportunity that our humanity finds in this crisis. Sosa (2020) points
out that we have a question that we cannot answer easily. Our situation cannot be guided
and even threatening. It also brings the person to look into the
Learn for the process. Listen to people. Listen to their stories. Let the people
Keep Faith. Share Faith. It is a shared mission greater that is greater than what we
imagine.
May we all keep our feet grounded, our faith strengthened, our hope increased,
and our love deepened as we carry on discerning and learning in the journey of life. If
this is not a good description of living out heroic leadership, then what is?
REFERENCES
Au, W. (2008). Ignatian Service: Gratitude and Love in Action. Studies in the spirituality
of Jesuits, 40/2. Retrieved from https://ejournals.bc.edu/index.php/jesuit/
article/view/4014
Chirino, P. (1604). Relacion de las isla Filipinas i de lo que en ellas an trabaiado los
padres dæ la Compañia de Iesus. Roma: Estevan Paulino.
146
Codina, G. (2000). The “Modus Pariseiensis”. In V.J. Duminuco (Ed.), The Jesuit ratio
studiorum (pp.28-49). New York: Fordham University Press.
CRALAW (2019). The Philippine Bill of 1902. Retrieved from http://www.chanrobles.
com/philippinebillof1902.htm#.XZznEW5uKUk
Francis (2017). Urbi et orbi message of his holiness Pope Francis easter 2017. Retrieved
from https://w2.vatican.va/content/francesco/en/messages/urbi/documents/papa-
francesco_20170416_urbi-et-orbi-pasqua.html.
Francis (2020). Pope at Urbi et orbi: Full text of his meditation. Retrieved from https://www.
vaticannews.va/en/pope/news/2020-03/urbi-et-orbi-pope-coronavirus-prayer-
blessing.html
Friere, P. (2010). Pedagogy of the oppressed 30th Anniversary edition. New York:
Continuum.
Ileto, R.C. (1979). Pasyon and revolution. Quezon City: Ateneo de Manila University
Press.
Jacas, H (1893). Decree of the general government elevating to the grade of superior the
normal school for men teachers in Manila, and approving provisionally the new
regulations of this school. In Blair, E.H., Robertson, J.A. (Eds.) (1906) The
Philippine Islands, 1493-1898, Volume XLVI, (pp. 209-215). Cleveland:
The Arthur H. Clark Company.
Jacas, H (1894). Curso de legislación vigente de instrucción primaria en Filipinas.
Retrieved from: http://bdh-rd.bne.es/viewer.vm?id=0000088303&page=1
Macha, W., Mackie, C., and Magaziner, J. (2018). Education in the Philippines. World
education news and reviews. Retrieved from https://wenr.wes.org/2018/
03/education-in-the-philippines
Massingale, B. (2010). Racial justice and the Catholic church. New York: Orbis Books.
Manny, J. (2019), The suppression of the Jesuits. Retrieved from https://www.ignatian
spirituality.com/the-suppression-of-the-jesuits/
Masó, Miguel Saderra. (1924), Philippine Jesuits, 1581–1768 and 1859–1934. Leo A.
Cullum (Trans.) Manila: Archives of the Philippine Province of the Society of
Jesus.
Modras, R. (1995). The Spiritual Humanism of the Jesuits. In G.W. Traub (Ed.) (2008),
An Ignatian spirituality reader (pp.4-15). Chicago: Loyola Press.
Montero y Vidal, J. (1886). Archipiélago Filipino. In Blair, E.H., Robertson, J.A. (Eds.)
(1906) The Philippine Islands, 1493-1898, Volume XLV, 1736 (pp. 296-303).
Cleveland: The Arthur H. Clark Company.
Musa, S. and Ziatdinov, R. (2012). Features and Historical Aspects of the Philippines
Educational System. European journal of contemporary education, 2012, Vol. 2,
No. 2, 160. Retrieved from https://www.researchgate.net/publication/270448373_
Features_and_Historical_Aspects_of_the_Philippines_Educational_System.
National Park Service (2015). The Philippine war - Suppressing an insurrection.
Retrieved from https://www.nps.gov/prsf/learn/historyculture/the-philippine-war-
suppressing-an-insurrection.htm
Official Gazette (2019). The 1987 constitution of the republic of the Philippines.
Retrieved from https://www.officialgazette.gov.ph/constitutions/1987-
constitution/
O’Malley, J. W. (1993). The first Jesuits. Cambridge, MA: Harvard University Press.
O’Malley, J.W. (2000). How the First Jesuits Became Involved in Education. In V.J.
Duminuco (Ed.), The Jesuit ratio studiorum (pp.56-74). New York: Fordham
University Press.
O’Malley, J.W. (2000b). From the 1599 Ratio Studiorum to the Present: A Humanistic
tradition? In V.J. Duminuco (Ed.), The Jesuit ratio studiorum (pp.127-144). New
York: Fordham University Press.
Padberg, J.W (2000). Development of the Ratio Studiorum. In V.J. Duminuco (Ed.), The
Jesuit ratio studiorum (pp.80-101). New York: Fordham University Press
Paul VI. (1965). Pastoral Constitution on the Church in the modern world: Gaudium et
spes. Retrieved from http://www.vatican.va/archive/hist_councils/ii_vatican_
council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html
Philippine Jesuits. (2015). The road to Mindanao (province roadmap). Retrieved from
www.phjesuits.org/portal/the-jesuits/the-road-to-mindanao-province-roadmap/.
Philippine Jesuits. (2019). Catalogus of the Jesuit Philippine Province. Quezon City:
Dela Costa House.
Quibuyen, F.C. (1999). A nation aborted: Rizal, American hegemony, and Philippine
nationalism. Quezon City: Ateneo de Manila University Press.
Saldana, J. (2016). The coding manual for qualitative researchers. 3rd edition. Los
Angeles: Sage Books.
Schumacher, J. (1981). Revolutionary clergy: The Filipino clergy and the nationalist
movement, 1850 – 1903. Quezon City: Ateneo de Manila University Press
Schumacher, J. (1997). The propaganda movement, 1880 – 1895. Quezon City: Ateneo
de Manila University Press.
Society of Jesus (1975). Decree 2: “Jesuits Today,” General Congregation 32. Retrieved
from: https://jesuitportal.bc.edu/research/documents/1975_decree2gc32/
Society of Jesus (1995). Decree 13: “Cooperation with the Laity in Mission,” General
Congregation 34. Retrieved from: https://jesuitportal.bc.edu/research/documents/
1995_decree13gc34/
Society of Jesus (2019b). Jesuit schools: A living tradition in the 21st Century. Retrieved
From: https://sjcuria.global/en/documents/send/2-documents/14-jesuit-schools-a-
living-tradition-in-the-21st-century
Sosa, A. (2017). Jesuit education: Forming human beings reconciled with their
fellows, with creation and with God. Retrieved from https://www.educatemagis.
org/wp-content/uploads/documents/2017/10/SOSA-Arturo-JESUIT-
EDUCATION-RiodeJaneiro-180124.pdf
Untener, K. (1979). Prophets of a future not our own. Retrieved from: http://www.usccb
151
.org/prayer-and-worship/prayers-and-devotions/prayers/prophets-of-a-future-not-
our-own.cfm.
• The information you give is completely confidential, and we will not associate
your name with anything you say in the focus group.
• We would like to record the focus groups so that we can make sure to capture the
thoughts, opinions, and ideas we hear from the group. No names will be attached
to the focus groups and the recordings will be destroyed as soon as they are
transcribed.
• You may refuse to answer any question or withdraw from the study at any time.
• If you have questions later,you should contact the principal investigator: Fr.
Joaquin Jose Mari C. Sumpaico III, S.J. at [email protected]. If you
have questions or concerns about your rights as a participant in this study, you
may contact the University of San Francisco Institutional Review Board at
[email protected].
Introduction:
1. Welcome
Introduce yourself to the group while you are introducing the focus group.
Review the following:
• Who we are and what we’re trying to do
163
Logistics
• Focus group will last about one hour
• Feel free to move around
• Where is the bathroom? Exit?
• Help yourself to refreshments
3. Ground Rules
Ask the group to suggest some ground rules. After they brainstorm some, make sure
the following are on the list.
• Everyone should participate.
• Information provided in the focus group must be kept confidential
• Stay with the group and please don’t have side conversations
• Turn off cell phones if possible
• Have fun
4. Turn on Recorder
5. Ask the group if there are any questions before we get started, and address those
questions.
6. Introductions
Discussion begins, make sure to give people time to think before answering the questions
and don’t move too quickly. Use the probes to make sure that all issues are addressed,
but move on when you feel you are starting to hear repetitive information.
Questions:
1. Why is being in a Jesuit School of Education important for you?
2. What challenges have you encountered in the school of education?
164
That concludes our focus group. Thank you so much for coming and sharing your
thoughts and opinions with us. We have a short evaluation form that we would like you
to fill out if you time. If you have additional information that you did not get to say in
the focus group, please feel free to write it on this evaluation form.
Materials and supplies for focus groups.
• Sign-in sheet
• Consent forms (one copy for participants, one copy for the team)
• Pads & Pencils for each participant
• Focus Group Discussion Guide for Facilitator
• 1 recording device
• Batteries for the recording device
• Notebook for note-taking
• Refreshments
• Gratitude tokens
165
V-14-001
Undated
Account of the purpose and methods of the Normal School. Unsigned, 3 pages.
V-14-002
30 Apr 1864
Resolutions of the committee appointed to establish the Normal School in Manila.
V-14-003
29 Oct 1864
Authorization of funds for the Normal School. Copy.
V-14-004
24 Nov 1864
Decree, with instructions on the opening of the Normal School. Copy.
V-14-005
Undated (1862 ?)
“Párrafo sobre las Escuelas Normales.” Purpose and methods a Normal School.
V-14-006
1865-1872
“Historia de la Escuela Normal de Manila.” Unsigned.
V-14-008
15 Feb 1865
Expenses of each Jesuit assigned to teach at the Normal School. Unsigned.
V-14-009
15 Feb 1865, 21 Feb 1866
Correspondence on increasing the monthly stipends for the Normal School scholars.
V-14-014
10-11 Jul, 23 Dec 1866
News stories favorable to the Normal School published in El Porvenir. Copy.
V-14-018
23 Jul 1867
179
Edtorial of El Porvenir Filipino on the good that will come from the Normal School, at
the same time advocating the construction of its own edifice.
V-14-019
1868-1871
Brief enrolment statistics of school year 1868-1871.
V-14-020
16 Sep 1869
Military men seek admission; but the academic year is drawing to a close, it might be
better if others come only at the start of the next school year.
V-14-021
31 May, 23 Jun 1871
Note that the Director of the Normal School be properly informed
V-14-023
18 May 1874
Norms for applicants from Mindanao desiring to study at the Normal School.
V-14-024
11 May 1872
Renewal for another three years the lease on the building actually occupied by the
Normal School, Calle Palacio, No.3. A suggested second house does not have as good
conditions as the first.
V-14-025
29 Jul, 13 Aug 1872
Investigation (suggested) of a complaint against Normal School students who
“persecuted” and insulted some cadets of the Infantry Regiment “Infante No. 4.”
V-14-026
16 Jan 1873
Decree on annual statistics and pertinent data of Philippine government branches.
V-14-027
14 Mar 1873
Insistence on carrying out a decree on sending publications to Madrid.
V-14-028
29 Apr, 11 Jun 1873
180
License to publish Antonio Garcia del Canto’s verse composition, El Misionero; two
books by the secular priest, Don. Felipe Neri Vazquez y Vazquez: Tratado de religión
and Tratado de los deberes para con Dios, para consigo mismo y para con la Sociedad,
written for possible use in the primary schools.
V-14-029
10 Dec 1873
Request for statistics for the years 1868, 1869, and 1870 for inclusion in the next issue of
the Anuario estadístico, especially on education in the Philippines.
V-14-030
16 Mar 1874
Order from the new government in Spain to support education.
V-14-031
9, 18 Jun 1874
Request denied to raise the rental of the building used as the Normal School, for lack of
the proper conditions for a school.
V-14-032
26 Jul 1874
Specific seal for the Normal School para evitarse el sello de franqueo.
V-14-034
1864-1869
Bound copies of official communications from the Superior Civil Government regarding
the Normal School.
V-14-035
1865-1897
Libro Copiador. Copies of speeches, communications, decrees regarding the Normal
School. The last document is incomplete.
V-14-044
15 Mar 1872
Permission granted to Maximino Anacleto, teacher at Calumpit, Bulacan, to open a new
school at Gagalangin, Tondo, Manila.
V-14-090
21 May 1873
Reduction of scholarships at the Normal School from 30 to 20 for economic reasons.
181
V-14-122
18 Nov 1873
Wenceslao Gonzalez pays back 750 pesos to the local treasury, the sum spent for his
Normal School training, and freeing himself, thereby, from the obligation to teach for 10
years after graduation.
V-14-183
17 Mar 1876
Examinations at the Normal School will be held as suggested by its Director.
V-14-227
22 Jan - May 1877
Cayetano Bernardo, teacher de entrada at Guiguinto, Bulacan, promoted to teacher de
ascenso, will continue to teach at the same school; Julian Figuracion is promoted to
maestro de ascenso at Pasuquin, Ilocos Norte; Leon Angeles is promoted to the next
higher teacher’s rank; Agapito Mendoza is promoted to the rank of maestro de ascenso
while continuing at Quingua, Bulacan; Gregorio Bartolome, maestro de entrada at
Maybonga, Pasig, Manila, is promoted to the teacher’s next higher rank.
V-14-250
6 Jun 1878
Arcadio Enriquez, graduate of the University of Santo Tomas but examined at the
Normal School, is, despite being of minor age, granted the license to teach in the primary
school to enable him to earn a salary to continue his law studies at the university.
V-14-251
6 Jun 1878
Engracio Peña, expelled from the Normal School for disciplinary reasons, is refused
readmission to the School.
V-14-254
21 Jun 1878
Permission to enroll as extern students in the second year class at the Normal School
granted to Eugenio Tangjoco and Cosme Carlos.
V-14-282
15 Jun 1879
Anacleto Bonifacio, teacher at Binondo, Manila, is acquitted of unproven charges of
cruel punishment of a pupil, and rehabilitated to his former position and salary.
182
V-14-284
1 Sep 1879
Ruperto de la Cruz has been charged with neglet of duty, but because of ill health absent
with the permission of the local school inspector. Besides, he has also asked a substitute
with the corresponding qualifications to teach in his place. He therefore should not be
suspended or penalized; rather his resignation should be accepted with no note of
infamy.
V-14-288
1 Oct 1879
Inocente Gonzalez y Flores is allowed to take the teachers’ examination, but is
not granted the teacher’s title because of lack of age.
V-14-289
10 Oct 1879
Julian Golez, teacher en comisión at Jaro, Iloilo, resigns from his post, and with no
financial obligations to the government, since he was a scholar only for 7 months at the
Normal School and has taught for more than enough time to pay for that free schooling.
V-14-292
1879-1880
Various indices.
V-14-293
11 Jan 1880
Deposed definitively from teaching: Francisco de la Pasion and Leodovico Bris, both for
neglect of duty.
V-14-294
1880
Appointments, transfers, promotions of teachers.
V-14-295
1880
Resignations of teachers.
V-14-296
1880
Various indices.
V-14-297
10 Feb 1880
Silvestre de los Reyes and Tomas Paramilla removed from teaching because of charges
against them.
183
V-14-298
Jul 1880
Several teachers deposed for bad conduct and other reasons.
V-14-302
10 Feb 1881
Diplomas of assistant teacher are granted to graduates of the Normal School (unlisted).
V-14-303
10 Feb 1881
Simplicio Changco is granted permission to open a school for adults in Pandacan,
Manila, but he must follow the prescribed regulations for such a school.
V-14-304
12 Apr 1881
Request to draw up the “formula” for the public examination (“oposición”) to fill in the
teacher’s post at San Jose, suburb of the Manila, since its teacher did not report for duty.
V-14-331
7, 8, 13 Feb, 13 Mar 1882
Under suspension: Rafael Mangona, teacher at Pililla, Morong, for kidnapping and rape;
Escolastico Babali, teacher at Mercedes, Samar, for neglect of duties; Andres Soriano,
teacher at Urdaneta, Pangasinan, for serious misdemeanours; Cleta Rico, teacher at the
capital of Albay, is under preventive suspension of work and salary for immorality.
V-14-347
7 Nov 1882
Micaela Romano, teacher in ?, Abra, is placed under preventive suspension from work
and pay because of “excesos de inmoralidad.”
V-14-348
7 Nov 1882
Adriano Quevedo, just appointed teacher at San Marcelino, Zambales, is placed under
suspension from work and pay, for failure to report as a quinto.
V-14-463
11 Apr 1887
A school for both sexes is approved in several towns.
V-14-477
11 Aug 1887
184
Pedro Busa, teacher in Duero, Bohol, is separated definitively form the service because of
his conviction by the court in Bohol.
V-14-503
30 Apr 1888
Permission to publish the rules of the Normal School of 30 December 1863, together with
other articles of school discipline.
V-14-536
25 Feb 1889
Copy of a royal decree on textbooks for school in Cuba, valid also in the Philippines, sent
to the Governor General of the Philippines who, in turn, remits a copy to the Normal
School Director. Three conditions approved: (1) adoption of books either originally
authored or translated from other languages; (2) submission of the books for approval by
the rector of the “distrito Universitario”; (3) in case of disagreement, the matter should
be raised to the Overseas Ministry through the Governor General.
V-14-653
1893
Dorotea Arciaga, teacher at Muntinlupa, Manila, is suspended from work and pay “por
hallarse embarasada, siendo realmente soltera,” but without prejudice to her later status.
V-14-703
19 May 1896
Approval of the petition of Adeodato Lava y Paraiso to open a primary school and be its
teacher at Santa Ana, barrio of the capital of Bulacan. His house will be the school in his
residence, and both his salary and the rental for the building will depend on the report of
the local school inspector, the parish priest, whether he is qualified for the position of
teacher, and the house fulfills the necessary conditions for a school. Besides, he will
receive no salary since it was not included in the current budget.
185
One-on-one kasi and then yun lang pinipili ko talaga yung Samal kasi gusto ko mag-
swing, mag-jot. Kung baga, yung iba kasi palaging nasa Digos, so doon na lang ako kasi
at least ma-ano ko pa yung, maka-relax, talagang maka-reflect ka then bibigyan ka talaga
the whole day. Imagine, just a couple of minutes of ano talk with your retreat master, and
then the rest, bahala ka na kung susundin mo yung ano or hindi as long as maka-relax
kasi ang purpose naman siguro is us to be yung three days na ma-relax kami and then
para lang to ano away from the stress.
<Files\\Transcription ADDU Stakeholders> - § 18 references coded [20.60% Coverage]
Reference 5 - 0.81% Coverage
I first worked in Ateneo, junior high school, and then, although, I had already a
background because two of my sisters were here, and they finished their studies here, and
that is where I started to hear the, word, Cura Personalis, Magis. My sister would always
say Cura Personalis, Magis, Magis, and I was like, okay, so I know the English term, but
the totality of its principle, hindi pa talaga, until I came in 2008 for my first work.
Lumads, Christians, and Muslims, and being a Muslim, when he established the Al
Qalam, sobra kasi pagpagawa pa lang ng prayer room, happy na kami. How about yung
ginawa niya ng ano parang center talaga? Hindi lang Al Qalam, hindi lang sa Muslim,
but including the Lumads, mayroong ganyang mga center, yung sa Mindanaowon.
<Files\\Transcription ADDU Stakeholders> - § 12 references coded [13.55% Coverage]
Reference 6 - 0.55% Coverage
Everything contributes to it, the teachers, the leadership, the students, the staff, our Jesuit
friends, the whole, the entire environment, contributed to the experience, I should say.
While we are one unit, but I should say we are influenced greatly by the bigger unit, the
bigger institution.
Or the way that I look at it, probably they are no longer demonstrative as before. For
them as an ordinary thank you is a big deal. Before, during our generation, writing is a
big deal. So probably it’s the standard, our personal standard that is also no really
satisfied so we feel that they have no effort. Because when I talk with them Fr. they feel
that they are grateful. I am grateful to Ateneo de Naga for my scholarship. I am grateful
everytime I discuss motivation why you are here, why teaching, they are grateful but
sometimes they forget to be very specific. Some are grateful for Ateneo but the persons
behind that scholarship they often forget.
Fr. one of the major challenges is to keep up with the times. Yung most notably yung sa
K to 12. It really made a very big impact in the preservice teacher curriculum because we
also updated our curriculum to mak it aligned to the requirements of the K to 12, … so of
course you cannot do away in looking back to those courses were implemented when you
were still a student yourself.
the graduates of the college of education are those who stay in the Bicol region. So, naka-
convince naman si Fr. And so because of that, instead of closing the college of education,
he provided us this education honors program. So binigyan kami ng education program to
attract the best and the brightest to enroll in the college of education . Now the school of
education is very important in Bicol Development. Any development will always begin
from education. And the quality of education always begin from the school of education.
197
I want to be straightforward to the students, sana they keep the passion afire. Kung ano
naman ang napunla ng Ateneo sa kanila, whether coming form the teacher, coming from
their classmates, coming from their subjects, coming from their peers, coming from
anybody from the university, sana panatilihin nila yun and use it as their frequent
reminder of why in the first place they have decided to become a teacher. Kasi whether
you like it or not, yung pagiging teacher, you can never measure your impact. Sabi nila,
you make or break a person by being a teacher. So in addition to that sana wag rin
kalimutan na maging human kasi ang direct clients natin as teachers are still humans
despite their imperfections, their limitations, their strengths, we all are human. And
hopefully, they remain humane. Human and humane. Makatao pa rin. Yun yung na-
mention na kanina. Pag dating sa social issues, they remain grounded. They remain
abreast. They remain informed. And whenever possible, they try to find ways to translate
such social issues into concrete actions using their classrooms as their platform. Kahit
yun sa mga lecture lang nila will make a big difference na. The way they project
themselves. The way they state their beliefs, their perspectives. I think whether you like it
or not, students might be able to pick these things from us, whether its positive or
negative. Yun lang po ang gusto kong lagging isipin ng mga estudyante na sana di
mawala yung passion. Manatiling tao at manatiling makatao.
I could see Fr. the impact of generations. Because when I started, Sir when you invited
me in 2009, there were some people who were still very grateful. That they will make
you feel like they are happy and thankful for the help that you have done for them. But
now 2015 onwards, you do a lot for them. Ako during enrollement, I get stressed out and
I would always have a headache because of their urgent concerns. Urgent concerns but
they did not go through the process. So I would listen to them. But after you have done
something for them, only a few will come back and say, thank you ma’am for helping me
out.
Ako yung one word is touching. Kasi you don’t get to be in this kind of discussion on a
daily basis or even once a month. Parang you seldom hear teacher, a staff from the
college of education about their stories and expectations and their challenges. Parang as a
198
student, you get to understand more, Parang natotouch ka as a student, coming from
them. Ah ito pala yun. So it you understand, bakit sila nag-act ng ganun.
we were in Olutanga, campaigning for Ateneo, inviting senior high school students to
study here in Ateneo, and we really encouraged kung pwede din to take Education, and
then, although very limited lang yung mga estudyante who really wanted to take
Education, but there are some who really wanted to study here, and while we were there,
kung sino yung nag-host sa amin was a graduate here in 1985. Tapos yung mga anak
niya, nila, lahat graduate dito and, yung dalawang anak nila, graduated here, Nursing and
Business Management, naging estudyante ko. There was one time, wala kasing ano, after
the campaign we were just in the house, walang magawa. So I tried to look at something,
magazine ba or whatever to make myself busy, and then I noticed there’s a yearbook for
1985 na graduate and then I tried to scan all the pictures baka may kilala ako doon, and
then what struck me was the School of Education. At that time, nakita ko yung graduate
sa education in that year, 1985, ang dami, ang dami talaga sila, and then I tried to reflect,
bakit ngayon yung Education ang kokonti lang talaga ang nag-graduate, although
maximum siguro 30 or 40, but at that time, marami sila. So yung parang, I asked myself,
ano ba talaga yun, bakit every year, lumiliit yung population ng Education, and I noticed
yung mga graduates hindi lahat taga Zamboanga. Limited lang yung graduate from
Zamboanga, but most of them were from Basilan, Maluso, Tawi -Tawi, and Norte and
even Sur.
ADZU 7 Excellence Samples
<Files\\Transcription ADZU Leadership> - § 7 references coded [9.24% Coverage]
Reference 1 - 1.34% Coverage
So it can actually shape whatever culture, not that we want, but the vision of a school,
and then, what do I want to hand on to the next generation, is maybe the leadership skills
since we are, since it’s very important that we go to community engagement, and why is
Ateneo excellent? Why is it excellent? Excellent because we have resources here that
can actually help other people and other community, and it’s excellent in the sense that it
can provide very good teachers. Okay, so from the feedback of those who are there, the
other schools ano, from the other schools, who said that we have prepared our would-be
teachers well, yun po.
<Files\\Transcription ADZU Stakeholders> - § 8 references coded [6.58% Coverage]
Reference 4 - 0.99% Coverage
what I’ve really experienced here sa School of Education ng Ateneo is that, kung sinasabi
mo pong excellence, it’s not just in terms of cognitive skill, but also professional yet in
terms of your values also. Yan yung na-experience ko kasi dito ko po talaga na
experience yung paano talaga, on the spot, na bibigyan ka ng obligation, ng
responsibilities, na hindi lang within the room yung responsibllidad mo. You get to deal
also with different communities. You see the realities outside of your classroom walls,
parang ganun yung na experience ko.
203
syllabus in the campus ganyan. So ang Education po, faculty ang in-charge doon. So
parang it’s a blessing and parang privilege to be part ng Education. Nawi-witness, Fr.,
yung ano yung mga excellent work na ginagawa nila, in helping other department kahit
dito po sa institution, kahit po outside of the institution tumutulong din po sila, parang
walang boundary na kahit, o, hindi naman kayo Ateneo so bakit namin kayo tutulungan,
so walang ganun
ADZU 10 Networks Samples
<Files\\Transcription ADZU Leadership> - § 6 references coded [6.34% Coverage]
Reference 3 - 1.06% Coverage
Ateneo gave me the opportunity to hone myself professionally, kasi through this
institution, nakapagtapos po ako ng masters, and at the same time, I was able to engage in
local, national, and international workshops and seminars, na it somehow gave me the
opportunity also to write, to do research, and to publish materials, and now, some of my
dance researches are part already of the Philippine folk dance collections, ayan, at nasa
archive na rin siya ng CCP, and it all happened when I’m here in Ateneo.
<Files\\Transcription ADZU Stakeholders> - § 5 references coded [9.44% Coverage]
Reference 5 - 0.95% Coverage
I’ve never thought na as we do things conscoiusly man or unconsciously, in terms of the
way we guide them and facilitate them, but I never expected na ganon pala yung impact
namin as a teacher sa kanila na, at some point, natutulungan pala namin sila, not just in
terms, or in making them realize na teaching is not limited only within the classroom, but
their profession can actually extend as much as helping others in the community. I never
thought of it na kahit papaano naipapakita pala namin yun mensahe na yun sa kanila.
ADZU 11 Holistic Samples
<Files\\Transcription ADZU Leadership> - § 5 references coded [2.97% Coverage]
Reference 1 - 1.18% Coverage
It’s important especially in the school and community development, and the wholeness
formation of an individual. So why did I say that, because Ateneo, for example, never
consider other schools as its competitors but rather as collaborators. That’s why it lends
its human resources. So if a school invites us to help them in their quality assurance, then
Ateneo is willing to, and then for the wholeness development, it’s the only Jesuit school
here in Western Mindanao and so therefore, it’s very important that the students will be
really developed spiritually.
<Files\\Transcription ADZU Stakeholders> - § 5 references coded [2.91% Coverage]
Reference 4 - 0.61% Coverage
205
XU 1 Mission Samples
<Files\\Transcription XU Leadership> - § 27 references coded [19.37% Coverage]
Reference 7 - 0.50% Coverage
Cagayan de Oro is blessed to have a Jesuit university. A Jesuit Grade School, a Jesuit
High School, and a Jesuit school specifically in Xavier, in SOE, we don’t see work as
profession. We see work as mission.
<Files\\Transcription XU Stakeholders> - § 24 references coded [23.86% Coverage]
Reference 8 - 1.10% Coverage
We have peace ed. Peace education really rekindled our knowing ourselves better.
Because if you know yourself, you will be able to share what you have to others. And
then we also have different classes that caters different approaches. Inclusivity. It gives
us the ability to also input, not just receive. But also input and learn from our own. And it
also gives us avenues to understand our classmates because it’s a training. For me it’s a
training because we are being trained today, we can be equipped when we are already a
teacher.
XU 2 Spirituality and Values Samples
<Files\\Transcription XU Leadership> - § 18 references coded [12.52% Coverage]
Reference 1 - 1.26% Coverage
The core values of XU has been in me ever since because of my mother. The magis, yung
cura personalis, I’ve seen it in my mom. From what she has been doing especially I’ve
watched her, um, how she handles her students, ganun. So I was really influenced by her
being a teacher especially here at the school of education. And that especially how we
talked about some core values, especially on paying it forward. Nakuha ko po yun sa
mother ko and I’m pretty sure that those formation values, nakuha niya rin dito sa Xavier.
207
She was able to really provided the heart of why I’m here. Not only say the academics.
Like the grades and what not. But she taught me how to serve with a heart. Maybe that’s
the reason why SOE is excellent.
XU 5 Belonging Samples
<Files\\Transcription XU Leadership> - § 9 references coded [5.77% Coverage]
Reference 9 - 0.56% Coverage
They are just there to rescue you at times when there are errands, at times when there’s
urgent things that one needs to attend to. There will always someone to say yes in place
of you. And I am so blessed really with these people
<Files\\Transcription XU Stakeholders> - § 9 references coded [9.26% Coverage]
Reference 4 - 0.85% Coverage
I was able to face diversity. I was able to know more about myself and seeing the way my
teachers teach inside the classroom kay dili ko nagka intimidate when I’m with them
because I feel like everyone is open to your answers. They are open minded. And with
that na form gyud ko as a person to do more as a student. Not just of what is expected of
you to do but of what you really want to do to serve with a heart.
XU 6 Welcoming Samples
<Files\\Transcription XU Leadership> - § 5 references coded [2.25% Coverage]
Reference 1 - 0.58% Coverage
I’ve seen her doing magis even if she is tired because she knows layo gikan ang kanyang
estudyante. She still entertains them. And that is something admirable in something in her
na incomparable. And even in the testimonies of her students.
<Files\\Transcription XU Stakeholders> - § 9 references coded [7.04% Coverage]
Reference 6 - 0.87% Coverage
When you go to her office, her office is welcoming. So I think that’s one reason why we
always go back. And the common denominator of her being the glue, gluing us together,
siguro with that the being the mother and also kana bitaw making sure kana bitaw I think
modeling what he she shows to us as teachers, we also show to our students, and in turn
our students also in the future would show that to their future students.
XU 7 Periphery Samples
<Files\\Transcription XU Leadership> - § 4 references coded [3.14% Coverage]
Reference 2 - 0.66% Coverage
209
I’m so blessed with so many things being with SOE and because I’m so blessed, it
opened my door to be in the peripheries gyud, Fr. And recently, I just came from Basilan,
Isabela, and Lamitan kay I’m also involved with U.S. embassy, Manila na projects on
Madrasa education.
<Files\\Transcription XU Stakeholders> - § 7 references coded [7.10% Coverage]
Reference 6 - 0.87% Coverage
I am happy because they from the student’s perspective, they were able to feel that that
also challenges. I just remembered Fr., because we are also doing service learning
engagements in many Bukidnon district schools. In fact, our prof ed students are
participating in immersion. Every semester we go to a, we go to Miyarayon, our partner
school of St. Therese. And we go there and we bring our students with them, with us.
XU 8 Gratitude Samples
<Files\\Transcription XU Leadership> - § 8 references coded [4.48% Coverage]
Reference 8 - 1.00% Coverage
Grateful, Fr. I’m really so grateful. And I’m also inspired to continue giving more and
when I do exit interview with the graduate students that’s part of their requirements for
graduation, it’s always good to hear, coming from them ba na, this is where I experienced
how to be mentored. Now, most of the time, the students will always tell me na, ma’am,
lahi na gyud diay ang SOE. Lahi ra gyud diay ang Xavier.
<Files\\Transcription XU Stakeholders> - § 3 references coded [1.34% Coverage]
Reference 3 - 0.40% Coverage
it’s more of showing love to our students. Be more intentional when it comes to teaching
and even empowering our students. That’s it Fr. Just reminded us like how blessed and
how fortunate we are.
XU 9 Excellence Samples
<Files\\Transcription XU Leadership> - § 1 reference coded [0.84% Coverage]
Reference 1 - 0.84% Coverage
It’s my first time, my knees were shaking when we applied for the center for excellence.
So I told myself, it’s not just you teach well and lead well, you have to connect to these
external bodies like at first I don’t like. I am really, I am with Boston College saying na.
we take care of the internal, we don’t take care so much of the external.
<Files\\Transcription XU Stakeholders> - § 9 references coded [5.35% Coverage]
Reference 9 - 0.46% Coverage
210
We really are in the practice of Magis. We are really in the practice of excellence.
Because we understand that’s what’s best is not only the best for my self but also for the
best interest of the people that are around us.
211
PDSJPH 1 Sacrifice
Fr. Kahit kapoy masyado, Fr., di ba? We start from Davao as early sometimes as 4
o’clock. Kami may times kami na 2 a.m. Like, we have to catch up 8 o’clock meetings
with Dep Ed there, with the school there, so 2 o’clock, matatapos kami ng alas tres, alas
kwatro, alas cinco sometimes, biyahe na naman kami, Fr. Uwi kami ng bahay alas dose
and we were all very tired, pero yung feeling of wow, hindi mo na ma-feel yun kasi pag-
uwi mo, kita mo yung mukha nila, happy sila, and they are parang always anticipating
your coming back, yung gano’n na feeling.
Nung Fiesta namin, I really felt like a ping-pong ball na, ato diri, ato napud diri, tapos dili
lang na sya like for a short amount of time, whole day na siya, up to night, ping-pong
ball, practice sayaw, mag-attend man sa mga participants ani na event, siguraduin na
makakaon na pud ni participants na anyo na event, so there is really a lot of things to do
in the School of Education, especially, in these kind of big events, kay yes, I’m willing to
participate pero naa jud gihapoy ko lang na people, so ma-require jud akatong mga tao na
magdouble work jud kanang, dili lang sila limited sa isa lang ka event, daghan na jud, so
ako, kahit katong first day sa Fiesta, nagmake-up ako sa mga participants, tapos nag-
practice pa gyud, and then sayaw na kod, Star Search, na sayaw, tapos nagmake-up na
pud sa ano, nagatiman, tapos nag-cosplay pa ako ana pagka-third day, so parang, hago,
pero, yes, hago siya, sa part sa amo na mga students, kay wala jud mi choice, kay
kinahang lang man jud na magpadala ka participants anan na events pero, wala pud dili
212
pud siya murag, wala pud mi nakaka-feel ogka na murag kapoy in a sense na kana dili
siya fulfilling kana murag for the sake of ana lang, pero murag, at the end of the day,
miskag kapoy ka, murag na give na ni moy all, kay murag nakay unexplainable feeling of
happiness and of fulfilled kay ka na parang nabuhat nako to, nya, i-questioning myself,
para asa dito tanan, tapos ma-think lang ni mo na, para sa cluster, para sa SOE, para sa
mga people, kay at the same time na nagparticipate ka ato na mga event kay murag
nakauban ni mo amoy hang mga classmates, imong batchmates, imong hanga mga lower
year levels, so hala, kaylakan ko.
I was quite disappointed because of the promise na you will pay me this much. In my
former school, I was getting already ganito. Then when I came here, I started 4,900. Sabi
ko parang 75% off. Ay iyo pa ako nabiling polo. Kay I cannot even provide my snacks
kasi I could not afford. So nagumpisa iyon sa akin yung additional 900 pesos pa din ang
aid because I came here an MA degree holder na ako.
being a heroic teacher does not require extraordinary means. Kasi minsan, laging
direction natin, mindset natin is to always give and give, that sometimes we tend to forget
to care about ourselves. Kasi no matter how much you desire to give to others, kung
ikaw, empty ka na, parang pagod ka na, hindi mo pa na-aadress yung personal problems
and issues mo, kahit naanduon ang desire na mag-extend ng tulong sa ibang estudyante, I
think that would remain a challenge kung yung teacher laging nakakaligtaan yung self-
care, very important. Pwede mong tulungan ang iba, pero huwag mong kakalimutan yung
personal growth mo as a person. Kasi kapag naandyan yung foundation mon a yan,
nagiging unlimited yun opportunities mo to be able to help the other people.
So kahit papaano, kahit nakakapagod man at some point, especially for some teachers
who have three to four preparations, but given the fact na mga estudyante nakikipag-
cooperate talaga, yung respeto na binibigay sa mga teacher, at some point, on our end
also, parang nakakawalan din yun ng pagod, kasi at least all our efforts are paid off
through them because we are able to see na kahit papano nakikita namin may positive
changes nangyayari sa kanila, instead of the other way around.
I’ve seen her doing magis even if she is tired because she knows layo gikan ang kanyang
estudyante. She still entertains them. And that is something admirable in something in her
na incomparable. And even in the testimonies of her students,
Doing beyond what is expected sa imoha ba. Like, how am I going to say this? It’s nice
to teach but what’s heroic there is beyond teaching. Like for example, accommodating
students, even if its late night already. Accomodating their messages because. Imagine Fr.
10pm, 12am, 1am, they’re going to message you because there is something personal that
is going on in their lives. And though sometimes makapamalandong ka na di ko man ni
trabaho. But again at the end of the day, it’s the trust of your students bitaw. And pati ako
nagka-amaze ako na why am I doing this? Na it’s actually not part of my resume to
entertain students even at the late hour. But then again, it’s the love for what you are
doing ba, and the intention why you are really here. And not just because you want to
impart knowledge but even to inspire other people and to become a blessing to other
people.
214