Our Lady of Peace College Seminary

San Isidro, Tarlac City

School Year 2019-2020

An assessment on the Values System of Our Lady of Peace College Seminary in the
light of Max Scheler’s Hierarchy of Values
_______________________________________

A Thesis Project
Presented to the
Faculty of Philosophy

In Partial Fulfillment
of the Requirements
for the Degree of

Bachelor of Arts Major in Philosophy

__________________________________________

Submitted by:
Bro. Uy, Allan Frangelo D.
A.B Philosophy IV- Eklektos
January 5, 2020
Table of content

Chapter I

I. Introduction

II. Statement of the problem

III. Significance of the study

IV. Scope and delimitation

V. Definition of terms

VI. Biographical sketch

Chapter II

I. Review of Related Literature

II. Review of Related studies

Chapter III

I. Methodology

Chapter IV

I. Max Scheler’s Hierarchy of Values

II. Findings according to the survey

Chapter V

I. Conclusion

II. Summary

III. Recommendation

IV. Bibliography
Introduction

The research focused on the value system that would a guide to the other researchers

as well as to the seminarians on what values that the Our Lady of Peace College Seminary

produces. It would be at help in evaluating the seminarians’ background regarding to their

culture and traditions by understanding their differences based on the how seminarians was

formed with the help of the New Ratio Fundementalis Sacerdotalis Institosiones and some

works of Max Scheler concerning the Values System.

This study presents to the readers that the seminarians of Our Lady of Peace College

Seminary have the values that can help them to their future ministry in dealing with their

parishioners. It can be a source of evaluation on the lay people on how a man being formed

inside of the seminary, it gives them a glimpse of what seminary is, the way how it formed

each gentleman to be truly human in need of the society.

The researcher focuses on the phenomenological approach of Max Scheler in dealing

with the values that he proved as his philosophy. Phenomenological approaches of values

were still relevant to the current generation because of the issues that the church is facing.

The versatility of the church’s values helps each faithful to remain and fight for their faith,

as their fundamental tool in dealing with their struggles and challenges that they will be

facing.

One of the famous dictums of Stephen Covey as regards the importance of values

“Begin each day with the blueprint of the deepest values firmly in mind then when the

challenges come, make decisions based on those values.” These words of Covey reminds
not just the researcher but also the readers on how to live out each values being taught and

acquire in their daily experiences.

A man of values builds his principles in life. It helps a person faces the struggles in

his life. Values create peace as well as order in everything that a person is saying. A man of

values especially for the seminarians who desired to be a priest someday would be at great

help to understand and love the ministry that they will be embracing and also the

parishioners that they will be encountering. It develops each person especially the

seminarians regarding their values so to fit and formed themselves to their future ministry.

There were four hierarchies of values that Max Scheler proposes in this study,

namely the Sensory, Vital, Spiritual, and Holy and Unholy values. These four represents the

importance of scaling the values which is more valuable to be done first and it follows until

the last part of it. Values pronounces systematic methods in prioritizing and segregating

important from not. Values help a person to be a happy on the things that he is doing.

Happiness lies on the passion, interest, and the highest of these was love, because love

requires happiness to prolong and secure the emotion of love in a person.

In every man’s values requires a love that makes him passionate in acquiring each

values in his experiences. Seminarians acquires values within the four corners of the

seminary, also, there were values that can be acquire outside of the seminary. An example of

it is during their apostolates in DSWD, St. Joseph home for Special Children, Tarlac

Provincial Jail, Tarlac Provincial Hospital and in Ramos General Hospital. They learned a

lot through the experiences of the people they encounter each apostolate. Sharing was the

common acquisitions of knowledge, experiences, and values from the patience and relatives
on how they deal with their sicknesses. The application of these things will manifest during

their one month summer apostolate within the Diocese of Tarlac.

Statement of the Problems

This study aims to assess the values system of the seminarians of the Our Lady of Peace

College Seminary in the light of Max Scheler’s Theory of Values. The study would like to

specifically answer the following questions:

1. What is the profile of the respondents?

1.1. Name

1.2. Age

1.3. Length of years in the seminary

1.4. Place of Birth

1.5. Members of the Seminary

2. How do the Seminarians practice the Value System in terms of:

2.1. Importance of values,

2.2. Living out values,

2.3. Values taught,

2.4. Implied values,

2.5. Appreciated values

2.6. Values in human formation

2.7. Values in in progressive development,

 2.8. Transforming values,

2.9. Values management,

2.10. Values representation

3. What conclusion could be drawn out of the findings?

4. What implications could be drawn out from the findings?

Scope and Delimitation

The researcher evaluated the values system of the seminarians of the Our Lady of

Peace College Seminary in the light of Max Scheler's theory of values. It includes all

year levels in the Seminary Formation 2019-2020 from senior high school to fourth

year. The study was delimited to the respondents who are the seminarians of Our Lady

of Peace College Seminary. There were 38 respondents; all were given a survey based

on the value system of Max Scheler.

This study conducted to determine the profile of the respondents as well as the

seminarians’ practice of the values system according to Max Scheler theory of values. Also

after gathering data a conclusion drew from the findings.

The assessment was conducted during the academic year 2019-2020 here at Our

Lady of Peace College Seminary.

Significance of the study

The findings of the study gives a great benefit on the diocese and especially in

formation of the seminary.

 The Diocese of Tarlac for the reason that it forms and evaluates the Diocesan

seminarian’s values regarding how he can be flexible enough in dealing with the

people within the Diocese of Tarlac. Through the help of the new Ratio Fundamentalis

Instituionis Sacerdotalis the formation of seminarians has the uniformity and as well as

the way of forming them, there will be an objective and existing standard in doing it.

Priest of the Diocese for them to be reminded that it is important to deal with

their seminarians whom will be their brothers in the ministerial priesthood someday; it

somehow examines the developing values of the youth in the diocese of Tarlac that

they can cope up with the rapid development of each generation. It can also share some

insights regarding to their experiences as a priest in the diocese. The weaknesses of the

seminarians were some of the reasons that the bond of priest and seminarians be filled

by the priest in charge of the seminarian assigned to their care.

For the Youth who would like to be one of the seminarians of the Our Lady of

Peace College Seminary, this study was a help in having a glimpse of what is to be

expected inside the seminary. It was not a vocation promotion paper but rather it was a

paper that would give them an idea with the life that a seminarian was experiencing

while in the process of formation.

For the Parents who has children that were eager and willing to be a priest

someday. It was an aid in discerning to allow his child to enter the seminary. The

formation and the “pagpapaka-tao” which was being taught in the seminary was being

manifested and be applied to their day to day life.

 For the Future Researchers who would dare to assess the value system in the

seminary, there must be an enlightenment upon reading this thesis study because of the

objective sources and objective approach in doing this thesis. The researcher would

like to deepen his knowledge on how a seminarian develops the values inside the

seminary.

For the Seminarians’ value worth or importance of something [ CITATION Mer05 \l

13321 ]. Values were being inherited generation by generation in the seminary. The

seminary is a home for the seminarians who choose and desire to offer their whole life

to serve the Lord by being a priest in the future.

For the lay faithful, this study will be benefited for them because values are

essential for the future priests. By setting a good example and doing what they are

preach. Hence, a good organization should have a good leader by example through

values.

Definition of terms

 Assessment- [ CITATION Wik18 \l 13321 ] (meaning)

 Hierarchy of Values- Refers to an ordered list of social values that influence

in having a decision making. Different jurist or legal analysts may order values

in different hierarchy, which leads them to decide in a particular controversy

differently [ CITATION Wik18 \l 13321 ].

 Seminary- it is the seedbed of gentlemen who desired to be a priest someday.

Lexically speaking it is an educational institution.

 Values- It serves as guide for human behaviour in looking for the worth or
 importance of something [ CITATION Rob99 \l 13321 ].

 Values System- is a person’s standards and self-discipline, set, based on the

common sense and wisdom of knowing the proper moral rules and discipline

are, and the amount of willingness to see themselves and other aside from them.

It is demonstrated by their choices. [CITATION You96 \l 13321 ].

Biographical Sketch

Max Ferdinand Scheler also known as Max Scheler, was born in Munich on the 22

of August in the year 1874. He was raised in an orthodox Jewish household. In 1894

Scheler finished his secondary education, and started to study medicine, philosophy,

and psychology.

Scheler’s analyses in the emotional life and sociality were the strength of the

philosophy of Scheler rather than on his methodological approaches. It was truly

undoubtedly because of his works as a phenomenologist in his time. His analyses were

still felt up until now because of the emotionality of his phenomenology. It touches the

reality of today’s problem in the society.

According to Scheler, the task of philosophical anthropology is to show how all

specifically human products, abilities and activities are rooted in the fundamental

ontological structures of man.

The context of Scheler’s thought and work

 The origin of Scheler’s philosophy rooted on the orientation that he experienced

when he was a child. He has difficulties in his family and also he experienced this kind

of tempestuous love life as well as his Catholic belief.

In one of the biographical books written about Max Scheler it says there that he

was having a hard time to combine the theory and the application, especially during the

time when Christianity and some of the middle-class people cannot provide some

evidences and guidelines on the values to the twentieth century European citizen. In

his early years in the University of Munich, Scheler came up with the problem of

injustice and evils that could possibly be solved by giving priority and standards in

morality before having a change in the government.

As time goes by, Scheler went in Berlin and he saw the faces of the standards

that were set in that place as well as the faces of the abused, miserable and helpless

people who are below average of their living in the society. On the year 1895 Scheler

arrived in Jena, and left the church as his guide towards his philosophical researches.

By the time of his move to Jena (1895), Scheler had abandoned the Church for

philosophy as a guide for his searches. The anti-positivist neo-Kantian thought of his

Doktorvater, R. Eucken, influenced Scheler in thinking that Geist is autonomous with

regard to the living, and that humanity’s course in history, away from his original

experience of nature and toward the control and manipulation of the latter through

work and science, had emptied human life of meaning. Human spirit, as a reflection of

the absolute spirit, is our capacity to be in contact with eternal ideals and values in the
pure realm of being. [ CITATION Joh19 \l 13321 ] The solution, then, to the crisis of

nihilism was thought to be a rebirth of spirituality.

When the time that Scheler decided to return on his faith to the Church he was

with him his message, the fruit of his searches, of love. He continually searches for the

value of life and also he discovered the Phenomenology of Husserl and Bergson’s life

and philosophy, these two thinkers trust in the essential richness of simple perception

that can offer the unprejudiced philosopher. Having this equipment, he could now

search in a deeper sense on the human structure and the composition of the cosmos in

order to examine everything the root cause of the problem of humanity.

He explicitly recognized the root of discontent among modern humanity in

bourgeois de-spiritualization brought about with naturalization and capitalism. Scheler

emphasized the philosophically suppressed emotive substrate of humanity and saw the

world as the value-rich garden of God’s creation, veiled by scientism and a morality

that reduced all value to mere utility.

He remained doubtful to the liberalistic point of view and the idea of common

authority, and biasedly believed toward traditional and religious perspective of society

and politics. After the reappearance of Scheler from Jena to Munich and experiencing

the brutality of life and having neither job nor income, Scheler became suspicious

about the better future of the European citizen and its nation. He dreamed about the

fictional paradise, pre-industrial, communal and pre-individualist by having a natural

life or organic way of living that was deprived to them but the reality would say that

competition was valued rather than solidarity.

Due to his occasional reference to the idea of Emmanuel Kant regarding the

transcendental subject, thus, the notion of Scheler differs to the notion of person in

certain crucial aspects. According to Scheler, the person is not like a posited supra-

individual principle away from the boundary that is an immediately given. Relevantly,

the person per se is the abrupt co-experienced unity of experiencing. The person only

exists and lives in the achievement or in the performance of the intentional acts.

Moreover, every person is individuated as a person, and not by just a merely virtue of

their bodies, the spatiotemporal locations and the content of experience. Truly, as for

Scheler the persons are absolute individuals in the sense that they are individuated in

terms of themselves. It is right to say that Scheler’s concept of person might be

different to Kant but it may seem to intertwine a high degree of formality.

Nevertheless, scheler also claims that the acquisition of a fully, developed and

peaceful mind is a prerequisite of being a person. In some of his account it says there

that animals, as well as children, madmen, and slaves are not considered as a person

because of the thoughts of the actions that must be bound by the unity of senses and it

must establish parts of one meaningful life that is why if you are to qualify as a person.

The person must be the basis of the decisions, feelings and thoughts; you must be

enjoying the control and mastery over your own body.

It was Euken who inspires Scheler to be a phenomenologist. He experienced a

lot of tragedy in his life that is why he chose to be pantheism rather than being a

catholic. In his childhood, his younger sister was maltreated. Before entering the

secondary level of studies his younger sister died. They kept on transferring in

different places as long as their livelihood still being progressive. And he decided to
transfer in Jena because of a woman namely Amelie who attracted him and even

followed him in Jena to study. And their scheler finished his philosophical study.

In some philosophical books of Scheler focuses on empathy, it indicates there

that the sociality should not prioritize the theoretical matter but rather the most

important aspect of the emotional life. The fundamental pascalian claims of Scheler

that the emotional aspects of our life on Earth are characterized by an “A Priori

content” and are subjected to be an A Priori law and afterward that the recognition and

experience of Order of the Heart or the Logic of the Heart will be manifested through

the individuals.

Despite the many struggles and suffering that Scheler experienced in his early

years in searching for certainty, Scheler still believed that there will be a future and

rebirth to the country of Europe while they are under the colony of Germany’s

guidance and control. It should have a basis on essential knowledge of what humans

are and how they stand and act in the universe. The greatest accomplishment of

Scheler’s philosophy is the discovery of a way of building a normative ethics of

material values without dropping victims to the dangers that Kant justifiably

pinpointed in any such effort.

The whole contribution of Sheler to philosophy and the understanding the

problems in facing the humanity that can boiled down to his critique of rationalist,

hedonistic, and utilitarian ethics, that could lead towards an ethics based on the

concrete human person in the world. Through this the existence of the embodied spirit

was emphasized in living in a solidary community with other persons, grounded in an

order of the conditions of emotional love. This emotive life is not a way to be

irrational, but rather it links us into a value-laden reality in partially meaningful ways;

it also has normativity in determining the objective hierarchy of values. In conditions

relative to the socio-historical setting, however, the formable and transformable

internal ethos of a person may fall into a state where there are orders of values that

cannot be perceived correctly or not all anymore. Humans are being found to trail the

courses of action that can be lead to the realization that fail to guarantee the

commonness of the good.

When Scheler died in 1928 many of his writings still remained unpublished.

The publication of his posthumous writings commenced in 1933, but the enterprise

came to a sudden halt with the rise of Nazism (Hitler), which suppressed and banned

Scheler’s work due to his Jewish background. Their publication resumed in 1954
 Chapter II

REVIEW OF RELATED LITERATURE

In this chapter the researcher used books and articles of different authors

regarding the topic of Values System and ethical experiences of a person in his or her

day to day living. In assessing the Values system of Our Lady of Peace College

Seminary it requires sources and some proofs that would strengthen the research being

conducted the researcher.

Related Literature

Foreign

Books

Material Ethics of Values: Max Scheler, Material Ethics of Values: Max Scheler,

Department of Social Sciences New York Institute of Technology Old Westbury,

New York 2011

 Eugene Kelly was one of the authors that the researcher chose to use as a tool in

conducting an assessment in his thesis study. Values do not exist as a reality in

themselves, but they are present in the human intellect. There are possibilities that they

exist if and only if they are guided by actions of human being.

The book focuses on the phenomenological approach of nature. Phenomenology

of values is a natural reflection upon what is given to or reveals itself in consciousness.

As such, it avoids from metaphysical questions like “in the sense of the question: What

is the nature of the given” and epistemological questions like "in the sense of the

question: How is it possible for anything to be given at all?” It is nonetheless a

foundational philosophy, to the extent that it seeks to be a law-like structures in the

phenomena that prepares the linguistic forms of cognition and thus of knowledge on

the everyday or natural perspective, where we see the sun rise and set, observe decent

and good actions, and live our lives unaware of the formal structures of thought and

the material content of the ideas we refer to when we identify objects. We found it

hard to know, perhaps, what the ultimate nature of being, mind, and value are, but it is

possible, so phenomenologists generally believe, to bring to literal meaning of the

unconsciously functioning meanings and meaning-structures that make it possible for

persons to possess in knowledge, and to evaluate, the objects we find in the world

around us. [ CITATION Kel11 \l 13321 ]

Phenomenology represents a systematic destruction of philosophers’

metaphysical and epistemological bias that what we experience in everyday awareness

must have a particular form. [CITATION Eug11 \l 13321 ]

 Additionally, phenomenology signifies a common attitude toward its tasks and a

common perspective upon the insufficiency of the intellect that it faces. The suitable

attitude, for Scheler, is one of admiration towards the world as it appears, an

enthusiasm to let things give themselves to us, without any prejudices about what the

world may be and how the world must be. The perspective is one of natural reflection

on the meaning-elements through which we grasp what is given. It has a big

contribution in achieving clarity about the philosophical problems that have befuddled

ages of thinkers. [CITATION Eug111 \l 13321 ]

Scheler and Hartmann call the meaning elements that are intended in the

“peripheral view” of consciousness essences, which include the value-meanings. They

work as a material a priori, they are prior to and condition the thought of a perceived

or observed object as something or other. A proposition which are justified by

reference to perception, they are judgments of common sense, or judgments made from

the natural standpoint. Another proposition that are justified by reference to

observation these are judgments about the “states of affairs” posited by hypotheses in

science.

Scheler claim that the a priori knowledge must always possess an unambiguous

meaning. It simply refers to what is being assumed in any understanding, specifically

in understanding the phenomenon of life there must be an a priori knowledge before

judging about living things. There was a value that functions as a judgment concerning

the will, action, and the wholeness of a human being. Values are not considered as a

relation but rather values are considerable on how determined and willed to sacrifice

for it.
 There are four values which Scheler propose in his theory as a

phenomenological philosopher. Also known as the Hierarchy of Values, namely,

Sensory Values, Vital Values, Spiritual Values and the Holy and Unholy, these are

classified according to the discipline and choices of a human being. Life is composes

of choices in the world. Everything that happens in a human being is rooted with its

choice. To distinguish them from one another, are the essential characteristics of each

values that would pertain to what is higher values among them. First, the value was

higher if it contained in its essence, the ability to endure through time. It focused on

the quality of certain scenery of a human and not the quantity of it. Second, the higher

values were less divisible. It is kind of value that apply to favourability of a certain

people. A subjective way of seeking happiness to the point that it objectifies humans to

achieve what is pleasant to him or her. Third, the value was higher if it generates other

values and found them. Fourth, the depth of contentment or fulfilment accompanies

higher values. Man’s satisfaction was based in a certain event of his life. Lastly, the

value is higher if it less relative to the organism experiencing it. For example, the

spiritual love between two persons does not depend on their physical characteristics or

disabilities.

Some values are being considered as a norm when a community or a group of

people use it as their culture and tradition from generation to generations. One of the

branches of Philosophy would say that there is an accepted paradigm during that era.

They accepted it whole heartedly and by means of obeying it with no regrets. There is

no gadfly to destroy the paradigm, all their questions, confusions, and many more was
being answered by the anomalies as to safeguard the integrity of the philosophical

achievement or the paradigm.

In this book, Eugene Kelly showed the readers that there were classifications of

values that can be at help in this study. There were this distinction between moral

values and non-moral values that would clarify the importance of the hierarchy of

values. Which among the four values must be implied or put into action, whether it can

be at help or not for the living of humanity of this world?

Structure and Diversity (studies in the phenomenological philosophy of Max

Scheler). Originally published by Kluwer Academic Publishers in 1997

Another book that the researcher chose to be an instrument to strengthen his

study was also the book of Eugene Kelly. This book of Eugene Kelly would like to

dissect the philosophy of Max Scheler regarding the thirst for unity, orderliness and

the certainty of the knowledge of a human person. In this book, it focuses in the

methods of Max Scheler in seeking for the certainty regarding to the values that passes

through the senses of a human being (Introduction). The hierarchy of the values was

also presented in this book, it only give an emphasis on the emotion that gives a person

some reasons to do or apply all the values through “LOVE” it also gives some

distinction regarding the perversion of the values that says that there are principles of

subjectivity and relativism (Love and perversion) that bothers the certainty and

truthfulness of the values which Max Scheler propose in his values system. It also set

some foundations regarding the ethical way of interpreting the values that a man

possesses, because not all values that a people know is right because some values are
concluded as values because of the tradition that they got used to. And here comes the

Value-based ethics and ethics rule that would act as the mediator of what is good and

bad on a value.

The lifetime ( Max Scheler’s philosophy of time ) Originally published by Kluwer

Academic Publishers in 2003

The second author that the researcher chose to be a helping hand in assessing

the problems exposed by the researcher was Manfred Fring. In the first book of

Manfred Fring that the researcher chose will be a guide in assessing the theory of

values of max Scheler towards the answers to the problem of this study, it is the in this

book would be the source of the discussion regarding the sensible values that can be

felt by the lived body. As the understanding of the researcher it focuses on the

practicality or the application of the values being taught by the other textbook that a

person must acquire. It gives an insight regarding the pragmatic values towards the

value in the mind that can be a help in deciding in the day to day living of a person.

Lastly, Manfred also discusses in this book is the highest among the values which is

the values of the holy that reminds a person on the things that must be given a priority

with regardless of the things that must be prioritize on a given scenario in life.

Formalism in ethics and non-formal ethics of values. Northwestern University

Press 1973

The second book which the researcher used in his study was also according to

Manfred Fring. It is one of the primary sources of the researcher in making this

research successful, especially on his works regarding the purposes of values in

informal point of view and also the importance of values. This book summarizes the

whole theory of Max Scheler regarding his Theory of Values. It completes the though

which the researcher wanted to know about this study.

The purpose of values in an informal point of view is the experiences that they

are encountering in their day to day living. The sub-conscience that is part of a person

facilitates or over power the action of a person, or the natural way of living of a

person. It gives the person a freedom to know what must be done and what the person

wanted to do, for as long as it is for the betterment of all it is accepted by the laws in

the society.

According to Max Scheler, the importance of values to a person is just like

selling yourself to others. It represents who you are as well as the family that you

belong to. These values are the principles that you will be living as you grow older.. It

will be noticed to a person of what kind of values that they have as their principles and

how much they value it.

BUDHI a journal of ideas and culture, Max Scheler’s Ethics of love and Solidarity

Volume III, Number 2&3 1999

The third author was Manuell B. Dy Jr. who discussed the hierarchy of values

in his book; it would be easier for the researcher to achieve his goal in his study with

the help also of this book concerning the study of the scientific process of acquiring

values from the lowest to the highest form of values. This book focuses on the

importance of each value that represents a person in making him or her a better person,
 The first value that Max Scheler said in this book was Sensory Values that

pertain to the things that make a person feel the comfort, pleasure or anything that

passes through the senses of a person. A subjective way of interpreting what makes a

person attain happiness.

Second, is the Vital Values represents the connection of the wellness of a

person, It emphases on the Vital itself of a person especially on the health, sickness,

aging, exhaustion, and many more. It is independent and irreducible to the pleasant and

unpleasant values of a person.

Thirdly, the Spiritual Value that focuses on the spiritual love and hatred of a

person, from the word itself “SPIRITUAL” it is independent from the body and

environment that can affect a person. Therefore there is this feeling that dictates our

mind on what is moral and immoral.

Lastly, the Holy and Unholy that would emphasise the “absolute object” It can

be encapsulated on the word faith, because it is within the periphery of the realm of

sacraments, cult, and many more, that can be judge in the way how people worship.

Manuel Dy classified and distinguish the difference of the benevolence from what

Love is, the things that made or act as concern only, because there were people who

are just kind to other people but not expressing Love as the highest form of giving and

sacrificing. It only share the gifts and blessing that this person receives from the all

mighty. Not all benevolent acts are manifestations of love to others; some were just

acts that are according to the natural law, or as their conscience is concern. They
usually do it because it is for the greater good of the person and not Love for the

person

As the conclusion of this book, solidarity is needed for the acquiring these four

values exposed at the top of this paper. It acts as the mediator of the two systems. It

unites the two values namely the spiritual and the holy and unholy values and also the

material values from the moral values. It helps a person to understand more the

strength and weaknesses of the person, to be open to the possibilities to develop sooner

or later of his or her existence.

Max’s Scheler’s concept of the person (an ethics of humanism) Ron Perrin 1991

The fourth author was Ron Perrin who uncovered the person by the use of the

philosophy of Max Scheler in this book the researcher found lots of relevant topics that

would be a resemblance in this study, especially on works of Perrin in connection on

the wholeness of the person regarding his existence here on Earth. It is the formation

or the development of a person to be a better person. The ethical and moral way of

living in the society that can be the final cause of every person, Ron Perrin would like

to share the values which Max Scheler would like to pertaining in moulding a person

especially on the day to day living in the society as a result of the values that was

being read in this book of Perrin.

Persons in Love (A Study of Max Scheler's Wesen und Formen der Sympathie)

I972 by Martinus Nijhott, The Hague, Netherlands

The fifth author that the researcher chose was A.R. Luther to be part of his

study in answering the problems regarding the study which he conducted. The content
of this book that would be at help was the process to attain values. It is the process to

have the values which Scheler have introduced to the readers. The actualization of the

values that a person acquired was rooted on the emotion of Love that a human being

feels when he or she has some attraction to other people. In this book the readers can

also learn about the dynamic structure of values that can be a tool for a person to

socialize and be an interpersonal communicant to the members of the society. A

clarification on the phenomenology of love that can be at help in dissecting the values

as a Holy and Unholy values as to what Scheler proposes in his hierarchy of Values.

A clarification on the action that a man usually does is being intertwined with

love, because love is one of the aspects of a human being that controls a person in

doing what the he wills. It gives a person inspiration and strength in accordance with

the natural law that the society implies.

The nature of sympathy Published 2017 by Routledge

The sixth author that the researcher chose was Graham McAleer and the content

of his book concerning the learning that can be applied not only for the reader but also

the effect of the readers to the other that they can be mingled with. It concentrates on

the “other” the things that can be held on the inner self of the other. How appropriate

the learning that the textbooks have imparted to the readers. It gives a human person

an idea on how to act morally in terms of the things that a human being must possess

especially when the person is with the members of the family. There is this community

that a person must live with. It will fall on the versatility of a person in fitting his or

her personality in the group. There will be the time where the morality of the person
will be provoke, as well as, the values regarding the understanding, patience and the

love that can be imparted to the people around him or her, and also the limitations of

everything that a person must know especially if it causes a person immoral.

The a Priori value and feeling in Max Scheler and wang yangming publishe by

Routledge 2014

The seventh author that the researcher chose was Yinghua Lu in this book the

readers can be the foundation of the similarities in the point of view of Max Scheler as

well as the Confucians. They strengthen the Theory which Max Scheler proposed, The

Hierarchy of Values, because the values are being embedded through Love, and love is

being considered that exist in the heart. The moral emotions in Confucian learning of

heart are experiential, but not sensory (reference). There is the heart-mind conclusion

in a way that it dictates the mind who to love or share the love that a man experience.

It helps the researcher in analysing the importance of the experience that could help a

human person to acquire the values that could make him or her a better person. As

what Yinghua said in this book Max Scheler is an influential contemporary

philosopher who focuses his studies in phenomenology in the field of value. He

critically develops the phenomenological method of Husserl and distinguished the

different autonomous ethics of the deontology of Emmanuel Kant. [ CITATION LuY14 \l

13321 ]

Secondary Source

Faith and Love by Sharon Krishek Published in the United States of America by

Cambridge University Press, New York 2009

 This book regarding Kierkegaard will be used by the researcher as a tool in seeking

for the answers regarding the questions that he raised in his statements of the problem.

It focuses on the movement of love in an individual. There are double movement of

love in the inner harmony of a person. The author acknowledges the experiences of a

person in being in love most especially the pain, struggles, challenges and many more,

the author also consider the joy, freedom, and the fullness of the happiness that a

person may have. It contributes on the firmness of a decision of a person through

looking on the disadvantages and advantages of the things that a person commits.

Works of Love of Soren Kierkegaard, Princeton, New Jersey, Princeton

University Press 1949

The second book that would fall on the secondary source of the researcher was

about the concerning the hidden life of love as well as the duty that the love as the

sources of all action of man. Love per se is very metaphysical in concerning the effect

of a person. It goes beyond what is essential into our senses and pin point the main part

of our self which is the emotions.

The duty of love in a human person focuses on the fruitfulness of the act. It

contributes on the formation of a seminarian especially on the human dimension of it.

It gives a deeper understanding on the things happening on his or her environment.

Local

The emergence of Filipino values among forgiveness studies International Journal

of Research Studies in Psychology 2013 October, Volume 2 Number 4, 17-34

 It is a combination of the values and cultures that may lead a person in learning

to forgive. It takes a lot of experiences to know how to forgive. Forgiving in a sense of

loving, you can forgive and forget the wrong doings of a person who is important to

you and also you can forgive and forget the person who has done you wrong. This

values that a person can acquire in his or her experiences will taught him to forgive.

Experiences afford to give an opportunity in harmonizing the values that can be at help

in forgiving others.

The focus of this research is to identify why Filipinos forgive? It the researcher

chose to use this as a one of the foundation of his study because it helps him in

understanding the values of the Filipinos regarding in different aspects of their life. It

must be experiential to know what were the things might happen.

UNDERSTANDING FILIPINO VALUES, A WINDOW FOR MISSION Lowel J.

Domocmat MDiv Student Adventist International Institute of Advanced Studies

Philippines

In this article which the missionaries publish is also a big help in knowing the

values of the Filipinos. Truly in having a mission it takes a lot of values to mingle with

other people. Self-esteem, shyness, emotional debt or in tagalog utang na loob, and

lastly is the pakikisama, these values usually taught in the seminary. It helps a person

in dealing with the people surrounds them.

Self-esteem is one of the keys that a person must have. Seminarian, pastor, and

many more or not, self-esteem is a must in a person as they continue their journey in
this world. It makes a person sell himself especially in looking for jobs and promoting

their businesses.

Shyness is also needed but in a minor way, because now a day shyness is not

applicable for the people around us especially to the people who usually look forward

for their future. Shyness is applicable when there are things that you do not need and

being given. If there were things that a person commits without anything that bothers,

that is the time that that person must experience shyness.

Emotional debt is a value that where people usually reminisce where they came

from. Those people who help them, people who formed, taught, guide, and love them

are the people whom they usually return the favours being done to them as their utang

na loob.

Pakikisama is a value that seems like you are putting your shoes to the shoes of

others. You are being versatile in dealing with other people. It is the wholeness of your

personhood in introducing yourself to the community you belong to.

CONGREGATION FOR THE CLERGY: THE GIFT OF PRIESTLY VOCATION

(RATIO FUNDEMENTALIS INSTITUTIONIS SACERDOTALIS) Paulines

Publishing House

As the number of Catholic believer continually increases, the building of seminaries

around the globe serves as one way to resolve this predicament. Seminary then becomes a

training ground for young men who desire to follow Christ’s footsteps as priests in the

service of people’s spiritual growth.

 According to the New Ratio Funadamentalis Institutionis Sacerdotalis, having a

community life in the seminary is the most suitable context for preparing seminarians for

true priestly brotherhood. [ CITATION Con16 \l 13321 ]Furthermore, the community becomes

the seedbed of a priestly vocation, since the seminarian emerges from it, in order to be sent

back to serve it after ordination. [ CITATION Con16 \l 13321 ] The seminarian to begin with,

and later the priest, must gather and binds together and harmonizes the four dimensions of

formation. [ CITATION Con16 \l 13321 ] The four dimensions are namely; the human,

intellectual, Spiritual and Pastoral Dimensions. The priest then reveals all the learning

received from the formation for the people to whom he will be serving with. Herein, it lies

on the transcendental-communal aspects of a priest with responsibility to the people

entrusted to him and establishing relationship to every encounter he meets.

With these in mind, the reality of becoming a priest or an Alter Christus is never

an easy endeavor to partake with. It involves an intensive formation, so to speak. It is a

fundamental formation that can be of great help to mold every aspirant to be responsible

pastors for the Church. This vital formation helps a seminarian toward the very aim of

the seminary formation, which is to form them as shepherds like Christ [ CITATION

Con16 \l 13321 ]. Another brief description regarding the seminary, may consider as the

form of men-disciples and missionaries-shepherds for the lay faithful. [ CITATION Con16 \l

13321 ]

Thus, in this book, the researcher will expose the four dimensions of the seminary

formation derived from the New Ratio Fundamentalis Institutionis Sacerdotalis, Pastoris

Daba Vobis and the Updated Philippine program for Priestly formation. From here, the
social dimension of the seminary formation namely, human, spiritual, intellectual, and

pastoral dimension will be exposed and be given proper considerations.

One of the many important aspects to the formation of young men who are preparing

for priesthood is an awareness of their life in a different kind of community and the

development of relationships with the people whom they will be encountering as they go out

of the seminary. A seminary strives to provide seminarians with the support and direction

necessary to enhance their relationship with Jesus Christ and the Roman Catholic Church.

In college, the main focus of human formation is the achievement of a balance

between self-identity and socialization. Personal values develop in tandem with social

virtues as a seminarian faces both his very self and various human situations in the world

and history. Individualistic isolationism and enslaving social dependence is to be avoided

[CITATION Cat06 \n \l 13321 ]. In order that his ministry may be down to Earth as credible and

acceptable as possible, 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 the faithful in meeting with

Jesus Christ the Redeemer of humanity [ CITATION IIJ \l 13321 ].

The human formation of a seminarian in college must recognize the fact that he is in

a period of transition from adolescence to young adulthood, from dependence on family and

peers to personal freedom. In other words, a typical college seminarian is in search of his

identity and lives within the tensions that usually accompany that search [CITATION Cat06

\n \l 13321 ]. Growth in self-identity is best facilitated when the formation process pays

attention to a seminarian’s unique personal background and needs, which can become

increasingly complex as Philippine society changes dramatically [CITATION Cat06 \n \l

13321 ]. Such modified attention with the seminary administrators serving as companions

prevent seminaries from forcing a seminarian into a programmed rigid mold of being

human. Instead, a college seminarian is best formed on the human level when accepted for

what he is and is helped to be open to personal change and to the creative use of his human

resources [CITATION Cat06 \n \l 13321 ] . Through this approach, it is hoped that a college

seminarian discovers his human condition and thereby respects his own person, other human

beings, creation, and God—marks of maturity to which college seminary formation is

directed. [CITATION Cat06 \n \l 13321 ]

Through his daily contact with people, his sharing in their daily lives, the priest

needs to develop and sharpen his human sensitivity so as to understand more clearly their

needs, respond to their demands, perceive their unvoiced questions and share the hopes and

expectations, the joys and burdens which are part of life, these are the personalities that the

catholic faithful demands to the priests whom they are encountering, thus he will be able to

meet and enter into dialogue with all people [ CITATION IIJ \l 13321 ]. It is very important to

have an intellectual capabilities as a priest in the future but as the generation or the faithful

demanded to also have a priest that can be reach out during the time in need. An increase

case of suicide is some of the problems that the church is facing now a day, as the researcher

interviewed some high school students when he was conducting recollections to some

schools in Tarlac, one of the reasons why youth consider suicide as a solution to their

problems because of the weak emotional foundation of the children because they do not

have someone to talked to and trust with because they have some traumatic experiences

when they were child.

 According to the Pastores Dabo Vobis of Saint John Paul II, the seminary should

have their objective in forming men, whose lives find their core in personal and

transformative communion with God, and who seek to unite themselves with God’s saving

will in all aspects of their lives, especially through their contribution in the mission of Christ

as an ordained minister of the Church. [ CITATION IIJ \l 13321 ]

Spiritual formation focused at nourishing and sustaining communion with God and

with the catholic faithful, in the friendship of Jesus the Good Shepherd, and with an attitude

of meekness to the Holy Spirit [ CITATION Con16 \l 13321 ]. This intimate relationship forms

the heart of the seminarian in possessing a personality of generousity and knowing what

sacrificial love that marks the beginning of pastoral charity [ CITATION Con16 \l 13321 ] . After

all, spiritual formation becomes the core that unifies the life of a priest, it stands at the heart

of seminary life that integrates to the other aspect of the seminary, human, intellectual, and

pastoral formation are necessary in developing the seminarian’s relationship with the

community, communion with God and the ability to communicate God’s truth and love to

others as the representation of the Good Shepherd and eternal High Priest. [ CITATION

Con16 \l 13321 ]

The formation of a seminarian recognizes that all the experiences of everyday life

contribute to the spiritual formation of the future priest and that he enters seminary already

with some spiritual formation, which is taken into account. The spiritual formation program

operates at every level of formation so that spirituality is understood to be essential to the

life of a priest, both public and personal. The program is designed to help seminarians

establish a mature spiritual life for himself with a view to continuing the discernment of his

vocation and acquiring foundations for the future. The central of this formation program is
to assist the seminarians develop his own relationship with Christ and to establish his own

spiritual life. The seminarians will also learn to appreciate a variety of spiritual styles in

preparation for his work as a priest.

As the college seminarian searches for self-identity and a sense of mission in life, he

realizes that human existence cannot find its fulfillment apart from its religious dimension.

The spiritual formation of a college seminarian aims to awaken and develop in him a sense

of the sacred in life through spiritual exercises and spiritual direction, so that he could be a

good Christian and be able to crystallize his decision to follow Jesus Christ as an ordained

minister [CITATION Cat06 \n \l 13321 ].

An old proverb goes: “you cannot give what you do not have.” As regards to the

future ministry that each seminarian wishes to embrace someday, this old adage has

something to do with it. As future leaders of the Church, it is necessary for them to have

proper intellectual nourishment. Their minds must be filled with sufficient knowledge so

that they can be effective pastors of the Church. They have to be well equipped in all areas

of life so that they can effectively communicate the Gospel to the people whom they will be

serving in the future.

The new Ratio Fundamentalis Institutionis Sacerdotalis would tell the readers that

the intellectual formation aimed at achieving for seminarians a solid competence in

philosophy and theology, enough to allow them to proclaim the Gospel’s message with

credibility and understandable thoughts to the people who will be listening to them.

[ CITATION Con16 \l 13321 ] It seeks to enable them to enter into fruitful dialogue with the

contemporary world, and to defend the truth of the faith by the light of reason, thereby
revealing its beauty [ CITATION Con16 \l 13321 ]. For this reason, candidates for the priesthood

must prepare themselves with diligent attention, by deepening their knowledge of the

philosophical and theological studies.

In college, a seminarian needs to grow in the gratitude of learning as an integral part

of his human and vocational life. It should be a preparatory and continuity in a theology

seminary. It should develop knowledge and skills necessary for theological studies

[CITATION Cat06 \n \l 13321 ] . Intellectual growth aimed at a deeper understanding of people,

of human experience, of the world, and of history of the church that is still relevant in the

current situations.

The pastoral formation of a college seminarian aims to help him solve the questions

arousing in his stage in life, as he encounters the demands of service [ CITATION Con16 \l

13321 ]. As the famous dictum says “Experience is the Best Teacher” Pastoral exposure

involvement in a specific community or ministry is meant to strengthen his self-identity and

to crystallize his mission, which can occur only when he has discovered the meaning of

service to others [ CITATION Con16 \l 13321 ]. It cannot be denied, however, that shepherding

is not yet a realistic goal, much less the primary goal of the pastoral formation of a college

seminarian. Rather, the emphasis lies in self-discovery through growth in service. [ CITATION

Con16 \l 13321 ]

The pastoral formation of a college seminarian provides an occasion for him to get in

touch with a wide range of human experiences. This exposure to human situations will

hopefully lead him to deepen his understanding into the questions and struggles of fellow

Filipinos. It also tries to nurture a seminarian’s affective relationship with people, with
particular attention to family, youth, women, and the poor. He learns to relate emotionaly,

remaining in touch with the emotions that human situations elicit from him. [CITATION

Cat06 \n \l 13321 ]

Through various forms of pastoral exposure, a seminarian is also initiated into the

social realities of injustice, cultural disparities, social inequalities, economic imbalances,

political manipulations and structures of sin, which are very much present in the Philippines

[CITATION Cat06 \n \l 13321 ] . Through encounters with these various realities, a sense of

service that is oriented towards a community is hopefully inculcated. The regularity with

which pastoral work is done instills diligence, consistency and a sense of duty-marks of a

mature personality. Motivations for working are to be purified so that a seminarian may

learn to work for service, like Jesus, rather than for self-serving gains [CITATION Cat06 \n \l

13321 ]. Furthermore, it also helps in identifying and cultivating the personal charisma of a

seminarian. These gifts or talents are to be affirmed, while the seminarian is being properly

motivated to utilize them for the service of the common good. [CITATION Cat06 \n \l 13321 ]

The seminary aims to form good pastors committed to mission and a life of service

of God’s people. Pastoral formation is therefore not only concentrated on the challenges to

mission presented by the contemporary society, but also on the personal conversion of the

one who will continue the mission of Christ.

Related Studies

In this part of the research was been gathered on the thesis that was been conducted

by the seminarians of Immaculate Concepcion Major Seminary as well as the Lay

people who took their masteral degree on Philosophy in University of Santo Thomas.
The following were the thesis gathered by the researcher in two Libraries where they

conducted their research.

Scheler finished book of Samantha Schroeder regarding Nature of love:

One of the studies that the researcher found that could be at help in strengthening

his research regarding the Hierarchy of Values of Max Scheler who can assist the

readers in going to the main point of this study. In this thesis of Samantha Schroeder

pointed out the importance of the heart in every human being. The heart has a big

effect in everything that a person is doing, especially when we are talking about the

intimate relationship between man and woman.

It also dissects on the difference of the objectivity and the subjectivity of Love.

Philosophically speaking when we are talking about the objectivity of a certain scenery

or a thing it must be acceptable by all or in other term it must be universally accepted

while the subjective point of view it has a lot of suggestions or a divest interpretation

on it. That is why there are also objectivity and subjectivity regarding love, especially

when the satisfaction of the love that a person felt was just subjective to the point that

he is the only one who felt the love while the objective point of view of love is the

experiences of all that a certain community could conclude that the love that they are

experiencing was the love that is for all.

Articles

“Happiness and Its Discontents” by Michael S. Sherwin, OP September 2010

 One of the articles that the researcher found as a tool in strengthening his study

regarding the values that Max Scheler proved, and to inform the reader that there must

be happiness in loving. One of the reasons why people fell in love is because of the

happiness that they feel whenever they are with someone or doing something. In here

the love will arises because of the joy and the passion that a person feels. It gives a

person interest in doing it as long as they are happy on it. Happiness is one of the keys

to remain and treasure the love that could give a person values. As what Aristotle said

in his work “Nicomachean Ethics” the ultimate goal of a person is happiness.

Happiness is one of the keys or solution in the struggles that a person is facing in his

life. In decision making, people must consider their happiness on it because life is too

short to waste it and also when people chose the things that make him or her unhappy.

Ordo amoris of Max SchelerDenken des Ursprungs/Ursprungs des Denkens:

Schelers Philosophie und ihre Anfänge in Jena,1997

The last work of Manfred Fring that the researcher used as his source in making

this study in an objective point of view was the article of Fring entitled Ordo amoris of

Max Scheler translating it in English; it conveys that there is an order of Love. This

essay of Max Scheler pertains to the foundation of values. Borrowing the words of

Bro. Jhanril Villapando during the arguments between the researcher regarding the

source of values and he says that there will be no values if the person never experience

how to love or even give importance to someone or something. Everything may begin

with Love. The result of being in love has a lot of benefits that a man can get; the

essence of being a man may be discovered in doing the act of love.

Understanding Filipino Values, A Window for a mission Adventist International

Institute of Advanced Studies Philippines

The third article that the researcher chose was concerning about the Filipino values

by Lowel J. Domocmat. It gives the readers an insight regarding on the four prevailing

values of Filipinos. Namely the self-esteem or the amor propio, hiya, utang na loob,

and pakikisama.

These values of a Filipino have a big help in developing once self especially when

a seminarian was looking forward on the ministry that he will be facing in the future.

There were these values that can be a tool in making a good relationship between the

priest as well as the parishioners.

These values of the Filipinos are not just for the priesthood but also to the lay

people who wanted to extend their peripheral circle of friends. It reflects on the person

on how he or she was raised and also on how he or she was sensitive enough in dealing

with people with different cultures and traditions regarding the pakikisama of a person

to others.

Science now a day is progressive. There were value system before that fits the

needs in that era up until the point that the system would no longer suffice the answers

that the scientist questions. They kept on asking and asking for them to arrive on a new

and more acceptable system in a given era. Hence, scientist now a day noticed that

there is a need of a new Value System and Alana Zubrits make an article regarding

Value System for Conscious Design that concerns the modernity and the applicability
of a value system in the modern world. It gives a sufficient reasons and answer to the

problems that the world is facing now a day.

Journals

THE FILIPINO VALUE OF PAKIKIPAGKAPWA-TAO VIS-À-VIS GABRIEL

MARCEL’S NOTION OF CREATIVE FIDELITY AND DISPONIBILITÈ- the

research journal of the college of arts and sciences, San Beda College

In this journal which the researcher chose as a tool in strengthening his study

regarding the values of the Filipinos that represents the seminarians as their nationality

could be at help to understand the values system that the seminary has.

Gabriel Marcel focuses on the “loob” of a person. Translating the word “Loob”

in English it literally means “Inside”. It usually refers to the inner core or inside of a

things or space. Marcel focuses on the human person per se and not on the theoretical

or cognitive way of knowing what man is, and it could lead the readers in the

incarnation of the subjectivity of Marcel. It can be identified with the Filipino view of

the “Loob”. It gives the reader what the “Loob” affects the human being. The values

and the personality of the person will manifest on the actions that he or she is doing on

his or her day to day life.

In this journal, it does not only focus on the ego or the self of a person but

rather it also gives a different point of view in dealing with the self. The self also

considers the others; it will lead the readers to the “Interpersonalism” and the

“pakikipagkapwa – tao”. This Interpersonalism and the pakikipagkapwa – tao of

Gabriel Marcel will be one of the guidelines of the researcher in acquiring the values
that a human being that could acquire as the performance on his life. The

pakikipagkawpa – tao is not bounded with rules and regulation like on the seminary or

people who will manipulate others as to what they wanted to see in a person. But

rather, it is a long term process in knowing and acquiring through the experiences of a

person. It is an empirical knowledge that can be shared and also an inspiration to

others on how to deal with different people whom they encounter in their day to day

life.

Chapter III

METHODOLOGY

In this chapter the researcher presents the process of gathering the data

conducted in the Our Lady of Peace College Seminary, the subject of the study, the
tool that is used to collate all the data. All the data will be assessed and summed up to

help the researcher to lessen the burden in answering the problems given in this study.

Research Design

The research design that the researcher used as the tool of gathering data was the

qualitative design. Where in the study will be an objective one in proving the value

system of the Our Lady of Peace College Seminary, to know more about the divers

attitudes of the seminarian by conducting this research as to be part of their lives with

this process.

Respondents of the Study and Research Locale

Thirty eight (38) seminarians of Our Lady of Peace College Seminary, San

Isidro, Tarlac City, and ages of these seminarians are from 16-24 years old, enrolled

during the school year 2019-2020 were chosen as the respondents of this study.

Research Instruments

The researcher used sources gathered from the different libraries such as

Immaculate Concepcion Major Seminary, University of Santo Thomas and electronic

websites to make the instrument that focused on the Max Scheler’s Theory of Values.

Third, this study will expose the data of the survey to be made in the said seminary.

Furthermore, this study shall be limited to the capacity of the researcher, as a

seminarian. The researcher depends more on the book, journals, manuals, data from

survey and other internet sources. Although surveys shall be limited to Our Lady of

Peace College Seminary, this study shall serve as a model for other seminarians.
 The researcher gathered the name, age, length of years in the seminary, place

of birth and members of the seminary to know the profile of the respondents.

The primary instrument of this study was an interview question. The researcher

developed an interview questions form the philosophical book of Max Scheler’s

Theory of Values. The interview consisted of: 1) Importance of values, 2) Living out

values, 3) Values taught, 4) Implied values, 5) Appreciated values 6) Values in human

formation 7) Values in in progressive development, 8) Transforming values, 9)Values

management, and 10) Values representation. It consist of a whole values that a

seminarian must acquire, it will be in accordance of the daily encounter of the

seminarians during their stay inside of the seminary and also outside of the seminary.

Data Gathered Procedure

To gather the data needed in this study, first the researcher asked the rector of

the Our Lady of Peace College Seminary to allow the said research to be conducted in

this seminary. Upon the approval of the rector, the researcher will give each

seminarian a questionnaire to be answered as the data needed by the researcher.

In identifying the values that would be the prime source in answering the values

problem, a questionnaire checklist, was prepared and validated. The seminarians were

asked to check honestly the values that they have encountered from outside and inside

of the seminary.

First, the profile of the respondents based on the survey gathered by the

researcher grounded on the values that the respondents learned from their place of

birth as well as the learning of the values they acquire inside of the seminary will be
exposed in this study and to determine if they are Ilocanos, Kapampangans and the

Tagalogs will be classified in this chapter of thesis.

The second, the researcher developed an interview questions form Max Scheler

theory of values in gathering the data regarding the learning values of the seminarian.

Also, the responses of the seminarians were gathered, sorted and compiled to draw the

data.

Third, from the results findings in the interview, conclusion was drawn to

generalize the study conducted by the researcher. The data on the values that the

seminary can provide to the seminarians will be assessed to attain the objective values

that every seminarian of the Our Lady of Peace College Seminary can produce.

Lastly, also from the findings of the interview, an implication drew for the

future formators and seminarians of Our Lady of Peace College Seminary

 Chapter IV

ANALYSIS AND INTERPRETATION OF THE DATA

In this chapter, it deals with the detailed analysis of the data gathered through

checklist questionnaire, documents and some interviews. The interpretation of findings

based on the philosophy of Max Scheler and the self-explanatory of the researcher based on

the survey that was conducted at Our Lady of Peace College Seminary are presented in this

chapter.

1. What is the profile of the respondents

From the data gathered, here are the profile of the seminarians.

1.1. Name

1.2. Age

1.3. Length of years in the seminary

1.4. Place of Birth

1.5. Members of the Seminary

2. How do the Seminarians practice the Value System?

3. What conclusion could be drawn out of the findings?

4. What imp

Chapter V

CONCLUSION, RECOMMENDATION, and BIBLIOGRAPHY

On the last chapter of this thesis focused on the conclusion gathered on the survey

as well as the philosophy of Max Scheler, on how the seminarians of Our Lady of Peace

College Seminary practise values being taught in the seminary to their day to day living

whether inside of the seminary or not.

Conclusion

Based on the salient result of the study,The community of the Our Lady of Peace

College Seminary was being reminded on the importance of “Values” being taught in the

seminary that must be applied to their future ministry. The seminary imposed rules and

regulation for the seminarians to be prepared as they go out of the seminary. It formed them

to be really human and to avoid a kind of human who just goes with the flow in terms of

their physical, emotional, mental, and spiritual aspect in dealing with the chaotic world. The

seminary formed the seminarians to build their own principles in life that they will bring as

they grow old and something that marked their name in every places that they belong to. It

manifest when no one is around to guard a seminarian regarding on the responsibilities that

were being trusted to him.

The seminarians were bounded by the demands of the seminary that would help each of

them to undergone pressure as so to be used on the pressures that the world could give to
them. These demands would be a test on how they act accordingly as the pressure embraced

them. The implication of the values being taught in the seminary reveal during their

immersion to different places such as their apostolate areas also to their one month

apostolate each parish within the Diocese of Tarlac.

The seminary helps a seminarian concerning his human formation through the four

dimensions being inaugurated by the Vatican. Seminary is a training ground of each

gentleman to be truly human. The seminary was the foundational weapon of seminarians in

dealing with the rapid development of technologies as well as the shifting of each

generation. It would be the seed of each seminarians as their feet their selves on the rapid

progress of science outside of the seminary. The seminary formed a seminarian to be a

better person. It gives each seminarian ample time to learn and prove themselves that they

have the credibility to be on their own. It helps the seminarians to be responsible enough

and discipline person in acting on their own feet.

The seminary is composes of the formation, formators, and the formandee. It prepares a

seminarian to deal with the issues outside of the seminary, intellectually, spiritually,

physically and most especially spiritually, in here the priests in process will be the defender

of the catholic faith against the gadfly of the universal church. A seminarian gave a glimpse

of what seminary is to the other people especially when seminarians went out and immerses

them within a society. The seminarians were bringing with them the name of the seminary

because of the expectations and conclusions of the people around them.

Recommendation
Based on the conclusion of the survey that was conducted and analyzed, the researcher was

encouraged to highly recommend the following:

1. The administration of the Our Lady of Peace College Seminary could develop the

formation that would fit to the need of the church now a day.

2. The formators of the seminary could examine their way of forming a seminarian to

be effective and efficiently on their future ministry, as a priest someday.

3. The formators may also evaluate on how a seminarian act within a society.

4. The formators may help a seminarian decide for their own as he observe the

seminarians performance whether he is on the right path in answering God’s call to

him.

5. The seminarians may examine their performance whether they were doing in

accordance with what is expected from them.

6. The seminarians may be reminded by the values that the seminary was imposing to

them.

7. The seminarians may learn the values that a priest in process must acquire.

8. The seminarians can have a basis on what the values being taught in the seminary.

9. Finally, to the future researchers, may use the results of the study as sources in

conducting future researches like this type but with different respondents, and with

different location.
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