Experiences of Retired Priests During and After Active Ministry

POLYTECHNIC UNIVERSITY OF THE PHILIPPINES 2
Chapter 1
THE PROBLEM AND ITS SETTING
Introduction
Priests play an important role in society. They shepherd people to draw nearer to
God. According to “Doctrines and Covenants,” a priest’s duty is to "preach, teach, expound,
exhort, and administer the sacrament." Priests have the duties and authorities of a teacher and
a deacon. They normally serve the church for 30, 40 or even 50 years before they retire.
Despite their service, they still encounter some issues. The researchers were led to
inquire about their issues during and after their active ministry as people may be less interested
about their lives and situation. In the Catholic Encyclopedia (1967:766) the term priest refers to
a person who establishes or preserves contact between the supernatural world and a human
community. His office precedes his individuality because of his mediating function, he has a
leading part in rituals and takes part in guarding and preserving the knowledge of the religious
traditions. Cafasso (1971:16, 80, 83, 153) said a priest in his nature is a man like any other. In
his person, his dignity is above that of all other men. In his conduct, he is straightforward, strong
minded and reliable, really concerned about justice and well mannered. The Narrative Paradigm
Theory is used to let these priests share their stories in the seminary and parish churches.
Through the Narrative Paradigm theory, the researchers will identify the differences of the retired
priest during and after active ministry in terms of spiritual, community, intellectual and pastoral
aspects. The researchers found the study interesting as they learned that retired priests are still
valuable and can even inspire people to be closer to God.

Statement of the Problem
The researchers aim to identify and analyze the differences of the retired priest's
experiences during and after active ministry in terms of Spiritual, Community, Intellectual and
Pastoral Aspects.
How do the experiences of retired priests differ during and after active ministry in terms of
Spiritual, Community, Intellectual and Pastoral Aspects?
1. To know the experiences of the retired priests during the active ministry in terms of:
a. Spiritual
b. Community
c. Intellectual
d. Pastoral
2. To identify the experiences of the retired priests after the active ministry in terms of:
a. Spiritual
b. Community
c. Intellectual
d. Pastoral
3. To compare the experiences of the retired priests during and after their active ministry
in terms of:
a. Spiritual
b. Community
c. Intellectual
d. Pastoral
Theoretical Framework
According to Fisher, Narrative Paradigm is a communication theory adopted from
storytelling, the oldest form of communication. Fisher said all meaningful communication is in
the form of storytelling. People’s past experiences influence the need for communication and
also base behavior. Thus, Narrative Paradigm Theory is very helpful in analyzing the nature of
human communication.
Narrative Paradigm has an author who creates a work in relative isolation from the
reader, there are two parts to this work: the story and discourse. Story is the imaginary sequence
of events involving characters and setting. It is a mental construct within the imagination of a
person. Discourse is the expression of that story: words and/or images which attempt to
represent the events. The story begins in the mind of the author, and is then expressed into a
discourse which is contained in media. By viewing this media, the reader then forms a mental
construct of that story within her own mind.

Figure 1. Theoretical Framework of the Narrative Paradigm Theory

Conceptual Framework
The Narrative Paradigm Theory developed by Walter Fisher is the framework for this
study since it is important to know how this can be very helpful in analyzing human communication
that will fit on this research.
In this study the Author are the three (3) retired priests who narrate their experiences
during and after the active ministry thru story-telling, the researchers create a list of questions to
engage retired priest and have an in-depth interview. The researchers will be the listener who will
interpret the information gathered that will be analyze using the matrices formed in comparing the
before and after experiences.
After interpreting all the information gathered from the retired priests on their
experiences before and after their active ministry, the researcher will be able to know the
differences.
Figure 2. The Conceptual Framework of the Study

Scope and Limitations of the Study
The study will only focus on the narrative experiences by the retired priests from their
stint in the active ministry to their retirement period. The objectives of the study are the bases of
the results, analysis and interpretation of the research. The researchers will only focus on three
retired priests in St. Joseph Seniorate, Marawoy, Lipa City.
The researchers limited their informants to the ideal sample size from the population
of retired priests in St. Joseph Seniorate as a result of the Narrative approach. Then the
researchers selected the retired priests by using Non-Probability Sampling.
The study is limited to the information that the researchers gathered regardless of
the researcher’s personal knowledge of the study.
The researchers did not compare the study from previous and existing related study.
Significance of the Study
This is very significant to the researchers for it will allow them to have a wider
understanding and knowledge on the topic. The study will also be beneficial to the following.
TO THE RETIRED PRIESTS. The study will inspire them to tell and share their story
which will be considered as a form of evangelization.

TO THE ARCHBISHOP. The study will help to address the state of retired priests to
Archbishop. This study will reveal the present conditions of the retired priests. This will inform the
Archbishop to carry out solutions that will benefit the retired priests.
TO THE SEMINARIANS. As a future priest, so that they will have an overview of
the life of the priest and will give them motivation/inspiration.
TO THE FUTURE RESEARCHERS. The study will aid the need for the future
researchers in studying the Experiences of the Retired Priests in the present time. This study will
serve as future reference to those who wish to conduct a further research on this topic.
Chapter 2
REVIEW OF RELATED LITERATURE
The Philippines is ranked third to having the most number of Catholic Church
members with a percentage of 81.03 of the pupation or approximately 64.6 million people. To
cater these members, there is a combined total off 7, 335 Diocesan and Religious priests
nationwide. Despite the lack of numbers because of increasing retired priests and increasing
population, the church has made its pledge to be a home for all who seek the wisdom and the
words of God. It caters to sinners, misguided, poor, and underprivileged and many more. The
church is entirely separated from the state but that does mean that they are secluded. In fact the
church immerses itself in the life of its parish people through its priests, brothers and other
religious men and women. The Catholic Church operates as an organization with deeper
relationships and hardship not commonly seen by the parish people.
The church is lead by one or more diocesan or religious priests(most often
diocesan) who manages, administer, and create plans for the church or parish. Despite having
multiple priests present, a hierarchy is present to divide the roles and duties to be done. Priests
play an important role in society. They shepherd people to draw nearer to God. According to
“Doctrines and Covenants,” a priest’s duty is to "preach, teach, expound, exhort, and administer
the sacrament." Priests have the duties and authorities of a teacher and a deacon. They normally
serve the church for 30, 40 or even 50 years before they retire. In fact, even a priest who has
retired can still play a role in the church. It is quite interesting to think of a priest being retired
despite being viewed of their duty as vocational.

In this paper, the researchers aim to discuss and write details that are helpful in
understanding the difference between the activities of priests during and after active ministry. An
underlying adjective is to also learn about some challenges they face may it be an internal conflict
or materialistic demand of a human being.
Retirement of Priests
Focusing on the retirement of priests, in the context of the church, a priests who has
reached 75 can send his resignation or even at a younger age. However, retirement of priests is
a taboo and complex matter. Retirement usually comes because of health, financial, and other
factors or reasons but some priests are concerned of retiring because of the decreasing number
of active priests. To support, some no longer retire and decide to continue the service which
unfortunately resulted to these priests facing mental health issues like depression and anxiety; A
case in the United states (taken from a research of Florida Atlantic University).
According to Diocese of San Diego, the senior years of a priest’s ordained ministry,
especially the retirement years are important for the completion and perfection of the priestly
vocation. These norms are intended to promote the value and dignity of the person as well as the
importance of priestly ministry and the mission of the church. In addition, with the Code of Canon
Law, these norms purpose that retirement from a diocesan appointment does not imply an end to
ministry. Upon retirement, a priests enters into a “third age”, where the Spirit calls him to reflect
upon, to integrate, and to complete the ministry to which he has been called.
To clarify and separate different status of priests, Diocese of San Diego has
defined these terms

Senior Priests – has reached retirement status but chooses to continue service in the
ministry where he can negotiate and communicate on his roles with the current lead priest of the
church.
Retired Priests – has retired and completely chose to not continue service in the
ministry.
Meanwhile, when a priest retires he has various options for residence. He may
wish to live in his own home or apartment or seek residence in a retirement facility. He may also
request residence in the rectory of any parish, provided there is sufficient space in the house, or
he may ask to reside in other quarters located on parish grounds. In this case, the retired priest
will provide ministerial services or make other arrangements for the remuneration of the parish
for his room and board expenses, is not to be assumed that a parish will modify its facilities to
accommodate a retired priest. Any remodeling, additions or purchases contemplated for
retirement quarters must be approved by the bishop. In extraordinary circumstances room and
board will be arranged by the diocese. Retired priests should hold a special position in the minds
and hearts of the bishop and the presbyterate. As far as possible, they should be brought into the
mainstream of activities where their presence adds much and they might experience the love and
concern of their brother priests and the People of God. The diocese will keep on file a list of retired
priests who are interested in maintaining limited ministerial activity after retirement. Pastors will
be advised of the special interests and needs of the retired priests in their respective deaneries.
Retired priests are encouraged to continue to attend deanery meetings.
To encourage their participation, incardinated retired priests may attend, free of all
charge, all diocesan sponsored programs for the ongoing formation of priests, including the
annual convocation, days of prayer, assemblies and workshops. If the Office of the Vicar General
is asked to do so, prayer requests will be sent out for seriously ill priests.
The main difference are their decision to continue on regular duties in the
church. In the case of senior priests, since they are still participating, they are allowed to reside
with their parish or lodging of the church. On the other hand, a retired priest, without any active
duties with the church even taking decades serving the ministry is expected to complete their last
years with their own home. This would be okay for those who has a family with a welcoming home,
but to site an example and Ireland and United States, most priests who decided to retire already
went through a difficult dilemma of leaving their home for years (the church) and yet are
underprivileged with least to nothing of help for lodging or even sustaining health. This aspect
also makes retiring of priests a taboo because the retirement plans are not as well-planned as
wished and as declared in decrees due to low funds.
To help address these concerns, the Second Vatican Council in 1965, that the
dioceses were encouraged to develop policies concerning the retirement of priests. In addition,
Lewis and Fahey (1997), indicated that approximately half of the dioceses in the United States
had a mandatory retirement policy and roughly two-thirds of priests retired before 75 years of age.
To cite a specific example of this retirement plan, here is one from the Irish Ireland Episcopal
Conference.
Each diocesan Bishop have a specific and funded scheme, adequately designed to
provide worthy maintenance and accommodation for all the infirm, ill, old and retired priests of his
diocese;
This has been a statement derived from a cannon law declaring it is the Bishop’s role
to make sure that there are sufficient funds to sustain or provide the infirm, ill, and old retired
priests. Due to weak implementation, Lewis and Fahey (1997) reported that 94% of the dioceses
provide the option for a retired priest to engage in their full or part-time ministerial service.
Meanwhile, Nugent (1976), noted that more priests continue their sacerdotal duties after the
mandatory retirement age. These just makes them take a short turn and still end up doing service
in the ministry despite their difficulties.
Moreover, Bishops’ Committee on Priestly Life (1985) noted that priests listing
themselves as “retired” are still working an average of 25.4 hours per week. Barely those who
surveyed who were over 70 years of age claimed that they were fully retired.
Moreover, a retired priest may still administer the sacraments, and speak at spiritual
retreats, he said. What they lose upon retiring is their administrative duties and decision-making
powers in their parishes. Zabala said most had positive life experiences, He didn’t see any regret
in them. What they want is aging with dignity. Circling on concepts of retirement but being able to
participate in such activities proves realignment rather than complete retirement. The presence
of the work-continuance option suggests that the nature of retirement in the priesthood is rather
ambiguous and a substantial number of priests deal with this uncertainty by continuing their work.
“Looking after them in their old age is the task not only of the priests in the diocese,
he said, but also of the lay people these men of God served in their youth. Lay people need not
dig deep into their pockets to help take care of these graying clergymen.”
According to CARA (2009), retirement for diocesan priests is not mandated in canon
law nor is it required in most dioceses. Therefore, The Code of Canon Law (Canon 538 §3) states
that the age for retirement of pastors when they reached the age of seventy-five (75), he is asked
to submit his resignation to the bishop who, after considering all the circumstances of person and
place will decide whether to accept or defer the resignation.
Nevertheless, an increasing number of priests who were ordained from 1950s to early
1970s, are now entering retirement. Moreover, retirement does not mean the same thing to priests
as it does to lay people, nor does it mean the same to diocesan priests as it does to religious
priests. Priests are ordained to a life of ministry at a reduced level during retirement, as long as
their health permits.
According to United States Conference of Catholic Bishops (2001), the recent studies
and reflections on aging speak of “the third age”, the period that spans from ages sixty-five (65)
to ninety-five (95) and sometimes beyond. In addition, the understanding of the new phenomenon
of aging, touchstones of human, spiritual, and priestly formation can still be of help. Senior clergy
experience the aging process in continuity with the dynamics of midlife, physical decline, pastoral
and ministerial readjustments based on different programmatic responses to their ongoing
formation. The event of retirement for priests, then marks not a radical change of life or vocation,
but a realignment of activity and responsibility that can have significant human and spiritual
impact.
Emphasizing on the problem above, retired priests obviously face of increasing
physical limitations that are natural part of the aging process or the consequences of illness,
psychological issues connected with greater physical limitation also present a challenge. Senior
priests need to confront the challenges and address them in whatever way is appropriate.
Ordinarily, these are not challenges that one can confront alone. Generally, some counsel is
necessary, whether medical, psychological, or social which, again, is not being sufficed by
because of low funding not planning ahead of time.
Stressing on the mental health of these senior and retires priests, the task of
integration presses with great urgency. It is very important that they revisit in this season of their
life the question of integrating who they are and what they do for the sake of mission—their identity
linked to their service for the purpose of the Gospel. The urgency derives from the fact that who
they are in this time of their priesthood takes clearer precedence over what they do. In simpler
terms, let’s source Erik Erikson’s Eight Stages of Life. In the third of these priests, they are facing
dilemma between their ego integrity and despair. This is talking about the human nature
phenomenon which can take place with the priests given their old age alongside the expectations.
Nevertheless, task and challenge that marks the entire Christian life is participating in
the dying and rising of Jesus Christ, sharing in his paschal mystery. For senior priests for whom
the prospect of physical death is a more immediate possibility, preparing to die in the Lord so that
they can rise with him is singularly important. This preparation entails sealing one's life with an
Amen to God and to God's will. It also means practiced detachment from what one has and from
what one has accomplished. For when we go to God, we go simply as who we are, not with
anything we have or have done. The spiritual growth implicit in this process of preparation is an
ever-greater dependence on God.
Meanwhile, the spirituality of advanced age is yet to be developed. Relatively short
life expectancies, until this moment in history, precluded much sustained reflection on the topic.
Hints are given in the tradition. The Bible speaks of older people falling into foolishness like Saul
or, more positively, of their great vocation to wait, watch, and proclaim the Messiah like Simeon
and Anna. It is the clear responsibility of our time to observe the spiritual journeys of older people
carefully and to make note of patterns that will serve future generations. Even with significant
limits of our understanding, there are some things that we can confidently affirm about the spiritual
journeys of senior priests. This has left them thinking if their life has been well spent in those years
in serving the ministry, God and being helpless in the end. In the latter part of this literature review,
priests took most of their lifetime get a hold of a strong formation of all spiritual, humanity and
intellectual yet the questionable end for their vocation has pushed them to lose that strong
connection.
To add ambiguity, according to the Catechism of the Catholic Church (Art. 6 1581–
1584), when a man is ordained a priest, it leaves an indelible mark on his soul. In addition, the
ability to consecrate the Eucharist is part of the essence of being a priest and therefore always
remains with him, because he is always a priest. As such, when a priest who has been
excommunicated is received back into the Church, he is not re-ordained, because his ordination
can never be undone (Grondin). The spiritually is indeed put into a test.
Retired priests gather a lifetime of ministry and can be tempted to wonder whether
their efforts made a difference, whether what they did was worthwhile, whether what remains
undone eclipses the little that was accomplished. This is the temptation to despair the past, and
one can either succumb to it by falling into a deep sadness or resist it by surrendering ultimate
responsibility to God where it belongs.
Retired priests also find themselves tempted about their prospects for the future or,
more precisely, the lack of prospects for the future. As they look ahead, they may see the
possibility of debilitating illness accompanied by increasing and humiliating dependency. Faith in
eternal life may itself be tested as death looms large on the horizon, and a void seems more likely
than a fullness. To succumb to temptations about the future means to lose hope, to despair. To
resist that temptation, however, may bring one to a purified faith, a single trust, and a sustained
"yes" to God in the face of seemingly pervasive negativity.
In this unending battle of oneself there exist their last threads to use as supports in
completing their mission / calling in life- the graces. Like the temptations, stretch across a lifetime.
The specific graces of this season of life include a sense of wisdom and insight, the fruit of
patiently considered and prayerfully received experience. Another grace is linked with coming to
the conclusion of life. It is the gift of focus, of grasping what really matters, of knowing what
peripheral details are and what or who is at the center. A final grace is hope. This is, of course, to
be distinguished from wishful thinking that results from our own fanciful constructions of life. The
grace or gift of hope is God's gift, and its cost is loving trust in the giver. The last phase of physical
life sharpens the gift of hope and intensifies its cost.
Minor issues surrounding celibacy and sexuality for senior clergy are generally
glossed over, but there are important spiritual prospects here that need consideration and
discernment. As celibates draw their lives to a conclusion, there is a poignancy about doing so
alone and without physical progeny. The spiritual meaning of celibacy as a loving and life-giving
way of life needs to be personally re-appropriated by senior priests. This means a discernment
process that seeks to detect how God has moved in them and through them as they have lived
out their dedication. They must somehow come to hear the promise made to another old man,
Abraham, "I am making you the father of a host of nations. I will render you exceedingly fertile; I
will make nations of you" (Gn 17:5-6). This discernment process reflects the way that this season
of life, no less than every other, carried with it a significant dimension of accountability to God, the
Church, and the people served.
On a calming note, proliferation of programs for senior clergy would not be helpful.
The Directory on the Ministry and Life of Priests expresses it in this way: "The elderly priests or
those advanced in years who merit special consideration, enter in the vital circle of ongoing
formation, not so much regarding thorough study and discussion of cultural subjects, but rather
‘the calm and reassuring confirmation of the part which they are still called to play in the
presbyterate'" (no. 95; cf. PDV, no. 77). Structures and structured responses to senior clergy need
to confirm them in their particular life and vocational situation.
On the other hand, Aquinas (Summa Theologica, III, Q82, A9) argues that there is a
difference between having the power to do something and doing that thing improperly. An
excommunicated priest consecrates improperly because he is outside the Church, but he still
remains a priest and therefore still has the sacramental power to consecrate.
Priesthood Formation
Spiritual Formation
There are multiple answers on ‘what makes a priests’ just like any other rethorical
question; to answer that we source the Pastores Dabo Vobis, an apostolic exhortation of Pope
John Paul II. This article consisting of all things biblical and enlightening was publish in 1992 yet
all details surrounding the current state of potential priests or seminarists, present-day priests,
and even retired priests are relatable and observable. Information supporting this spiritual
formation are all sourced from the document and surprisingly connected and discussed by the
chosen informants. This section would like to be a more detailed reading for those who are
puzzled and interested in spiritual formation.
To answer the question above, It was describe in multiple paragraphs that priests are
not ordained simply by their religious standings or great love for God but more non-tangible things
are put into consideration such as their deep understanding, open-mindedness, commitment to
solidarity, discipline, ethics, and most specially their spiritual formation and how they can
transform it to inspire and interpret the words of God. Spirituality gained as a gift from ordination
an d formation does not only prepare them for limited missions, in fact, it is what a priests would
most need in fulfilling the mission of salvation to the end of the earth. It is described as everlasting
and is expected not to guide just their missions by the church but also their lives even when they
depart from their physical realm or even in their daily routines.
In addition to the document, sourcing the answers from the informants, it is the one
they can do wherever and whenever they go, for when they were ordained, they have pledged to
practice daily, in every decision, in every question, at all times. In the cases of the retired priests,
realignment of daily activities from when they were active to now that they have retired are very
different but on how they incorporate and take into consideration their spiritually is still exactly the
same. That is the power of a strong spiritual formation that priests undergo. Learning how it is
everlasting is fascinating but knowing the spiritual formation can be done in multiple ways possible
is a bigger pail to fill.
In the document, there were many definitions and examples given on how one can
attain a strong spiritual formation such as immersing one’s life, sacrificing physical materials and
character, asking for guidance from those who are capable, and even deepening relationship with
people.
There were many ways on how one can contribute and shape his spiritual formation
but it is important to always know what it is for, which is to learn to live in intimate and unceasing
union with God the Father through his Son Jesus Christ, in the Holy Spirit. Priests attain to the
unity of their lives by uniting themselves with Christ whose food was to fulfill the will of him who
sent him to do his work. Those who are to take on the likeness of Christ the priest by sacred
ordination should form the habit of drawing close to him as friends in every detail of their lives.
They should be taught to seek Christ in faithful meditation on the word of God and in active
participation in the sacred mysteries of the Church, especially the Eucharist and the Divine Office,
to seek him in the bishop by whom they are sent and in the people to whom they are sent,
especially the poor, little children, the weak, sinners and unbelievers. With the confidence of sons
they should love and reverence the most Blessed Virgin Mary, who was given as a mother to the
disciple by Jesus Christ as he was dying on the cross." (Pastores Dabo Vobis: 45)
Aside from the growth for oneself and deepening understanding of God, priests are
most expected to display and exercise it in the ministry none other than embracing consciously
and freely - that is to say in one's mind and heart, in one's decisions and actions - the "truth" of
the priestly ministry as an amoris officium. In addition, spirituality also involves seeing or seeking
Christ in people; being able to give himself to others, serving and helping in a humble manner.
Spiritual formation has been described quite on the positive note. Reading further, it
is spiritual formation which is most difficult of attain out of all. It was already mentioned that this
document, Dabo Vobis not only describe the priesthood on one but also its current state of
surroundings specifically the present-day affairs that emerges making it if not difficult, challenging
for them. In fact these circumstances and situations are not only for priests and retired priests to
mind but is more influencing and into younger minds like seminarists or even students of potential
calling.
On top of the list is the wide-spread of ‘rationalism’ in the name of a reductive concept
of science where it contributes to insensitiveness of human reason towards revelation and divine
transnsdence or in layman’s term, religious knowledge and study. Another man versus man
conflict of self-gratification and over self-assertion that leads human finding themselves indifferent
and paralyzed when come face-to-face of the situation that requires knowledge and beliefs on the
spiritual and religious dimension. Moreover, there are seen poor foundation in the church herself
that lead to weak imparts of faith in many believers in addition to information whether right or
wrong, proliferated through media.
Despite these challenges that church encourages and invites younger generation to
seek hope, faith, and guidance in their parish. On the other end, the church shall be more open,
more versatile, and understanding to all changes possible. An example in the Philippines are
youth groups being formed within the church and are developing activities and events suitable for
younger age group. This helps both ways since spiritual formation can be strengthen by priests
through their ministry and the believers shall have correct and guided understanding of the
teachings of God.
Community Formation
Community formation is also named as “Human Formaion” in which the church and
its embodiment serve the people whom Christ has sacrificed his life for. It is more than a
relationship between a man and woman or family and friends but more on the underprivileged.
More than the personal growth and enlightenment through spiritual formation it is also expected
to be shared and imparted through relationship with the community, the people who comprises it.
This portrays that priests are not only representatives of the religious realm but can also be a
hand in economic and social affairs by being more sensitive and capable better discernment,
consciousness and understanding.
Being able to learn, perceived, adjust and act on the injustice and immobile situation
of the poor and misguided sinners are expected from the church and its embodiment since they
are the ones most capable of sharing the gift of salvation and carrying out Christ’s prophetic and
priestly ministry. They are the models who show values of obedience, accountability, chastity,
honesty, compassion, and solidarity. It is important that the priest should mold his human
personality in such a way that it becomes a bridge and not an obstacle for others in their meeting
with Jesus Christ the Redeemer of humanity. In this manner the priests are able to portray what
God has for the people and what the people can achieve through His guidance.
Going back to the church community it is also important to strengthen the human
formation between the priests towards the seminarians, helpers and most specially those higher
than them like bishops and archbishops. Using the analogy of a community, a family is its
strongest foundation. The church being able to provide and suffice itself can be looked upon by
the community as a role model of maintaining personal relationships which in turn can improve
the relationship of the whole community.
This also means these seminarians are living a healthy life, they get enough rest, they
exercise on a regular basis, if they have any ongoing needs for counseling or any kind of deeper
needs, those are addressed, resources are provided for them. If they have any sort of ongoing
health issues, those are dealt with so they’re able to be good stewards of the bodies and gifts that
God has given them to be able to serve God’s people most effectively. These actions are done to
secure that the leaders fo these churches can carry and continue their pastoral responsibilities
without difficulties (internally)
Aside from the challenges mentioned in the spirituality formation, a major concern are
the celibacy oath taken by the men of the church. An important context of human formation is
concerned with someone’s health including sexuality so these men are able to live as a joyful,
happy, fruitful and celibate priest. In such a context, an education for sexuality becomes more
difficult but also more urgent. It should be truly and fully personal and therefore should present
chastity in a manner that shows appreciation and love for it as a "virtue that develops a person's
authentic maturity and makes him or her capable of respecting and fostering the 'nuptial meaning'
of the body." Obviously it takes time to grow into these vows, so this seminary environment
provides a great environment to pray and reflect upon how they can sustain their life in the church
and in their ministry.

Intellectual Formation
Intellectual formation seem like it’s on a different but is actually not far related to the
aforementioned spiritual and humanity formation. In this aspect, Intellectual, intelligence or the
ability to learn fundamentals or even expertise is very useful in successfully forming a strong
spirituality. It is explained as participation in the light of God’s mind and willingness to seek His
wisdom can hasten and improve adherence to God and his words. In actuality, education and
learning are preparation for those potential for priesthood. It is not supposed to be second to any
priesthood formation but rather simultaneous in dimensions of being a human and being an
instrument of God. It is through the study of religion that these potential priests assent too the
word of God.
Furthermore, the church acknowledges the vast spread of information and its easy
access thus they know that there are Christians knowledgeable enough to defend their faith and
to account for the hope of the church. This argument peaks the need for the men of the church to
be more intellectual with utmost solicitude to not be misguided but rather quality to better serve
the ministry and perform its duties in the community. As part of their humanity formation, the
priests or the church can also play a role in economic, social or cultural affairs to have a deeper
connection with the people. To do so, intellectual formation on the above aspects in accordance
to their spirituality and teachings of God are also crucial. Lastly administrative knowledge may be
seen as innate for priesthood but learning organization and leadership is also considered intellect.
In relation to the changes on ‘rationalism’, the church also foresees an internal conflict
for future and present-day priests specifically in the field of philosophy. This is why a proper
philosophical education is vital, since philosophy can be a gate opened to subjectivism concerning
the philosophical questions and mysteries of salvation. Their philosophy shall mainly involve the
relationship of oneself to God, and between his spirit and the truth.
Pastoral Formation
Spiritual, humanity and intellectual formation can be thought of what priesthood
needs but in reality those three display and portray three different facets of a priest that leaves
you wondering ‘how can those deep understandings harmonize in one body’. To answer the
question, Pastoral Formation has been defined as a whole formation creating unity with all three
(spiritual, humanity and intellectual) by means of mature reflection and practical application. The
goal is to have one running organization of mind, body, and soul to fully prepare in entering the
charity of Christ. Spirituality can be described as the hinge for intellectual and humanity formation
while pastoral formation can be the wood they are all attached to that carries all three.
Pastoral formation is not as simple as it sounds, but less likely do we see the trainings
and seminars they attend to attain pastoral formation. The Council text insists upon the
coordination of the different aspects of human, spiritual and intellectual formation. At the same
time, it stresses that they are all directed to a specific pastoral end. This pastoral aim ensures that
the human, spiritual and intellectual formation has certain precise content and characteristics; it
also unifies and gives specificity to the whole formation of future priests.
Thanks to an initial and gradual experience of ministry, future priests will be able to
be inserted into the living pastoral tradition of their particular church. They will learn to open the
horizon of their mind and heart to the missionary dimension of the Church's life. They will get
practice in some initial forms of cooperation with one another and with the priests alongside whom
they will be sent to work. These priests have a considerably important role, in union with the
seminary program, in showing the candidates how they should go about pastoral work.
Pastoral theology is not just an art. Nor is it a set of exhortations, experiences and
methods. It is theological in its own right, because it receives from the faith the principles and
criteria for the pastoral action of the Church in history, a Church that each day "begets" the Church
herself, to quote the felicitous expression of the Venerable Bede: "Nam et Ecclesia quotidie gignit
Ecclesiam." Among these principles and criteria, one that is especially important is that of the
evangelical discernment of the socio - cultural and ecclesial situation in which the particular
pastoral action has to be carried out. And so pastoral formation certainly cannot be reduced to a
mere apprenticeship, aiming to make the candidate familiar with some pastoral techniques. The
seminary which educates must seek really and truly to initiate the candidate into the sensitivity of
being a shepherd, in the conscious and mature assumption of his responsibilities, in the interior
habit of evaluating problems and establishing priorities and looking for solutions on the basis of
honest motivations of faith and according to the theological demands inherent in pastoral work."
(Pastores Dabo Vobis: 57-58)
Synthesis of Literature Review
Priesthood alone is a heavy responsibility consisting of different formations that
one shall learn and get a strong hold of. It takes all the patience and time for training to complete
it. There were descriptions in which even until one dies, just then will he be able to complete these
formation and well-being as a priests, as an instrument of God.
Going over the formations, each has different names, different expectations and
characteristics but are still able to harmonize with guidance of Christ. To define Spiritual Formation
is the need for one to understand the sense and purpose of one doings for the ministry, for the
people and for the teachings of the Lord. Spiritual formation can be done in many ways but the
purpose shall not be lost. It is to live an intimate and unceasing life with G through his son Christ
and the Holy Spirit.
The spiritual formation is not tangible, however it can be observed through
actions. As defined, the church is some for all needy which encourages priests and religious
beings to help and end a hand in the community. Not only does the church offer the teachings of
the Lord straight from the book but it is at most important that the priests can relate and interact
with parish people may it be n economic, social and cultural affairs. This humanity Formation is a
way of enhancing once spirituality but also extending the reach of God.
For better understanding and discernment on issues and mysteries of the
salvation or sacraments, Intellectual formation shall be fostered simultaneously. Being able to
educate oneself and learn about the truth being told by the words of God, can help in prospering
the teachings and participating in communal talks. It is important that one should be utmost careful
to not clutter or misguide the mind.
Lastly to fix and synchronized everything, the ministry offers the trainings and
experiences one needs for it to be successful. It is difficult to describe but to use the analogy, the
Pastoral Formation modulates, fits the puzzles from each three formations to fully prepare oneself
in handling pastoral duties and responsibilities.
Knowing the major variable being taken into consideration, the researchers give
high praise to the discipline being displayed by all priests and church embodiment. However, it is
unfortunate that in developed countries like Ireland United of States of America, these hard work
and sacrifices are not well considered when one retires. Retired priests are faced with internal
conflict to continue or not the service with the ministry. Thinking of all the consequences of leaving
and also being concerned of the decreasing number of active priests, they are pushed to their
limits alongside possible physical or health difficulties or financial.
This topic is taboo by itself since the church believe that once a priests is
ordained, the mark of the ability to consecrate the Eucharist is not lost even if one is
excommunicated; It was never lost. In addition, spiritually and values are still practiced or
displayed by priests that is why there is not such things as retiring in this vocation but rather more
on the realignment of activities. Regardless of the internal aspect and purpose, In reality, these
retired priests are faced with earthly demands that can’t be granted due to poor planning and low
funds which can be use as a new issues to be address and in the future be actioned upon.
Gap to the Present Study
Generally, it is the weak and poor planning of retirement for old priests who has
little to no chance of continuing service for the ministry. The church and being a priests is seen
as a vocation, concluding that retiring is not option however there are now negatives effects
forseen which are not far from reality.
Not much documentation are found about priests retiring since it is less likely an
option for them thus making the hole in seeing the bigger picture smaller. It gets unseen in longer
times. It is a big gap that this research can fulfil as well. Providing narrative examples of foreseen
possibilities becoming reality.
According to Nugent (1976), the number of older priests who continue their sacerdotal
duties after reaching their retirement age increased since the past decades. Kane and Jacobs
(2015) studied the retirement process among diocesan priests and they have traced that the
unspoken organizational need of priests to continue their ministries. Older priests feel being
stretched in deciding whether they will cease from the active ministry or not.
Another weak voice, stated in the literature review, old retiring priests are
vulnerable to mental health issues alongside their physical health on the line. Parish people go to
church to have peace and attain tranquility bringing expectation that these can be helped by the
teachings of God through the words of the priests. But in the end, they are humans of mortals
bodies that enter a third age encountering despair. Their spiritually and inner piece are bothered
in those times and parish people do not usually see it.
Once retired priests leave their regular assignments, they may feel personal
loneliness and see a lack of support from other people (Kane, 2017) due to their physical distance
from their faith community. This study reveals that the life of retired priests is a constant search
for purpose and meaning in life. Deespite being old and weak, they are still eager to continue the
essence of their priesthood of serving God and the Church as they gradually face their upcoming
death.
Chapter 3
METHODOLOGY
This chapter comprises the research method applied in the study which consists of:
the research design, the material, or the instrument to be used, the process of selecting the
informants, and the technique that was practiced in gathering and the analysis of data.
Research Design
This study has a structured approach to injury that is classified as a qualitative
research. As defined by Denzin and Lincoln (1994), qualitative research is multimethod in focus,
involving an interpretative, naturalistic approach to its subject matter. Also, Bryman and Bell
(2007), defined that qualitative research is a strategy that indicates the relationship between
theory and research, and usually emphasizes on how theories were generated. Crossman (2019)
stated that qualitative research is a type of social science research that collects and works with
non-numerical data and that seeks to interpret meaning from these data that help us understand
social life through the study of targeted populations or places.
On the other hand, Pathak et. Al (2013), stated that qualitative research focuses in
understanding a research query as a humanistic or idealistic approach. Qualitative methods is
used to understand people’s beliefs, experiences, attitudes, behavior, and interactions. Moreover,
it generates non-numerical data.

Traditions of Inquiry and Data-Generation Method Used
The Tradition of Inquiry that is appropriate to the present study is the Case Study.
According to Flyvberg (2006), a case study is a context-dependent, indepth investigation of a
single example of a phenomenon. Elman et. al. (2016) agrees with this statement by saying that
a case study “focuses intensively on a single case” (p. 375) and the case in focus is supposed to
be representative for a larger group of cases, even though they recognize that some case studies
are carried out solely for descriptive purposes.
A case study is an empirical investigation of an individual case which is unique and
usually addresses a problem of some sort, Harland (2014) explains and continues by drawing the
conclusion that one cannot replicate a case study since it is spatially and temporally bounded.
However, other researchers point out that case studies do not necessarily have to include one
single case, but can also involve multiple cases (Eisenhardt, 1989; Crowe et. al., 2011; Yin, 2003;
Eisenhardt & Graebner, 2007).
The researchers used the interview method that is appropriate with the research
based on the objective and needed data from the informants. Interviews can be defined as a
qualitative research technique which involves conducting individual interviews with a small
number of informants to explore their perspectives on a particular idea, program or situation
(Boyce & Neale, 2006).
Easwaramoorthy and Zarinpoush (2006) mentioned that research interview involves
an interviewer who coordinates the process of the conversation and asks questions, and an
interviewee who responds to those questions. Interviews are an appropriate method when there
is a need to collect in-depth information on people’s opinions, thoughts, experiences, and feelings.
Meanwhile, Oakley (1998) stated that qualitative interview is a type of framework in which the
practices and standards are not only recorded, but also achieved, challenged and as well as
reinforced. Interviews are an appropriate method when there is a need to collect in-depth
information on people’s opinions, thoughts, experiences and feelings. Interviews are useful when
the topic of inquiry relates to issues that require complex questioning and considerable probing.
Sources of Data
The researchers applied the Non-Probability Convenience Sampling in choosing the
informants because of their convenient accessibility and proximity to the researchers.
Convenience sampling is a type of non-probability sampling in which people are sampled simply
because they are convenient sources of data for researchers (Lavkaras, 2008).
In this study, the researchers set the following criteria:
1. He must be a retired priest from St. Joseph Seniorate.
2. Must be well-experienced and well-informed to the topic
Instrumentation
Guide interview was used to help researchers direct the conversation towards the
topics they need to discern. According to Keller and Conradin (2018), semi-structured interviews
are conducted with a fairly open framework which allows focused, conversational and two-way
communication.
The researchers formulated the questions based on the objectives of the study in
order to obtain the needed information from the informants. During the interview, the researchers
used portable recorder to record the interview proper and take down the important points to
remember. The recorded conversation was transcribed immediately.
The interview guide questions were divided into two parts: First, the experiences of
retired priests during their active stint in the ministry. Second, the experiences of retired priests
after their active stint in the ministry.
The interview guide questions were divided into two parts: First, the experiences of
retired priests during their active stint in the ministry. Second, the experiences of retired priests
after their active stint in the ministry.
Ethical Considerations A formal letter was given to the informants to ask permission to conduct
an interview. The permission was also sought to the Director-in-Charge of St. Joseph Seniorate,
Marawoy, Lipa City. The informants of the study were oriented on the objectives of the study
before facilitating the interview. Below, are some of the ethical considerations that we followed in
this research.
Respect for Persons. Informed consent should be sought from research informants
(Parahoo, 2006). Before consent is sought, the researcher will give the details of the nature and
purpose of the research, the potential subjects, who will have access the data and the proposed
outcome of the research. Completion of the questionnaires by informants will be taken as giving
their consent to participate in the study. Informants will be given adequate time to consider their
participation.
Beneficence. While questionnaires are considered to be less intrusive than interviews,
observations or experiments, they can still potentially cause harm (Parahoo, 2006). It is possible
for sensitive and highly personal questions to be threatening if they trigger traumatic memories or
guilt when the respondent is alone and without support.

Voluntary. Participants are free to withdraw their participation at any time without any
negatively impacting on their involvement in the future services or the current program, and
relationships with any of the researchers involved.

Chapter 4
RESULTS AND DISCUSSION
This chapter discusses the results of the in-depth interview conducted last
October 2, 2019 in St. Joseph Seniorate SFS Compound Marawoy, Lipa City. The researchers
were given the chance to interview the three distinguished retired priests of the Archdiocese of
Lipa. The informants are Father A, a former parish priest and formator in the seminary, Father B,
a former Vicar General of former Archbishop of Lipa and Father C, a former parish priest and
Director of the Commission on Family.
The presentation of the results of the interview were categorized into four aspects
namely: Spiritual, Community (Social), Intellectual and Pastoral. The four category that the
researchers utilized was based on the official document of the Church on Four Dimensions of the
Seminary and Priestly life. On the Post-Synodal Apostolic Exhortation of Pope John Paul II 1992.
“there is consideration on ‘initial’ formation and ‘ongoing’ formation separately, but without
forgetting that they are closely linked and that as a result they should become one sole organic
journey of Christian and priestly living. The exhortation looks at the different areas of formation –
the human, spiritual, intellectual and pastoral areas - as well as the settings and the persons
responsible for the formation of candidates for the priesthood” (PDV,42).

The researchers faithfully patterned the matrix on the four aspects which will lead into a
substantial narrative analysis on the experiences of the priests during and after active ministry.
On this chapter, the Matrix on the Four Aspects and its essential point will be presented. Through
this way presentation the proper interpretation will be guided accordingly.
1. Spiritual Aspects During and After Active Ministry
Based on the Pastores Dabo Vobis, “It is possible to detect various forms of
"crisis" to which priests are subjected today in their ministry, in their spiritual life and indeed in the
very interpretation of the nature and significance of the ministerial priesthood - mention must
likewise be made, in a spirit of joy and hope, of the new positive possibilities which the present
historical moment is offering to priests for the fulfillment of their mission. (PDV,10). In line with
this statement, the three informants-retired priests provide a powerful testimony regarding their
spiritual life.
According to Father A, during his active ministry, “Araw-araw akong nagmimisa,
kahit walang nagsisimba (…) wala kasing simbahan doon, sa school lang ako nagmimisa pag
Sunday, pag ordinary day sa chapel lamang ng madre, pag linggo yun na ang taga roon, hindi pa
sila sanay yung mag taga barangay na pupunta sa place called parish for them to go to mass.” (I
conduct mass everyday, even though no one came to church There, just one. Because there are
nuns who take care of us, Este in their chapel, there is no church there, I just went to school on
Sunday, just ordinary day in the chapel of the nuns, when that week is over, they are not trained
by the barangay who go to the place called parish for them to go to mass.). This statement
explicitly describes the challenge he underwent which led him and the people to God. Despite the
physical condition—Church structure, he was able to celebrate the Holy Mass. While, he said,
“Kahit na ganito ang aking sitwasyon ngayon, ako ay nakakapagmisa pa rin, private mass, sa
aking kwarto at ang spiritual direction ko sa mga seminarista at pari, tuloy-tuloy yan. Gayun din
ang spiritual reading mahalaga sa akin yan, na no-nourishes ang aking buhay ispiritwal.” (Even
with my current situation, I am still conducting mass in private, in my room and my spiritual
direction with seminarians and priests is continuous. Spiritual reading is important to me as well,
which nourishes my spiritual life.). This statement concretely expresses that a retired priest can
still celebrate the Holy Mass. The different spiritual activities like celebrating the Holy Mass
continues even he is already retired.
On the other hand, Father B said that during his active ministry. “Isa siguro sa
pinakamahalaga ay pananalangin. Yan ang mag susustain sa iyo. Hindi ko hinahayaan na lilipas
ang buong araw na hindi na nakapaglaan ng panahon para manahimik at magnilay. Kapag pagod,
naguguluhan o anuman dasal ka lang. Mas lalong palalimin ang ugnayan relasyon sa Diyos yan
lang talaga. Siguro yong masasabi ko na most ay yong paggamit ng Diyos sa akin upang maging
instrument Nya upang ipadama ang pagmamahal sa lahat lalo’t higit sa nangangailangan.” (One
of the most important is prayer. That will support you. I don't let the whole day pass without giving
time to calm down and meditate. Whenever I’m tired, confused or whatever I just pray. It only
deepens the relationship my relationship with God. Maybe what I can say is that God is using me
as His instrument to make love to everyone especially necessary.).
Moreover, Father C expressed that “The most important thing is to deepen my
relationship to the one who calls me in this kind of life. Constant communication with God through
prayer really matters. As St. Padre Pio says, Pray, Hope and Don’t worry. These powerful words
of St. Padre Pio serve as my battle cry especially when challenges. He also gives emphasis on
the importance of the constant communication-prayer to young priest in active ministry. Likewise,
he said, “I make sure that I can spend time for prayer – communicating with God. My condition as
a sick priest does not hinder me to be far from God.” It is very clear that his condition as a retired
priest and sick priest does not hinder him to spend time for prayer. Spiritual Life needs constant
interaction with God.

Matrix 1. Spiritual Aspect
How is your spiritual life during and after your active ministry?
INFORMANTS DURING AFTER
“Araw-araw akong “Kahit na ganito ang aking
Father A nagmimisa, kahit walang sitwasyon ngayon, ako ay
nagsisimba nakakapagmisa pa rin,
Doon, isa lang. Kasi may private mass, sa aking
mga madre naman dun na kwarto at ang spiritual
nag aalaga saakin, si Este. direction ko sa mga
Yan sa kanilang chapel, seminarista at pari, tuloy-
wala kasing simbahan tuloy yan. Gayun din ang
doon, sa school lang ako spiritual reading mahalaga
nagmimisa pag Sunday, sa akin yan, na no-
pag ordinary day sa chapel nourishes ang aking buhay
lamang ng madre, pag ispiritwal.”
linggo yun na ang taga (Even with my current
roon, hindi pa sila sanay situation, I am still
yung mag taga barangay na conducting mass in private,
pupunta sa place called in my room and my spiritual
parish for them to go to direction with seminarians
mass.” and priests is continuous.
Spiritual reading is
(I conduct mass everyday, important to me as well,
even though no one came which nourishes my
to church There, just one. spiritual life.)
Because there are nuns
who take care of us, Este In
their chapel, there is no
church there, I just went to
school on Sunday, just
ordinary day in the chapel
of the nuns, when that week
is over, they are not trained
by the barangay who go to
the place called parish for
them to go to mass.)
“Isa siguro sa “Alam mo ang mas
pinakamahalaga ay maganda ngayon ay mas
pananalangin. Yan ang mag marami ang time para
susustain sa iyo. Hindi ko magdasal, parang araw-

Father B
hinahayaan na lilipas ang araw nga ay retreat dito sa
buong araw na hindi na sobrang tahimik. Maa-
nakapaglaan ng panahon appreciate mo ang
para manahimik at katahimikan, Alam mo
magnilay. Kapag pagod, naman, ika nga ang Diyos
naguguluhan o anuman
dasal ka lang. Mas lalong ay nagsasalita sa gitna ng
palalimin ang ugnayan katahimikan.”
relasyon sa Diyos yan lang (You know, it’s better now
talaga. Siguro yong because we have more
masasabi ko na most ay time to pray, it seems like
yong paggamit ng Diyos sa every day is a retreat here
akin upang maging because of the silence. You
instrument Nya upang can appreciate the silence,
ipadama ang pagmamahal you know, as what they
sa lahat lalo’t higit sa say, God is speaking in the
nangangailangan.” middle of silence.)
(One of the most important
is prayer. That will support
you. I don't let the whole
day pass without giving time
to calm down and meditate.
Whenever I’m tired,
confused or whatever I just
pray. It only deepens the
relationship my relationship
with God. Maybe what I can
say is that God is using me
as His instrument to make
love to everyone especially
necessary.)
“The most important thing is “I make sure that I can
to deepen my relationship to spend time for prayer –

Father C
the one who calls me in this communicating with God.
kind of life. Constant My condition as a sick
communication with God priest does not hinder me
through prayer really to be far from God.”
matters. As St. Padre Pio
says, Pray, Hope and Don’t
worry. These powerful
words of St. Padre Pio
serve as my battle cry
especially when challenges
and hardship come into my
way
2. Community Aspect During and After Active Ministry
a. Interaction with Brother-Priests
Kevin Kelly on his book entitled, “The Priest in Community.” “OF COURSE, the big
difference is that unlike religious we diocesan priests are not bound by vow to living in community.
We have a very different spirituality. We have to be able to live alone'. The words are mine; the
sentiments are those of most diocesan priests. Something equivalent to this is said every time
the issue of community is raised among diocesan priests. In reality, a diocesan priest without a
community is just as much a fish out of water as is a religious- perhaps even more so. As
Schillebeeckx has pointed out in his recent book on ministry, in the early centuries of the Church
a priest could only be ordained to the service of a particular community. This was because the
very essence of priesthood involved a role in the community. Deep in his bones the diocesan
priest today still feels this need to 'belong'”
According to Father A, during his active ministry. “Dun sa parokya lalo na sa isla, I
have to beg, talagang practical yung beg, pupunta ako sa Batangas City, meron ng contact ang
Parish priest, it was Monsignor, pagdating ko dun lahat ng offer ibibigay na sakin, supplies and
then may groceries, lalo na bigas, bigay ng mga tao outside the parish then yung lumalabis
binibigay ko din sa mga tao, may mga canned good, may mga madre ng St. Bridgette’s dun sa
Batangas City binibigyan din ako.” (In the parish especially in the island, I have to beg, the
begging is really practical, I'm going to Batangas City, I have a contact with the Parish priest, it
was Father B, when I come, all that he can offer he gives it to me. Supplies and then there are
groceries, especially rice, donated by people outside the parish then what All the excess food
that I get, I give away also to people. There are nuns of St. Bridgette’s in Batangas City who also
helped me.).
This incident as narrated displayed the brotherhood between Father B as he
extended his helping hand in providing what Father A needed. On the other hand, he also stated,
“Hindi nag stop ang socialization kasi tuloy ang aking ministry, although hindi na ganoon kabisa
hindi na ganoon katatag, sabi ko nga e, ito yung naibibigay ko pa, I will give, I will share the little
that I have now that I will be able to share, ishi-share ko pa rin.” This testimonial clearly explains
that as others bless him, he also shares what he has now regardless of its quantity.” (Socialization
has not stopped because my ministry has continued, although it is no longer so effective and not
stable, as I said, I will share the little that I have now that I will be able to share, I still share it.)
Meanwhile, Father B said that during his active ministry. “Hindi mawawala sa paring
Batangueno ang yaw-yawan o biruan. Meron na kaming Circle. Ito ang tinatawag na samahan
ng mga pari na ayon sa Opus Dei practice. Kami ay nagsasama-sama isang beses sa isang
buwan para magkumustahan, magbahagi ng mga karanasan at pinagdadaanan sa buhay at
patuloy na mag akayan sa buhay na ito. Kaya di ka talaga mag iisa.” (The Batangueno priests
are always cracking jokes and making fun. We have a circle. This is the so-called priestly
association of Opus Dei practice. We come together once a month to have fun, share
experiences and what we’re going through in life and continue to be a comrade for each other.
So you're not really alone.). This declaration simply proves that priests that are never alone
because they always have this brotherhood with other priests who gather together regularly
within their organization they called “circle”. Likewise, he added, “Kahit naman naririto ako ay
nagkakaroon rin pa ako ng pagkakataon na makihalobilo sa iba. May oras ng
pakikipagkwentuhan, bonding, picnic, fishing at marami pa. Kahit narito ka na tuloy pa rin naman
buhay. Nagmimisa pa rin naman ako sa ibat ibang lugar. Nakatuwa nga marami pa rin ng
napunta dito para bumisita sa amin.” (Even though I'm here, I still get the chance to socialize with
others.
There are hours of conversation, bonding, picnics, fishing and more. Even if
I’m here, life must go on. I still have mass in other places. It's a relief that many still come here
to visit us.)
This statement plainly indicates that priests have recreational activities with
their bother-priests that make their lives inside the senoirate more fun and enjoyable.
Furthermore, Father C articulated that “Another challenge was in terms of discipline I really had
to follow and to obey what would superiors and rules were telling us to do.” This statement
obviously gives emphasis on the importance of obedience and respect to accomplish their
vocations as priest. Likewise, he stated, “I have so many pleasant experiences on this point of
my life. One of these is to belong with the community of diocesan priest, in our local Church who
never ceases to console me and walk with me especially on this difficult moment of my life as a
sick priest.” This claim strongly clarifies that priests keep and sustain each other especially during
tough times.
Matrix 2. Community Aspect

2.1 Interaction with the Brother-Priests
How do you interact with the Brother-Priests?
INFORMANTS BEFORE AFTER

“Dun sa parokya lalo na sa “Hindi nag stop ang
Father A
isla, I have to beg, talagang socialization kasi tuloy ang
practical yung beg, pupunta aking ministry, although
ako sa batangas City, meron hindi na ganoon kabisa
ng contact ang Parish priest, it hindi na ganoon katatag,
was Father B, pagdating ko sabi ko nga e, ito yung
dun lahat ng offer ibibigay na naibibigay ko pa, I will give,
sakin, supplies and then may I will share the little that I
groceries, lalo na bigas, bigay have now that I will be able
ng mga tao outside the parish to share, ishi-share ko pa
then yung lumalabis binibigay rin.”
ko din sa mga tao, may mga
canned good, may mga madre (Socialization has not
ng St. Bridgette’s dun sa stopped because my
Batangas City binibigyan din ministry has continued,
ako.” although it is no longer so
(In the parish especially in the effective and not stable, as I
island, I have to beg, the said, I will share the little
begging is really practical, I'm that I have now that I will be
going to Batangas City, I have able to share, I still share it.)

a contact with the Parish
priest, it was Father B, when I
come, all that he can offer he
gives it to me. Supplies and
then there are groceries,
especially rice, donated by
people outside the parish then
what All the excess food that I
get, I give away also to
people. There are nuns of St.
Bridgette’s in Batangas City
who also helped me.)
“Hindi mawawala sa paring “Kahit naman naririto ako ay
Batangueno ang yaw-yawan o nagkakaroon rin pa ako ng

Father B
biruan. Meron na kaming pagkakataon na
Circle. Ito ang tinatawag na makihalobilo sa iba. May
samahan ng mga pari na ayon oras ng
sa Opus Dei practice. Kami ay pakikipagkwentuhan,
nagsasama-sama isang beses bonding, picnic, fishing at
sa isang buwan para marami pa. Kahit narito ka
magkumustahan, magbahagi na tuloy pa rin naman
ng mga karanasan at buhay. Nagmimisa pa rin
pinagdadaanan sa buhay at naman ako sa ibat ibang
patuloy na mag akayan sa lugar. Nakatuwa nga

buhay na ito. Kaya di ka talaga marami pa rin ng napunta
mag iisa.” dito para bumisita sa amin.”
(The Batangueno priests are (Even though I'm here, I still
always cracking jokes and get the chance to socialize
making fun. We have a circle. with others. There are hours
This is the so-called priestly of conversation, bonding,
association of Opus Dei picnics, fishing and more.
practice. We come together Even if I’m here, life must
once a month to have fun, go on. I still have mass in
share experiences and what other places. It's a relief that
we’re going through in life and many still come here to visit
continue to be a comrade for us.)
each other. So you're not
really alone.)
“I have so many pleasant
“Another challenge was in experiences on this point of
Father C terms of discipline I really had my life. One of these is to
to follow and to obey what belong with the community
would superiors and rules of diocesan priest, in our
were telling us to do.” local Church who never
ceases to console me and
walk with me especially on
this difficult moment of my
life as a sick priest.”

Community Aspect During and After Active Ministry

b. Interaction with Parishioners
As vital as priests need interaction and association with their brother priest,
it is also important to have these with their parishioners.
According to Father A during his active ministry. “Nakikihalobilo din sa mga
tao kapag may imbitasyon at may pagkakataon akong makapunta e ako’y pupunta. Sa
pamamagitan ng pakikimuhay sa kanila, makukuha mo ang loob ng mga tao, and this is one of
the powerful way of bringing people to God. They were so happy that I opted to stay. Yan sa
kanilang chapel, wala kasing simbahan doon, sa school lang ako nagmimisa pag Sunday, pag
ordinary day sa chapel lamang ng madre, pag linggo yun […] pupunta sa place called parish for
them to go to mass.” (I also get along with people when I have an invitation and I have a chance
to come and go. By living with them, you will gain the heart of people, and this is one of the
powerful ways of bringing people to God.” “They were so happy that I opted to stay. In their
chapel, there is no church there, I just started school on Sundays, just ordinary day in the chapel
of the nuns, that week […] going to the place called parish for them to go to mass.) This
statement transparently expresses his heart for the parishioners as he opted to stay in Isla Verde
(isolated island) where he first was assigned. He also uttered, “Kaya hindi nawawala yung, hindi
nawawalan ng bisita seminarians, mga pari, and then yung aking mga kapatid at mga
parishioners lalo na pag weekend, halimbawa natapat ng leader ng aking birthday or yun aking
anniversary, basta hindi tumapat ng Saturday, next Saturday or next Sunday, they will be
coming, dahil may mga trabaho.” (I always have visitors, the seminarians, priests, and then my
brothers and parishioners especially on weekends, for example if my birthday or anniversary is
not scheduled on Saturday or Sunday, they will be coming by the next weekend because they
have jobs.). This confirmation evidently shows that priests have not stopped their interaction
and association with parishioners.
Moreover, Father B said that during his active ministry. “First with the
“Munting Sambayanang Kristyano” the MSK ano. These are the basic ecclesial communities.
Yan ang mga experience ko kasi you got closer to the people into it. Kasi ang pari, with all the
many parishioners, wala. Ang kanta tapos kneel, it tends to go, mahirap kasi madami. When
you are in a community, then yun ang mga experiences mo, doon ka naging masaya. Yung
building communities kasi ito, pati barrio priest as well as city priest. Tsaka ang aking naman,
kasi ako kapag may gusto I have my way ano. Ang gusto ko ng maliit na parokya, because I
want to in-touch with people, pagka maliit, maliit lang. Kung alin pa yung ayaw ko, yun pa ang
ibinigay sa akin, malalaki. Cities like Batangas City.” (First with the “Munting Sambayanang
Kristiyano” the MSK. When you are in a community, then those are your experiences, there
you’ll be happy. This is building community in which barrio priest as well as city priest join
together. I always find my own way to get what I want. I like the small parish, because I want to
be in touch with people, when it's small, it's just small. But the one that I didn’t like, that's what
they’ve given me, Big cities like Batangas City.) This message vividly indicates his participation
in the activities with the parishioners as he excercises his obligation to the community. Equally,
he has spoken, “Ang mga parishioners, lalo na dito sa Batangas, ibang magmahal sa mga pari.
Pag kami kapag may birthday, we celebrate birthdays at hindi lang yan, nag-iiwan pa sila ng
pera para we can go out and have something” (The Parishioners, especially here in Batangas,
love the priests. When we have birthdays, we celebrate birthdays and not only that, they also
offer money so we can go out and have something outside, lunch outside. Well first-class
treatment I could say.) This clarification impeccably demonstrates that priests are being loved
by their parishioners and vice versa.

In addition, Father C uttered that during his active ministry. “As a parish priest
my most, all of them actually are memorable experience. But my most memorable was, when I
was able to bring back to Catholicism a couple with gone away with the Catholic church when I
helped them and solved their problem and they were able to come back to the church again.”
This statement undeniably displays his devotion to the parishioners as God moved their hearts
and win them back into his church. However, he stated, “Another thing is, another challenge is a
very limited also with my contact with people, people really not coming here very often only those
who had something to consult or something to ask from me. They just visit for a while and that’s
it.” This claim comparably indicates that as he retired, the number of people who visit him has
become lesser.
Matrix 2.2 Interactions with their Parishioners

How do you interact with the parishioners?
“Nakikihalobilo din sa mga “Kaya hindi nawawala
tao kapag may imbitasyon yung, hindi nawawalan ng
Father A at may pagkakataon akong bisita seminarians, mga
makapunta e ako’y pari, and then yung aking
pupunta. Sa pamamagitan mga kapatid at mga
ng pakikimuhay sakanila, parishioners lalo na pag
makukuha mo ang loob ng weekend, halimbawa
mga tao, and this is one of natapat ng leader ng
the powerful way of aking birthday or yun
bringing people to God.” aking anniversary, basta
“They were so happy that I hindi tumapat ng
opted to stay. Yan sa Saturday, next Saturday
kanilang chapel, wala or next Sunday, they will
kasing simbahan doon, sa be coming, dahil may mga
school lang ako nagmimisa trabaho.”
pag Sunday, pag ordinary (I always have visitors,
day sa chapel lamang ng the seminarians, priests,
madre, pag linggo yun […] and then my brothers and
pupunta sa place called parishioners especially on
weekends, for example if

parish for them to go to my birthday or
mass.” anniversary is not
scheduled on Saturday or
(I also get along with Sunday, they will be
people when I have an coming by the next
invitation and I have a weekend because they
chance to come and go. have jobs.)
By living with them, you
will gain the heart of
people, and this is one of
the powerful ways of
bringing people to God. ”
“They were so happy that I
opted to stay. In their
chapel, there is no church
there, I just started school
on Sundays, just ordinary
day in the chapel of the
nuns, that week […] going
to the place called parish
for them to go to mass.)
“First with the “Munting “Ang mga parishioners,
Sambayanang Kristyano” lalo na dito sa Batangas,

Father B
the MSK ano. These are ibang magmahal sa mga
the basic ecclesial pari. Pag kami kapag may
communities. Yan ang birthday, we celebrate
mga experience ko kasi birthdays at hindi lang
you got closer to the yan, nag-iiwan pa sila ng
people into it. Kasi ang pera para we can go out
pari, with all the many and have something
parishioners, wala. Ang outside, lunch outside.
kanta tapos kneel, it tends Well first-class treatment I
to go, mahirap kasi could say.”
madami. When you are in (The Parishioners,
a community, then yun ang especially here in
mga experiences mo, doon Batangas, love the
ka naging masaya. Yung priests. When we have
building communities kasi birthdays, we celebrate
ito, pati barrio priest as birthdays and not only
well as city priest. Tsaka that, they also offer
ang aking naman, kasi ako money so we can go out
kapag may gusto I have and have something
my way ano. Ang gusto ko outside, lunch outside.
ng maliit na parokya, Well first-class treatment I
because I want to in- could say.)
touched with people,
pagka maliit, maliit lang.
Kung alin pa yung ayaw
ko, yun pa ang ibinigay sa

akin, malalaki. Cities like
Batangas City.”
(First with the “Munting
Sambayanang Kristiyano”
the MSK. These are the
basic ecclesial
communities. That's my
experience because you
get closer to the people
into it. Because the priest,
with all the many
parishioners, did not. The
song is done kneel, it
tends to go, it's hard
because there were a lot of
people. When you are in a
community, then those are
your experiences, there
you’ll be happy. This is
building community in
which barrio priest as well
as city priest join together.
I always find my own way
to get what I want. I like

the small parish, because I
want to be in touch with
people, when it's small, it's
just small. But the one that
I didn’t like, that's what
they’ve given me, Big cities
like Batangas City.)
“As a parish priest my “Another thing is, another

Father C
most, all of them actually challenge is a very limited
are memorable also with my contact with
experiences. But my most people, people really not
memorable was, when I coming here very often
was able to bring back only those who had
Catholicism to a couple something to consult or
who lost their faith from the something to ask from
Catholic church, also when me. They just visit for a
I helped and solved their while and that’s it.”
problems and they were
able to come back to the
church again.”
3. Intellectual Aspects during and after Active Ministry
Based on the Roman Cathloic Church in the State of Hawaii (2019) “all
Christians are called upon to "always be prepared to make a defense to anyone who calls [them]
to account for the hope that is in [them]" (cf. 1 Peter 3:15). However, as men ordained to proclaim
the changeless Gospel of Jesus Christ, priests in particular bear great responsibility in doing so,
and to present the Gospel as credible as possible to the legitimate demands of human reason,
with consideration both to the fundamental and permanent question of the relationship between
faith and reason, and to a number of requirements more closely related to the social and cultural
situation of today.” In accordance with this, the three (3) retired priests make an evident statement
regarding their intellectual life.
According to Father A during his active ministry “Binigyan ako ng chance
na magturo ng Math. I taught math. Yun na, then ako din nag hawak as procurator, ang
procurator ay assist the treasurer in the seminary I do the bookkeeping.” (I was given the
chance to teach Math. I taught math. That is, then I also worked as procurator, procurator
assists the treasurer in the seminary, I do the bookkeeping). Likely Father B said that during
his active ministry “Alam mo nung batang pari pako. Laging meron kaming monthly gathering
nagsasama-sama lahat ng mga pari para magpakinig kasi bawat alam nyo bawat buwan,
merong mga naka assign na pari na magbibigay ng discussion dun sa mga latest church
documents specially mga encyclical letters ng mga Santo Papa.” (You know, when I was still
a young priest. We always have a monthly gathering where all the priests come together to
hear because you know, each month there are assigned priests who will provide discussions
on the latest church documents especially the encyclical letters of the Pope.)
On his early year as a priest, they have monthly gathering where they discuss the
updated church documents and share their ideas. It helps each other more easily to develop
their intellectual life, to give assistance in material needs, and to live more fully. Likely, he said
“Wala naman gaanong nagbago, may updating pa rin kami Ngayon naman kahit ako ay
retirong pari na ay meron parin naman hindi nawawala ng pagkakaroon ng monthly
recollection at monthly update na ating tinatawag sa ating Archdiocese kung saan may
makikinig merong magbabahagi, merong mga inanyayahang makikipagpanayam magbigay
ng malinaw na paliwanag sa mga bagong document ng simbahan upang hindi mawala kami
dun sa trend ng tinuturo ng simbahan kasi lalo na ngayon na maraming bagong cyclical na
terms at protukopyo ang Santo Papa.” (Nothing has changed we are still updating ... Now
even though I am a retired priest I still do the monthly recollection and monthly updates that
we call in our Archdiocese where anyone can listen to share, invite people. The interviewer
will provide a clear explanation of the new church documents so we will not lose sight of the
trend in the church's teaching because the Pope has many new cyclical terms and prototypes.)
This statement concretely expresses that they still have activities to keep them updated
specially in the cyclical terms. Those activities support their knowledge and learning on the
church formations as they get old.
On the other hand, Father C said during his active ministry “There is a priest
formation every first day of the month to keep us updated about the new guidelines of the church
and new ideas on liturgical formation.” This statement expresses that having a priest formation
once a month help them to keep updated on the church documentsand liturgical formation. While,
he said “Because of my eye defect, I always asked a seminarian to read about the new guidelines
coming from the Vatican. I also let them to read books for me to keep me more knowledgeable
on my homily.” His disability never hinders him to keep on saying homily and to keep on learning.
He always finds people willing to read for him and keep him updated. As a retired
priest, he has the burning desire and eagerness to give everything that he can.
Matrix 3. Intellectual Aspects
How about your ongoing formation on the updated Church documents

and other related matter?
“Binigyan ako ng chance na “I taught in seminary,
Father A magturo ng Math. I taught math. nagturo muna ako sa
Yun na, then ako din nag hawak as seminaryo and still I’m
procurator, ang procurator ay assist teaching now
the treasurer in the seminary I do Pero they are coming
the bookkeeping.” here, hindi na ako
(I was given the chance to teach nakakapunta sa
Math. I taught math. That is, then I seminary. The
also worked as procurator, seminarians where the
procurator assists the treasurer in ones, they are the ones
the seminary, I do the bookkeeping) coming here to attend.”
(I taught in seminary, I
taught there before and
still I’m teaching now.
But they are coming
here, I don’t get to the
seminary. The
seminarians, they are

the ones coming here
to attend the
discussion.)
“Alam mo nung batang pari pako. “Wala naman gaanong
Laging meron kaming monthly nagbago, may updating

Father B
gathering nagsasama-sama lahat pa rin kami… Ngayon
ng mga pari para magpakinig kasi naman kahit ako ay
bawat alam nyo bawat buwan, retirong pari na ay
merong mga naka assign na pari na meron parin naman
magbibigay ng discussion dun sa hindi nawawala ng
mga latest church documents pagkakaroon ng
specially mga encyclical letters ng monthly recollection at
mga Santo Papa.” monthly update na
ating tinatawag sa
(You know, when I was still a young ating Archdiocese kung
priest. We always have a monthly saan may makikinig
gathering where all the priests merong magbabahagi,
come together to hear because you merong mga

know, each month there are inannyayahang
assigned priests who will provide makikipagpanayam
discussions on the latest church magbigya ng malinaw
documents especially the encyclical na paliwanag sa mga
letters of the Pope.) bagong document ng
simbahan upang hindi
mawala kami dun sa
trend ng tinuturo ng
nsimbahan kasi lalo na
ngayon na maraming
bagong cyclical na
terms at protukopyo
ang Santo Papa.”
(Nothing has changed,
we are still updating ...
Now even though I am
a retired priest I still do
the monthly
recollection and
monthly updates that
we call in our
Archdiocese where
anyone can listen to
share, invite
people.The interviewer
will provide a clear
explanation of the new
church documents so
we will not lose sight of
the trend in the
church's teaching
because the Pope has
many new cyclical
terms and prototypes.)
“There is a priest formation every “Because of my eye

Father C
first day of the month to keep us defect, I always asked
updated about the new guidelines a seminarian to read
of the church and new ideas on about the new
liturgical formation.” guidelines coming from
the Vatican. I also let
them to read books for
me to keep me more
knowledgeable on my
homily.”
4. Pastoral Aspect During and After Active Ministry
Based on Stott et. al (1995), As the sheep multiply in many parts of the world,
there is an urgent need for more pastors to feed or teach them. And as the wolves multiply, there
is an equally urgent need for more pastors to rout them by giving their minds to the refutation of
error. So the more sheep there are, and the more wolves there are, the more shepherds are
needed to feed and protect the flock. According to Father A, during his active ministry. “Okay, so
yun, walang ilaw, palibot ng dagat, island sya malapit sa Mindoro. Verde Island dyan meron. So
talagang, dun ko naranasan, dun muli lalo ng walang kinikita yun, kasi ang mga tao dun wala
talagang kakayahan to support the parish, walang nagpapamisa, may nagsisimba pero
hanggang simba laang, di tulad ng ibang parokya na maraming mga generous people open to
support the priest doon ay hindi pa kasi bago pa lang nagsisimula,” (So, there’s no light/power,
around the sea, it's near Mindoro. Verde Island is there. I have experienced no income, because
people really do not have the ability to support the parish, no one asks me to conduct mass, there
are church attendees but they just merely attend church, unlike other parishes that there are
many generous people who are open to the support the priest, not there because it’s new and it
has just started.) This statement evidently expresses his dedication in pastoring his shepherds
despite all the the challenges that he encountered when he was in the isolated island.
Similarly, he mentioned, “Kahit na ganito ang aking sitwasyon ngayon ako ay
nakakapagmisa pa rin, private mass, saking kwarto at ang spiritual direction ko sa mga
seminarista at pari, tuloy tuloy yan. Gayun din ang spiritual reading mahalaga saakin yan, nano-
nourish ang aking buhay-ispiritwal.” (Although this is my situation now I still have mass, private
mass, in my room and my spiritual direction with the seminarians and priests, it’s still ongoing.
The spiritual reading is important to me it nourishes my spiritual life.) These words obviously
exemplify that despite his age and condition, his desires continue in pastoring his flock.
Meanwhile, Father B said that during his active ministry “Alam mo sa simula
pa lang nung ako ay bagong orden na pari, anduon na ang aking puso para sa mga mahihirap
ako ay naglalan ng panahon para makipagusap sa mga preso sa mga bilanggo.” (You know that
from the beginning when I was a newly ordained priest, and my heart goes for the poor. I took
the time to speak with prisoners is jail) This statement particularly tells us that pastoring doesn’t
limit him in the parishes that he serves but it can be done through reaching out lost souls in
prisons. Likewise, he mentioned. “Hanggang ngayon kahit ako ay andidito na sa St. Joseph
Seniorate hindi nawawala sa akin ang bumisita sa mga Mangyan yung sa mga Badjao”, yun ay
mahalaga saakin, yung mga mahihirap. Ako ay patuloy parin tumutulong. Hindi naman
nanguguluhugan na kapag retirado kana e wala kanang gagawin din, mas marami pa nga
actually nung andidito na ako sa Seniorate mas madami pa akong nagagwang paglilingkod ibat
ibang paraan ng paglilingkod mas nakakapunta ako sa mga lugar na mas may nangangailangan
minsan biglaang mayroon, mayroong kinakailangang misahang patay, mga ganun.” (Until now
that I’m here in St. Joseph Seniorate I do not miss visiting the Mangyans, the Badjaos”, they are
important to me, the poor. I still help. It does not mean that when I retire, I do nothing. In fact, I
can do more, when I’m here in Seniorate, I serve different ways and forms. I go to places where
there are needier people. Sometimes, there’s someone who’d pass away where I need to
conduct mass, something like that.) This claim clearly explains that servicing or pastoring can be
done in many forms and he does these through visiting tribes and conducting funeral mass.
Lastly, Father C stated that during his active ministry. “I had the chance to gather
a lot of people, a lot of young people when I introduced to them the different ministries in the
church and I allowed them to see the meaning of being children a member of the church. Very
very memorable.” This declaration delightedly expressed his joy in influencing people’s lives to
bring them nearer to God through involvement in his ministries. Similarly, he mentioned,
“Eventhough I am at this condition, people invite me to do lectures, talks and seminars for Couples
for Christs and other related-parochial issues.” This expression of fulfillment heartily edifies
people’s spirit to be hungry for God and start doing the good deeds.
Matrix 4. Pastoral Aspects
What are your pastoral activities involvement during and after active
ministry?
“Okay,so yun, walang ilaw, palibot “Kahit na ganito ang
Father A ng dagat, island sya malapit sa aking sitwasyon
Mindoro. Verde Island dyan meron. ngayon ako ay
So talagang, dun ko naranasan, dun nakakapagmisa pa
muli lalo ng walang kinikita yun, kasi rin, private mass,
ang mga tao dun wala talagang saking kwarto at ang
kakayahan to support the parish, spiritual direction ko
walang nagpapamisa, may sa mga seminarista
nagsisimba pero hanggang simba at pari, tuloy tuloy
laang, di tulad ng ibang parokya na yan. Gayun din ang
maraming mga generous people spiritual reading
open to support the priest doon ay mahalaga saakin
hindi pa kasi bago pa lang yan, nano-nourish
nagsisimula.” ang aking buhay-
(So, there’s no light/power, around ispiritwal.”
the sea, it's near Mindoro. Verde

Island is there. I have experienced (Although this is my
no income, because people really do situation now I still
not have the ability to support the have mass, private
parish, no one asks me to conduct mass, in my room
mass, there are church attendees and my spiritual
but they just merely attend church, direction with the
unlike other parishes that there are seminarians and
many generous people who are priests, it’s still
open to the support the priest, not ongoing. The spiritual
there because it’s new and it has reading is important
just started.) to me, it nourishes
my spiritual life.)
“Alam mo sa simula pa lang nung ako “Hanggang ngayon
Father B ay bagong orden na pari, anduon na kahit ako ay andidito
ang aking puso para sa mga na sa St. Joseph
mahihirap ako ay naglalan ng Seniorate hindi
panahon para makipagusap sa mga nawawala sa akin ang
preso sa mga bilanggo.” bumisita sa mga
Mangyan yung sa mga
(You know that from the beginning Badjao”, yun ay
when I was a newly ordained priest, mahalaga sa akin,
and my heart goes for the poor. I took yung mga mahihirap.
the time to speak with prisoners is jail) Ako ay patuloy parin
tumutulong. Hindi
naman
nanguguluhugan na
kapag retirado kana e
wala kanang gagawin
din, mas marami pa
nga actually nung
andidito na ako sa
Seniorate mas
madami pa akong
nagagawang
paglilingkod ibat ibang
paraan ng paglilingkod
mas nakakapunta ako
sa mga lugar na mas
may nangangailangan
minsan biglaang
mayroon, mayroong
kinakailangang
misahang patay, mga
ganun.”
(Until now that I’m
here in St. Joseph
Seniorate I do not
miss visiting the
Mangyans, the
Badjaos”, they are
important to me, the
poor. I still help. It
does not mean that
when I retire, I do
nothing. In fact, I can
do more, when I’m
here in Seniorate, I
serve different ways
and forms. I go to
places where there
are more needy
people. Sometimes,
there’s someone
who’d pass away
where I need to
conduct mass,
something like that.)

“I had the chance to gather a lot of “Even though I am at

Father C
people, a lot of young people when I this condition, people
introduced to them the different invite me to do
ministries in the church and I allowed lectures, talks and
them to see the meaning of being seminars for Couples
children a member of the church. Very for Christs and other
very memorable.” related-parochial
issues.”
Interpretation of Data
The researchers used Narrative analysis in interpreting the data gathered. This
method involves the reformulation of stories presented by informants taking into account context
of each case and different experiences of each respondent. In other words, narrative analysis is
the revision of primary qualitative data by researcher.
Based on the interviews conducted with the three (3) priests, diffences on their
experiences aren’t that visible since the only difference is they’d no longer have administrative
role in their designated parish but everything stays the same.
The results fall into four (4) categories that will be further explained below:
Spiritual – All of the three (3) informants have stated that they didn’t stop to grow spiritually.
As a matter of fact, one of them has mentioned that retirement even gives him more time for
prayer and devotion.
Community – All of the three (3) informants still have interactions and associations with their
brother-priest and also with the parishioners. One (1) has mentioned that after his active
ministry, visits from his former parishioners have become less frequent
Intellectual – All of the three (3) informants make ways to keep their intellectual state to be
on track. They regularly meet and do discussions with the latest church documents. One (1)
has stated that despite his eye sight problem, he would have someone to read it for him so
he can prepare for his sermon.

Pastoral – All of the three (3) informants stay as a shepherd to their God given flocks. Two
(2) of them even went outside the box and do pastoring with some tribesmen, prisoners and
others.
Chapter 5
SUMMARY OF FINDINGS, CONCLUSIONS, AND RECOMMENDATIONS
Summary of Findings
Based on the information, discussions and interpretations, patterned to the four (4)
pillars of priestly formation, the following findings parallel to the study’s objectives are derived:
1. During Active Priesthood.
A. Spiritual – During their active ministry, they have more time serving the people
inside the church since they have their dedicated parishes assigned to them
B. Community – During their active ministry, they experience challenges and came
to the point that they need to practically beg to other people and need to follow and
obey their superiors, but despite of these challenges, their brother priests help
them and they have this so called “Circle”. They visit parishioners if there are
invites for certain events/occasions.
C. Intellectual – During their active ministry, they attend monthly meetings for them
to be updated with the church documents especially letters from the Pope.
D. Pastoral – During their active ministry, priests are more involved to pastoral
activities and there are more challenges that they encounter.

2. After Active Priesthood.
A. Spiritual – Retired priests continue to grow spiritually. They maximize their free
time in prayer and to also use it to do activities that are lucrative in nourishing them
spiritually.
B. Community – Retired priests still have interactions and associations with their
brother-priest and also with the parishioners. Parishioners visit them in the
Seniorate where they stay.
C. Intellectual – Retired priests do continuous study even after the 11 years they
have spent in the seminary. Thus, this vocation requires a never ending learning.
D. Pastoral – Retired priests still have some pastoral involvements which is not only
limited to a particular parish activity. Their pastoral involvement could be with the
poor, prisoners, sick, elderly and others.
3. Comparison of priest’s experiences during and after their active ministry
A. Spiritual – The difference between priests’ experiences during and after their
active ministry is they have more time to spend with parishioners but once they
retired and left their designated parish churches, they would have more time for
themselves and so their time for devotion in prayer inside the Seniorate
B. Community – The difference between priests’ experiences during and after their
active ministry is they used to visit their parishioners if they’re invited to some
events/locations but once they retire, they are the ones being visited by the
parishioners who go to the Seniorate.

C. Intellectual – The difference between priests’ experiences during and after their
active ministry is during their active ministry, they just meet more often to do
discussion with brother priest since they do it every month. As they retire, they still
do gatherings to keep updated but they face health challenges that may hinder
them to grow intellectually. One of the informants would have poor eye sight.
Hence, he’d need assistance from somebody who can read for him as he prepares
the sermon.
D. Pastoral – The difference between priests’ experiences during and after their
active ministry is nothing. If there is, it is very minimal. As priests, they always have
the heart for people and serving them in their own great ways are their joy. They
might just have few challenges during their active ministry compared when they
have retired. Nevertheless, serving doesn’t stop, there are still ways to serve and
retirement doesn’t hinder them to do that.
Conclusion
The concept of retired priests in the Philippine Catholic church is different from the
usual concept of retirement. Based on the result of the study, a retired priest can still celebrate
the seven sacraments, particularly, the celebration of the Holy Eucharist.
Based on the stories of the informants – three (3) retired priests from the
Archdiocese of Lipa, their shared experiences are mutually interrelated. During the active ministry,
a priest is assigned to shepherd the people (parishioners) in a particular parish or shrine. He is
not only task to celebrate mass but an administrator and Church builder. Once he retires, he
leaves his designated parish and the administrator role but everything stays the same.
In addition, the code of Canon Law states that the retirement age of a priest is 75
years old. However, when a priest suffers from severe illnesses, he can file an early retirement.
Finallty this study proves that the statement that once a priest is always a priest. Similarly, to what
the sacred scripture emphasizes, “You are a priest forever” (Ps.110:4)
Recommendations
Based on the findings and conclusions, the following are recommended by the
researchers to continue the following study.
1. To the the Archdiocese. To draw more pastoral plan for the retired priest in order to
cater the needs of the retired priests.
2. To the Retired Priests. To have more opportunities to share their experiences
particularty to the seminarians and young priest.
3. To the Parishioners. To have a constant communication and visitation to the
retired priest for them to feel that they’re valued.
4. To the Future Researchers. To come up with a study that about retired priest and
how they deal with the new means of communication in the digial era and how they
can use it for evangelization.

BIBLIOGRAPHY
Books
Griffin, E. (2012). Communication Theory. New York, NY. McGraw-Hill Companies, Inc.
Pope John Paul II (1992, March 25). Pastores Dabo Vobis. Daughters of St. Paul, Manila. Pauline Press.
The Code of Canon Law In English Translation (1983) Paulist Press.
Pope John Paul II (2003, March 4). Catechism of the Catholic Church. USCCB Publications.
Freddoso, A.J. (2018, January 10). New Enlish Translation of St. Thomas Aquinas’s Summa Theologiae.
University of Notre Dame.
Program of Priestly Formation (2005, June) Committee on Priestly Formation of the United States
Conference of Catholic Bishops (USCCB) Publications.+
Journals/Articles
Aurelio, J.M. (2018, May 21) Dioceses Build Homes for Retired Priests. Philippine Daily Inquirer
Sheridan, M.J. (1999). The Catholic Telegraph. Approaches to Spirituality.
Ladd, K.L., Merluzzi, T.V., Cooper, D. (2006). Retirement Issues for Roman Catholic Priests: A
Theoretical and Qualitative Investigation. Review of Religious Research.
Center for Applied Research in the Apostolate (2009). When We Can No Longer “Do” Issues in Retirement
for Diocesan Priests. Washinton, D.C. Georgetown University
Diocese of San Diego (2018). Norms for the Retirement of Priests
Karlsson, M. (2016, December 04). What Is A Case Study?. Academy of Business, Engineering and
Science. Halmstad, Sweden, Halmstad University
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Stott, J., et al. (2010, March 8). The Glorious Deeds of Christ. Retrieved from
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uyM7Tew_TStTwWKRAXBBcR1RAiz2YuAUyAP3jNmN40WR2jG55aNdN8
Gondrin, A. Once A Priest, Always A Priest. Retrieved from https://www.catholic.com/qa/once-a-priest-
always-a-priest
APPENDICES
APPENDIX A.
NORMS FOR THE RETIREMENT OF PRIESTS
INTRODUCTION
1. The senior years of a priest's ordained ministry, especially the retirement years, are important for
the completion and perfection of the priestly vocation. These norms are intended to promote the
value and dignity of the person as well as the importance of priestly ministry and the mission of the
Church.
2. In accord with the Code of Canon Law, these norms propose that retirement from a diocesan
appointment does not imply an end to ministry. Upon retirement a priest enters into a "third age"
where the Spirit calls him to reflect upon, to integrate, and to complete the ministry to which he has
been called.
DEFINITIONS
3. Senior Associate: A priest who by age and experience is qualified to be a pastor, but who assists
a pastor as a parochial vicar (cf. Canons 545-552).
4. Senior Priest: A priest who has retirement status, but has opted for continued regular active
ministry. He negotiates his ministerial involvement with the pastor of a parish, who then may
provide him with residence and amenities. If the parish does not provide residence and amenities
(e.g. when the Senior Priest provides his own residence), he is to be offered a suitable stipend for
his ministerial involvement. The

Senior Priest's principal sources of income are his retirement pension and Social Security benefits.
5. Retired Priest: A priest who has retirement status and has opted not to have continued regular
active ministry. Although available for ministerial services as needed and able, he does not have
regular ministerial involvement in any particular parish.
6. Pastor Emeritus: An honorary title awarded at the discretion of the bishop to a priest upon his
resignation as pastor (cf. Canon 185). A Pastor Emeritus need not reside in the parish from which
he retires.
RETIREMENT
7. The Code of Canon Law (Canon 538 §3) sets the age for retirement of pastors at seventyfive
(75). When a pastor reaches seventy-five (75) years of age he is asked to submit his resignation to
the bishop who, after considering all the circumstances of person and place, will decide whether to
accept or defer the resignation.
8. All priests who are able to do so are expected to continue in a diocesan assignment until age
seventy-five (75).
9. For good reason and with permission of the bishop, a priest may retire earlier.
10. Priests should initiate discussion with the bishop at least six (6) months before the desired
date of retirement.
11. Retirement benefits from the Pension Plan for Priests are proportional to an incardinated
priest's years of service. Priests are eligible for partial retirement benefits when they have
completed ten (10) years of service and are at least sixty-five (65) years of age. Priests are eligible
for full retirement benefits from the Pension Plan for Priests when they have completed twenty-five
(25) years in the plan and are at least sixty-five (65) years of age.
FINANCIAL PLANNING
12. From the time of ordination and through the years of active ministry priests should make
personal preparations for their retirement beyond expected benefits from Social Security and from
the Pension Plan for Priests. Participation in the Social Security System is required so that priests
will be eligible for Medicare as well as additional income during their retirement years. The Pension
Plan for Priests was never designed to meet all the financial needs of a retired priest. Participation
in IRA's or other forms of savings is highly recommended as one form of assuming personal
responsibility for financing one’s retirement. For priests in full-time assignments, three thousand
dollars ($3,000.00) a year is to be paid from source of salary into a tax-deferred instrument
specified by the priest, e.g., an IRA or a TSA.
13. By the time of retirement, each priest is strongly encouraged to have an estate plan which
should include: (1) a current last will and testament, a sealed copy of which is on file at the Pastoral
Center; (2) appropriate legal documents such as durable power of attorney or living will, to take care
of him during serious illness or incapacity; (3) other legal devices such as a living trust, annuity, etc.,
which the priest in consultation with an estate planner finds suitable to care for his financial affairs in
retirement.
14. The Office for Priests will offer a seminar on retirement planning to provide an overview of
the issues which should receive attention as priests near retirement. This seminar will be presented
annually and is open to all priests, especially those who have reached sixty (60) years of age.
HEALTH CARE AND AUTOMOBILE INSURANCE
15. Participation in the Social Security System by paying self-employment taxes for at least forty
(40) quarters qualifies a priest for Medicare benefits when he reaches sixty-five (65) years of age.
When applying for Social Security benefits, he should apply for only Medicare Part A if he continues
to work and delays retirement. The CIGNA active priest plan is the primary insurance payor and
Medicare is secondary, no matter what the active priest’s age. Upon retiring after sixty-five (65) years
of age, the priest should apply for Medicare Part B and should already have existing coverage under
Medicare Part A. After retirement, Medicare becomes the primary insurance payor and the CIGNA
retired priest plan is secondary.
16. The Medicare program has two parts: (A) Part A is Hospital Insurance (HI) which covers
inpatient hospital care and certain follow-up care. Retired priests have already paid for it as part of
their Social Security self-employment taxes. (B) Part B is Supplementary Medical Insurance (SMI)
which pays for physicians' services and some other services not covered by Hospital Insurance (HI).
The retired priest pays for this supplementary coverage through a deduction from his Social Security
benefits.
17. The CIGNA retired priest plan is a Medicare Supplement Plan F with the CVS Caremark
prescription drug coverage. The priest will receive a new ID card from CIGNA and continue to use
the CVS Caremark ID card utilized prior to retirement. CIGNA assumes the retired priest has
Medicare Part A and Part B in determining the benefit amount paid so he must have both Medicare
Part A and Part B when he retires. CIGNA will pay 100% of Medicare approved charges with
limitations for foreign travel and facilities that do not accept Medicare. CIGNA coverage is only
available for what Medicare recognizes as a covered expense

The CVS Caremark prescription drug coverage is the same coverage as the active priest prescription
drug coverage. The priest does not need to purchase Medicare Part D prescription drug coverage.
Vision coverage is continued upon retirement.
The CIGNA retired priest dental plan provides the same coverage as the CIGNA active dental plan.
18. The diocese covers expenses for the health care of incardinated retired priests beyond those
otherwise covered by insurance, (hearing aids 80%). The diocese pays reimburses for automobile
insurance for incardinated retired priests at the same rate as it does for priests who are on full-time
assignment.
19. The Vicar General and the diocesan Office for Human Resources are available to assist
priests in these matters.
PLACE OF RESIDENCE IN RETIREMENT
20. When a priest retires he has various options for residence. He may wish to live in his own
home or apartment or seek residence in a retirement facility. He may also request residence in the
rectory of any parish, provided there is sufficient space in the house, or he may ask to reside in other
quarters located on parish grounds. In this case, the retired priest will provide ministerial services or
make other arrangements for the remuneration of the parish for his room and board expenses
21. It is not to be assumed that a parish will modify its facilities to accommodate a retired priest.
Any remodeling, additions or purchases contemplated for retirement quarters must be approved by
the bishop.
22. In extraordinary circumstances room and board will be arranged by the diocese.
ONGOING INVOLVEMENT WITH THE PRESBYTERATE AND PASTORAL CARE
23. Retired priests should hold a special position in the minds and hearts of the bishop and the
presbyterate. As far as possible, they should be brought into the mainstream of activities where their
presence adds much and they might experience the love and concern of their brother priests and the
People of God.
24. The diocese will keep on file a list of retired priests who are interested in maintaining limited
ministerial activity after retirement. Pastors will be advised of the special interests and needs of the
retired priests in their respective deaneries. Retired priests are encouraged to continue to attend
deanery meetings.
25. To encourage their participation, incardinated retired priests may attend, free of all charge, all
diocesan sponsored programs for the ongoing formation of priests, including the annual convocation,
days of prayer, assemblies and workshops.
26. If the Office of the Vicar General is asked to do so, prayer requests will be sent out for seriously
ill priests.
27. The Office for Priests will make regular contact with retired priests, offer occasional social
gatherings specifically for them, and if there is adequate interest, sponsor workshops or retreats
geared to their needs.

APPENDIX B.
September 30 ,2019
Rev. Fr. Darwin de Leon
Director-in-Charge
St. Joseph Seniorate
Marauoy Road, Lipa City, Batangas
Dear Fr. Darwin:

Greetings of Peace!
In partial fulfillment of our requirements for BRCO 4043 Thesis Writing and Defense, we,
4th year students of Polytechnic University of the Philippines, taking up Bachelor of Arts in
Broadcast Communication would like to ask for your permission to conduct a research entitled
“The Narratives on the Experiences of Retired Priests of Lipa City Batangas: A Case Study”. We
will conduct our interview at October 2, Year of the Lord 2019.
In connection with this, we would like to ask your good facility to allow us to conduct our
interview in your vicinity. Rest assured that the data we will gather will remain absolutely
confidential and to be used on academic purposes only.
We will believe that you are with us in our enthusiasm to finish this requirement as
compliance for our graduation and to develop our well-being. We hope for your positive response
on this humble matter.
Your approval to conduct this study will be greatly appreciated. For further questions,
please contact us at 09664393938
Thank You Very Much
Respectfully Yours,
Boz Ralph T. Pentinio

BABRC Student, PUP
Noted By:
Evelyn S. Agato
Thesis Writing and Defense Adviser
APPENDIX C.
September 30,2019
To the Seniorate Priests:
Greetings of Peace!
In partial fulfillment of our requirements for BRCO 4043 Thesis Writing and Defense, we,
4th year students of Polytechnic University of the Philippines, taking up Bachelor of Arts in
Broadcast Communication would like to ask for your permission to conduct a research entitled
““The Narratives on the Experiences of Retired Priests of Lipa City Batangas: A Case Study”.
In connection with this, we would like to ask your good facility to allow us to conduct our
interview in your vicinity. Rest assured that the data we will gather will remain absolutely
confidential and to be used on academic purposes only.
We will believe that you are with us in our enthusiasm to finish this requirement as
compliance for our graduation and to develop our well-being. We hope for your positive response
on this humble matter.
Your approval to conduct this study will be greatly appreciated. For further questions,
please contact us at 09664393938
Thank You Very Much
Respectfully Yours,
Boz Ralph T. Pentinio
BABRC Student, PUP
Noted By:
Evelyn S. Agato
Thesis Writing and Defense Adviser

APPENDIX D.
The Narratives on the Experiences of Retired Priests of Lipa City Batangas:

A Case Study
Qualitative Research Questionnaires
A. During the Active Ministry
1. How do you nourish your spiritual life?
2. How do you socialize with people?
- Brother-priests
- Parishioners
3. How about your ongoing formation on the updated church document?
4. What are your pastoral activities involvement?
B. After The Active Ministry
1. How do you nourish your spiritual life?
2. How do you socialize with people?
- Brother-priests
- Parishioners
3. How about your ongoing formation on the updated church document?
4. What are your pastoral activities involvement?

APPENDIX E.
EXPENSES AND MEETINGS
Expenses for Thesis Writing
ITEM PARTICULARS AMOUNT
TRANSPORTATION
DATA ALLOWANCE FOR
GATHERING RESEARCHERS P 1,880.00
WRITING PRINTING,
SURVEY AND THESIS
COPY FOR PANELISTS P 1,788.00
FOOD P 500.00
FINAL DEFENSE HONONARIUM FOR P 1,500.00

PANELIST
TOTAL P 5,668.00
MEETINGS
Thesis Topic Approval

February – May 2019 Title: Narratives on the Experiences of
Retired Priests in Overcoming Empty
Nest Syndrome
Data Gathering/Thesis
May – June 2019 Consultation/Submission of Thesis
Proposal/Meeting
June 1, 2019 Thesis Proposal Defense
June – August 2019

Data Gathering/Meeting/Submission of
Questionnaires/Printing of Questions for
the Retired Priests
September 2019 Data Gathering/Meeting/Finalizing Thesis
September 25, 2019 Defense and Shedule for Re-defense
September 29, 2019 Data Gathering/Interview for Retired

Priest
October 2, 2019 2nd Attempt Interview to the Retired

Priests
October 7, 2019 Final Re-defense

APPENDIX F.
TRANSCRIBED INTERVIEWS
Father A
00:00
Interviewer: So yun po, ako po si Lyza, estudyante po kami ng PUP, Broadcast Communication
po yung tinitake naming course. May mga tanong lang po kami father sa mga experiences ninyo
before and after your active ministry.
Father A: Okay
Interviewer: father yung first question po namin is, what was your most memorable experience
in your ministry as parish priest?
Father A: Parish priest?
Interviewer: Opo.
Father A: Most memorable...ay kung peak point talaga,yung aking peak,pinaka peak ay yung
Isla Verde.
Interviewer: Opo
Father A: I only became parish priest 3 times in my ministry, tatlo lamang parokya ang aking
pinanggalingan and each parish is unique, meron kami kanyakanyang challenge na binigay satin,
sa akin. Halimbawa yung first assignment ko as parish priest was Isla Verde. Are you familiar with
that?
Interviewer: Hindi po masyado
Father A: Okay,so yun, walang ilaw, palibot ng dagat, island sya malapit sa Mindoro. Verde Island
dyan meron. So talagang, dun ko naranasan, dun muli lalo ng walang kinikita yun, kasi ang mga
tao dun wala talagang kakayahan to support the parish, walang nagpapamisa, may nagsisimba
pero hanggang simba laang, di tulad ng ibang

parokya na maraming mga generous people open to support the priest doon ay hindi pa kasi
bago pa lang nagsisimula, at napakalaking challenge yun sakin.
03:56
Interviewer:Mga ilang years po kayo nag stay dun?
Father A: I stayed there for 4 years.
Interviewer: Ang tagal din po ano?
Father A: Dati kasi yun, weekend parish laang, na ang pari ng batangas City nagpupunta doon
every Sunday morning and then Sunday afternoon aalis na. Then I was the firts one to stayed
there, be home, yung buo. Hindi yung weekend parish laang. May kumbento..
Interviewer: Ah, may kumbento po kayo doon?
Father A: Oo, pero all the amenities ay wala, walang ilaw walang tubig na maiinom.umaasa kami
sa tubig ulan.
Interviewer: Pano po yung ilaw?
Father A: Meron kaming, pag ikaw ay mayroong yung tawag nila na may gasul na may
ilaw,napakayaman mo na. Kami ay ganun din, na binabawasan namin yun, binubuksan laang
namin yun early in the morning at kapag nakaluto na sa gabi.kapag nakakain na kami patay na
ulit dahil nagtitipid.
Interviewer: Ang hirap po pala dati no?
Father A: Oo, yun yung challenge namin Then, yung brother ko, who was in the army then, ang
tanong sa akin nung akoy mapalipat dun, coz they were the ones who brought me there, they
accompanied me, tiningnan ako, ang sabi niya sa akin, anong kasalanan mo at ikaw ay dinala
dito?
Interviewer: Ano po yung sagot nyo father?

Father A: Ang sabi ko, wala. Kasi sabi nga, ang mga ano nga kapag napaparusahan e dinadala
sa Mindanao,dinadala sa mahirap na lugar for them to suffer. Ikaw wala ka namang kasalanan,
bakit ka dinala dito?
06:31
Interviewer: Parang yun po kasi yung reaction ng normal na tao na kung ilalagay dun sa lugar
na walang tubig walang kurente medyo malayo,pero yun po since calling nyo po parang masaya
kayo sa ginagawa nyo, diba po?
Father A: And then another thing, even yung mga pari, when I opted to stay there, sanay naman
yung mga tao dun na walang pari no? Sanay yun na Linggo lamang, ikaw ay loko. Yung term na
loko, ibig sabihin, hindi naman yung siraulo. Kumbaga, I was a fool to do that kasi sanay naman
yung mga tao na wala bakit mo ibibigay, pero my bisog then, he was very proud of me,he was
so happy that I opted to stay.
08:12
Interviewer: Father, kamusta naman po ang inyong spiritual life, araw-araw po kayong nagka
conduct ng mass doon?
Father A: araw-araw akong nagmimisa, kahit walang nagsisimba
Interviewer: Sa isang araw po,mga ilang mass ang naano?
Father A: Doon, isa lang. Kasi may mga madre naman dun na nag aalaga saakin, si Este
Interviewer: Ah,opo si sister.
Father A: Yan sa kanilang chapel, wala kasing simbahan doon, sa school lang ako nagmimisa
pag Sunday, pag ordinary day sa chapel lamang ng madre, pag linggo yun na ang taga roon,
hindi pa sila sanay yung mag taga barangay na pupunta sa place called parish for them to go to
mass.
09:38
Interviewer: Pero yung place na po yun parang, existing parin sya ngayon at may nka assign
parin po na
Father A: Ngayon, I was able to makapagsimula kami magpagawa ng simbahan after two years
dahil nakakuha kami ng pondo sa Germany, binigyan kami, humupingi kami ng assistance at
kaagad na binigyan
Interviewer: Mabuti naman po para may, yun po, mas madami ang pumunta.
Father A: Oo, atsaka tuwang tuwa! Then nagkaroon ng kuryente ang simbahan dahil may
generator, e tuwang tuwa ang mga tao.Firs time sila maka experience na meron ng simbahan,
meron pang ilaw
Interviewer: Galing po
Father A: Kaya yan ang aking most memorable, ang aking 4years dun, challenging, mahirap
hindi ko sasabihing madali, hindi ko sasabihing madali. It was really mahirap, financially wala
namang kinikita nag parokya. Kung ako ay hindi hihingi o hindi ako prinovide ng mga tao outside
the parish, lalo na aking family, hindi ako mag susurvive dun.
Interviewer: Naiisip ko yung pinagdaanan mo father, parang mahirap na masaya,parang ganun
po. So yun po, father pano nyo po ededescribe yung life nyo during your service as a parish
priest? At yung pakikisalamuha n’yo sa mga kapwa pari at mga tao?
Father A: Dun sa parokya lalo na sa isla, I have to beg, talagang practical yung beg, pupunta ako
sa batangas City, meron ng contact ang Parish priest, it was Monsignor Fred, pagdating ko dun
lahat ng offer ibibigay na sakin, supplies an then may groceries, lalo na bigas, bigay ng mga tao
outside the parish then yung lumalabis binibigay ko din sa mga tao, may mga canned good, may
mga madre ng St. Bridgettes dun sa Batangas City binibigyan din ako. Nakikihalobilo din sa mga
tao kapag may imbitasyon at may pagkakataon akong makapunta e ako’y pupunta. Sa
pamamagitan ng pakikimuhay sakanila, makukuha mo ang loob ng mga tao and this is one of the
powerful way of bringing people to God.
10:46
Interviewer: Ah ok po, so yung sobra nyo is shinishare nyo nalang sa mga tao?
Father A: Oo
Interviewer: How about your ongoing formation on the updated church documents?
Father A: binigyan ako ng chance na magturo ng Math. I taught math.
Interviewer: Opo
Father A: Yun na, then ako din nag hawak as procurator, ang procurator ay assist the trasurer in
the seminary I do the bookeeping.
Interviewer: So father move na po tayo sa next question, ano naman po a pano nyo po
ededescribe yung buhay nyo after the retirement po?
Father A: When I was still in active ministry, halimbawa noong nag start na ako kasi hindi ako
dun nag stay (St. Joseph Seniorate) binigyan ako ng bahay na sarili kasi retired priest stay in the
seniorate.
Interviewer: Ay oo po,
Father A: Pero I was given an option to choose, na siguro yun ang biyaya sa akin. An then I have
my family, pamangkin ko, family nya they are the ones taking care if me pero yung food namin,
doon nanggagaling, meals. So yung lagi kong naalala yung active days ko dun sa parokya,
everyday paggising mo sa umaga you have say mass then after nung misa people will come then
lalo na kung weekends saturday,sunday busy days iyon dahil ang daming tao sa parokya, which
I have to attend na iyon ay aking hinahanap, on a very gradual naman ang naging retirment ko
kasi after noong parish work ko nag stay muna ako sa seminary. I thought in seminary, nagturo
muna ako sa seminaryo and still I’m teaching now

15:27
Interviewer: Hanggang ngayon po?
Father A: Oo
Interviewer: Wow!
Father A: Pero they are coming here, hindi na ako nakakapunta sa seminary.The seminarians
where the ones, they are the ones coming here to attend. So, hindi patotoong ang nalolookback
ko yung aking parish ministry pero yung as a priest, another face of the ministry yung teaching
sharing my life, sharing my priesthood yan din ang nagagawa ko sa mga seminarista.
Interviewer: Actually po isa din po yan sa mga questions namin kung paano kayo nakikisalamuha
sa mga ibang pari at parishioners, humuhinto pa ba ang socialization after ng retirement?
Father A: Hindi nag stop ang socialization kasi tuloy ang aking ministry, although hindi na ganoon
kabisa hindi na ganoon katatag, sabi ko nga e, ito yung naibibigay ko pa, I will give, I will share
the little that I have now that I will be able to share, eshishare ko parin
19:27
Interviewer: Ok po, and father how do you nourish your spiritual life po ngayong retired na kayo?
Father A: I have gratitude to God. Kahit na ganito ang aking sitwasyon ngayon ako ay
nakakapagmisa pa rin, private mass, saking kwarto at ang spiritual direction ko sa mga
seminarista at pari, tuloy tuloy yan. Gayun din ang spiritual reading mahalaga saakin yan, nano-
nourish ang aking buhay spiritwal
21:05
Interviewer: Ito father, last question na po ano po yung mga values or advice that you can share
to those who wants to enter the priesthood?
Father A: For those who want to enter priesthood, ang lagi ko lang sinasabi, don’t forget to pray,
don’t forget to thank God for this vocation. Because ikaw ang pinili ng Diyos, maari mas merong
mas magagaling kesa saiyo, ang sabi ko nga sakanila, you were the chosen because of your
merits but because of the love, special love of God for you. A great love of God na andyan sainyo,
because of that great love of God for you, ikaw ay ginusto nya, to share in his mission to call
people back to him.Dasal, sa tatlong fidelity, fidelity to God, fidelity your vocation,fidelity to your
prayer. 3 for fidelity stay in the priesthood.
Interviewer: Thank you father, na inspire po ako.
Father B
00:00
Father B: Okay what is, ano ang name mo?
Interviewer: Boz Ralph po
Father B: Ralph? Ralph?

Interviewer: Ralph na lang po ang tawag niyo saken.
Father B: Si Ralph ah, ano ka, ano ka? What are you student?
Interviewer: Student po from PUP Sta. Mesa po taking up Bachelor of Science in Broadcast
Management. Broadcast Communication I mean sorry po.
Father B: Talaga ha!?
Interviewer: Opo.
Father B: Saan ka mag-aapply afterwards? Meron ka nang nasa isip? Kung saan man, radio or
TV?
Interviewer: Radio po.
Father B: Ah radio ka more. Ano, magdi-disc jockey ka?
Interviewer: Sa Veritas po ako. Plano ko po mag-Veritas, pangarap ko po mag-Veritas.
Interviewer: Sige po father, ano po mag-iinterview po ako regarding.
Father B: Sige no problem go ahead.
Interviewer: Sige po.
Father B: Anong tanong?
02:16
Intervewer: Ito po ay parang requirement po namin para sa thesis namin sa school. Aba, anong
thesis mo?
Interviewer: Ano po, Ala eh! Pari: Narratives on the Experiences of Retired priest in the light of
Walter Fisher. Bali ganito po, tatakbo ko ang questions ko categorizing yung experieces nyo
during the active ministry nyo and after nyo po magserve. Okay po?
Father B: Okay. Ikaw ga’y taga-rito?
Interviewer: Taga dito po sa Lipa.
Father B: Kaya nga pala may Pentinio akong kilala ako eh. Taga-saan ka?
Interviewer: Ano po taga-Plantacion po.
Father B: Ah Plantacion dito.
Interviewer: Opo.
Father B: Okay go ahead, go ahead nagugulo tayo.
Interviewer: Ito po. First question.
Father B: Wait lang, retired. What do you mean by retired?
03:38
Interviewer: Mga retired priests po, experiences po.
Father B: There are difference of retired, well siguro sa iyo lang, dapat ipapaliwanag mo yung
mga who are these retired priests. These retired priests are priests who still work, who still can
do things. There is no such thing as retirements for priests. Ano to the last drop, squeezed the
lemon to the last drop. That is our life, wala ditong retirement. Ngayon, ang aming retirement is
from Pastoral work, from past work. Because, we usually assigned sa Parish, now ang retirement
namin is when we get to 75 years. Then, inaalis na kami sa Parishes, and then we are brought
here to retirement. So Parish Ministry retire, wala na, pero we still go on the Pastoral Priestly
Ministry. Go ahead.
Interviewer: Sige po. What are the desirable/pleasant experiences you went through during your
active service in the priestly ministry?
Father B: There are many. You are asking of one ano, most ano?
Interviewer: Opo, most.
Father B: When I got involved with community building in the parish. First with the “Munting
Sambayanang Kristyano” the MSK ano. These are the basic ecclesial communities. Yan ang mga
experience ko kasi you got closer to the people into it. Kasi ang pari, with all the sWhen you are
in a community, then yun ang mga experiences mo, doon ka naging masaya. Yung building
communities kasi ito, pati barrio priest as well as city priest. Tsaka ang aking naman, kasi ako
kapag may gusto I have my way ano. Ang gusto ko ng maliit na parokya, because I want to in-
touched with people, pagka maliit, maliit lang. Kung alin pa yung ayaw ko, yun pa ang ibinigay sa
akin, malalaki. Cities like Batangas City.
Interviewer: Yung Immaculada Concepcion.
Father B: Oo, 86 barangays. How could I do with that? Tapos after that pa, sa Lipa pa ako, these
are big cities, old. These were the two cities before, wala pang Tanauan, wala pang Sto. Tomas.
Yan ang original cities, and they were big and I’m lost in the crowd. Kaya ako I tried to
Interviewer: To contemplate?
Father B: To what? Hindi naman minimize eh, to smallize the big into communities. Kasi kapag
may community.
Interviewer: Parang pag-isahin?
Father B: No, you set up what? Small communities which you can have contact with. Madami
yung communities to be many communities. Yun ang ibig kong sabihin. So that’s it, that’s what
makes me happy and for that matter up to now I’m still involved with what, in communities which
I put up here when I was what, I was parish priest. Sabi ko sa’yo Ralph, Batangas City ako, Lipa
City, Batangas City also communities din. I’m still yan ang aking buhay, that’s my hindi lang
memorable, my lifetime passion.
08:13
Interviewer: Ah ganun po pala? Dami nyo rin pala talgang experiences.
Father B: Oo naman. Sa tagal kong nagserve marami talaga. (nangigiti habang binabaliktawan
and mga mga experieces nya)

Interviewer: Kung sa bagay. Naririnig ko rin po kasi ang pangalan niyo before sa Immaculada
noong nasa Batangas pa po kami.
Father B: Bakit? Wala ka pa ah.
Interviewer: I mean po yung kapag nag-seserve si Msgr. Boy sa Basilica.
Father B: Ay inabot mo si Boy?
Interviewer: Opo, sa Basilica before.
Father B: He succeeded me.
Interviewer: Opo.
Father B: I was ahead of him there.
Interviewer: Naririnig ko na po ang pangalan niyo sa Taal.
Father B: Naku talaga ha.
Interviewer: Matunog po kayo sa Batangas.
Father B: Okay, so what else?
10:09
Interviewer: How about your bonding with your brother priest? –parishioners?
Father B: Hindi mawawala sa paring Batangueno ang yaw-yawan o biruan. Meron na kaming
Circle. Ito ang tinatawag na samahan ng mga pari na ayon sa Opus Dei practice. Kami ay
nagsasama-sama isang beses sa isang buwan para magkumustahan, magbahagi ng mga
karanasan at pinagdadaanan sa buhay at patuloy na mag akayan sa buhay na ito. Kaya di ka
talaga mag iisa
Interviewer: How about with the first parishioners?
Father B: Kahit naman naririto ako ay nagkakaroon rin pa ako ng pagkakataon na makihalobilo
sa iba. May oras ng pakikipagkwentuhan, bonding, picnic, fishing at marami pa. Kahit narito ka
na tuloy pa rin naman buhay. Nagmimisa pa rin naman ako sa ibat ibang lugar. Nakatuwa nga
marami pa rin ng napunta dito para bumisita sa amin.
12:03
Interviewer: How do you nourish your spirial life?
Father B: Isa siguro sa pinakamahalaga ay Pananalangin. Yan ang mag susustain sa iyo. Hindi
ko hinahayaan na lilipas ang buonf aaw na hindi na nakapaglaan ng panahon para manahimik at
magnilay. Kapag pagod, naguguluhan o anuman dasal ka lang. Mas lalong palalimin ang ugnayan
relasyon sa Diyos yan lang talaga. Siguro yong masasabi ko na most ay yong paggamit ng Diyos
sa akin upang maging instrument Nya upang ipadama ang pagmamahal sa lahat lalo’t higit sa
nangangailangan. Pero para sa akin eh, lahat ng mga achievements ay hindi galing sa akin sa
Kanya lahat. Siya ang mahusay. Araw araw ay blessing ni Lord. Napakarami talaga. Ngayon
narito na ako sa St. Joseph Senionrate di ko …naming nararanasan na kami ay napabayaan.
Lahat kumpleto, food meron, accomodation meron, medication meron, hospitalization meron,
granted. Kaya ito, many dioceses wanted to connect to, to come here and in fact I was a speaker
in one of dioceses here sa San Pablo, they asked me on how we are able to maintain. Sabi ko “If
you come to us, you ask the Cardinal because this is his only child eh, pero not without the
people’s support. Alam mo yung 2nd collection.
Interviewer: Opo, naririnig ko po.
Father B: Baka hindi ka nagbibigay.
Interviewer: Nagbibigay po ako.
Interviewer: How about your ongoing formation on updating church document?
Father B: Alam mo nung batang pari pako. Laging meron kaming monthly gathering nagsasama-
sama lahat ng mga pari para magpakinig kasi bawat alam nyo bawat buwan, merong mga naka
assign na pari na magbibigay ng discussion dun sa mga latest church documents specially mga
encyclical letters ng mga Santo Papa.
15:17
Interviewer: Ah ok. May nabanggit po kayong letter, ano po yung letter?
Father B: Yun ay Encyclical letters yun ay mga sinulat ng mga Sto Papa, mga bagong paglilinaw
mga bagong pagpapalala, napakarami kung makikita mo, isa na dyan young about sa
environment kung makikita mo
Interviewer: Ay father, ano po yung pastoral activities nyo po sa involvement?
Msgr. Fred: Alam mo sa simula pa lang nung ako ay bagong orden parin, anduon na ang aking
puso para sa mga mahihirap ako ay naglalan ng panahon para makipagusap sa mga preso sa
mga bilanggo.
Interviewer: Sobrang buti naman po pala ng heart nyo, hanggang ngayon patuloy parin ang
pagtulong nyo sa mga needy na tao
16:21
Interviewer: Thank you po. Ngayon po father, dun naman po tayo sa experiences nyo after the
active ministry at kung maihahambing nyo ano po yung pagkakaiba nung active pa kayo?
Father B: Dito sa aking pananatili sa loob ng St. Joseph Seniorate, ako ay nagagalak sabutihan
ng mga tao. Kaya’t ako kapag nagmimisa ako ngayon, sabi ko sa mga tao, “Naku salamat po, if
not for your 2nd collection, we will not be very not happy there. Tapos sabi ko pa, only one request,
“Dagdag-dagdagan niyo pa”, kasi dito alam mo ang nangyayari hindi lang in diocese treats us eh,
it’s the people who treat us.

Interviewer: Father ngayong kayong nasa retirement period, kumusta po ang inyong
spiritual life?
Father B: Alam mo ang mas maganda ngay-on ay mas marami ang time para magdasal, parang
araw araw nga ay retreat dito sa sobrang tahimik. Maaappreciate mo ang katahimikan, Alam mo
naman, ika nga ang Diyos ay nagsasalita sa gitna ng katahimikan
17:36
Interviewer: Paano nman po yung pakikihalubilo nyo sa mga tao? Partikular sa mga pari
ngayon?
Father B: Kahit ako’y na Seniorate house na, ito ang hindiing hindi nawawala, at isa rin sa
mahalaga – ang kapatiran ng mga pari, hindi nakalilimot ang mga pari bata man o senior clerguy
na bumisita, mapakipagkwentuhan at magdala ng kung ano-ano man. Minsan nga, yayayain ka
pang kumain sa labas.
Gayundin and circle naming mga pari, na itinuro ni Jose Maria Escriva, magandang practice para
maging malalim ang aming samahan ng mga paring Batangueno.
Interviewer: Kumusta naman po ang mga parishioners?
Father B: Ang mga parishioners, lalo na dito sa Batangas, ibang magmahal sa mga pari. Pag
kami kapag may birthday, we celebrate birthdays at hindi lang yan, nag-iiwan pa sila ng pera para
we can go out and have something outside, lunch outside. Well first-class treatment I could say.
18:24
Interviewer: How about your ongoing formation on the updated church document nung retired
na kayo?
Father B: Wala naman gaanong nagbago, updating parin kami kailangan sa mga kaganapan.
Ngayon naman kahit ako ay retirong pari na ay meron parin naman hindi nawawala ang
pagkakaroon ng monthly recollection at monthly update na ating tinatawag sa ating Archdiocese
kung saan may makikinig merong magbabahagi, merong mga inannyayahang
makikipagpanayam magbigya ng malinaw na paliwanag sa mga bagong document ng simbahan
upang hindi mawala kami dun sa trend ng tinuturo ng nsimbahan kasi lalo na ngayon na maraming
bagong cyclical na terms at protukopyo ang Santo Papa.
20:31
Interviewer: Last question po, ano po yung pastoral activities nyo po sa involvement ng kayoa
ay retired na?
Father B: Hanggang ngay-on kahit ako ay andidito na sa St. Joseph Seniorate hindi nawawala
sa akin ang bumisita sa mga Mangyan yung sa mga Badjao, yun ay mahalaga saakin, yung mga
mahihirap. Ako ay patuloy parin tumutulongHindi naman nanguguluhugan na kapag retirado kana
e wala kanang gagawin din, mas marami pa nga actually nung andidito na ako sa Seniorate mas
madami pa akong nagagwang paglilingkod ibat ibang paraan ng paglilingkod mas nakakapunta
ako sa mga lugar na mas may nangangailangan minsan biglaang mayroon, mayroong
kinakailangang misahang patay, mga ganun
Interviewer: Opo, patuloy po yung pag fulfill ng purpose nyo noon pa man.
TRANSCRIBED INTERVIEW
Father C
00:00
Interviewer: Good morning po father, ako po si Boz Ralph Pentinio.
Father C: Anong pangalan?
Interviewer: Boz Ralph Pentinio.
Father C: Okay.
Interviewer: Mag-iinterview po ako regarding po sa aming thesis. Ito po yung title ng aming
thesis. Ala Eh! Pari: Narratives on the Experiences of the Retired Priests in the Light of Walter
Fisher.
Father C: Anong course nyo?
Interviewer: Broadcast Communication po. Ito po yung mga questions for our interview.
Father C: Let’s proceed, medyo malabo ang mata ko
02:23
Interviewer: Ito po ang first question ko., What are the desirable experiences you went through
during your active ministry?
Father C: As a parish priest my most, all of them actually are memorable experience. But my
most memorable was, when I was able to bring back to Catholicism a couple with gone away with
the Catholic church when I helped them and solved their problem and they were able to come
back to the church again.
Interviewer: How about your bonding with the other priests?
Father C: “Another challenge was in terms of discipline I really had to follow and to obey what
would superiors and rules were telling us to do.”.
03:18
Interviewer: Next question, how do you nourish your spiritual life?
Father C: “The most important thing is to deepen my relationship to the one who calls me in this
kind of life. Constant communication with God through prayer really matters. As St. Padre Pio
says, Pray, Hope and Don’t worry. These powerful words of St. Padre Pio serve as my battle cry
especially when challenges and hardship come into my way.”
Interviewer: Yes po. Gustong-gusto ko nga po si Padre Pio. Sa kanya nga po ako humingi ng
tulong noong nag-take ako ng entrance exam sa PUP Sta. Mesa. Sorry po father napapalayo na
yata po ako. Next question po, how is your on-going formation regarding updated church
documents?
Father C: There is a priest formation every first day of the month to keep us updated about the
new guidelines of the church and new ideas on liturgical formation.
04:53
Interviewer: What are your pastoral activities involvement??
Father C: I had the chance to gather a lot of people, a lot of young people when I introduced to
them the different ministries in the church and I allowed them to see the meaning of being children
a member of the church. Very very memorable. Another thing is that th time when I formed the
San Pascual Baylon Chamber Singers wayback 2008 with the help of Professor Jun Ayran Jr. as
their conductor. They are group of young professionals living near the Parish. They were also the
pioneering batch who joined Harana sa Panginoon in 2008 and they won at the contest.
Interviewer: Ay talaga po, Harana sa Panginoon. Nag-choir member din po ako sa Lipa
Cathedral naman po, yung SCA. Sila po ang nanalo ngayong taon. Tapos po choir din po ako sa
aming Parokya dito sa Bolbok Lipa sa San Antonio de Padua.
Father C: Really? So, are you inclined to music?

Interviewer: Opo, lalo kapag kumakanta po ako sa simbahan. I love singing especially kumakanta
para kay God. Ito po next question ko, how do you nourish your spiritual life after your service
from the active ministry?
Father C: I make sure that I can spend time for prayer – communicating with God. My condition
as a sick priest does not hinder me to be far from God
Father C: It’s ok. Do you still have questions?
07:21
Interviewer: Yes po father. Next question ko po, how about your interaction with the brother
priest, may pagkakaiba po ba?
Father C: Nothing. I have so many pleasant experiences on this point of my life. One of these is
to belong with the community of diocesan priest, in our local Church who never ceases to console
me and walk with me especially on this difficult moment of my life as a sick priest.
08:03
Interviewer: How about your former parishioners.
Father C: Another thing is, another challenge is a very limited also with my contact with people,
people really not coming here very often only those who had something to consult or something
to ask from me. They just visit for a while and that’s it.
Interviewer: How is your on-going formation on the updated church documents after your service
from the active ministry?
Father C: Because of my eye defect, I am asking a seminarian to read about the new guidelines
coming from the Vatican. I also let them to read books for me to keep me more knowledgeable
on my homily.
10:03
Interviewer: What are your pastoral activities involvement after your service from the active
ministry?
Father C: Even though I am at this condition, people invite me to do lectures, talks and seminars
for Couples for Christs and other related-parochial issues.

Biographical Statement
Maria Lyza L. Echavez is currently working as a Billing specialist
at IBEX Global Inc., while pursuing her degree on Bachelor of
Arts in Broadcast Communication as a fourth year student at
Polytechnic University of the Philippines. Her recent interest on
her research contains Narratives On The Experiences Of The
Retired Priests Of Lipa City Batangas: A Case Study.
Robert John J. Lumbes, commonly known as RJ is a dad of 2
sons who are now 11 and 10. He’s been working as Technical
Support Specialist for Dell, also held IT HelpDesk role before he
decided to go back to school and pursue Bachelor of Arts in
Broadcast Communication. His softskills expertise helped him
to be into sales and account management career path. He’s currently working as a Program
Advisor for Global University Systems that deals with international students who aspire to
have a degree in Berlin School of Business and Innovation. He loves to sing and trave
The author, Boz Ralph T. Pentinio, was born on December 27, 1987 in Rosario,
Pasig City, and now currently living in Lipa City, Batangas, as the second to the last of Mr.
Edgardo Atienza Pentinio () and Anita Panopio Trinidad Pentinio. He took his primary and
secondary education at University of Batangas (formerly known as Western Philippine Colleges).

Boz Ralph T. Pentinio, was born on December 27, 1987 in
Rosario, Pasig City, and now living in Lipa City, Batangas,
as the second to the last of Mr. Edgardo Atienza Pentinio ()
and Anita Trinidad Pentinio. He took his primary and
secondary education at University of Batangas (formerly known as Western Philippine
Colleges). Boz Ralph is not only academically inclined but is also good in other fields
such as music. In 2017, he became a part of youth choir in his parish, the Koro de
San Antonio and in 2018, he became a member of Singers of the Cathedral
Ambassadors as Bass 2 singer. He currently works for Vox Pop Inc. as a Junior Media
Consultant.

Experiences of Retired Priests During and After Active Ministry

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POLYTECHNIC UNIVERSITY OF THE PHILIPPINES 2

THE PROBLEM AND ITS SETTING

valuable and can even inspire people to be closer to God.

Statement of the Problem

Spiritual, Community, Intellectual and Pastoral Aspects?

According to Fisher, Narrative Paradigm is a communication theory adopted from

construct of that story within her own mind.

Figure 1. Theoretical Framework of the Narrative Paradigm Theory

that will fit on this research.

before and after experiences.

Figure 2. The Conceptual Framework of the Study

Scope and Limitations of the Study

retired priests in St. Joseph Seniorate, Marawoy, Lipa City.

researchers selected the retired priests by using Non-Probability Sampling.

the researcher’s personal knowledge of the study.

Significance of the Study

which will be considered as a form of evangelization.

TO THE SEMINARIANS. As a future priest, so that they will have an overview of

the life of the priest and will give them motivation/inspiration.

REVIEW OF RELATED LITERATURE

relationships and hardship not commonly seen by the parish people.

The church is lead by one or more diocesan or religious priests(most often

despite being viewed of their duty as vocational.

or materialistic demand of a human being.

defined these terms

accommodate a retired priest. Any remodeling, additions or purchases contemplated for

Retired priests are encouraged to continue to attend deanery meetings.

wished and as declared in decrees due to low funds.

in the ministry despite their difficulties.

place will decide whether to accept or defer the resignation.

their health permits.

and ministerial readjustments based on different programmatic responses to their ongoing

Emphasizing on the problem above, retired priests obviously face of increasing

because of low funding not planning ahead of time.

ever-greater dependence on God.

Meanwhile, the spirituality of advanced age is yet to be developed. Relatively short

responsibility to God where it belongs.

possibility of debilitating illness accompanied by increasing and humiliating dependency. Faith in

"yes" to God in the face of seemingly pervasive negativity.

life sharpens the gift of hope and intensifies its cost.

Church, and the people served.

to confirm them in their particular life and vocational situation.

puzzled and interested in spiritual formation.

depart from their physical realm or even in their daily routines.

is a bigger pail to fill.

wrong, proliferated through media.

consciousness and understanding.

the relationship of the whole community.

without difficulties (internally)

and in their ministry.

Spiritual, humanity and intellectual formation can be thought of what priesthood

(Pastores Dabo Vobis: 57-58)

Synthesis of Literature Review

Priesthood alone is a heavy responsibility consisting of different formations that

formation and well-being as a priests, as an instrument of God.

and the Holy Spirit.

The spiritual formation is not tangible, however it can be observed through

For better understanding and discernment on issues and mysteries of the

salvation or sacraments, Intellectual formation shall be fostered simultaneously. Being able to

to not clutter or misguide the mind.

in handling pastoral duties and responsibilities.

limits alongside possible physical or health difficulties or financial.