1

CHAPTER I

INTRODUCTION

This chapter discusses the background and rationale of the study,

the statement of the problem, the theoretical and conceptual framework,

the significance of the study, the scope and limitations of the study and

the definition of terms.

Background and Rationale of the Study

The Catholic Church and young people are standing together at a

crucial crossroad. This generation is spiritually open and remarkably

generous. They seem ready to throw themselves completely into a cause

or direction that catches their imagination. The Catholic Church stands

open to receive young disciples and support them as full members and

sharers in the mission of being Christ in the world. Yet, there are also

tensions in this relationship1. How our youth do perceive their

responsibilities? How do these responsibilities affect their social lives? These

questions may all boil up in the conduct of this study, knowing that its

main goal is to know how Catholic youth perceive the challenges of their

Catholic responsibilities toward having an open and full life in a

transforming generation.

1.Tom East, Source on Adolescent on Catechesis - Community at the Crossroads: The

Relationship between Adolescents and the Catholic Church, Journal p 45: Publication of
the Partnership on Adolescent Catechesis.
 2

Relationships are guided by feelings, affection, and mutuality. They

exist in the context of roles and a sense of identity. 2

The Church exists to evangelize. In Renewing the Vision: A

Framework for Catholic Youth Ministry, the United States Bishops describes

the role of the Catholic Church within the goals of youth ministry. The

Church empowers young disciples. The Church draws young people into

responsible participation, and promotes young people’s personal and

spiritual growth. Parishes are guided to become “youth friendly” and be a

place where youth are welcomed, ministered to, and invited to share

their gifts. 3

The essential identity of the Catholic youth is living in this stage that

is neither child nor adult. In a sense, the youth exist to make the transition

from childhood to adulthood. The marks of this transition are questioning,

stretching, confidence, insecurity, discovery, and confusion. To make this

transition, youth need a combination of freedom and boundaries. They

need enough freedom to experience choices and consequences and

enough boundaries to remain safe. Throughout this experience they need

guides and mentors. They also have a great deal of energy, enthusiasm,

creativity, and idealism to share with children and adults of all ages.

2Ibid.
3.Monsignor Dennis M Schnurr, General Secretary, NCCB/USCC: Renewing the Vision:
United States Catholic Conference, Inc., Washington, D.C.: 2000.
 3

"The most effective catechetical program for adolescents is

integrated into a comprehensive program of pastoral ministry for youth

that includes catechesis, community life, evangelization, justice and

service, leadership development, pastoral care, and prayer and worship.

Such programs aim to empower young people to live as disciples of Jesus

Christ in our world today; to draw young people to responsible

participation in the life, mission, and work of the Catholic faith community;

and to foster the total personal and spiritual growth of each young

person." 4

As members of the Catholic youth and as seminarians most

especially, being concerned with the crucial and important role of the

youth in the Catholic Church would like to find out the perception of the

Catholic youth towards their religious responsibilities. The positive

perception of the Catholic youth towards its Catholic responsibilities will

greatly affect the future of their faith and of the Catholic Church. This

study wishes to draw young people to responsible participation in the life,

mission, and work of the Catholic faith community; and to foster the total

personal and spiritual growth of each young person.

4.
Tom East, Source on Adolescent on Catechesis - Community at the Crossroads: The
Relationship between Adolescents and the Catholic Church, p 45: Publication of the
Partnership on Adolescent Catechesis.
 4

Statement of the Problem

In this study, the researchers would like to know the perception of

the Catholic youth, specifically in Roxas City, towards their religious

responsibilities in the Church.

Specifically this study aimed to answer the following questions:

1. What is the level of respondents’ awareness of their religious

responsibilities?

2. What is the level of involvement and participation of the respondents in

various religious activities?

3. Is there a significant difference in the level of the respondents’ awareness

of the Catholic youth religious responsibilities when they are grouped

according to age, sex and grade level.

4. Is there significant difference in the level of involvement and participation

of the respondents in various religious activities when they are grouped

according to age, sex and grade level?

Statement of the Hypotheses

1. There is no significant difference in the level of the respondents’

awareness of the Catholic youth religious responsibilities when they are

grouped according to age, sex and grade level.

 5

2. There is no significant difference in the level of involvement and

participation of the respondents in various religious activities when they

are grouped according to age, sex and grade level.

Theoretical Framework

This study was anchored on several models of youth engagement

theory. These included:

Hart’s Ladder of Youth Participation. A hierarchical model where

activities are defined by how youth are utilized in a program or by an

organization. The model shows the highest level of engagement at the

top rung of the ladder where activities are “youth initiated and directed”

to the bottom rungs of the ladder that are seen as non-participation or

the lowest engagement: e.g. tokenism, decoration, and manipulation.5

Hart created a “ladder” of participation to help us think about

where we really are and where we’d like to be in terms of children’s

participation in our programs. This ladder was not created to suggest that

we have to be “at the top” rung, but rather, that we ought to be aiming

to get out of the lower rungs of non-participation, and think of ways to

genuinely engage children and youth.6

5. Roger Hart: Innocenti Essay No. 4 Children’s Participation from Tokenism to citizenship:
UNICEF International Child Development Centre Spedale degli lnnocenti Florence, Italy:
1992.
6
. Kanan Kothariz: Youth Engagement Summary Report: Halton Region Health
Department: 2011
 6

Hart's Ladder provides an easy way to evaluate the quality of youth

participation in any project. Using Hart's Ladder can help organizations to

identify and get rid of non-participation practices. It encourages people

to climb off the lower levels of non-participation and think of ways to

genuinely engage young people in the higher levels of participation.

Given our focus on engagement of the youth in the Catholic

religious activities, we drew mostly from three motivation theories that

deal with engagement and provide ideas about how it might develop.

Flow theory. This theory suggests that deep engagement (the

subjective state of flow) occurs when a person experiences the

challenges in the activity as matched to his or her skills (i.e., the challenges

are not too hard or easy relative to her or his skill level).7 An important

caveat, however, is that for a person to see the tasks in an activity as

“challenging” (i.e., to want to take these tasks on), it is not enough that

the tasks present some difficulty or problem to be addressed; addressing

that difficulty needs to have meaning to the person.8

Interest theory. This theory states that tasks need to be personally

meaningful for engagement to occur.9 The psychological state of interest

is similar to flow; it involves “focused attention, increased cognitive

7. Csikszentmihalyi, Flow, The Psychology Of Optimal Experience, 1990, New York: Harper-
Perennial,
8. Dawes, Nickki Pearce, Larson, Reed Developmental Psychology, How Youth Get

Engaged: Grounded-Theory Research On Motivational Development In Organized Youth

Programs, Vol 47(1), 2011, 259-269.
9
Suzanne Hidi, The Role Of Interest In Learning And Development, Psychology Press, New
York And London, 2000.
 7

functioning, persistence and affective involvement.”10 This theory posits

that, although this state can be temporarily triggered by a novel activity,

for interest to be sustained over time, a person needs to gain a base of

knowledge about the activity and develop positive subjective feelings

toward it.11

Self-determination theory. This theory postulates that sustained

psychological engagement in an activity requires that the activity be

associated with more than just meaning or positive feelings; the activity

must be integrated into the self. According to Self-determination theory,

psychological engagement varies as a function of how much a person

has internalized the goals of the activity.12 A person experiences a

motivation when there is no extrinsic or intrinsic relationship between the

activity and the goals or needs of the self. Increased motivation and

engagement occurs on a continuum as a person identifies with,

internalizes, and integrates the activity’s goals into the self-system. The

strongest motivation occurs when participation in an activity is completely

internally regulated. SDT, then, suggests processes that might be

necessary for the development of psychological engagement. 13

10. Suzanne Hidi, 2000, An Interest Researcher's Perspective: The Effects Of Extrinsic And
Intrinsic Factors On Motivation.
11 Suzanne Hidi & Anne Renninger, 2006, The four-phase model of interest development.
12
R.M. Ryan, & E.L. Deci, 2000, Self-Determination Theory and the Facilitation of Intrinsic
Motivation, Social Development, and Well-Being. American Psychologist, 55(1), 68-78.
13 Ibid. Self-Determination Theory and the Facilitation Of Intrinsic Motivation, Social

Development, And Well-Being, Ibid. American Psychological Association, Inc., 2000.

 8

Ryan and Deci also drew on research to posit that these processes

of internalization are driven by three basic universal psychological needs

of the self for: competence, autonomy, and relatedness.

The researchers want to determine the perception of the Catholic

youth toward their religious duties and responsibilities and formulate

recommendations that would nurture and strengthen youth’s faith and

spirituality.

Conceptual Framework

Conceptual framework of the study leans heavily on the idea that

the sociodemographic profile of the respondents are variables that affect

the perception of the Catholic youth in Roxas City, specifically in Capiz

National High School and Tanque National High School, of their religious

responsibilities in the Church. The influencing variables are the

sociodemographic profiles namely: age, sex, and grade level of the

respondents based on their awareness of the religious responsibilities and

involvement and participation on religious activities of the respondents.

The t-test and One-Way Anova will be used as forms of instruments in

finding the level of perception of the catholic youth.

Findings from this study may be of value in the Archdiocese of

Capiz, especially in Roxas City, in understanding the youth in the

 9

archdiocese. The researchers assume that the respondents will give

truthful and unbiased information to ensure research transparency.

The conceptual framework of this study is shown as Figure 1 below.

As can be seen from the figure, the independent variables age, sex and

grade level affect the awareness of religious responsibilities and

involvement and participation on religious activities.

Independent Variable Dependent Variable

Perception of Youth
Sociodemographic Responsibilities
Profile
 Awareness of
 Age Religious
 Sex Responsibilities
 Grade Level  Involvement and
Participation on
Religious Activities

Figure I. A schematic diagram showing the dependent variables:

Catholic youth’s awareness of their religious responsibilities and
involvement and participation on religious activities.

Significance of the Study

The findings of this study will redound to the benefit of the society

and of the Catholic Church considering that the youth of today is its

future. The positive perception of the Catholic youth towards its Catholic

responsibilities will greatly affect the future of their faith.

Youth. The result of the study will greatly benefit the recipients. The

data will show their perception on each given aspect.

 10

Researchers. this study will help them become aware of the

perception of their fellow Catholic youth who are living outside the

seminary premises and may also lead them to understand them and

make plans in conducting youth oriented apostolate activities that may

enhance the Catholic youth’s active participation toward the church

activities.

Church. The result of the study will greatly benefit the Church. The

data will help the Church to be aware of the perception of its young

followers.

Administrators. The result of the study will greatly benefit the

administrators. The data will show the perception of their students in

understanding their religion.

Formators. The result of the study will greatly benefit the Formators.

The data will show how beneficial their seminarians are in their apostolate

to widen the perception of their students.

Scope and Limitations of the Study

This is a quantitative-descriptive study that aimed to determine the

respondent’s awareness of the Catholic youth’s religious responsibilities

and the level of involvement and participation in the Church religious

activities. This quantitative-descriptive was conducted among the Junior

High school students on Tanque National High School and Capiz National
 11

High school for the school year 2016-2017. Thirty (30) junior high school

students were randomly selected from two (2) public schools (Tanque

National High School and Capiz National High School) in Roxas City with

equally distributed respondents by grade level served as the participants

of the study.

In addition, a sociodemographic questionnaire was prepared by

the researcher to gather information on the respondents’ age, sex, grade

level. The statistical tools that were used in data analyses were frequency

count, mean, and standard deviation, t-test for independent samples

One-Way ANOVA (Analysis of Variance). All inferential tests were set at

.05 alpha.

Definition of Terms

There are several terms in this study that need to be defined. These

defined concepts play important roles in grounding this study. Grounding

thoughts in authoritative definitions constitute good research practice.

The following paragraphs contain working definition for these concepts.

Church. Name given the “convocation” or “assembly”14 of the

People God has called together from “the ends of the earth.” 15 In this

14
Latin Word Ecclesia And From The Greek Ekkalein, To “Call Out Of”.
15 Catechism Of The Catholic Church, 751.
 12

study, it refers, to the congregation of Catholic Church in the Archdiocese

of Capiz within Roxas City.

Doctrine. Is essentially something that is taught and can be a

principle or principles and even a creed of principles presented for

acceptance or belief by someone or by a group of people.16 In this study,

it refers to the teachings of the Church that are observed and lived by the

youth in their daily lives in Archdiocese of Capiz, specifically in Roxas City.

Perception. Includes how we respond to the information.17 In this

study, perception refers to the awareness and involvement and

participation of the Catholic youth towards their religious responsibilities.

Youth. Best understood as a period of transition from the

dependence of childhood to adulthood’s independence.18 In this study, it

refers to high school students of Tanque National High School and Capiz

National High School that undergoes school catechism from St. Pius X

Seminary seminarians.

16 WilliamJack, What Is Doctrine?, 2015.

17 Yolanda Williams, Categorical Perception (Revised Version), 2015.
18 United Nations, The Youth, 2013.
 13

CHAPTER II

REVIEW OF RELATED LITERATURE

This chapter is a discussion of the literature and the results of other

related researches to which the present proposed study is related or has

some bearing or similarity. It includes foreign and local literatures. Synthesis

is found at the end of the section.

Foreign literature

The Catholic Youth. Youth is best understood as a period of

transition from the dependence of childhood to adulthood’s

independence and awareness of our interdependence as members of a

community. Youth is a more fluid category than a fixed age-group.

However, age is the easiest way to define this group, particularly in

relation to education and employment. Therefore “youth” is often

indicated as a person between the age where he/she may leave

compulsory education, and the age at which he/she finds his/her first

employment.19

19UNESCO, 2015: http://www.unesco.org/new/en/social-and-human-

sciences/themes/youth/youth-definition/#topPage: Last Accessed: March 7, 2018.
 14

Catechism of the Catholic Church Publication History. The decision

to publish a catechism was taken at the Extraordinary Assembly of

the Synod of Bishops that was convened by Pope John Paul II on 25

January 1985 for the 20th anniversary of the close of the Second Vatican

Council, and in 1986, put a commission composed of 12 bishops and

cardinals in charge of the project. The commission was assisted by a

committee consisting seven diocesan bishops, experts

in theology and catechesis.20

The text was approved by John Paul II on 25 June 1992, and

promulgated by him on 11 October 1992, the 30th anniversary of the

opening of the Second Vatican Council, with his apostolic constitution,

Fidei Depositum. Cardinal Georges Cottier, Theologian emeritus of the

Pontifical Household and now Cardinal-Deacon of Santi Domenico e

Sisto the University Church of the Pontifical University of Saint Thomas

Aquinas, Angelicum was influential in drafting the encyclical.21

It was published in the French language in 1992.22 Later it was then

translated into many other languages. In the United States, the English

translation was published by the U.S. bishops in 1994, with a note that it

20Catechism of the Catholic Church History, https://www.revolvy.com/main/index.php?

s=Catechism+of+the+Catholic+Church&item_type=topic, Last Accessed: March 7,2018.
21 Ibid.
22 Catéchisme de l'Église Catholique. Tours/Paris: Mame/Plon. 1992.
 15

was "subject to revision according to the Latin typical edition when it is

published.23

On August 15, 1997—the Solemnity of the Assumption of the Blessed

Virgin Mary— John Paul II promulgated the Latin typical edition, with

his apostolic letter, Laetamur Magnopere. The Latin text, which became

the official text of reference (editio typica) amended the contents of the

provisional French text at a few points. One of the changes consisted in

the inclusion of the position on death penalty that is defended in John

Paul II's encyclical Evangelium Vitae of 1995.24

As a result, the earlier translations from the French into other

languages (including English) had to be amended and re-published as

"second editions".25

Doctrinal Value. In the apostolic constitution Fidei depositum26, John

Paul II declared that the Catechism of the Catholic Church is "a valid and

legitimate instrument for ecclesial communion and a sure norm for

teaching the faith", and stressed that it "is not intended to replace the

23Catechism of the Catholic Church History, https://www.revolvy.com/main/index.php?

s=Catechism+of+the+Catholic+Church&item_type=topic, Last Accessed: March 7,2018.

24 United States Conference of Catholic Bishops, Archived from the original on 12 March
2013.
25 World Heritage Encyclopedia: Compendium of the Catechism of the Catholic Church:

World Heritage Encyclopedia: 1992.

26 St. John Paul II,Fidei depositum, Libreria Editrice Vaticana,11 October 1992, Retrieved 5

October 2007.
 16

local catechisms duly approved by the ecclesiastical authorities, the

diocesan Bishops and the Episcopal Conferences".27

Contents. A catechism has been defined as "a book that explains

the beliefs of the Christian religion by using a list of questions and

answers". Documents of religious instruction have been written since the

beginning of Christianity and a catechism is typically an assemblage of

these smaller documents into one large compilation of Church doctrine

and teachings.28

The Catechism itself is not in question-and-answer format. Rather, it

is instead a source on which to base such catechisms (e.g. Youcat and

the United States Catholic Catechism for Adults) and other expositions of

Catholic doctrine, called a "major catechism." As stated in the apostolic

constitution Fidei depositum,29 with which its publication was ordered, it

was given so "that it may be a sure and authentic reference text for

teaching Catholic doctrine and particularly for preparing local

catechisms."30

The Catechism is arranged in four principal parts: 1. The Profession of

Faith (the Apostle's Creed);31 2. The Celebration of the Christian Mystery

27 Ibid.

28 Vernon H. Neufeld et al, The Earliest Christian Confessions, E. J. Brill, 1963, p. 7.

29 St. John Paul II, Fidei Depositum, 1992.
30 John Paul II, Fidei Depositum, Apostolic Constitution, October 11,1992, Vatican.va
31 St. Ambrose, Expl, symb. 7: PL 17, 1196.
 17

(the Sacred Liturgy,32 and especially the sacraments33); 3. Life in Christ

(including the Ten Commandments);34 4. Christian Prayer (including the

Lord's Prayer).35

This scheme is often referred to as the “Four Pillars” of the Faith. The

contents are abundantly footnoted with references to sources of the

teaching, in particular the Scriptures, the Church Fathers, and

the Ecumenical Councils and other authoritative Catholic statements,

principally those issued by recent popes.36

The section on Scripture in the Catechism recovers the Patristic

tradition of "spiritual exegesis" as further developed through the scholastic

doctrine of the "four senses." This return to spiritual exegesis is based on

the Second Vatican Council's 1965 dogmatic constitution Dei verbum37,

which taught that Scripture should be "read and interpreted in light of the

same Spirit by whom it was written"38. The Catechism amplifies Dei

verbum by specifying that the necessary spiritual interpretation should be

32 Catechism of the Catholic Church,1136.

33 Sacrament an efficacious sign of grace, instituted by Christ and entrusted to the
Church, by which divine life is dispensed to us through the work of the Holy Spirit. It came
the Latin origin “Sacer, sacra, sacrum” which means “Holy”.
34 A norm of moral and/or religious action; above all, the Ten Commandments given by

God to Moses.
35 The title early Christians gave to the prayer which Jesus entrusted to his disciples and to

the Church.
36https://www.revolvy.com/main/index.php?s=Catechism+of+the+Catholic+Church&ite

m_type=topic, Last Accessed: March 8, 2018.

37 R Latourelle, Theology of Revelation: Including a Commentary on the

Constitution" Dei Verbum" of Vatican II, 2009

38 Paul VI (18 November 1965). "Dei verbum 12". Archived from the original on 31 May

2014.
 18

sought through the four senses of Scripture, which encompass the literal

sense and the three spiritual senses (allegorical, moral, and anagogical).39

The literal sense pertains to the meaning of the words themselves,

including any figurative meanings. The spiritual senses pertain to the

significance of the things (persons, places, objects or events) denoted by

the words. Of the three spiritual senses, the allegorical sense is

foundational. It relates persons, events, and institutions of earlier

covenants to those of later covenants, and especially to the New

Covenant. Building on the allegorical sense, the moral sense instructs in

regard to action, and the anagogical sense points to man's final

destiny. The teaching of the Catechism on Scripture has encouraged the

recent pursuit of covenantal theology, an approach that employs the

four senses to structure salvation history via the biblical covenants.

Yes, this book shows on how to understand faith and live it. Showing

what are the commands and doctrines of the church.40

This book gives simple knowledge of the teachings of the church. It

gives, not only to the priests but also the community, a basic and full

instructional catechism. In chapters and articles are subdivided for the

39
Catechism of the Catholic Church Publication History.
40 Ibid.
 19

laity to be without difficulty to percept. In accordance to the research we

base the questionnaires on the catechism of this publication.41

Renewing the Vision: A Framework for Catholic Youth Ministry. One

of the most hopeful signs over the past two decades in the Catholic

Church in the United States has been the renewal of ministry with

adolescents.42

A Vision of Youth Ministry initiated a transformation in the Church's

thinking and practice that has matured over the past two decades. It

emphasized the following aspects of ministry with adolescents:43

Ministerial and pastoral. The pastoral, integrated vision of Church,

expressed through the eight components (ministries of advocacy,

catechesis, community life, evangelization, justice and service,

leadership development, pastoral care, and prayer and worship) was

grounded in a contemporary understanding of the mission and ministry

of Jesus Christ and his Church. A Vision of Youth Ministry made it quite

clear that ministry with young people was integral to the life of the

Church. Far from peripheral to the Church's concern, ministry with

adolescents was essential for helping the Church realize its mission with its

young members.44

41 World Heritage Encyclopedia: Compendium of the Catechism of the Catholic Church:

World Heritage Encyclopedia: 1992.
42
John Paul II: FIDEI DEPOSITUM: Libreria Editrice Vaticana: 1992.
43 Monsignor Dennis M. Schnurr, General Secretary, NCCB/USCC: Renewing the Vision:

United States Catholic Conference, Inc.: Washington D.C.: 2000.

44 Ibid.
 20

Relational. Effective ministry with adolescents was built on

relationships. The central place of the Emmaus story in A Vision of Youth

Ministry demonstrated the primacy of relationships and of discovering

God within those relationships.45

Goal-centered. In articulating two primary goals for ministry, A

Vision of Youth Ministry gave specific direction while encouraging

leaders in local communities to create a variety of ways to reach their

goals. There was no longer one way to minister to adolescents.46

Multidimensional. An effective ministry incorporated eight

components with their program activities so that the needs of all the

young people could be addressed and the resources of the community

could be wisely used. This multidimensional approach was a needed

response to social-only, athletics-only or religious education-only youth

programming.47

Holistic and developmental. A Vision of Youth Ministry proposed an

approach that attended to a wide spectrum of adolescent needs and

that was attuned to the distinct developmental, social, cultural, and

religious needs of adolescents.48

People-centered and needs-focused. A Vision of Youth

Ministry focused on young people. It encouraged an approach

45 Ibid.
46 Ibid.
47 Ibid.
48 Ibid.
 21

designed to address the particular needs of young people in their

communities. A Vision of Youth Ministry did not recommend program

models or specific activities, recognizing that the day had passed when

one program structure could respond to all the needs of youth.49

A Vision of Youth Ministry was the catalyst for a dramatic increase in

new and innovative pastoral practice with adolescents. Since the late

1970s, the Church has seen the growth of multidimensional parish youth

ministries throughout the country, the emergence of the role of parish

coordinators of youth ministry and Catholic high school campus ministers,

the development and widespread availability of high quality youth

ministry training programs and youth leadership training programs, an

increase in the number of quality youth ministry resources, attention to the

needs of families with adolescents, and expansion of the scope of ministry

to include young and older adolescents.50

We are very encouraged to see that the renewal of ministry with

adolescents has had a positive impact on the lives of young people. The

1996 study of parish youth ministry program participants, New Directions in

Youth Ministry, offers the first data on a national level specifically on

Catholic youth ministry. The study is good news for the Church because it

shows that adolescents who participate in parish youth ministry programs

identify faith and moral formation as a significant contribution to their life,

49 Ibid.
50 Ibid.
 22

have a profound sense of commitment to the Catholic Church, attend

Sunday Mass regularly, and show continued growth while they remain

involved in youth programs. These are positive signs that the Church's

investment in ministry with adolescents is making a difference in their lives

and in the life of the Church.51

An article published to give emphasis on what is a proper

framework for youth ministry. Even though from the States, it can be an

example on how to teach the youth in apostolate or pastoral teachings.

With aspects to undergo for not just to teach, but to empathize with the

youth of the community. In accordance to the research this framework

somewhat helped in conducting the questionnaires to the recipients.52

Age. A growing literature supports the importance of understanding

the link between religiosity and youths’ adjustment and development, but

in the absence of rigorous, longitudinal designs, questions remain about

the direction of effect and the role of family factors. This paper

investigates the bi-directional association between adolescents’

relationship with God and their internalizing adjustment. Significant

moderation analyses suggest that a stronger relationship with God

predicted fewer depression and anxiety symptoms for youth whose

51 Ibid.
52 Ibid.
 23

mothers used more religious coping.53 54 Using the secularization theory

and the Marxist notion of religion as masking class conscience one would

expect the importance of religion and religious involvement today to

wane and be limited to lower class members. To challenge this

expectation, using a representative national telephone survey of 2004

youth (ages 11–18) and their parents, we attempt to answer the following

two questions: How religious are teenagers, and what may explain

variation in religious perception and involvement among teens. Findings

show that religion remains perceived as very important by most teenagers

and parents report that about two-thirds of teenagers attended a place

of worship at least monthly and that two out of five attended a social

group sponsored by a religious organization. As expected, parental

attendance of religious worship, teen’s age, and teen’s ethnicity and

gender were significantly associated with three variables of religious

behavior and attendance. In contrast to the Marxist notion of religion,

measures of socio-economic status indicate that, in the contemporary

United States, religious participation, but not beliefs, is largely the domain

of the middle-upper classes.55

53 J Fam Psychol. Author manuscript; available in PMC 2015. Published in final edited form
as: J Fam Psychol. 2014 Dec; 28(6): 749–758. Published online 2014 June:10.1037/a0037170
54 https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4596231/ Last Accessed: February 7,

2018.
55 Ram A. Cnaan et al: Youth and Religion: The Gameboy Generation Goes to "Church":

University of Pennsylvania, 2004

 24

Psychological age is how old one feels, acts, and behaves, and is

thus not necessarily equal to chronological age, which is age since birth.

A person can therefore have a psychological age that exceeds their

chronological age if they are mature or at least feel older than they really

are. For example, this may be common in adolescence when young

teens that feel older than they really are engage in behaviors typical of

late teens and early adults. There is some indication that social maturity

and achievement motivation in teens which could be associated with an

advanced psychological age, for example, is associated with a parenting

environment that is authoritative, emotionally warm, democratic, and

firm.56

Gender. Gender refers to the roles and responsibilities of men and

women that are created in our families, our societies and our cultures. The

concept of gender also includes the expectations held about the

characteristics, aptitudes and likely behaviors of both women and men

(femininity and masculinity). Gender roles and expectations are learned.

They can change over time and they vary within and between cultures.

Systems of social differentiation such as political status, class, ethnicity,

physical and mental disability, age and more, modify gender roles. The

concept of gender is vital because, applied to social analysis, it reveals

how women’s subordination (or men’s domination) is socially constructed.

56Sandra Akuoma: https://lifepointers.wordpress.com/tag/age/: Last Accessed: March 7,

2018.
 25

As such, the subordination can be changed or ended. It is not biologically

predetermined nor is it fixed forever. Revised 2003.57

Gender refers to the social roles that men and women play and the

power relations between them, which usually have a profound effect on

the use and management of natural resources. Gender is not based on

sex, or the biological differences between men and women. Gender is

shaped by culture, social relations, and natural environments. Thus,

depending on values, norms customs and laws men and women in

different parts of the world have evolved different gender roles. Gender

roles of women and men include different labor responsibilities, decision-

making processes, and knowledge. According to their needs, men and

women often use and manage resources in different ways. The gendering

of local knowledge, including knowledge for managing biologically.58

Grade Level. Catholic schools continue to attract families who see

them as credible and desirable educational options for their children,

while there is a decline in the numbers regularly attending Mass and

participating in Church life in Australia. While the majority of these students

are baptized Catholics, their families are often not regular Mass

attendees. This challenges those in parishes and schools to find new ways

to evangelize those in their care in accordance with the Church’s call to

57 Brussels, 21.6.2001.

58 Aguilar, L.: Gender and Biodiversity: Washington D.C: 2004.

 26

the ‘new evangelization’. The Archdiocese of Brisbane is located within

the fastest growing region of Australia and this presents special challenges

to develop new parishes, schools and other Church ministries in these

burgeoning areas. The Church must use all the means at its disposal

including pastoral ministry, schools, childcare and social services to

provide meeting points between families and the Church. While

responding to significant population growth, the Archdiocese needs to

develop strategies for declining numbers of priests. The Archdiocese

welcomes priests from overseas, and there has been significant

reorganization of parish groupings resulting in many priests being

responsible for multiple or amalgamated parishes. In addition, the

average age of clergy has risen significantly at a time when workloads are

increasing. 12 Catholic Education Council / Council of Priests There are

now more diverse school and parish settings than in the past. These

include one school adjacent to Church and presbytery, multiple schools

within one parish under the care of one priest and large schools serving

more than one parish.59

All Catholic schools exist to further the mission of the Catholic Church to

evangelize. They do so in a manner appropriate to their context and

59Council of Priests, COLLABORATING FOR MISSION: THE PARISH AND THE CATHOLIC
SCHOOL (Archdiocese of Brisbane) pp. 11-12,
 27

charism. Under the leadership of the Archbishop, all schools are

committed to the common good of the Archdiocese. 60, 61

Local Literature

Survey Result of Young Filipino Catholics. According to Catholic

Bishops; Conference of the Philippines (CBCP) Episcopal Commission on

Youth 62many young Filipino Catholics either seldom practice their faith or

do not practice it at all.63

In the National Filipino Catholic Youth Survey 2002, the ECY said that

44.9 percent of young Filipino Catholics are nominal Catholics who

seldom practice their faith, while about 3.8 percent of them do not

practice their faith at all.64

For those who still practice their faith, they most often pray but

seldom or never participate in Church activities.

Majority also said they practice their faith by doing good deeds

and reflecting on the Word of God. Many young Filipino Catholics,

according to the survey, have a "personalist" or "individualist" faith; they

60 Council of the Priests: http://www.bne.catholic.edu.au/aboutus/Collaborating-for-

Mission/Documents/Collaborating%20for%20Mission%20Parish%20A5%20Booklet_WEB.pdf:
Last Accessed: February 8, 2018
61 http://www.bne.catholic.edu.au/aboutus/Collaborating-for-

Mission/Documents/Collaborating%20for%20Mission%20Parish%20A5%20Booklet_WEB.pdf
Last Accessed: February 8, 2018
62 Episcopal Commission on Youth, 2003
63 Sandy Araneta, Philstar News, 2004
64 Episcopal Commission on Youth, 2003.
 28

are religious, but do not see the need to get involved in Catholic Church

activities as an expression of their faith or religiosity.65

The ECY said this attitude toward the Church and the Catholic

youth; "very limited understanding of faith" is confirmed by the Youth Study

2001, which reported that only 18 percent of Filipino youth are involved in

Church activities.66

The survey also found that the reception of sacraments among the

Catholic youth ranked second to last among the things they do to express

their faith. This means that there is a downtrend among the youth

regarding their appreciation of the importance of the sacraments.67

"Filipino Catholics are known to be a sacramental zed people. That

is, they readily receive the sacraments often without understanding their

real meaning," the survey said.68

The faith of about 80.9 percent of young Filipino Catholics has a

moderate to strong influence in certain aspects of their lives such as in

problem solving, decision making, direction in life, lifestyle and values. A

significant number, around 19.1 percent, said their faith does not

influence their lives.69

65 Ibid.
66 Ibid.
67 Ibid.
68 Ibid.
69 Ibid.
 29

The survey showed that the faith of Catholic youth has a moderate

to strong influence on their values, while it has a minimal to moderate

influence on their lifestyle. The persona list characteristic of the Catholic

youth; faith emerges here, according to the ECY70. The commission said

Catholic youth are affected by what is traditionally known as "split-level

Christianity"; faith matters little when it comes to their lifestyle.

"These findings, though sprinkled with positive data, nonetheless

show how our Filipino Catholic youth form part of the false picture of

Catholic faith among Filipino Catholics" the survey said.71

The survey also showed that 57.4 percent of young Filipino Catholics

believe that there are three persona in one God ; Father, Son and Holy

Spirit; 35.5 percent believe there is one great God; and 7.1 percent said

that God is a mystery.72

The survey said these beliefs present a progressive concept of God

from basic monotheism, to an acknowledgment of God as a mystery, and

then to the Christian concept of the trinity. However, the ECY said leaders

of the Catholic Church should be alarmed that only a little more than half

of Catholic youth chose the core truth of Christianity the belief in the

triune or Trinitarian God.73

70 Ibid.
71 Sandy Araneta, Philstar News, 2004.
72 Ibid.
73 Ibid.
 30

"Filipino Catholics need to become more aware of the Father, Son

and Spirit in their daily lives," the survey said.74

The ECY recommended that there is a need for parents and adults

to receive proper religious instruction, since they are the youth’s first

educators in the Catholic faith.75

The survey showed that young Filipino Catholics have personalist

knowledge and experience of an inadequate understanding of God a

mature relationship with God means seeing God as a friend, not as a

provider and many of the beliefs held by a Catholic youth could have

been held by those who educated them in the Catholic faith.76

About 33.1 percent of young Filipino Catholics see God as a parent;

29.7 percent as a provider; while 19.6 percent see God as a friend77.

This demonstrates, according to the survey, the close link of the

family to the Filipino Catholic youth’s faith.78

Most (78.4 percent) of Filipino Catholic youth had a family member

help in the formation and deepening of their faith; 54.6 percent learned

from a catechist, religion teacher or youth minister; while 46.2 percent

were influenced by a priest.79

74 Ibid.
75 Ibid.
76 Ibid.

77 Sandy Araneta, Philstar News, 2004.

78 Ibid.
79 Ibid.
 31

"As this understanding of God stands out among the Catholic youth

of the third millennium, it is indicative of a weakness in the catechesis and

religious instruction that the Church offers Catholic children and youth,"

the survey said.80

The ECY noted that "faith formation at home has not been proper

and adequate, as the young have developed an inadequately Christian

understanding of God."81

Youth are the hope of this generation. They will be an important

instrument in the understanding and spreading the obligations of

Christians in the Church.82

Young as they may be but, with creative minds they tend to find

ways to nourish their faith and understanding to the community. A

generation full of potential in their status in the Church come to widen

their perception of their faith. With each other hands they will carry the

word of God, the teachings, traditions, and practices of their faith. 83

Catholic Religious Responsibilities. The Catholic Church in the

Philippines is part of the worldwide Catholic Church, under the spiritual

direction of the pope in Rome. The Philippines is one of only two nations

in Asia with Roman Catholicism as the predominant religion (the other

80 Ibid.
81 Ibid.
82 Ibid.

83 Ibid.
 32

being East Timor), and is the third largest Catholic country in the world

(after Brazil and Mexico).

Christianity in the Philippines was introduced by Spanish missionaries

and colonists, who arrived in waves beginning in the early 16th century

in Cebu. Compared to the Spanish Era, when Catholicism was the state

religion, the faith today is practiced in the context of a secular state. In

2015, it was estimated that 84 million Filipinos, or roughly 82.9% of the

population, profess Catholicism.

The traditions, teachings and models are still in this era. The

responsibilities still imply a great jurisdiction to the perception of the

community, especially youth, in their religion.

Youth in Seminaries. With God’s grace, the Archdiocese of Capiz is

blessed with a good number of vocations to the priesthood. With a strong

Catholic population, many parents would send their young boys to the

seminary. A good number of them would proceed to philosophical and

theological studies, and eventually would be candidates for ordination.84

There are two seminaries in the Archdiocese of Capiz. The St. Pius X

Seminary for minor (high school and senior high school) seminarians,

founded in 1957 and the seminary for major seminarians – the Sancta

Maria Mater et Regina Seminarium in Brgy. Cagay, Roxas City, was

opened in 1999. The major seminary is situated within the city and yet

84 Verbum: The Mariani Publication; 1st Edition, Cagay, Roxas City.

 33

away from the distractions of the secular life of the city. It is very

conducive to study and prayer. It is composed of two departments: the

philosophy department (four years of studies) and the theology

department, which started in 2001 (five years of studies). A Spiritual-

Pastoral Formation Year Program, which is catered in a different house

and location, is integrated in the five-year theological formation which all

undergo, where the spiritual and pastoral aspects of formation are

strengthened.

The seminarians, which will be the future generation of priests, have

the great responsibilities in understanding and spreading the

responsibilities to the Church. They are part of the community that survey

other youth in their communities.

The seminarians of this generation will soon be the next shepherds of

the flock of Christ. They will be the guide for the youth in letting them

understand the values, sacraments, sacramental and commandments of

the Church. They will be the monitor to the thought of the youth in their

perception.85

The Seminary86 of St. Pius X is the seed box of formation for the

researchers of this said research. The school of young men who will

become the next shepherds of Christ’s flock. In relation to the study the

85Ibid.
86Seminary came from the Latin words “semen, semenis” which means seed,
“Seminarium” which means seed box.
 34

seminary is where the seminarians study and will present, conduct the

remaining activities for their study.87

Synthesis

The study made used of different literature both from foreign and

local that inter-relate with the topic. The literature gave emphasis on

what responsibilities a Catholic must do. It also gave attention on what

the youth are in the community. In addition, likeness from the studies are

noted especially in giving emphasis on the religious responsibilities of the

youth to the Church, stating that many young Catholics either seldom

practice their faith or do not practice it at all. Not only has the youth have

responsibilities of knowing the doctrines of Church but also adults. The

literatures show that through age, sex and grade level perception of

87 Ibid.
 35

responsibilities may be shown and acknowledged by a person. The

literatures show that participation occurs when the youth engage and

understand their responsibilities. Youth are specified through their growth

in age and advance in grade level allowing different stages in their lives.

Sex show that it is not a hindrance to different responsibilities.

However, difference of the study is distinguished from the studies

reviewed in terms of the respondents and awareness and involvement

and participation of their religious responsibilities. Specifically, it focuses on

determining the youth of their awareness and involvement and

participation of their religious responsibilities. That in the gradual change

of age and advance in grade level allow the change in awareness and

participation of responsibilities. Sex may give a different perception from a

male or female perspective in their responsibilities to the church.

The study was inspired by these literatures to pursue in

understanding the perception of the Catholic youth in their responsibilities

to the Church. The following gave support and more ideas and ideals in

comprehending the perception of thee catholic youth of their religious

responsibilities.
 36

CHAPTER III

METHODOLOGY

This chapter discusses the research design of the study, research

participants, research instruments used, data gathering procedures, data

analyses and interpretation procedure.

Research Design

This study utilized the descriptive method of research. As widely

accepted, the descriptive method of research is a fact-finding study that

 37

involves adequate and accurate interpretation of findings. Descriptive

research describes a certain present condition. Relatively, the method is

appropriate to this study since it aims to describe the perception of the

Catholic youth (catechism students of senior high seminarians at Tanque

National High School and Capiz National High School) of their Catholic

responsibilities.

The technique that was used under descriptive method is the

normative survey approach and evaluation, which is commonly used to

explore opinions according to respondents that can represent a whole

population. The survey is appropriate in this study because it enables the

researcher in formulation of generalizations.

The purpose of employing the descriptive method is to describe the

nature of a condition, as it takes place during the time of the study and to

explore the cause or causes of a condition. The researcher opted to use

this kind of research considering the desire to acquire first hand data from

the respondents to formulate rational and sound conclusions and

recommendations for the study. According to Creswell the descriptive

method of research is to gather information about the present existing

condition. Since this study is focused on the perception or evaluation of

the Catholic youth of their Catholic responsibilities, the descriptive method

is the most appropriate method to use.

 38

Two types of data were used: the primary and the secondary data.

The primary data were derived from the answers respondents gave in the

self-administered questionnaire prepared by the researcher.

The secondary data, on the other hand, were derived from the

findings stated in published documents and literatures related to the

research problem. These were based from the recent literatures related to

the Catholic youth’s perception of their Catholic responsibilities.

In terms of approach, the study employed both qualitative and

quantitative approaches. The quantitative approach focused on

obtaining numerical findings was used with the survey method. This study

employed approach to overcome the limitations of the approaches.

Research Participants and Sampling Procedure

The study will have respondents directly from the Catechism

students of senior high school seminarians at Tanque National High School

and Capiz National High School for the school year 2017-2018.

All these participants were selected through random sampling. This

sampling method is conducted where each member of a population has

an equal opportunity to become part of the sample. As all members of

the population have an equal chance of becoming a research

participant, this is said to be the most efficient sampling procedure. To

conduct this sampling strategy, the researcher defined the population

 39

first, listed down all the members of the population, and then selected

members to make the sample. For this purpose, a self-administered survey

questionnaire in Likert format was given to the respondents to answer.

Research Instrument

The main tool used in this study was a researcher – made

questionnaire – checklist. Set of questionnaire-checklist was constructed

for the student-respondents. The questionnaire – checklist consisted of

three parts: Part one obtained the sociodemographic profile of students in

terms of age, sex and grade level. Part two, presented 10 situations to

measure the level of awareness of the respondents in their religious

responsibilities. Part three, the level of involvement and participation of

the respondents in different religious activities was determined. These

were given one set of five checkboxes each. The five checkboxes were

ranked as: 5 – Always 4 – Frequently 3 – Moderately 2 – Sometimes 1 –

Never.

This questionnaire – checklist made by the researcher and was

presented to, analyzed and checked by the research adviser to ensure

the validity of responses it would cause.

Content analysis was done to analyse communications in order to

answer two levels of questions – the descriptive and the interpretive.

Descriptive questions focused on what the communication contains.

 40

Interpretative questions focused on what the contents was likely to mean.

The process entailed searching through one or more communication to

answer questions that an investigator brings to the search (Brubaker &

Thomas, 2000). Content Analysis was used to analyse and interpret the

interviews.

The Likert scale was used to interpret items in the questionnaire.

These responses were based on the respondents' perception of their

Catholic responsibilities. The range and interpretation of the five-point

scale are shown in Table 1.

Table 1. The Five-point Likert Scale

Scale Range Verbal Meaning of Verbal Interpretation
Interpretation

5 4.01 – 5.00 Always I am aware and participative in this activities at all

times

4 3.01 – 4.00 Frequently I am aware and participative in this activities on

many occasions

3 2.01 – 3.00 Moderately I am aware and participative in this activities from

time to time.
2 1.01 – 2.00 Sometimes I am aware and participative in this activities on

few occasions.

1 0.01 – 1.00 Never I am never aware and participative in this activity.

Data gathering Procedure

 41

The study was conducted during the first semester of the school

year 2016-2017. The needed data for this descriptive research was

gathered using the researcher’s made questionnaires. The researcher

personally distributed the research instruments to the participants. When

all the items in the research instruments were answered and retrieved,

they were tallied, tabulated, and computer-processed, analyzed and

interpreted using the Statistical Package for Social Science Software

(SPSS).

Data Analysis and Interpretation Procedure

The collected data from the investigation were analyzed and

interpreted using the Statistical Package for Social Sciences (SPSS)

software.

Frequency Counts and Percentages. These were used to determine

the number of observations in each category and its corresponding

percentage.

Mean. This test was used to determine the level of awareness of the

respondents of their religious responsibilities and level of involvement and

participation in different religious activities.

Standard Deviation. Standard deviation was used in determining

the homogeneity or heterogeneity of the variances in terms of the level of

 42

awareness of the respondents of their religious responsibilities and level of

involvement and participation in different religious activities.

T–test for independent samples. This test, set at 0.05 alpha level was

used to determine the significance of the difference between two-

compared groups of student-participants.

One-way ANOVA. This test a t0 .05 alpha level, was used to

determine the significant differences among three or more compared

groups.

TUKEY HSD TEST. This test would likely identify which of the pairs of

treatments are significantly different from each other.

CHAPTER IV

PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA

This chapter presents the analyses and interpretation of data on the

Perception of Selected Catholic Youth in Roxas City of their Religious

Responsibilities in the Church.

Level of Awareness of Religious

Responsibilities
 43

The grand mean on the level of the respondents’ awareness of their

religious responsibilities is 3.31. This is verbally interpreted as “frequently”.

Table 2 shows the said result.

Table 2. Level of Awareness of Religious Responsibilities

Awareness of Religious Responsibilities Mean Interpretation

1. I am aware class Catechism held by the seminarians. 4.16 Always

2. I involve myself in the doctrines they teach us. 3.90 Frequently
3. I participate during their discussions and tests. 3.57 Frequently
4. I am always on time during the Catechism class 3.73 Frequently
5. I participate in the Parish Youth Ministry (PYM) 2.30 Moderately
program of my parish.
6. I participate in youth activities like the summer 3.00 Moderately
youth camp.
7. I teach or listen to Summer Catechism in my parish 2.73 Moderately
or chapel.
8. I follow to the teachings of the Church about our 3.23 Often
faith at Home.
9. I share what I learned to my family about 2.96 Moderately
Catechism.
10. I pray the Rosary and other kinds of prayer at 3.50 Often
home.
Grand Mean 3.31 Frequently

An overall mean of 3.31 verbally interpreted as “frequently” was

obtained in the respondents’ awareness of their religious responsibilities.

This shows that the respondents are very much aware of their religious

responsibilities.

The results of the study finds support to the objective of the Vision of

Youth Ministry made it quite clear that ministry with young people was

integral to the life of the Church. Far from peripheral to the Church's

concern, ministry with adolescents was essential for helping the Church

realize its mission with its young members. It further stated that to develop
 44

the level of awareness of the youth’s church responsibilities. The

researchers are very encourage to see that the renewal of ministry with

adolescents has had a positive impact on the lives of young people. 88

Level of Involvement and

Participation in Religious Activities
The grand mean on the level of the respondents’ involvement and

participation in religious activities is 3.20. This is verbally interpreted as

“frequently”. Table 3 shows the said result.

Table 3. Level of Involvement and Participation in Religious Activities

Involvement and Participation in Religious Activities Mean Description

1. I attend to the Catechism Class on Thursday and give insights of 4.03 Always
what I know and verify them to my teacher.
2. I comprehend to the doctrines and ask about certain religious 3.7 Frequently
traditions we follow.
3. I partake in class discussion and ask to clarify the etymology of 4.13 Always
certain words or names.
4. I have the basic knowledge of Catechism, but still ask for more 3.6 Frequently
point of views and opinions.
5. I Make acquaintances with the PYM and join in teaching 1.83 Sometimes
summer Catechesis to the children in the parish or chapel.
6. I connect to the youth and elderly about their opinion of the 1.8 Sometimes
church doctrines and teachings.
7. I give time to ask questions and reflections from the Parish Priest 2.53 Moderately
about the daily Gospel or any Reflections about life for the youth.
8. I partake in the Eucharist celebration, especially on Sundays, 3.26 Frequently
and listen to the Gospel and sermon of the celebrant and live a
reflection for a day.
9. I communicate to my neighbors and share the morals of the 3.63 Frequently
Gospel and share what I know about Church doctrine and
traditions.
10. I concentrate myself in meditation before God and give time 3.5 Frequently
to reflect in His word and teachings every day before a new start.

88Cf. Monsignor Dennis M. Schnurr, General Secretary, NCCB/USCC: Renewing the

Vision: United States Catholic Conference, Inc.: Washington D.C.: 2000.
 45

Grand Mean 3.20 Frequently

As shown in Table 3, an overall mean of 3.20 (frequently) was

obtained in the respondents’ level of involvement and participation in

Church religious activities. This shows that the respondents are very much

aware of their religious responsibilities.

Results the study find support as identified by Hart’s Ladder of Youth

Participation show that it encourages people to climb off the lower levels

of non-participation and think of ways to genuinely engage young

people in the higher levels of participation. 89

Differences in the Respondents’ Perception

of the Level of Awareness of their Religious
Responsibilities by Profile
To aid the presentation, analysis and interpretation of data sought

for problem statements 3 and 4, the sociodemographic was determined

in terms of the following: (See Appendices A pg. )

Age. Data in Table 4 show that out of 30 respondents, 15(50%) were

between 13 to 14 years old and 15 (50%) were between 14 to 15 years

old.

Sex. Data in Table 4 show that out of 30 respondents, there are 10

(33.33%) Males and 20(66.67%) Females.

89 Cf. Roger Hart: Innocenti Essay No. 4 Children’s Participation from Tokenism to
citizenship: UNICEF International Child Development Centre Spedale degli lnnocenti
Florence, Italy: 1992.
 46

Grade Level. Data in Table 4 that out of 30 respondents, each

grade level had equal number of participants.

Table 4. Distribution of respondents as to their demographic profile.

Variable Frequency Percentage

Age
13-14years old 15 50.00
15-16 years old 15 50.00
Sex
Male 10 33.33
Female 20 66.67
Grade Level
Grade 8 10 33.33
Grade 9 10 33.33
Grade 10 10 33.33

Level of Awareness of Religious Responsibilities and Age. There was

a significant difference in the respondents’ level of awareness of their

religious responsibilities when the respondents are grouped according to

age. The mean difference on the level of awareness of religious

responsibilities when respondents are grouped according to age is 0.681.

This mean difference was significant because the t-value – 2. 979 had a

sig. value of 0.005 which was less than 0.05 alpha. Table 5 shows the said

result.

Table 5. Difference in the Level of Awareness of Religious Responsibilities

when the respondents are grouped according to age.
Sociodemographic Level of Awareness of Religious Responsibilities
Profile
Age N Mean Type Mean t- Sig. Probability Decision
of Difference value
Test
 47

11-13 years old 15 2.97 Reject the

t-test 0.681 - 0.005 Significant null
2.979 hypothesis
14-16 years old 15 3.65

The result infers that the level of awareness of the respondents on

their religious responsibilities differs with age. The null hypothesis is rejected.

There is a significant difference in the respondents’ awareness of their

religious responsibilities by age group.

According to Marxist notion of religion, findings suggest that religion

remains perceived as very important by most teenagers and parents

report that about two-thirds of teenagers attended a place of worship at

least monthly and that two out of five attended a social group sponsored

by a religious organization.

Level of Awareness of Religious Responsibilities and Sex. There was

no significant difference in the respondents’ level of awareness of their

religious responsibilities when the respondents are grouped according to

sex. The mean difference on the level of awareness of religious

responsibilities when respondents are grouped according to age is 0.260

in favor of the female respondents. This mean difference was not

significant because the t-value 0.996 had a sig. value of 0.342 which was

greater than 0.05 alpha. Table 6 shows the said result.

Table 6. Difference in the Level of Awareness of Religious Responsibilities

when the respondents are grouped according to sex.
 48

Sociodemographic Level of Awareness of Religious Responsibilities

Profile
Age N Mean Type Mean t- Sig. Probability Decision
of Difference value
Test

Male 10 3.52 Accept the

t-test 0.260 0.996 0.342 Not null
Female Significant hypothesis
20 3.26

The result infers that the level of awareness of the respondents on

their religious responsibilities is the same regardless of sex. The null

hypothesis is accepted. There is no significant difference in the

respondents’ awareness of their religious responsibilities by sex. As

connected that sex is shaped by culture, social relations, and natural

environments.

Level of Awareness of Religious Responsibilities and Grade Level.

There was a significant difference in the respondents’ level of awareness

of their religious responsibilities when the respondents are grouped

according to Grade Level. The p-value 0.001 corresponding to the F-

statistic of one-way ANOVA 7.430 is lower than 0.05, suggesting that the

one or more treatments are significantly different. Table 7 shows the said

result.

Table 7. Difference in the Level of Awareness of Religious Responsibilities

when the respondents are grouped according to Grade Level.

Category sum of degrees of mean F P Probability

squares SS freedom νν square statistic value
MS
Within 5.8671 2 2.9335
 49

Groups 7.4309 0.0019 Significant

Between 14.6067 27 0.3948

Groups
Total 20.4737 29

The result infers that the level of awareness of the respondents on

their religious responsibilities differs with Grade Level. The null hypothesis is

rejected. There is a significant difference in the respondents’ awareness of

their religious responsibilities by Grade Level.

As the respondents advance in grade level their awareness of their

religious responsibilities change. The different grade levels indicate the

students’ awareness are precisely more knowledgeable as they progress.

The Tukey HSD test, tests follow. These post-hoc test would likely

identify which of the pairs of treatments are significantly different from

each other.

Table 7a presents The Tukey HSD post-hoc test to identify which of

the pairs of treatments are significantly different from each other. The

significant difference was found out between Grade 8 and Grade 9.

Treatments Tukey HSD Q statistic Tukey HSD Tukey HSD

Pairs p- value Interference

Grade 8 VS Grade 9 5.3296 0.0016239 ** p<0.01

Grade 8 VS Grade 10 2.2789 0.2538137 insignificant

 50

Grade 9 VS Grade 10 3.4108 0.0534102 insignificant

Table 7a. Tukey HSD Post-Hoc Test

The Tukey Post-Hoc Test reveals that the difference lies between the

Grade 8 and Grade 9 respondents. In accord they do so in a manner

appropriate to their context and charism. This result was supported by the

ECY survey 2002 which states that the faith of Catholic youth has a

moderate to strong influence on their values, while it has a minimal to

moderate influence on their lifestyle as they progress by age and grade

level.90

Differences in the Respondents’ Perception

of the Level of Involvement and Participation
In Religious Activities by Profile

Level of Involvement and Participation in Religious Activities and

Age. There was no significant difference in the respondents’ level of

involvement and participation in religious activities when the

respondents are grouped according to age. The mean difference on the

level of involvement and participation in religious responsibilities when

respondents are grouped according to age is 0.401. This mean difference

was not significant because the t-value – 1.632 had a sig. value of 0.113

which was greater than 0.05 alpha. Table 8 shows the said result.

90 Cf. Sandy Araneta, Philstar News, 2004.

 51

Table 8. Difference in the Level of Involvement and Participation in

Sociodemographic Level of Involvement and Participation in religious Activities

Profile

Age N Mean Type Mean t- Sig. Probability Decision

of Difference value
Test

11-13 years old 15 3.37 Accept the

t-test 0.401 -1.632 0.113 Not null
Significant hypothesis
14-16 years old 15 3.77

Religious Activities when the respondents are grouped according to Age.

The result infers that the level of level of involvement and

participation in religious activities is the same regardless of age. The null

hypothesis is accepted. There is no significant difference in the

respondents’ involvement and participation in religious responsibilities

when respondents were grouped according to age.

Level of Involvement and participation in Religious Activities and

Sex. There was no significant difference in the respondents’ level of

involvement and participation in religious activities when the

respondents are grouped according to sex. The mean difference on the

level of involvement and participation in religious responsibilities when

respondents are grouped according to age is 0.411 in favor of the Female

respondents. This mean difference was not significant because the t-value
 52

1.012 had a sig. value of 0.320 which was greater than 0.05 alpha. Table 9

shows the said result.

Table 9. Difference in the Level of Involvement and Participation in

Religious Activities when the respondents are grouped according to Sex.
Sociodemographic Level of Involvement and Participation in religious Activities
Profile
Sex N Mean Type Mean t- Sig. Probability Decision
of Difference value
Test
Male 10 3.79 Accept
t-test 0.411 1.012 0.320 Not the null
Significant hypothesis
Female 20 3.38

The result infers that the level of level of involvement and

participation in religious activities is the same regardless of sex. The null

hypothesis is accepted. There is no significant difference in the

respondents’ involvement and participation in religious responsibilities

when respondents were grouped according to sex.

Level of Involvement and Participation in Religious Activities and

Grade Level. There was a significant difference in the respondents’ level

of awareness of their religious responsibilities when the respondents are

grouped according to Grade Level. The p-value 0.000 corresponding to

the F-statistic of one-way ANOVA 12.242 is lower than 0.05, suggesting that

the one or more treatments are significantly different. Table 10 shows the

said result.
 53

Table 10. Difference in the Level of Involvement and Participation

Category sum of degrees of mean F statistic P value Probability

squares freedom νν square
SS MS

Within 8.9441 2 4.4720 12.2425 0.000 Significant

Groups

Between 13.5157 27 0.3653

Groups

Total 22.4598 29

when the respondents are grouped according to Grade Level.

The result infers that the level of involvement and participation of

the respondents on the religious activities differs with Grade Level. The null

hypothesis is rejected. There is a significant difference in the respondents’

involvement and participation in religious activities by Grade Level.

The different grade levels indicate the students’ involvement and

participation are more practiced as they progress. As the respondents

advance in grade level their involvement and participation to their

religious responsibilities change.

The Tukey HSD test, tests follow. These post-hoc test would likely

identify which of the pairs of treatments are significantly different from

each other.
 54

Table 10a presents The Tukey HSD post-hoc test to identify which of

the pairs of treatments are significantly different from each other. The

significant difference was found out between two combinations Grade 8

and Grade 9 and Grade 9 and Grade 10.

treatments Tukey HSD Tukey HSD Tukey HSD

pair Q statistic p-value inferfence

G8 vs G9 6.5531 0.0010053 ** p<0.01

G8 vs G10 1.9678 0.3564937 Insignificant

G9 vs G10 5.1265 0.0024320 ** p<0.01

Table 10a. The Tukey HSD Post-Hoc Test

The Turkey Post-Hoc Test reveals that the difference lies between

the Grade8 and Grade 9 respondents and between Grade 9 and Grade

10.

The result of the study find support to Hart’s theory which posits the

quality of youth participation on the religious activities as it encourages

youth to climb off the lower levels of non-participation and think of ways

to genuinely engage young people in the higher levels of participation in

accordance with age and grade level.91

91Cf. Roger Hart: Innocenti Essay No. 4 Children’s Participation from Tokenism to
citizenship: UNICEF International Child Development Centre Spedale degli lnnocenti
Florence, Italy: 1992.
 55

CHAPTER V

SUMMARY, CONCLUSIONS AND RECOMMENDATIONS

This chapter presents the summary of the findings, conclusions and

recommendations based on the Data analyzed in the previous chapter.

This chapter is composed of three parts, namely: Summary of the

Problems, Methods, and Findings; Conclusions; and Recommendations.

Summary

In this study, the researchers would like to know the perception of

the Catholic youth in Roxas City, specifically in Capiz and Tanque

National High Schools, towards their religious responsibilities in the Church.

The respondents are frequently aware of their religious

responsibilities. They engage themselves in these activities at most times.

The respondents are frequently involved and participitative of their

religious responsibilities. They engage themselves in these activities at

mostl times.

There is a significant difference in the respondents’ awareness of

their religious responsibilities by Age group. There is no significant

 56

difference in the respondents’ awareness of their religious responsibilities

by sex. There is a significant difference in the respondents’ awareness of

their religious responsibilities by Grade Level. The significant difference was

found out between Grade 8 and Grade 9.

There is no significant difference in the respondents’ involvement

and participation in religious responsibilities when respondents were

grouped according to age. There is no significant difference in the

respondents’ involvement and participation in religious responsibilities

when respondents were grouped according to sex. The null hypothesis is

accept. There is a significant difference in the respondents’ involvement

and participation in religious activities by Grade Level. The difference lies

between the Grade8 and Grade 9 respondents and between Grade 9

and Grade 10.

Conclusions

Base on the findings of the study, the following conclusions are

drawn.

1. The respondents are engaging themselves frequently in activities that

make them aware of their religious responsibilities to the church. They are

aware in these activities on many occasions.

2. The respondents are engaging themselves frequently in activities that

allow them to be involved and participative of their religious

responsibilities. They engage themselves in this activities at all times.

 57

3. The study concludes that there is no significant difference in sex while a

significant difference was found both in age and grade level of the

respondents’ awareness of their religious responsibilities.

4. The study concludes that there is no significant difference in sex and

age while a significant difference was found in grade level of the

respondents’ involvement and participation of their religious

responsibilities.

Recommendations

The researchers, recommend to everyone that the youth should not

only know their responsibilities but need to nurture them in themselves and

the community. We further recommend that more youth related

practices, teachings and activities should be held to allow the youth to

relate and relay the responsibilities and duties towards their faith. In line

with this, we advise that the youth should allow in their hearts to prosper

the seed of vocation towards a positive perception of their religious

responsibilities in the Catholic Church.

The researchers would like to recommend project KATOLIKO. Project

KATOLIKO was derived from the local term of parishioners here at the

Archdiocese of Capiz. This project is designed by the researchers through

the help of the findings of the study. This project aims to foster young

Catholics outside the seminary. The said project would be a guide of

activities to help understand and participate the youth in different ways

 58

towards the church. The following activities will be used to promote the

program Project KATOLIKO:

1. To pursue the catechism class during School Based Apostolate on

Thursdays for it brings forth awareness towards the responsibilities of the

youth to the Church. To teach them the value of prayer in their homes

and sharing of their faith. To instill in them the love for the Eucharist and

sacraments and other liturgical celebrations. That the youth should attend

and participate more and indulge the class being held by the

seminarians.

2. To encourage more Church related activities to allow the youth

immerse themselves in the youth related activities of their Church. In such

activities like Summer Youth Camp, Parish Youth Ministry Recruitment and

Bonding and Seminarians-Catechist Summer Bonding.

3. To prosper in their hearts the love for service by catechism

teaching to the community. Allowing them to attend talks, reflections,

seminars and religious sharing in a specific event in verbal and non-verbal

way. In such activities like giving monthly recollections and different kinds

of spiritual retreats.

4. To allow themselves to openly identify the prominence of the

doctrines, traditions and responsibilities. To immerse them in the reality of

what the Church is undergoing in accord with their youthfulness. Letting

 59

them join in different Apostolates such as: Altar service, catechism and

gift-giving to the needy and the visiting the imprisoned and the dead.

The researchers recommend that Project KATOLIKO may be pushed

through to allow the youth to be more aware of their religious

responsibilities and be more involved and participative. Allowing the

youth in Roxas City, specifically in Capiz and Tanque National High

Schools, to join in the activities of the Church.

The researchers recommend that further research may be done to

widen the understanding of the church to what the youth in the

archdiocese perceive. That future researchers will focus in improving the

studies scope and delimitations not only in Capiz National High School

and Tanque National High School.

 60

Bibliography

A. Books:

Aguilar, L.: Gender and Biodiversity: Washington D.C: 2004.

Brussels, 21.6.2001

Catechism of Catholic Church

Catéchisme de l'Église Catholique. Tours/Paris: Mame/Plon. 1992

Csikszentmihalyi, Flow, The Psychology Of Optimal Experience, 1990, New

York: Harper- Perennial.

Dawes, Nickki Pearce, Larson, Reed Developmental Psychology, How

Youth Get Engaged: Grounded-Theory Research On Motivational
Development In Organized Youth Programs.

R.M. Ryan, & E.L. Deci, 2000, Self-Determination Theory and the Facilitation
of Intrinsic Motivation, Social Development, and Well-Being. American
Psychologist.
 61

Roger Hart: Innocenti Essay No. 4 Children’s Participation from Tokenism to

citizenship: UNICEF International Child Development Centre Spedale degli
lnnocenti Florence, Italy: 1992.

Suzanne Hidi, The Role Of Interest In Learning And Development,

Psychology Press, New York And London, 2000.

Suzanne Hidi, 2000, An Interest Researcher's Perspective: The Effects Of

Extrinsic And Intrinsic Factors On Motivation.

Vernon H. Neufeld et al, The Earliest Christian Confessions, E. J. Brill, 1963,

St. Ambrose, Expl, symb. 7: PL 17, 1196

Tom East, Source on Adolescent on Catechesis - Community at the

Crossroads: The Relationship between Adolescents and the Catholic
Church, Journal p 45: Publication of the Partnership on Adolescent
Catechesis.

Verbum: The Mariani Publication; 1st Edition, Cagay, Roxas City.

World Heritage Encyclopedia: Compendium of the Catechism of the

Catholic Church: World Heritage Encyclopedia: 1992.

Yolanda Williams, Categorical Perception (Revised Version), 2015.

B. Journal

Council of Priests, COLLABORATING FOR MISSION: THE PARISH AND THE

CATHOLIC SCHOOL (Archdiocese of Brisbane) pp. 11-12,

Episcopal Commission on Youth, 2003

 62

Kanan Kothariz: Youth Engagement Summary Report: Halton Region

Health Department: 2011

Monsignor Dennis M Schnurr, General Secretary, NCCB/USCC: Renewing

the Vision: United States Catholic Conference, Inc., Washington, D.C.:
2000.

Paul VI (18 November 1965). "Dei verbum 12". Archived from the
original on 31 May 2014.

Ram A. Cnaan et al: Youth and Religion: The Gameboy Generation Goes
to "Church": University of Pennsylvania, 2004

Sandy Araneta, Philstar News, 2004

St. John Paul II, Fidei Depositum, 1992.

United Nations, The Youth, 2013.

William Jack, What Is Doctrine?, 2015

Yolanda Williams, Categorical Perception (Revised Version), 2015.

C. Internet Sources

UNESCO, 2015: http://www.unesco.org/new/en/social-and-human-

sciences/themes/youth/youth-definition/#topPage: Last Accessed: March
7, 2018.

Catechism of the Catholic Church History,

https://www.revolvy.com/main/index.php?
s=Catechism+of+the+Catholic+Church&item_type=topic, March 7,2018
Sandra Akuoma: https://lifepointers.wordpress.com/tag/age/: Last
Accessed: March 7, 2018.
 63

Council of the Priests:

http://www.bne.catholic.edu.au/aboutus/Collaborating-for-
Mission/Documents/Collaborating%20for%20Mission%20Parish%20A5%20Bo
oklet_WEB.pdf: Last Accessed: February 8, 2018

http://www.bne.catholic.edu.au/aboutus/Collaborating-for-
Mission/Documents/Collaborating%20for%20Mission%20Parish%20A5%20Bo
oklet_WEB.pdf Last Accessed: February 8, 2018

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4596231/ Last Accessed:

February 7, 2018.
CURRICULUM VITAE

Personal Details

Name : Rail B. Baladhay

Date of Birth : Roxas City, 31 March 1999

Sex : Male

Address : Luna Novico St, Roxas City, Capiz

Civil Status : Single

Email : railbb99@gmail.com

Parents : Lito C. Baladhay

Nora B. Baladhay

Educational Background

Elementary : Banica Elementary School

Banica, Roxas City

Batch of 2012

Junior High School : St. Pius X Seminary

Lawaan, Roxas City

 64

Pian JHS Batch 2016

CURRICULUM VITAE

Personal Details

Name : Michael Francese M. Besorio

Date of Birth : 29 September 1999

Sex : Male

Address : Qui-os, Panitan, Capiz

Civil Status : Single

Email : mmbalmontebesorio@gmail.com

Parents : Felicisimo D. Baladhay

Mary Joy M. Besorio

Educational Background

Elementary : Panitan Elementary School

Poblacion Illawood, Panitan, Capiz

Batch of 2012

Junior High School : St. Pius X Seminary

Lawaan, Roxas City

 65

Pian JHS Batch 2016

CURRICULUM VITAE

Personal Details

Name : Maynard D. Daquin

Date of Birth : 05 August 1999

Sex : Male

Address : Timpas, Panitan, Capiz

Civil Status : Single

Email : mayrene09@gmail.com

Parents : Ricky E. Daquin

Marjorie D. Daquin

Educational Background

Elementary : St. Lawrence the Deacon Parochial School

Poblacion Ilaya, Panitan, Capiz

Batch of 2012

Junior High School : St. Pius X Seminary

Lawaan, Roxas City

 66

Pian JHS Batch 2016

CURRICULUM VITAE

Personal Details

Name : Johann Mikhail B. Escalada

Date of Birth : 22 October 1999

Sex : Male

Address : 2643 Dayao, Roxas City

Civil Status : Single

Email : micoescalada@yahoo.com

Parents : Manuel M. Escalada

Marjorie B. Escalada

Educational Background

Elementary : President Manuel A. Roxas Mem. School North

Tanque, Roxas City

Batch of 2012

Junior High School : St. Pius X Seminary

Lawaan, Roxas City

 67

Pian JHS Batch 2016

CURRICULUM VITAE

Personal Details

Name : Joshua C. Moises

Date of Birth : 18 November 1999

Sex : Male

Address : Poblacion Tabuc, Mambusao, Capiz

Civil Status : Single

Email : 18moishua@gmail.com

Parents : Symon M. Moises

Mary Joy C. Moises

Educational Background

Elementary : Mambusao Elementary School

Consolacion, Mambusao, Capiz

Batch of 2012

Junior High School : St. Pius X Seminary

Lawaan, Roxas City

 68

Pian JHS Batch 2016