SPIRITUAL WELL-BEING AND RESILIENCY OF

THE VOCATIONIST SEMINARIANS IN THE

PHILIPPINES
Fr. Andres T. Aragon Jr., SDV and Christine P. Cardoza, MA
Graduate School Department, Franciscan College of the Immaculate Conception,
Baybay, Leyte Incorporated, Baybay City, Leyte, Philippines
[email protected]

Abstract— This study determines the level of spiritual well- disturbing decrease in enrollees and graduations in the Society
being and the level of resiliency of the religious seminarians of Divine Vocations seminaries over the past three years. The
specifically the Vocationist Seminarians in the Philippines. The researcher, being a seminary formator, felt compelled to study
respondents of this study are the 33 Vocationist Seminarians the spiritual well-being and resilience of religious seminarians,
officially enrolled on this school year 2021-2022. Complete to help design a program that enhanced these aspects and
enumeration method had been employed by the researcher. The addressed the vocation crisis. The study aimed to assess the
collected data were statistically processed using the weighted level of spiritual well-being and resilience among religious
mean, simple frequency count, percentage, Pearson Chi-square,
seminarians, focusing on the Vocationist Seminarians in the
and Pearson Correlation Coefficient. The significance of the
relationships between the socio-demographic profile, level of
Philippines. It explored their socio-demographic profile, the
spiritual well-being, and resilience were examined. Resilience and level of spiritual well-being in four dimensions (personal,
spiritual well-being are directly connected. Moreover, it was communal, environmental, and transcendental), and the level of
discovered that regardless of the seminarians’ socio-demographic resilience based on factors such as self-assurance, personal
backgrounds, they can possess high levels of spirituality and vision, flexibility, adaptability, organization, problem-solving
resiliency. A significant rise in resiliency is fostered by an skills, interpersonal competence, social connection, and
improvement in spiritual well-being. Even though the study’s proactivity. The study also intended to determine the
findings indicate that spiritual well-being is generally high, significant relationships between these factors and to design a
spiritual programs are still essential to maintain the seminarians’ formation program based on the findings. However, it was
level of resilience and spiritual well-being, and in order to limited to the 33 Vocationist seminarians officially enrolled in
significantly boost the growth and motivation of the seminarians the 2021-2022 school year and used instruments adopted from
to be responsive to the vocation that they are into. The seminary, foreign authors, potentially leading to cultural discrepancies.
which serves as a house of religious formation, can effectively
facilitate the integration of spiritual resilience and well-being into
A. Theoretical Framework
its formation programs, which will eventually result in a person
and community that are psycho-spiritually and humanly This study is anchored on the Theory of Spiritual Well-
integrated. Being (SWB) of Paloutzian and Ellison (1979) as cited in
(Legada et al., 2020). This theory defined the SWB as a
Keywords— Resiliency; Growth; Motivation; Spirituality. “personality attribute conceived of having one vertical
dimension connoting one’s perception of a relationship to God,
I. INTRODUCTION and one horizontal dimension connoting one’s perception of
life’s meaning or purpose or satisfaction with one’s existence.”
Seminarians, who were the future priests and bishops, This framework explains that spiritual well-being is the
underwent intensive training in human, spiritual, intellectual, affirmation of life in a relationship with God, self, community,
and pastoral formation at seminaries. However, there had been and environment that nurtures and celebrates wholeness
a global decline in the number of ordinations recently. This (Paloutzian & Ellison, 1979). This theory is being used on this
was particularly noticeable within the Society of Divine study as the foundation in the investigation of the socio-
Vocations in the Philippines, which had seen only a small demographic profile of the respondents as one of the variables
fraction of admitted seminarians reach ordination. The root of in the research underlying its different indicators at the same
this lack of perseverance might have lied in factors such as time correlating it to other variables which are spiritual well-
resilience and spirituality. Resilience, the ability to cope with being and resiliency. Spiritual well-being and resiliency are
adversity and stress, and spiritual well-being, the capacity to connected. Spiritual well-being enhances resiliency. Thus, this
form relationships, were both crucial for seminarians. Spiritual theory of spiritual well-being can be related to one’s
dryness could hinder resilience and the ability to handle experience of spirituality, directly related to one’s vertical
challenges in ministry. Research had suggested that as relationship with God. It affects one’s horizontal outlook,
seminarians grew in their spiritual well-being, they found more where one possesses a healthy sense of decision-making and a
meaning in their experiences and became more resilient. sense of choices. Needless to say, when a person experiences a
However, there was a lack of studies specifically examining the certain level of spiritual well-being, he will most likely have a
resilience and spiritual well-being of religious seminarians in higher level of resiliency. This is because, with high spiritual
the Society of Divine Vocations. Records had shown a well-being, the person becomes capable of turning negative
experiences into positive ones. He is also able to transcend B. Conceptual Framework
from difficulties towards a more meaningful and fulfilling life. The Vocationist Seminary in the Philippines like other
The quality of life lies in the experience of life, rather than seminaries is experiencing this phenomenon of resiliency crisis
merely or solely in the tangible aspects of it. Many years later,
and consequently results to either of sending out or going out
research on happiness, which is related to but not identical to
of seminarians from the seminary. Why and what could be the
SWB and is part of the burgeoning research on general
subjective well-being, would make the same point. This theory factors of such low level of resiliency? Figure 2 shows the
established that increased income predicts increased happiness interaction of the research variables of the study. The variable
only until most basic needs are met. Following that, having enclosed and described in the yellow box which is the socio-
more money, which is directly related to having more tangible demographic profile of the respondents is the independent
goods and services, does not predict greater happiness or variable. This variable has five attributes, the age, academic
subjective well-being. Overall, such findings provide strong level, the family income, and birth order. In the age of our
evidence that once basic needs are met, having more wealth or respondents, we have four categories: 18-23 years old; 24-27
the things obtained by it does not lead to greater happiness, years old; 28-35 years old and eventually the 35 years old and
well-being, tranquility, or internal peace. This is consistent above. In the academic level we have three categories, the
with ideas rooted in existential psychiatry and Maslow's propaedeutic, the college and the post college or theology. In
building-block model of personality, which holds that after the attribute of family monthly income, we have two
basic needs are met, higher-order "spiritual" values and categories: the low (income below 5000 per month) and the
motives take precedence as human strivings. Such values, high (income above 5000 per month). In the family structure
motivations, and goals are sometimes couched in "spiritual" we have two categories, the intact and the non-intact. In the
terms, but they are fundamental functional aspects of human birth order we have four categories, the Eldest, the Middle, the
personality.The notion that peoples require transcendence is Youngest and the only child. The said independent variable is
implicit in the SWB concept. This is not to say that people the causal variable. Would this variable remarkably have an
have a subjective "need for transcendence," as if they should be influence on the seminarians’ levels of spiritual well-being and
in a certain state of consciousness for the sake of being in a
resiliency? The green box is being represented by the level of
state of mind. Rather, it means that they must concentrate on
spiritual well-being and the level of resiliency which are the
whatever transcends them because doing so is psychologically
beneficial. That is, people's minds go beyond themselves and dependent variables. The level of Spiritual Well-Being can be
make attributions about the meaning of events in their measured on four indicators the personal, communal,
environment - past, present, and future - by transcending environmental and transcendental. On the other hand, the level
immediate concerns. Figure 1 emphasizes the spiritual well- of resiliency can be measured by the eight indicators; the self-
being and resiliency of Vocationist seminarians. The first assurance, personal vision, flexible and adaptable, organized,
yellow box refers to the spiritual being (SWB) which has two problem solver, interpersonal competence, socially connected,
categories. The first semi-circle marks the category which and proactive. Significantly, when these dependent variables
expresses more on spirituality in the point of view of the are measured independently it will give us the quantitative
religion (RWB) with the following subthemes as God, Society, level of interpretation of the spiritual well-being and resiliency
and Environmental; and the second semi-circle marks the of the respondents in a holistic perspective.
category which is the existential (EWB) which notes as self, Moreover, the results will help us to assess if there are
reality, and purpose. These tenets formulate and produce two significant relationships among the attributes of socio-
key points of spirituality and resiliency that will open a way for demographic profile and the indicators of the level of spiritual
a sound spiritual well-being aligned with an outstanding level well-being and among the indicators of the level of resiliency
of resiliency. and even between these two dependent variables. After,
yielding the results there is an arrow pointing to another box-
colored gray and is labelled as the output which is the proposed
formation program of the seminary to enhance the resiliency
skills of the religious seminarians.

Figure 1: Theoretical Framework of the Study adapted from the

Theory of Spiritual Well-Being (SWB) of Paloutzian and Ellison (1979)

Figure 2: Conceptual Framework of the study

 II. REVIEW OF RELATED LITERATURE rises, the student becomes less resilient. Significantly
Socio-Demographic Profiles Arastaman and Balci (2018), claim that senior high school
students take more initiative in seeking solutions to their
The influence of others and the networking systems within problems. However, in the same study they found out that
the Church and society on the priesthood is referred to as social senior high school students appear to have low levels of
factors. Demographic characteristics, family, religious resiliency and revealed a different reality in which college
experiences, social supports, situations, and changes within the students are seen to have a moderate level of resiliency.
Church and in society are examples of these. Several national
surveys have identified demographic characteristics of priests Family Monthly Income. Johnson, Richeson, and Finkel
and seminarians, such as ethnic backgrounds, family size, and (2019) observe students from low-income families studying in
age (Hemrick & Hoge, 2018). In the United States of America, an elite school and discovered students who were more
Catholic priests and seminarians came from a wide range of productive and performed well in school. Among other things,
ethnic backgrounds. According to a 2017 survey conducted by similar students demonstrated greater resilience. It simply
Hemrick and Walsh, the percentage of diocesan priests of demonstrates how a low family monthly income can push a
Western European descent (37%) was slightly higher than that person to be more goal-oriented and have greater abilities to
of Irish, English, Scottish, or Welsh descent (34%). Hoge blend and manage even in a difficult situation. Although these
discovered the inverse in his 2018 survey. The former was students come from low-income families, it has no effect on
29%, while the latter was 35%. With this, the proportion of their academic performance. On the contrary they even tried
priests of Eastern European ancestry fell from 12% in 1990 to their best to accomplish their responsibilities to achieve
7% in 2002. In contrast, the number of Hispanic and Asian something. Thus, financial struggles did not hinder them
priests is growing. According to studies, the proportion of instead put them into a challenge of achieving their goal in life.
Hispanic priests increased from 4% in the 1990s to 9% in the (Hemrick & Hoge, 2018).
2000s (Hoge & Okure, 2017). In the 2000s, Asian priests made Family Structure. From the reviewed literature of Guhera’s
up about 9% of newly ordained priests, with many being (2019) he states that, family structure has no significant
Filipinos (Shalaomi, 2019). Surveys of seminarians revealed a relationship with spiritual well-being. It contradicts Kumar and
similar pattern, predicting an increase in the number of these Tiwari's (2018) study, which claims that people are more
ethnic groups in the coming years (Hemrick & Hoge, 2018). spiritual and religious within the confines of a nuclear family.
Age. The age distribution transition of seminarians and Although spiritual well-being serves as a protective shield
priests may not be as important as dispositional factors for the within the family, it demonstrates that it does not always
priesthood. However, the age factor may indicate not only the follow. According to Marquardt (2018), regardless of family
environment in which priests and seminarians live, but also structure, an adolescent can feel just as spiritual as everyone
internal Church struggles, particularly among priests and else. This means that adolescent religious or spirituality is not
seminarians. Schoenherr and Vilarino (2018), underline that determined by family structure. Instead, it demonstrates that
the demographic transition, particularly the size and age spiritual growth and maturation can occur in any avenue and
distribution of the clergy population, is the driving force behind context, because spiritual well-being is, after all, internal,
widespread structural change in the Roman Catholic Church. personal, and experiential.
Furthermore, evidence suggests that priests who resigned from Birth Order. Based from the research of Yu (2018), the
the priesthood are those who entered seminary and are middle child has a more positive and resilient attitude than the
ordained to the priesthood at a younger age (Ayawara, 2018). other siblings. Yu (2018) stresses that even in difficult
Moreover, Schoenherr and Young (2018) describe a critical circumstances, middle children were capable of existing and
period of resignation that occurred five years after ordination. adapting because middle children are more adventurous, they
The highest risk age period coincided with the increased age of can strengthen their understanding of the world’s realities
ordinations. They specifically state that the highest risk of through exposure to and familiarity with real-life situations.
resignation was between the ages of 30 and 34 in 1970-1974, The findings of this study contradict those of Kelley and Liles
but the highest risk of resignation changed to the ages of 35-39 (2018), who believe that older siblings had a more positive
in 1980-1984. Hoge (2017) reports a similar result in a more outlook on life than younger siblings. However, a similar study
recent study, revealing that the highest peak of resignation by Kelley and Liles (2018) supports the findings of this study
occurred between the ages of 35 and 39, or within five years of regarding the middle child’s moderate score. Middle children,
ordination. for them, are among the siblings who can establish a stronger
Academic Level. It was discovered that college seminarians sense of identity and easily find meaning and support in their
have a moderate level of resiliency compared to senior high lives as they interact with people outside their family structure,
school students (Nohami, 2018). This demonstrates that college particularly those who have recently entered their lives.
seminarians are more capable of dealing with stress and have Spiritual Well-being
many resilience traits. This finding is supported by (Juyan,
2018) who contends that college students exhibit resilience Spirituality is a two-dimensional construct that includes
characteristics and can build on them to strengthen their transcendence in terms of life philosophy and transcendence in
resilience. However, these findings contradict that of terms of sense of connection. The first dimension is cognitive
Rosenbaum and Weatherford (2017) who point out that today’s in nature and has to do with perspectives, values, and belief
college students are more stressed than college students twenty systems about cosmology, the purpose of life, the nature of the
years ago and so their resiliency is low. Furthermore, Gray’s universe, and one's place in it. The second dimension is
(2019) finding supports Rosenbaum and Weatherford (2017) as transrational and has to do with direct spiritual experiences
well when he claims that as a college student's academic level (Frankl, 2019). From the reviewed literature of Moberg (2018)
he underlines that both religious and non-religious beliefs fall development for psychologically healthy individuals. It is
into the first dimension. When one’s focus is on the welfare of defined in a variety of ways, including insight, reflection,
all rather than one's own self-interest, life philosophy becomes rumination, and mindfulness. Personal spiritual well-being for
transcendent. (Reese, 2017) defines sense of connection as "a Sutton, is a conscious awareness of one’s internal states and
feeling of unity with the totality of the universe, a sense of interactions with others. A substantial body of research has
oneness with God, nature, etc., communication with the elucidated the relationship between various conceptualizations
spiritual dimension, peace of mind, sense of compassion, or a of self-awareness and health-related variables, particularly
sense of awareness of one’s higher or spiritual self" (Culliford, well-being (Brown, 2018). Self-Reflection is a component of
2019). Anandarahah and Hight (2017), on the other hand, personal spiritual well-being that assesses private self-
report that spirituality is a complex and multidimensional consciousness and internal state awareness or insight separately
aspect of the human experience. It has cognitive, experiential, from self-reflection. Self-reflection is defined as the extent to
and behavioral aspects, according to them. The cognitive or which an individual pays attention to and evaluates his/her
philosophic aspects of life include the search for meaning, internal states and behaviors, whereas insight is the clarity with
purpose, and truth in life, as well as an individual's beliefs and which the individual understands these states and behaviors
values. Emotional and experiential aspects include feelings of (Grant et al, 2019). Furthermore, the same researchers state that
hope, love, connection, inner peace, comfort, and support these monitoring and evaluating abilities are critical
(Aurobendo, 2017). These are reflected in an individual’s inner components of self-regulation and goal-directed behavior that
resources, ability to give and receive spiritual love, and the is focused on personal spiritual well-being. While self-
types of relationships and connections that exist with the self, reflection is related to spiritual well-being, the relationship is
community, environment, and nature, and the transcendent. not straightforward. Insight is linked to increased psychological
Delaney (2019) emphasizes the multidimensional nature of well-being and cognitive flexibility, whereas self-reflection is
spirituality in her definition of spirituality as a linked to increased anxiety but decreased depression.
multidimensional phenomenon that is universally experienced,
Communal. The mental and/or spiritual process of ceasing
socially constructed in part, and individually developed
to feel resentment, indignation, or anger against another person
throughout one’s life. However, she defines spirituality as a
for a perceived offense, difference, or mistake, or ceasing to
personal, interpersonal, and transpersonal context comprised of
demand punishment or restitution, is linked to communal
four interconnected domains: a) belief in a higher power or
spiritual well-being (Yhanie, 2018). Forgiveness has the
universal intelligence, which may or may not include formal
potential to be restorative and is one method of repairing
religious practices; b) self-discovery- the spiritual journey
damaged workplace relationships following a personal offense
begins with inner reflection and a search for meaning and
(Bradfield & Aquino, 2019). At the behavioral level,
purpose. c) relationships—an integral connection to them based
forgiveness must be motivated by a desire to avoid harming the
on a deep respect and reverence for life that is known and
offender. However, forgiveness is not merely a substitute for
experienced within relationships; and d) eco-awareness—an
indifference or inaction in the face of vengeance. Rather, the
integral connection to nature based on a deep respect and
behavioral enactment of forgiveness extends beyond
reverence for the environment and a belief that the Earth is
indifference to include more active efforts on the part of the
sacred. However, one is not spiritually born, but rather
offended party to express goodwill toward the offender
spiritually evolves. According to Kass (2018), spirituality is a
(Aquino & Bies, 2019). Moreover, interpersonal forgiveness
growing process in which people learn to improve the quality
can thus be expressed through reconciliation. The extent to
of their relationships with the sacred and with others. Sri
which the victim attempted to repair or improve his or her
(2018) goes on to describe the characteristics of what they refer
relationships with the offender following the offense is referred
to as internalized spirituality: “1) subjectively meaningful
to as reconciliation (McCullough, 2018). When employees
experiences that have demonstrated to an individual the
focused more of their thoughts and cognitive energy on
existence of the sacred aspect of life (God or higher power),
forgiveness, Bradfield and Aquino (2019) discover that
and 2) perceptions of closeness to the sacred aspect of life, in
forgiving behavior was more likely to occur than revenge
which God is experienced as a core aspect of the individual’s
behavior. The discipline of psychology examines forgiveness
self.”
as a concept shared by two people in an interpersonal or social
Personal. This is the ability to monitor one's emotions and relationship (Scobie & Scobie, 2018). According to the
thoughts in the present moment, which is essential for better forgiveness literature, an injury caused by a transgression leads
understanding oneself, being at peace with oneself, and to a broken or fragmented relationship (Sells & Hargrave,
proactively managing one’s thoughts, emotions, and behaviors 2017). Huang and Enright (2018) mention that forgiveness is
(Moore, 2018). He went on to say that self-aware people are essential for living a meaningful and happy life. This can be
more likely to act consciously rather than passively, to be in viewed in a variety of ways, including forgiveness of oneself,
good psychological health, and to have a positive outlook on forgiveness of others, and forgiveness of situations (Thompson,
life. It also has more life experience and is more likely to be et al., 2018). Forgiveness is defined as the avoidance of
compassionate to themselves and others. A distinction is unforgiving emotions through the experience of intense,
frequently made, for example, between situational and positive, and loving emotions when recalling a transgression
dispositional self-awareness (Brown & Ryan, 2017), reflecting (Worthington, 2018). When forgiveness was considered in
the different approaches of social and personality health research, it was discovered to be associated with many
psychologists. Personal spiritual well-being is defined by health variables, including disabling conditions and trauma
Sutton (2019) of Europe's Journal of Psychology Dispositional (Worthington, 2018). In the search for the relationship between
as a connection with self-awareness, which is a primary means spirituality and health, forgiveness is seen as a mediator,
of alleviating psychological distress and the path of self- influencing the strength and characteristics of the relationship
in some cases. It has been proposed that spirituality has a direct corresponding to potentiality and actuality. Because God has
effect on one’s ability to forgive, implying that forgiveness no potentiality and is pure actuality, there is nothing to
moderates the effect of spirituality on one’s health (Sulliman, distinguish his essence from his existence, which is fully
2017). actualized (Ashton, 2018). As a result, God is completely
simple, with no parts or a composite nature (Kelsen, 2018). As
Environmental. Nature is as important to a person's career
a result, God is absolutely perfect; he is the absolute simple,
development as it is to all systems-based conversations, such as
fully realized, lacking nothing, the infinite one (Cacippio,
natural resource consumption, ecological patterns, industry,
2018). God possesses all perfections of being, and because,
and education (Peruniak, 2017). A consideration of nature may
according to Aquinas, "goodness and being are really the
appear self-evident from a holistic approach to career
same," God is the ultimate goodness (Bryant, 2018).
development and a holistic examination of work-life quality.
Furthermore, "what all desire" is goodness, so God is the
Although nature relatedness has not been extensively
ultimate desirable one, the true object of all desire. God, as the
researched in career development, the human-nature
ultimate perfect one, is unchangeable. He cannot change or be
connection has been studied in recent years, with studies
influenced because he is a pure act with no potential (Diaz,
focusing primarily on nature exposure. Nature relatedness
2017). Furthermore, he is eternal, because the divine being is
refers to an individual's intrapersonal connection with nature,
"devoid of movement... there is no before or after," and the
whereas nature exposure refers to one's concrete, physical
immutable one has no beginning, end, or succession of time
exposure to nature. Nature exposure has been shown to
(Corey, 2017). As the possessor of absolute goodness, God has
improve overall health and quality of life (Hyvönen et al.,
no need of anything and, as a result, desires nothing for
2018). In fact, studies have shown that even brief exposure to
himself. God’s will is sovereign and unstoppable as the first
nature can improve one's mood (Lumber et al., 2017). Maller et
mover and ultimate cause. This divine ontology, like
al. (2018), for example, contend that nature is an important
Augustine's, rules out a mutually impactful relationship
factor in holistic health. Furthermore, it has been demonstrated
between God and the world (Newton, 2018). However, as we
that a person’s proximity to and exposure to nature affects their
will see, this does not preclude Aquinas from positing a
quality of life, particularly in residential (Williams, 2017),
friendship love (amicitia) between God and humans. For
employment (Hyvönen et al., 2018), hospital (Ulrich, 2018),
Aquinas, love (amor) in human relationships always has two
and prison settings (Reddon, 2019). In a recent meta-analysis,
aspects: the good that is the immediate object of desire and the
Houlden et al. (2018) mention that there is sufficient evidence
person for whom the good is willed. In other words, love is
that positive relationships exist between green space and
always directed toward some good (amor concupiscentiae), and
general life satisfaction (hedonic well-being). Furthermore,
it is always willed toward someone (amor amicitiae), whether it
they found out in their meta-analysis that views of greenery
is oneself or another (Willo, 2018). The former, desirous love
appear to be associated with mental well-being, as evidenced
(amor concupiscentiae), is related to the appetite [desire],
by previous research. They did state that previous research
because good is the object of both love and appetite (Richeson
results were varied and that there is no universal way of
et al., 2019). The latter, love of persons (amor amicitiae), is
measuring access to nature, so future research in this area is
love for the person toward whom good is desired (Finkel,
critical. Moreover, aside from exposure to nature in daily life,
2018). Thus, desirous love (amor concupiscentiae) and
research has shown that there are clear benefits to exposure to
friendship love (amor amicitiae) are inextricably linked and
nature at work, such as reduced workplace stress and greater
complementary in this context. The object of amor
job satisfaction (Kaplan, 2019). For example, Leather et al.
concupiscentiae is loved for something else, as a means,
(2018) discovered in a study that workers in production had a
whereas the object of amor amicitiae is loved in himself as an
significant effect on their job satisfaction, retention, and well-
end. Imperfect love, in the literal sense of being incomplete, is
being when they had access to sunlight. They also found out
loved directed toward a good as a means to one’s own
that simply having access to nature (e.g., plants and trees)
enjoyment, including when a friend is loved ultimately for
reduced work-related stress and had a marginal effect on
one’s own gratification (May, 2017). Thus, it is not that love
overall well-being (Leather et al., 2018). Furthermore, access
directed toward oneself is inherently evil, as if love directed
to natural light is said to improve workplace productivity and
toward others, is the only virtuous love. Rather, love that loves
absenteeism (Louv, 2019). Significantly with the
things and people as means to an end rather than as ends in
aforementioned findings in mind, most people in modern
themselves falls short of perfect love; it is insufficient (Ironson,
society spend many hours a day in spaces that lack windows
2019). To some extent, the lover is always motivated by self-
and are flooded with artificial light. The growing gap between
love, according to Aquinas. In fact, aside from God, who is the
people and the natural ecosystem may result in lower quality of
ultimate object of love, Aquinas believes that humans should
life as well as a further deterioration of people’s reciprocal
love themselves more than others, and has been roundly
relationship with Earth (Perkins, 2019).
criticized for this position. However, self-love takes
Transcendental. Aquinas continues the basic Augustinian precedence over love for others not because it is selfish, but
premise regarding divine love and the God-world relationship because all other-love is patterned after self-love. Love for
in the Middle Ages, while adapting Aristotelian metaphysics others, in particular, stems from love for oneself (Losol, 2018).
and ethics to medieval Christianity (Charles, 2018). According
Resiliency
to classical divine ontology, God is self-sufficient and
immutable. He is the first and only unmoved mover. God's Becoming a priest in the Catholic church is not a worldly
existence is absolutely necessary, and he is identical to his attractive thing. Being at that position requires a lot of
essence of nature, acting purely and without potentiality sacrifices from many parties. Education must be undertaken
(Hasel, 2017). Furthermore, God’s essence is his very using the boarding school system called seminary which is a
existence. The divine essence and existence are the same thing, difficulty because they must be separated from their family and
have to adapt to many people from various cultures who of Level of Resiliency
course has different characteristic (Melania et al, 2022). Thus,
Resilience is the ability to recover from adversity and repair
every seminarian either religious or diocesan needs to be
oneself (Woolin, 2017). Others speculated that it was a process
resilient in order to persevere. Legada et al. (2020) report in
of self-righteousness and growth (Higgins, 2018). Although
their studies that spiritual well-being and resiliency are directly
Masten (2019) cautions that ‘resilience’ may be innate in an
related in the formation of the diocesan seminarian. It
individual's personality, implying that the person has not been
appeared though that seminarians can have a high degree of
given what it takes to overcome adversity, he emphasizes that
spirituality and a high level of resiliency regardless of their
current research indicated that'resilience' was a process through
demographic backgrounds. Thus, the findings show that there
which people developed the ability to adapt successfully to
is a certain discrepancy between the religious and the
changes, demands, and disappointments despite concomitant
existential well-being of seminarians. Also, there is a gap in the
risks. Moreover, Sillman (2018) recommends that with
relationship between spiritual well-being and resiliency. These
adequate protection from significant others in one’s life, for
might have been the cause of why, even if their spiritual well-
example, the individual adapts to 'adversity' without
being is high, yet their level of resiliency is "on the low end."
experiencing significant disruption in one's life. The relative
Based on the recommendation of Legada et al. (2020), as a
contributions of ‘personality’ characteristics and the levels of
house of formation, the seminary can be an efficient facilitator
positive and negative relationships present in the environments
in integrating aspects of spiritual well-being and resiliency
in which individuals work and live can cause the strength of
within its formation programs and goals that will eventually
such resilience to increase or decrease (Day & Gu, 2017).
lead to a psycho-spiritually integrated person and community.
According to Luthar and Brown (2017), resilience is a
In the context of religious seminarians could this principle be
sustained positive adjustment after traumas and recovery
also applied considering that there are studies which indicate
demonstrated after initial maladjustment following negative
that religious seminary formation is more rigid and more deep
life events.
than diocesan formation? In the diocesan formation, the
seminarian will undergo the four pillars of formation namely Self-assurance. Individuals require both personal and
the spiritual, human, academical and pastoral while at the same organizational support to cope with adversity. In the research
time studying philosophy and theology before he will be of Dunham (2018), he found out that there is frequently an
ordained as priest (John Paul II, 1992). On the other hand, in inverse relationship between management skills and stress;
the religious formation, the seminarian will undergo what a good management results in less stress, but poor management
diocesan seminarian is taking but at the same time will study results in more stress. On the other hand, Day and Gu (2017),
the tenets of religious life, the Charism of the Congregation cited the importance of self-assurance to individuals’ well-
and the life and spirituality of the founder. In addition to that, being and ongoing commitment which suggests that success is
he will undergo special stages of formation namely the an ongoing process and that the key to success is 'the ability to
Aspirancy, Postulancy, Novitiate and Professions of vows identify, diagnose, predict, and respond to problems in a
before he will be ordained as priest (Constitutions of the contextually appropriate manner.' This encourages the
Society of Divine Vocations, 2016). Spirituality is a sense of individual to serve and work to their full potential. These
connection to something superior, and it encompasses the studies shed light on what happens to a person when he or she
search for meaning in life. A person who is in good spiritual is exposed to stressful situations. According to Bobek (2017),
health is able to live each day in a way that helps him realize adverse conditions ‘serve as catalysts for the creation of
his full potential, the meaning and purpose of life, as well as resilience,' and one way to adjust to negative conditions is
his own inner happiness. This is what the goal of religious through the development of key supportive adult relationships.
formation. Spiritual health is a dynamic, expandable, She contends that cultivating productive relationships can
conscious, multidimensional, and universal process which assist an ‘Individuato’ in understanding the ups and downs of
affects physical, mental and social health, and its effects are working and serving, reinforcing the value of what Individuals
reflected in individual’s behavior. In order to combine the two do, and providing insight into various options available in
concepts of health and spirituality under the idea of spiritual dealing with a variety of situations.
well-being, spiritual well-being is an expression of spiritual
health, spiritual well-being is a sign of spiritual health. Spiritual Personal vision. People served as positive role models or
health was associated with increased happiness, and this mentors. Benard (2017), in his research stresses that there are
relationship was mediated by resilience. Thus, it is people who help others develop internal assets for resilience
recommended to address the issue of spiritual health to those such as problem-solving, effective communication, and
seminarians with lower scores in order to increase their relationship skills. This then connects to the concept of
resilience and their level of happiness (Hatami, S., & resilience. Moreover, from the reviewed literature of Day and
Shekarchizadeh, H. 2022). It is concluded in many studies that Gu (2019), they emphasize that it is "unrealistic to expect
there is a significant relationship between spiritual-wellbeing others to be resilient if one or more individuals who serve as
with resilience, there is a relationship between spiritual well- primary role models do not demonstrate resilient qualities."
being with mental health, and there is a significant relationship This emphasizes the importance of researching resilience in
between resilience and mental health. Resilience as a personal individuals because it has benefits for those they serve.
characteristic is tough, strong and steadfast in the face of every Individuals who develop and sustain resilience in their own
difficulty in life. The resilient is a person who is really strong lives can help others develop and sustain resilience (Hannes,
and steadfast even though he has a life issue. He does not 2018). They can provide positive coping strategies in dealing
complain about his problems, but he tries to find the best way with problems or model appropriate coping strategies during
to solve it (Tumanggor, Raja & Dariyo, Agoes. 2017). their workday. Individuals can also serve as mentors during
difficult times. As a result, individuals can provide the caring,
supportive community that young people require for emerging identities and were thus more resilient. In other
developing and maintaining resilience. words, they were more emotionally aware.
Flexible and adaptable. The process of developing Interpersonal competence. Individuals do engage in
resilience in adults is similar to that of children (Richardson, emotional labor in their daily lives. Hochschild (2019) defines
2017). On the other hand, Higgins (2018) observes that he emotional labor as the management of feelings in order to
could describe resilient adults in the same way that Benard create a publicly visible facial and bodily display. The
(2017) describes resilient children. These effective adults had emotional state of an individual is shaped by their position in
positive relationships, problem-solving skills and the the social system and the power relations within that system.
motivation for self-improvement. They were also frequently Workers may be required to suppress their emotions in order to
involved in social change. Based on Higgins’ findings, maintain an outward appearance that produces the desired
Malcom (2019) states that “these adults had a sense of faith emotional state in others. Gronn (2017) wondered if there is a
and considered themselves to be religious or spiritual.” They type of emotional labor that is specific to a location. This may
could derive some meaning and utility from their stress, appear significant in light of the intensity of life and the
trauma, and difficulties.’ Recently, researchers have proposed relationships that exist within it. Crawford agreed with
that the focus on resilience should shift away from a list of Hochschild when she stated that the negative cost of emotional
'protective' factors or processes and toward risk modifiers such labor was the loss of the ability to listen to one’s feelings and,
as developing quality relationships within the community. in some cases, to feel at all (Que, 2018). This relates to
Luthar (2018) concludes that risk modifiers could have a individual resiliency, as people develop strategies to deal with
greater impact not only on their own but in generating other the realities of the workplace. According to Day and Gu
protective process. This approach could inform organizational (2019), "personal characteristics, competences, and positive
leaders about the best ways to support and sustain resilience. influences of the social environment in which the individual
works and lives interact independently and together to
Organized. The findings of Pretsch (2018) suggests that
contribute to the process of resilience building."
resilience may be especially important for an individual’s well-
being. In studies of employee effectiveness and productivity, Socially connected. There is a substantial body of literature
workplace well-being and engagement are important constructs on culture and congeniality. In the research of Jarzabkowski
to consider. It connotes the extent to which employees are (2019), she stressed that individuals negotiate and contest
emotionally and cognitively committed to and satisfied with workplace culture throughout their working lives in
their organizational role (Parker & Martin, 2019). Moreover, collaboration with their colleagues. Cooper (2017) asserts that
they pointed out that satisfaction was not the only factor in "cultures are not created; they are born and grow." As a result,
engaged people. Workplace participation is defined as "the each location has a dynamic and evolving culture. What
extent to which employees participate in the life of the matters in this study is the type of culture that exists in the
organization or take on extra duties outside of their core school and whether it has any effect on developing and
responsibilities" (Bureti, 2017). This has been shown to be maintaining resilience. In her study on the social dimensions of
positively related to 'commitment to learning while negatively individual collegiality, Jarzabkowski (2019) notes that
related to emotional withdrawal and poor workplace "collegial practices are thus activities in which culture is being
identification.' According to research, an engaged individual is developed." Culture evolves in a specific way when people
more likely to have high aspirations for career advancement spend time socializing and working together.' the study of
and more positive intentions to stay in school (Mayer, 2018). Santos (2018) reported that in Manila, Philippines, seminarians
who have a low family structure, also have some level of
Problem solver. Individual identity, based from the
depression and anxiety in their lives. The outcome indicates
reviewed literature of Johnson, 2018 is the ongoing and
that the seminarians are facing difficulties in their lives. This is
dynamic process that entails making sense and interpreting
evident in their inability to focus, restlessness, and poor
one's own values and experience. It is critical to successfully
formation response. According to Lancian (2019), a resilient
negotiate one’s individual identity in order to become resilient.
person must be able to cope with a difficult situation. An
The work of an individual involves complex interrelationships
individual’s coping experience enables him or her to maintain a
between the individual, his or her colleagues, and the
stable disposition and function as a person (Kimleturo, 2019).
environment in which they work. The way he or she manages
As a result, stability of disposition causes a person to engage in
these relationships and interacts with the larger social and
cultivating positive relationships, which aids in enduring and
cultural community may have a significant impact on his or her
surpassing life's stressors (Gonzales, 2019). Masama (2017)
identity. Individual identity, as demonstrated by the document
found that spirituality can have a significant impact on human
of Pope Paul VI, Human Vitae (Sullivan, 2008) consists of
resilience in Davao Region. Based on the study of (Kellogg,
interactions between professional, situated, and personal
2021) while secure attachments lead to stronger, more positive
dimensions. Individual identities were found to be subject to
internalized images of God, insecure attachments in career lead
varying degrees of fluctuation and to exhibit characteristics of
to either an insecure attachment to God or a strong need to rely
stability and/or fragmentation at various points during a career,
on God in adverse situations. On the other hand, Garbarino
depending on how personal, professional, and situated the
(2017), emphasizes that the experience of childhood
managed factors were. So how individuals manage tensions in
traumatization functions as a kind of reverse religious
different stages of their professional lives is critical to their
experience, a process combining overwhelming arousal and
effectiveness. Individuals with a high level of personal
overwhelming cognitions that threatens core meaningfulness
awareness, who saw themselves as learners, and who were
for the individual and can result in spiritual crisis. This trauma
reflective, according to Johnson (2018), demonstrated strong
may have an impact on the individual's resilience.
 Pro-active. Johnson (2018) discovers that workplaces that integrating aspects of spiritual well-being and resiliency within
functioned as professional learning communities created its formation programs and goals that will eventually lead to a
conditions for a sense of belonging and connection. Leaders in psycho-spiritually integrated person and community. This
such professional learning communities constantly sought and valuable effort can ensure deeper, founded, and spirit-led
shared learning before acting on what they had learned. He formation in the seminary and seminarians’ formation.
believes that professional learning communities enable people
to ‘learn new practices and unlearn old assumptions, beliefs, III. METHODOLOGY
and practices, and shape actively their own professional growth
The Sample and Locale of the Study
through reflective participation.’ This emphasizes the
importance of incorporating social, psychological, and The study was conducted at three Vocationist Seminaries in
cognitive factors into the development and maintenance of the Philippines as follows: SDV Fr. Justin Seminary in Mati,
resilience (Little, 2018). A collegial environment helps people Davao Oriental, SDV Holy Trinity Seminary in Davao City,
at various stages of their professional careers by providing and the SDV Divine Union Seminary in Maasin City, Southern
emotional and practical support that allows them to survive Leyte. The SDV Fr. Justin seminary is the first religious
(Santibanez & Daley, 2017). institution established by the Vocationist Congregation in the
religious jurisdiction of the Diocese of Mati, Philippines on
Relationship Between Spiritual Being and Resiliency
June 29, 1996. It is being managed by the Vocationist Fathers
Manning’s (2018) study confirms the significant and assisted by the lay teachers. It is located beside the St.
relationships between spiritual well-being and resilience: the Therese Diocesan Seminary of the Diocese of Mati, Tua-Tua
stronger an individual’s spiritual experience, the more it can Road, Brgy. Matiao, Mati, Davao Oriental. It is about twenty
influence his level of resilience. In this study, Manning stresses minute’s walk to the City proper of Mati. It is about a half-
that the seminarians’ spiritual well-being has a direct impact on hectare land area. The SDV Holy Trinity Formation House is
their resilience. Seminarians’ spiritual growth is expected to the second seminary established by the Vocationist Fathers in
make them resilient and capable of recovering from some the religious jurisdiction of the Archdiocese of Davao,
difficult life experiences and struggles as agreed by Noremea Philippines on June 12, 2001. It is managed by the Vocationist
(2018). Thus, seminarians must adhere to spiritual norms in and assisted by lay teachers and benefactors. It is located in the
order to have something from which to draw in order to Monte Maria Subdivision, Catalunan Grande, Davao City,
overcome difficulties in formation and must be aware of their Philippines. It is about 15 minutes’ walk to the Regional Major
spirituality during their formation so that they can use it to be Seminary of Mindanao. It is about a half-hectare land area. The
more effective in their daily lives (Gihares, 2017). In the SDV Divine Union Seminary is the third seminary established
research of Oracion and Madrigal (2019), they found out that by the Vocationist Congregation in the religious jurisdiction of
the low-end result of overall resilience is due to a "religious but the Diocese of Maasin, Philippines on May 11, 2007. It is also
not spiritual" mentality. That is, they have observed that many managed by the Vocationist Fathers and assisted by lay
young people appear to follow religious practices but have no teachers and local benefactors. It is also subsidized by the
impact on their spiritual growth. Although there are some Mary Help of Christian Parish, a parish administered by the
discrepancies between the level of spiritual well-being, which Vocationist in the Diocese of Maasin. It is located on the
is high, and the level of resiliency, which is still on the low mountainous area of Purok Tugas, Brgy. Lib-og, Maasin City,
end, the two can still be aligned. As a result, one of the study’s Philippines. The land area is about a hectare. The entire
recommendations is to strengthen seminarians' resilience in population of the three Vocationist Seminaries in the
order to avoid episodes of depression and anxiety. Moreover, Philippines based on the year 2021 SDV registrar’s records
seminarians’ high spiritual well-being can serve as a starting were the respondents of this study; thus, the complete
point for improving their formation quality (Gihares, 2017). It enumeration method was employed by the researcher.
confirms the seminary’s role in properly guiding seminarians. According to ABS 2022, a census is a study of every unit,
It shed light on spiritual well-being as a major influencer in the everyone or everything, in a population. It is known as a
seminarians’ formation process. According to Shearby (2019), complete enumeration, which also signifies a complete count.
in this context, the seminary must help nourish seminarians’ This means that 33 seminarians who were officially enrolled on
spirituality and help them grow in their pursuit of an intimate the SY 2021-2022 were taken as the respondents. There are 11
relationship with God. Seminarians will improve their spiritual from the SDV seminary in Mati who are doing their
well-being and become resilient pastors who are deeply rooted discernment stage or propaedeutic, 19 from SDV Seminary in
in their faith in God in this way. Similarly, Crawford et al. Davao, 8 among them are college and 11 theology students or
(2019) discovered that spiritual well-being can promote scholastics and 3 from SDV seminary in Maasin who are in the
resilience in four ways: by facilitating attachment relationships, spiritual formation year or novitiate who are also college in
increasing access to social support, guiding behavior and moral their academic level.
values, and providing opportunities for personal growth and
Instrumentation
development. In the light of the above literature, this study
proves that spiritual well-being and resiliency are important This study utilized an adopted modified survey
tools in seeking meaning and purpose in life. The spiritual questionnaire based from Fisher (2010) and Russell (2007).
well-being and resiliency need to go hand in hand in order to Since this is an adopted tool, permission from the authors had
manifest a significant relationship in the growth of the been sought by the researcher via email and permission had
seminarian in the formation. The formation may focus on these been granted to utilize their instruments for the conduct of the
two aspects to invaluably increase the growth and motivation study. The letters of permission are attached in the appendices
of the seminarians to be responsive to the vocation that they are of this paper. As the main tool utilized in this research, the
into. Also, the seminary can be an efficient facilitator in researcher has modified the tool according to the variables
reflected in the study. Moreover, the permission form was the was employed for the second and third objectives, where f
initial section of the tool in which the researcher formally represents frequency, x denotes the score, and n signifies the
requested the respondents’ voluntary involvement in the study. total number of frequencies.
The descriptive-correlational research methods using 5 points
To interpret the level of spiritual well-being and resiliency,
Likert scale is used in order to rate the level of spiritual well-
a table with a 5-point Likert scale was utilized, providing
being and the level of resiliency of the religious seminarians
numerical and descriptive ratings alongside verbal
specifically the Vocationist Seminarians in the Philippines. The
interpretations. The table helped categorize the responses based
survey questionnaire was divided into three parts. The first
on the range of mean scores. Furthermore, the significant
part of the adopted modified questionnaire determines the
differences among variables were assessed using the Chi-
socio- demographic profile of the respondents which includes
square Pearson test. The Chi-square formula X_c^2 = Σ(O-
age, academic level, family monthly income, family structure,
E)^2/E was employed, where Σ represents the computed chi-
and birth order. The second part of the instrument highlights
square, O denotes the observed frequency, and E signifies the
the level of spiritual well-being of the respondents in terms of
expected frequency. These data gathering and treatment
personal, communal, environmental, and transcendental. In this
procedures aimed to provide insights into the level of spiritual
part, the respondents rated the indicators from 1-5 where 5 is
well-being and resiliency among religious seminarians, guiding
the highest and 1 as the lowest. This range has its respective
the development of a formation program to enhance these
descriptive equivalent and interpretation. Further, the third part
aspects for the benefit of the seminarians.
highlights the level of resiliency among respondents. It has the
indicators of self-assurance, personal vision, flexible and
adaptable, organized, problem solver, interpersonal IV. RESULTS AND DISCUSSION
competence, socially connected, and proactive. In this part, the Socio-demographic Profile of the Respondents
respondents rated the indicators from 1-5 where 5 is the highest The demographic profile of the respondents in terms of
and 1 as the lowest. This range has its respective descriptive their age, academic level, family monthly income, family
equivalent and interpretation. structure, and birth order. The demographic profile contained
The Research Design essential information that will determine if the researcher had
reached the targeted number of respondents, and other profiles
The descriptive-correlational research had been employed that were relevant in the study. Several national surveys have
to describe and to correlate the level of spiritual well-being and identified demographic characteristics of priests and
level of resiliency of the respondents when they were taken as seminarians, such as ethnic backgrounds, family size, and age
a whole and categorized according to the given demographics.
(Hemrick & Hoge, 2018). The study of Lin et al. (2022) on
Moreover, the descriptive design (Swatzell & Jennings, 2007)
Exploring the Socio-Demographic and Psychosocial Factors
was used to assess the level of spiritual well-being and level of
resiliency. On the other hand, the correlational design that Enhance Resilience in the COVID-19 Crisis revealed that
(Creswell, 2014) was utilized to determine the relationship demographic profile affects the resiliency of the respondents.
between spiritual well-being and resiliency. Thus, demographic profile was one important variable that is
relevant in determining the level of resiliency of the
The gathering and treatment of data involved several steps respondents.
and procedures. Prior to the study, the researcher obtained
permission from the dean of the graduate school and sought Age. In this study, age is an important variable being
approval from the Regional Superior of the Vocationist deliberated since it determines what age categories do the
Congregation in the Philippines. After receiving the necessary Vocationist seminarians in the Philippines majority belongs.
approvals, the researcher communicated with the rectors of the
The respondents’ age was categorized according to the usual
three Vocationist Seminaries located in Mati, Davao, and
age of the seminarians in the Philippines, namely 18-23, 24-
Maasin.
27, and 28-35 years old. Age group 18-23 years old got the
Once the approval of the respective rectors was obtained, highest percentage of age representation which was equivalent
the researcher personally administered the research instrument to 42.4% of the total population of respondents followed by
to the respondents in Maasin City, Davao City, and Mati City. 36% with age group 24-27 years old, while the meager
The assistance of seminary formators, guidance counselors, percentage comes from age group 28-35 years old with 21.2%.
and lay teachers was sought during the data collection process. Among the age categories presented, age group 18-23 has the
A week after the distribution of the questionnaires, data highest percentage among other age groups. This conforms
gathering commenced. The answered questionnaires were with the program of studies of the Vocationist that those who
collected, organized, analyzed, and statistically interpreted are admitted to the formation are ordinarily after senior high
using various statistical tools. The demographic profile of the with the age bracket of about 18-23 years old (SDV Ratio, 12).
respondents was determined using frequency count and Therefore, in this study, it can be seen that the age of the
percentage calculations, applying the formula P = (f/n) x 100%, respondents falls within the age range of the college students
where P represents the percentage, f denotes the number of in the Philippines which is 18-23 years old. It implies that
responses for each category, and n signifies the total number of majority of the Vocationist seminarians are young which also
respondents. correlates with the study of Legada et al. (2020), which
The degree of spiritual well-being influenced by socio- discovered that the majority of seminarians are young, making
demographic profiles and the level of resiliency, as indicated in up the majority of the seminary community.
the self-administered questionnaires, was determined using the
weighted mean. The formula Weighted Mean (Xw) = Σfx/n
 Academic Level. Study revealed that the respondents have not come from a broken family (Aragon, 2018). However, this
equal distribution in terms of their academic levels, with criterion has no solid foundation since there are already priests
33.3% of the respondents in college, 33.3% in post college and professed brothers in the Congregation that came from
level, and the other 33.3% in propaedeutic. The result implies non-intact family and there were brothers from intact family
that there is an equal number of seminarians in the three who had not persevered. (Caras et al, 2019). Thus, this study
academic levels. Thus, presents a balance number of enrollees affirms that family structure has no significance to spiritual
and consequently expresses a moderate resilience. Moreover, well-being. In addition, this confirms Guhera’ research
this study found that college students appear to have moderate (2019), which says that family structure has no significant
levels of resiliency. This conforms with the study of Gray relationship with spiritual well-being. However, it goes against
(2019) who claims that as a college student’s academic level the findings of the study of Kumar and Tiwari (2018), which
rises, the student becomes more resilient and when compared contend that nuclear families foster a culture of greater
to senior high school students, it was found that college spirituality and religiosity. An adolescent can feel as spiritual
seminarians have a moderate level of resilience (Nohami, as anyone else, regardless of family structure (Marquardt,
2018). This shows that college seminarians have many 2018). This demonstrates that family structure is not a factor
resilience traits and are better able to handle stress. in adolescent religion or spirituality. Instead, it shows that
On the other hand, the finding of this study conforms with the spiritual development can happen anywhere and, in any
study of Juyan (2018) which underlines that college students situation, because, after all, spiritual well-being is internal,
have resilience traits, and they can build on them to make individualized, and experiential.
themselves more resilient. In fact, they are showing more
sense of focus, better comprehension and flexibility. In Birth Order. Result revealed that 33.3% of the total
addition to that the sense of optimism and collaboration with respondents were the family’s oldest child, 42.4% were the
others are also manifested (Nohami, 2018). middle child, 18.2% were the youngest, and 6.1% were the
family's only child. The result implied that majority of the
Family Income. This study revealed that 72.7% of the total respondents were the family’s middle child. This result
number of respondents have a family income per month below conforms to the general chapter survey of Vocationist that in
5,000 which is considered low. It further showed that 27.3% the context of those entering seminary a middle child has
of the respondents have a family income that range above always the greater possibility because many parents are
5,000 which is considered high. Based on the data presented, notably hesitant to give their consent to enter seminary to an
majority of the respondents’ family income fall below the elder son, a youngest son and above all to the only son of the
poverty line. The result implies that majority of the family (Society of Divine Vocations, 2018).
seminarians are coming from poor families. This result Significantly, according to Yu (2018), the middle child has a
demonstrates the very charism of the Vocationist more positive and resilient attitude than the other siblings.
Congregation which is to help those young men who have Even in difficult circumstances, middle children were capable
vocation but due to financial problem have no means of of existing and adapting. Because middle children are more
entering the seminary (SDV Constitution, 1986). adventurous, they can strengthen their understanding of the
In the preliminary findings of the PSA Family Income and world's realities through exposure to and familiarity with real-
Expenditure Survey (FIES) in 2021, low-income families tend life situations. Moreover, a similar study by Kelley and Liles
to have more economic problems compared to families with (2018) supported the findings of this study regarding the
higher income. As a result, students coming from this low- middle childs moderate score. Middle children, for them, are
income families were non persevering and successful in their among the siblings who can establish a stronger sense of
career in life (Cheng & Kaplowitz, 2017). They can easily identity and easily find meaning and support in their lives as
give up and try another career fitting only to their economic they interact with people outside their family structure,
means(Takeuchi et al., 2019). On the other hand, Johnson et particularly those who have recently entered their lives.
al. (2019) observed students from low-income families
studying in an elite school and discovered that these students Level of Spiritual Well-Being
were more productive and performed well in school. Similar Personal. In terms of personal domain, the respondents
students showed greater resilience. It merely serves as an claimed to observe the following indicators: “I am developing
example of how a low family income can encourage someone my inner peace” with the highest mean of 4.21 described as
to be more goal-oriented and to have better blending and very high which implies that the respondents possess a high
management skills, even in challenging circumstances. level of capacity of self-direction while the least mean rating
Although these students come from low-income families, it of 4.03 which means that though respondents are possessing a
has no effect on their academic performance. positive level of contentment but there is still lack of self-
focus and leaves a call for improvement. The result confirms
Family Structure. Results revealed that 75.8% of the total the deliberation of the Vocationist General Chapter in Rome
number of respondents belonged to the intact family, and which underlines the need to intensify spiritual direction in the
24.2% of the total number of respondents belonged to the non- seminary to address the issue of discontentment and self-
intact family. The result implied that majority of the disorientation among the seminarians (Society of Divine
respondents belonged to an intact family. This result is Vocations, 2018). Generally, the spiritual well-being of the
demonstrating one of the ordinary criteria in the acceptance to respondents in terms of personal domain gained over-all mean
the Vocationist Seminary that a young man applicant should of 4.13 which has a description of high. It implies that the
respondents have a high level of spiritual well-being in terms attributed to socio-demographic profile of the seminarians
of personal domain. The result implies that among the who come from different places and family background and
respondents there is an ability to monitor one's emotions and they are to stay in the seminary to be formed (Kartje, 2021).
thoughts in the present moment, which is essential for better Thus, we cannot expect the full trust among them. Another
understanding of oneself, being at peace with oneself, and factor is when someone offends the other in the seminary
proactively managing one's thoughts, emotions, and behaviors. context, is the difficulty to forgive. Psychology investigates
This finding correlates with the reviewed literature of Moore forgiveness as a shared idea between two individuals in a
(2018) which underlined that self-aware people are more personal or social relationship (Scobie & Scobie, 2018).
likely to be in good psychological health, to act consciously Forgiveness, according to Huang and Enright (2018), is
rather than passively, and to have a positive outlook on life. necessary for leading a purposeful life. This can be seen in
Furthermore, it is more likely to be compassionate toward many different ways, including forgiving oneself, forgiving
both themselves and others because it has more life others, and forgiving circumstances (Thompson, et al., 2018).
experience. For instance, the distinction between situational When thinking back on a transgression, forgiveness is defined
and dispositional self-awareness is frequently made (Brown & as the absence of unforgiving feelings through the presence of
Ryan, 2017), reflecting the various perspectives of social and strong, loving, and positive feelings (Worthington, 2018). It
personality psychologists. implies then that unforgiving behavior hinders us to trust.
Generally, the overall mean rating of the respondents’ spiritual
Environmental. Notably, the spiritual well-being of the well-being in the communal domain was 4.30 which is
respondents in terms of environmental domain revealed in the described as high. It means that the respondents are generally
result that the indicator “I am developing my harmony with community oriented and can perform well if placed together to
the environment” with the highest mean of 4.09 and described perform a task. It further shows that people are easily affected
as high. This result implies that the respondents demonstrate if there are misunderstandings in the community (Ignatowski
care for nature and consider it part of their formational journey et al., 2020).
(Aragon, 2018). The lowest mean among the indicators was “I
have a sense of magic in the environment” with a mean of Transcendental. The spiritual well-being of the respondents
3.27 which has a description of moderately high. It means that in terms of transcendental domain revealed in the result that
seminarians have awareness of the benefits of nature in their the following indicators were always observed by the
vocational journey. However, they do not give more respondents: “I solely worship our Creator” with the highest
importance to it. This explains why Fr. Nicola Martino, SDV mean of 4.58 was described as high. It means that the
the first Vocationist missionary in the Philippines (Martino, respondents are faithful to the call to prayer as indicated in the
2016) had given a brief exhortation to the seminarians on the Vocationist Constitution (2016) which states that “our first
appreciation of Nature as gift of God and a good place for duty is to be with him”. It shows also their great respect to
meditation and prayer. On the other hand, the over-all mean of God and their sense of religiosity. On the other hand, the
the environmental aspect of spiritual well-being of the lowest indicator was “I have high prayer in life” with a mean
respondents is 3.83 which was high. This result implies that of 3.91 was also described as high. This result manifests that
the environment has the impact in the life-order of the although the indicator is categorized as high the respondents
Vocationist seminarians. In the formation program of the are less focused on how they pray and prayer becomes
Vocationist it was underlined that environmental factor plays monotonous and just mechanical because the schedules of
an active role for seminarian’s good performance (Caputo, prayer and the kinds of prayers are repetitive (Yin, 2022).
2005). This finding is consistent with the study of Lumber et Seminarians’ prayer life is less valued because it becomes too
al., (2017) which has shown that even brief exposure to nature ordinary to them. At times they pray because it is the schedule
can improve one’s mood. In addition, Maller et al. (2018) of the community. Furthermore, the attendance for community
affirm that nature is an important factor in holistic health. prayer is well-participated because it is required but personal
Research has shown that, in addition to the benefits of prayer is neglected because it is optional (Aquino, 2020). The
exposure to nature in daily life, there are also definite over-all mean of the transcendental aspect of spiritual well-
advantages to exposure to nature at work, such as decreased being of the respondents is 4.32 with very high description.
workplace stress and increased job satisfaction (Kaplan, This means that Vocationist seminarians are having a high
2019). level of spiritual being in terms of transcendental. It implies
that they are focused to God. It manifests their desire of
Communal. In the communal domain, the respondents connecting to God in prayer (Constitutions of the Society of
have a high level of spiritual well-being in the following Divine Vocations, 2016). The summary of the level of
statements: “I respect others” with the highest mean of 4.64, spiritual well-being of the respondents. The transcendental
while the lowest was “I have trust between individuals” with a domain had the highest mean, 4.32, indicating a very high
mean of 3.85 and also described as high. In the Rule of Life in level of spiritual well-being in this domain. This suggests even
the seminary, respect is the center point of all activities, it more that the respondents have exhibited a very strong
facilitates order and esteem among seminarians and formators connection to and relationship with God. On the other hand,
(Constitutions of the Society of Divine Vocations, 2016). This the environmental domain, with mean of 3.82 was rated as
explains why the respondents have high level of respect in the high. Notably though the mean rating falls in the high
communal domain. On the other hand, the lowest mean is in category, it obtained the lowest mean among the indicators.
the domain of trust and we may ask why? The result is This means the respondents have less regard in terms of
environmental aspect compared to the other indicators. They manner. This encourages the individual to serve and to work
are less conscious about current environmental situation. This to their full potential.
result could be traced to the program of formation of the
Vocationist that the focus is more on the spiritual, human and Level of Resiliency of the Respondents in terms of Personal
academic but the environmental domain is set aside (SDV, Vision
2008). In these past formation years, there were no activities The highest indicator “I know what’s important to me in
in the seminary directly pointing to the care and giving my life” got the highest weighted mean among all the
importance to environment. The overall mean for spiritual indicators of level of resiliency of the respondents which can
well-being is 4.15, suggesting that the respondents’ overall be interpreted that the respondents were having very high
level of spiritual well-being is high. This implies that the resilience in this statement with a weighted mean of 4.48. It
respondents are having a good spiritual point of view of God implies that the respondents have the capacity to identify what
and are establishing a good relationship with him. It implies are their priorities in life. They had demonstrated a clear
that in the Vocationist Seminary there is an atmosphere of personal vision of what is important in their life. On the other
spiritual nourishment day by day. However, it shows also hand, the lowest mean based on the respondents is “I know
more internalization of one’s religiosity and deeper what I need to do to achieve my personal and professional
understanding of one’s spirituality in the Church in general goals” having weighted mean of 4.06 which was described as
and in the Vocationist Congregation in particular. high. This implies that although 4.06 is categorized as high,
among the indicators this came out as the lowest which means
Level of Resiliency of the Respondents in terms of Self that there is a discrepancy on the firmness and perseverance to
Assurance such goal. The respondents are influenced by the pressure
The highest weighted mean among all the indicators of coming from their parents and friends and more on their
self-assurance is 4.15 which means that the respondents had a formators whom they look as models. It conforms with Day
high level of resilience on the statement, “When I face great and Gu (2019), who acclaimed that it is “unrealistic to expect
challenges, and the lowest indicators was “I think and speak others to be resilient if one or more individuals who serve as
positively about myself and my abilities when facing a primary role models do not demonstrate resilient qualities.”
challenge or stress” with mean of 3.85. Based on these results, This underlines how crucial it is to study people’s levels of
the respondents demonstrate a notable level of self- resilience because doing so will help the people they work
introspection and clear self-direction. Thus, the level of with. People who achieve and maintain resilience in their own
resiliency is high which could mean that the majority of lives can assist others in achieving and maintaining resilience
respondents managed to overcome obstacles repeatedly with (Hannes, 2018). They can offer helpful coping mechanisms or
being resilient. It conforms with the statement of Fernández- serve as role models for appropriate coping mechanisms
Castillo, A., et al. (2022) that a person who has experienced throughout the course of the workday. In difficult times,
numerous hardships in life is able to conquer them because people can also act as mentors. As a result, people can offer
they have taught them to them. This is because they have the kind, encouraging environment necessary for young
gained knowledge from their experiences. Appropriate levels people to grow and maintain resilience. Moreover, the results
of self-esteem are significant factors in the creation of a revealed that the general weighted mean of respondents’
fulfilling life and the accomplishment of goals because they potential vision is 4.18 with a description of high. It implies
are markers of psychological well-being and personal that the respondents are possessing a sense of direction. This
happiness, which support mental equilibrium and overall result is being supported by Legada et., al. (2020) which
health. Individuals who have high self-esteem are more underlined that making a decision or option is crucial in life.
confident in their abilities to complete any work or activity, Action follows choice, and nothing happens until a decision is
and they have more courage to voice unconventional taken. Good decisions made at the appropriate moment are the
viewpoints and come up with original ideas. The lowest key to success in life. On the other hand, poor decisions can
weighted mean of the indicators of self-assurance resiliency is cause problems for the future. Thus, the result of this research
3.85 which implies that the respondents had high level of disclosed that the respondents stressed the value of being
resiliency. Although the rating falls in the high category but deliberate in preserving balance in life and establishing
among the indicators cited, this came out lowest. It signifies wholesome relationships. Additionally, they place a high value
that the respondents are lack of self-trust and optimistic on having a harmonious spiritual life, emphasizing the
mentality. It affirms the finding of Legada et al. 2020 which necessity of practicing spiritual disciplines as well as their
state that lack of self-esteem leads to lack of self-trust and sense of calling into the ministry.
being optimistic in life gives courage to achieve ones’ goal. Level of Resiliency of the Respondents in terms of Flexible
Generally, the overall mean on self-assurance of the and Adaptable
respondents is 3.99 which means that the respondents had a The highest weighted mean among all the indicators of
high resilience. This means that the respondents were flexible and adaptable were two indicators with weighted
withstanding their experiences and are confident in their life mean of 4.21 which means that the respondents had very high
choices. According to Day and Gu (2017), the importance of resilience based on those statements, while the lowest
self-assurance to individuals’ well-being and ongoing weighted mean of the indicators of resiliency is 3.94 which
commitment suggest that success is an ongoing process and implies that the respondents had high resilience based on the
that the key to success is the ability to identify, diagnose, statement, “I find that, most of the time, I am able to find a
predict, and respond to problems in a contextually appropriate way to meet both my needs and the needs of others in a
changing environment or during conflict”. Although the above which was described as high. This result signifies that the
indicator is categorized as high, it has the lowest weighted respondents possess a high level of comprehension, while the
mean. It signifies that respondents have problems in terms of lowest mean of 3.88 was obtained by the statement “When I
conflict resolution. Masten (2019) emphasized that solve problems or make decisions, I try to identify the
"resilience" was a process through which people developed relationships between the problem I am solving or decision I
the ability to adapt successfully to changes, demands, and am making with other issues, problems, and challenges”. In
disappointments despite accompanying risks. Generally, the these statements, respondents’ resiliency is high in terms of
overall mean on being flexible and adaptable of the being a problem solver which could mean that the respondents
respondents is 4.12 which means that the respondents have are ready to face and solve issues they face. However, it has
high resiliency on this aspect. This means that the respondents the lowest mean among the indicators because the respondents
are willing to alter their conduct and are prepared for the manifest lack of capacity to connect, integrate and to associate
adaptation that is taking place. This result reflects on the the problem encountered on the reality of life. Seminarians are
behaviors shown and the positive response of Vocationist able to understand and even answer the questions in the
Seminarians who were sent to study abroad (Caras et al, examinations but at times have difficulty to relate it in the
2019). actual life situations (Borromeo, 2021). Generally, the overall
mean on problem solver is 4.01 with description of high. This
Level of Resiliency of the Respondents in terms of implies that the level of resiliency among respondents in terms
Organized of being a problem solver is high. It means the seminarians are
The highest indicator was “When faced with a major showing capacity to solve issues and making such issues as
change, I usually find a way to create systems or structures challenges for renewal and growth. According to Benard
that give me a degree of control that I find useful and helpful” (2017), there are people who help others develop internal
got the highest weighted mean among all the indicators of assets for resilience such as problem-solving, effective
level of resiliency in terms of “organized” with mean of 3.82 communication, and relationship skills. This then connects to
which can be described as high. It signifies that the the concept of resilience Individuals who develop and sustain
respondents have the sense of initiative planning. On the other resilience in their own lives can help others develop and
hand, the lowest mean based on the statements, respondents sustain resilience (Hannes, 2018). They can provide positive
are “When I am confused about what I need to do or the coping strategies for dealing with problems or model
choices I need to make, I usually try to write out my thoughts” appropriate coping strategies during the course of their
having weighted mean of 3.52 which was also described as workday.
high. This result implies that the respondents indeed have the
capacity of systematic planning but they need to develop their Level of Resiliency of the Respondents in terms of
sense of focus when confusion comes in their way to realize Interpersonal Competence
their good ideas. Caras et al (2019) report that Vocationist The highest weighted mean among all the indicators of
Seminarians were active and focused at the start of the interpersonal competence is 4.12 which means that the
formation year but become dry and seemingly passive as years respondents have a high level of resiliency. It signifies that the
go along. Moreover, the results revealed that the general respondents manifest a high level of self- integration and
weighted mean of respondents’ resiliency in terms of emotional balance. On the other hand, the lowest weighted
organized is 3.71 with a description of high. This result mean of the indicators of resiliency in terms of interpersonal
showed that the respondents have high resiliency in terms of competence is 3.94. Although it is categorized as high but has
organization. Vocationist seminarians are organized and the lowest mean among the indicators. This signifies that
engaged they have the ability to create systems, set goals on respondents, in spite of stress or difficult situations, they can
what to accomplish at the end of the day, and make to-do- list still manage to maintain good interpersonal relationships.
to give them proper direction (Martino, 2016). It agrees with However, there is lack of sense of relational management.
the research of Mayer (2018) who underlines that an engaged This affirms with the study of Jarzabkowski (2019), which
person is more likely to have high aspirations for career states that culture evolves in a specific way when people
advancement and more optimistic intentions to continue their spend time socializing and working together. Furthermore, the
education (Mayer, 2018). result supports the statement of Johnson (2018) that the work
Furthermore, the finding conforms with Pretsch (2018), who of an individual involves complex interrelationships between
suggests that being organized is resiliency which may be the individual, his or her colleagues, and the environment in
especially important for an individual’s well-being. It is which they work. The way he or she manages these
indeed a character necessary to every Vocationist seminarians relationships and interacts with the larger social and cultural
who wish to achieve their goal in life. community may have a significant impact on his or her
identity. Generally, the overall mean on interpersonal
Level of Resiliency of the Respondents in terms of Problem competence of the resiliency of the respondents is 4.04 which
Solver means that the respondents had a high resilience in terms of
The highest weighted mean among all the indicators of interpersonal competence. This implies that the respondents
problem solver is "When I have a problem to solve or a were establishing and keeping genuine human connections at
decision to make, I usually spend time defining the problem or work. Interpersonal skills are important. So, those with
decision. I see the problems that I face in life and at work as effective interpersonal communication abilities can create
challenges that I can solve" with the weighted mean of 4.12 wholesome working relationships with their coworkers and
perform significantly better as a team. Individuals do engage or find a way to make the change work for me on my terms”
in emotional labor in their daily lives. Hochschild (2019) with mean of 3.88 and described as high. Based on these
defined emotional labor as the management of feelings in statements, respondents oftentimes observed the indicators of
order to create a publicly visible facial and bodily display. The resiliency which could mean that the majority of respondents
emotional state of an individual is shaped by their position in are proactive, dynamic and open to learn. However, it has the
the social system and the power relations within that system. lowest mean among the indicators because in the seminary
Workers may be required to suppress their emotions in order structure there are those who lack flexibility and adaptability
to maintain an outward appearance that produces the desired to change due to some family background, and some due to a
emotional state in others. Gronn (2017) wondered if there is a fixed and regularized seminary activities that seminarians are
type of emotional labor that is specific to a location. habitually used to (Aragon, 2018). Generally, the overall mean
Additionally, “personal characteristics, competences, and of resiliency of the respondents in terms of being proactive is
positive influences of the social environment in which the 4.13 which was interpreted as high. It means that almost all of
individual works and lives interact independently and together the Vocationist seminarians showed this potentiality of being
to contribute to the process of resilience building” (Day and dynamic and eagerness for change. The need of being
Gu, 2019). proactive is essential for successfully managing an
organization. There are practically unlimited situations that
Level of Resiliency of the Respondents in terms of Socially require ongoing resourcefulness and decisive action. Because
Connected of their exposure to and familiarity with real-life situations,
The highest indicator “I regularly participate in one or the respondents were able to adapt and survive even in
more non-work-related group activities with friends (e.g., distressing circumstances, and they were better able to
church, sports, cultural, etc.)” got the highest weighted mean understand the realities of the world (Legada et al., 2020).
of 4.45 which can be described as very high. It denotes that
the respondents are showing openness in participation and Relationship Between the Socio-Demographic Profile and
socialization. On the other hand, the lowest mean based on the Level of Spiritual Well-Being
statements, respondents are “I find it easy to form lasting
friendships” with mean of 3.73 which was described as high. Age and Spiritual Well-being. The computed value of Pearson
However, though it is categorized as high, it has the lowest Chi-Square between age and level of spiritual well-being
mean among the indicators. It implies that majority of the revealed that there is no significant relationship between age
respondents showed capacity to build lasting friendship while and spiritual well-being in terms of personal [X2(6) = 7.378, p
there were few who showed some reservations. Some of the = 0.287], environmental [X2(6) = 5.508, p = 0.480],
reasons could be due to lack of trust and unforgiving behavior communal [X2(4) = 6.165, p = 0.187], and transcendental
or unresolved conflicts among the group (Time Yakubu et al., [X2(4) = 7.737, p = 0.102]. It further implies that the age of
2022). Moreover, the results revealed that the general the respondents had no significant bearing on the level of
weighted mean of respondents’ resiliency in terms of being spiritual well-being of the respondents. Whatever the age is,
socially connected is 4.10 which connotes high level of does not necessarily affect the degree of the spiritual well-
resiliency. It denotes that almost all of Vocationist seminarians being of seminarians. This finding is consistent with that of
are sociable and socially oriented. This supports the finding of Legada et al. (2020) that it does not necessarily follow that
Jarzabkowski (2019) who states that individuals negotiate and when one reaches maturity, that person will also have mature
contest workplace culture throughout their working lives in spiritual well-being. This merely demonstrates that spiritual
collaboration with their colleagues. Santos (2018) reports that maturity can occur at any age.
in Manila, Philippines, seminarians who have a low family
structure, also have some level of depression and anxiety in Academic Level and Spiritual Well-being. The results
their lives. The outcome indicates that the seminarians are revealed that the Pearson Chi-Square value between the
facing difficulties in their lives and need to be socially academic level and spiritual well-being, implies that there is
connected to overcome stress and depression. According to no significant relationship between academic level and
Lancian (2019), a resilient person must be able to cope with spiritual well-being in terms of personal [X2(6) = 7.675, p =
difficult situation. An individual’s coping experience enables 0.263], environmental [X2(6) = 3.875, p = 0.694], and
him or her to maintain a stable disposition and function as a transcendental [X2(4) = 4.609, p = 0.330]. This implies that
person (Kimleturo, 2019). As a result, stability of disposition regardless of the academic level of the seminarians, personal,
causes a person to engage in cultivating positive relationships, environmental, and transcendental domain of their spiritual
which aids in enduring and surpassing life’s stressors well-being were not affected. Meanwhile, academic level was
(Gonzales, 2019). found to be statistically correlated with communal domain of
spiritual well-being of the seminarians, [X2(4) = 10.462, p <
Level of Resiliency of the Respondents in terms of 0.05]. By necessary implication, the correlation means that
Proactive academic level has a significant relationship with the level of
The indicator of proactive “I view change even difficult spiritual well-being of the respondents in terms of communal
and challenging change as an opportunity for me to learn and domain. It further implies that academic level affects the
grow” obtained the highest weighted mean of 4.39 with a spiritual well-being of the respondents. The result shows the
description of very high. The lowest indicator was “I can implicit identity of the respondents that they are religious
usually find a way to either influence the course of the change seminarians and being a religious, community life is one of its
very important pillars (SDV, 2008). The result suggests then 2020). Meanwhile, birth order was found to be statistically
that there is a good assimilation in the part of the respondents associated with spiritual well-being in terms of personal
of the principle of communal identity which is very important domain [X2(9) = 20.391, p < 0.05]. This contradicts the
religious life. This implication contradicts the findings of the findings of Yu (2018) that the middle child has a more
study of Legada et al. (2020) which demonstrates that positive and resilient attitude than the other siblings. Even in
academic level does not directly support that it has significant difficult circumstances, middle children were capable of
relations with spiritual well-being. This is because the existing and adapting. Because middle children are more
respondents of Legada et al. (2020) are diocesan seminarians adventurous, they can strengthen their understanding of the
and community life is not part of the ministerial structure. In world's realities through exposure to and familiarity with real-
this study, the academic level determines whether the person life situations. However, Kelley and Liles (2018) believed that
is already spiritually mature or not in terms of communal older siblings had a more positive outlook on life than younger
aspect or his communal relationships with others which siblings.
involves love, trust, respect, and forgiveness.
Relationship between Socio-demographic Profile and Level
Family Income and Spiritual Well-being. The computed of Resiliency
Pearson Chi-Square between family income and level of This section presents the relationship and discussions
spiritual well-being revealed that there is no significant between socio-demographic profile and level of resiliency of
relationship between family income and spiritual well-being in the Vocationist seminarians. We correlate the variables of the
terms of personal [X2(3) = 0.880, p = 0.830], environmental Socio-demographic profiles name: Age, Academic level,
[X2(3) = 3.170, p = 0.366], communal [X2(2) = 3.332, p = Monthly Income and Birth Order to the indicators of resiliency
0.189], and transcendental [X2(2) = 0.078, p = 0.962]. It namely: Self-Assurance, Personal Vision, Flexible and
further implies that the family income of the respondents had Tangible, Organized, Problem Solver, Interpersonal
no significant bearing on the level of spiritual well-being of Competence, Socially Connected and Proactive.
the respondents. Whether the family income is high or low, it Generally, almost all the variables resulted non-significant
does not support the level of the spiritual well-being of except the family income correlated it with resiliency-problem
seminarians. It does follow the findings of Legada et al. solver indicator which resulted significant.
(2020) that family income has no significant relationship with
spiritual well-being of the respondents. This is because these Age and Level of Resiliency. The computed value of
vulnerable people are often affected by many stresses brought Pearson Chi-Square between age and level of resiliency
about by socioeconomic status (Krause, Ironson, & revealed that there is no significant relationship between age
Pargament, 2017) but they remained strong. and level of resiliency in terms of self-assurance [X2(6) =
6.963, p = 0.324], personal vision [X2(4) = 5.050, p = 0.282],
Family Structure and Spiritual Well-being. The computed flexible and adaptable [X2(6) = 10.959, p = 0.090], organized
Pearson Chi-Square between family structure and level of [X2(6) = 7.260, p = 0.298], problem-solver [X2(4) = 3.435, p
spiritual well-being, revealed that there is no significant = 0.488], interpersonal competence [X2(6) = 4.441, p =
relationship between family structure and spiritual well-being 0.617], socially connected [X2(6) = 11.284, p = 0.080], and
in terms of personal [X2(3) = 1.578, p = 0.664], environmental proactive [X2(6) = 9.950, p = 0.127]. It further implies that the
[X2(3) = 1.124, p = 0.771], communal [X2(2) = 3.751, p = age of the respondents had no significant bearing on the level
0.153], and transcendental [X2(2) = 3.599, p = 0.165]. This of resiliency of the respondents. Whatever the age is, it does
implies that family structure has no significant bearing on the not necessarily affect the seminarians’ resilience which is
level of spiritual well-being of the respondents. This means contrary to the findings of Legada et al. (2020) that age and
that whether or not seminarians came from intact or non-intact resiliency has a significant relationship. Afshari, Nourollahi-
family, it did not affect their spiritual well-being. Thus, the Darabad, and Chinisaz (2021) found that age had a significant
present study supports the findings of Guhera (2019) and positive correlation with nurses’ resilience score which also
Legada et al. (2020) that family structure has no significant contradicts the findings of the present study.
relationship with spiritual well-being.
Academic Level and Level of Resiliency. The computed
Birth Order and Spiritual Well-being. The computed Pearson value of Pearson Chi-Square between academic level and level
Chi-Square between birth order and level of spiritual well- of resiliency, revealed that there is no significant relationship
being, revealed that there is no significant relationship between academic level and level of resiliency of the
between birth order and spiritual well-being in terms of respondents in terms of self-assurance [X2(6) = 11.416, p =
environmental [X2(9) = 11.737, p = 0.229], communal [X2(6) 0.076], personal vision [X2(4) = 1.525, p = 0.822], flexible
= 2.834, p = 0.829], and transcendental [X2(6) = 9.831, p = and adaptable [X2(6) = 8.000, p = 0.238], organized [X2(6) =
0.132]. This implies that birth order has no significant bearing 7.230, p = 0.300], problem-solver [X2(4) = 2.213, p = 0.697],
on the level of spiritual well-being of the respondents. This interpersonal competence [X2(6) = 3.324, p = 0.767], socially
means that whatever the birth order of the seminarian is, it did connected [X2(6) = 6.529, p = 0.367], and proactive [X2(6) =
not affect their spiritual well-being and that it does not define 8.267, p = 0.219]. It further implies that the academic level of
how religious or spiritual a person may become. Instead, it the respondents does not affect the level of resiliency of the
proves that one can grow and mature spiritually in any avenue respondents which is contrary to the findings of Legada et al.
and context since spiritual well-being, after all (Legada et al., (2020) that academic level and resiliency has a significant
relationship. Meanwhile, Burton (2020) discovered a meager
positive correlation between academic achievement and the Birth Order and Level of Resiliency. The computed value
resiliency for academic success indicators. of Pearson Chi-Square between birth order and level of
resiliency revealed that there is no significant relationship
Family Income and Level of Resiliency. The computed between birth order and level of resiliency of the respondents
value of Pearson Chi-Square between family income and level in terms of self-assurance [X2(9) = 6.939, p = 0.643], personal
of resiliency, revealed that there is no significant relationship vision [X2(6) = 0.2.548, p = 0.863], flexible and adaptable
between family income and level of resiliency of the [X2(9) = 6.387, p = 0.701], organized [X2(9) = 10.506, p =
respondents in terms of self-assurance [X2(3) = 3.708, p = 0.311], problem-solver [X2(6) = 4.730, p = 0.579],
0.295], personal vision [X2(2) = 1.069, p = 0.586], flexible interpersonal competence [X2(9) = 9.870, p = 0.361], socially
and adaptable [X2(3) = 5.441, p = 0.909], organized [X2(3) = connected [X2(9) = 25.389, p = 0.799], and proactive [X2(9) =
2.872, p = 0.412], interpersonal competence [X2(3) = 1.341, p 6.443, p = 0.695]. It further implies that the birth order does
= 0.719], socially connected [X2(3) = 2.374, p = 0.499], and not affect the level of resiliency of the respondents. This
proactive [X2(3) = 2.890, p = 0.409]. It implies that the family supports the findings of Legada et al. (2020) that birth order
income of the respondents does not affect the level of has no significant relationship with resiliency. Furthermore, it
resiliency of the respondents which supports the findings of negates the findings of Yoshifumi et al. (2021) that the last
Legada et al. (2020) that family income and resiliency has a born had the highest resilience score, which was then followed
significant relationship. However, family income has a by firstborns, middleborns, and only children. In terms of
significant relationship with level of resiliency in terms of happiness, middle-born people scored the lowest. The self-
being a problem-solver [X2(2) = 6.190, p < 0.5]. This result esteem score did not vary by type of sibling.
affirmed the reason why a number of Vocationist seminarians
were not persevering. They come from poor family (SDV, Relationship between Spiritual Well-being and Resiliency
1986) and while they are in formation they were bombarded the Respondents
by financial difficulties and so they succumbed to the Spiritual Well-being and Resiliency. The results revealed
temptation to work if given a chance. On the other hand, while that Pearson Correlation Coefficient, r value between the
in seminary they cannot easily deal with problems and cannot spiritual well-being and resiliency is 0.757 which means that
express themselves because of their financial inferiority. This there is strong positive correlation between them. This further
advances the findings of Radetić-Paić and Černe, (2020) that means that the spiritual well-being of the respondents has a
students from low-income or non-income families are having significant bearing on the resiliency of the respondents.
difficulty to express certain emotions. On the other hand, Spiritual Well-being also revealed a significant influence on
students from families with incomes that are average or above resiliency. The correlation coefficient implies that spiritual
average view the ability for everyone to express themselves well-being and resiliency of the respondents have a positive
without upsetting anyone else and to talk through issues until a relationship which means that as spiritual well-being
solution is found as a critical component of family resilience. increases, the resiliency also increases or vice versa. This
advances the findings of Masama (2017) and Legada et al.
Family Structure and Level of Resiliency. The computed (2020) that spiritual well-being has a significant impact on
value of Pearson Chi-Square between family structure and resiliency. Baykal (2020) also hypothesized that a person's
level of resiliency, revealed that there is no significant spiritual well-being will be effective on their resilience and
relationship between family structure and level of resiliency of results confirmed the assumption regarding spiritual well-
the respondents in terms of self-assurance [X2(3) = 1.057, p = being and resilience relationship. Moreover, Crawford et al.
0.788], personal vision [X2(2) = 0.693, p = 0.707], flexible (2019) noted that spiritual well-being can promote resilience
and adaptable [X2(3) = 1.124, p = 0.771], organized [X2(3) = in four ways: by facilitating attachment relationships,
2.096, p = 0.553], problem-solver [X2(2) = 0.339, p = 0.844], increasing access to social support, guiding behavior and
interpersonal competence [X2(3) = 2.305, p = 0.512], socially moral values, and providing opportunities for personal growth
connected [X2(3) = 2.7794, p = 0.425], and proactive [X2(3) = and development.
1.661, p = 0.646]. It further implies that the family structure of
V. CONCLUSION AND RECOMMENDATIONS
the respondents does not affect the level of resiliency of the
respondents. This supports the findings of Legada et al. The conclusion of the study revealed some interesting findings
(2020) that family structure has no significant relationship about the spiritual well-being and resilience of Vocationist
with resiliency. According to Gupta and Singh as cited in Seminarians in the Philippines. It was found that these
Mehrotra, Narayanan, and Tripathi (2018) in the study to seminarians demonstrated high levels of spiritual well-being
investigate the connection between a person's ability to build and resilience, indicating a direct relationship between these
resilience and the type of family they were raised in, the joint two aspects. Furthermore, it was observed that seminarians
family system has built-in mechanisms for giving and could possess these high levels irrespective of their socio-
receiving social support, which reduces stress, among other demographic backgrounds. An increase in spiritual well-being
things. The Joint-Nuclear family of middle-aged adults had was observed to foster a corresponding rise in resilience.
better resilience, according to the findings. People who However, it is essential to note that while overall spiritual
previously lived in a nuclear family or were single at the well-being appeared high, there were certain areas that
Young Adult age level scored on resilience less favorably than required improvement and enhancement. This also held true
all other subgroups. for resilience, where specific aspects necessitated additional
support. Therefore, it was concluded that intensive formative Administration (OCPEA), Volume 5, Issue 2, 2020.
https://files.eric.ed.gov/fulltext/EJ1283103.pdf
programs remained crucial in maintaining and improving the
[14] Bradfield, N., & Aqino, M. Z. (2019). Academic stress among
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University. International Interdisciplinary Journal of Education, 2(1),
Based on these conclusions, several recommendations were 82-88. https://doi.org/10.12816/0002919
proposed for future action and research. First, it was [15] Caras, Lexter, Balili, Jerson, Bale, Karolus (2019) History of the Society
recommended that a spiritual formation program be developed of Divine Vocations in the Philippines, Regional Major Seminary
Library
and implemented to both sustain the high levels of spiritual
[16] Caputo, L. (2005). Fr. Justin Russolillo: Servants of Vocation
well-being and resilience, and to bolster those areas identified (Vocationis). Vocationist Department of Formation.
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might have lacked comprehension or may have been
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