LEARNING

EVIDENCE
PORTFOLIO
SPIRITUALITY IN THE
SHAREEZE ANN GOMEZ WORKPLACE
Prepared by

 1. GO and PARTICIPATE in
your Church's
activities/programs/rites
and rituals this
Christmas break/season.

(1.1)
Fellowship/Acquaintance
with your
priest/pastor/minister/ima
m. Introduce yourself and
you can politely request a
blessing/prayer from
him/her. (Can have a selfie
picture)
FELLOWSHIP/ ACQUAINTANCE

REV. FR. ROMEL P. ENAR

 1. GO and PARTICIPATE in
your Church's
activities/programs/rites
and rituals this
Christmas break/season.

(1.2)
GET a Historical Background
of your church. ( You can ask
this from your church's
office)
 Historical
Background

Parish of St. Vincent Ferrer La Castellana, Occidental Negros

SIR MODESTO P. SA-ONOY, KCSS Knight Commander Pontifical

Equestrian Order of Pope St. Sylvester

This is a brief history of the the travels of Recollect Fr. the village of the same name in
church of La Castellana, the Femando Cuenca into the Magallon. Odiong is the name of
cosas notables, or significant hinterlands to seek out many the river beside which were small
events leading to its foundation. It
scattered tribes and families for villages.
gives a general view of its growth
purposes of evangelization and
from a mission church of Odiong colonization. Among the villages The site where the families were
in 1894 to a parish of La he found were Lapak and Odiong relocated was in accord with the
Castellana in 1916 and the and in accordance with the practice of establishing the
missionaries that served it. Spanish government's policy villages within a day's walk from
called reduction de pueblo, Fr. one to the other. This made
The first contact of the Spanish Cuenca convinced the mountain missionary work easier and for the
missionaries with what is to tribes to live together in one priest to be able to serve two
become La Castellana was during place. Odiong was well communities faster considering
populated so he concentrated that there were no other means of
the other families to Bungahin, transportation but by foot or by
so-called because it was beside horse or carabao. When Fr.
the river by that name. As was Cuenca arrived in Negros in 1848,
customary he appointed Ka Usa he took lessons in Hiligaynon in
as the Teniente or village Tinungan. He was then aware of
lieutenant of Bungahin. Odiong in Lapak and Odiong.
La Castellana is different from
In a Royal Order of December 12, A new batch of
1854, the Governor of the Recollect Fathers
Visayas, Adolfo Rodriguez car arrived in 1876 but
acceded to the petition of the there were several
people of Isabela to create a existing missions and
parish. However, Fr. Vicente parishes that needed
Abrego, the head missionary in them. The influx of
Isabela wanted to include Odiong new "colonists" as
and Magallon under its jurisdiction investors in the
in exchange for Payao which was burgeoning sugar
placed under Binalbagan. Thus industry called
the two villages became part of prompted the Spanish
the Isabela church. government and Church A Royal Decree of
authorities to conduct a census. November 14, 1894,
A Plan de Misiones de 1881 Fr. Pedro Sanz, who was also the formally created the
written by Fr. Pedro Sanz of Vicar Forane of Negros, reported twelve missions that
Himamaylan was designed to De that 20,000 workers of included Odiong. In a
create mission churches in the immigrants and 14,000 pagans" or consolidation decree
hinterlands parallel to the unbaptized inhabitants labored in of 1896, the mission
coastline. As early as 1856 the sugar plantations on the church of Odiong
Governor Emilio Saravia who island. They came and returned included the Colonia
worked with Fr. Cuenca in home to their native provinces Agricola de La
identifying hinterland villages had after the harvests in May. It was Castellana aside from
already asked that this series of therefore difficult to determine Barrio Borja. The first
missions be established and in the inhabitants of the island once missionary curate,
1861 Bungahin was proposed the cane harvest season was Recollect Fr. Ricardo
where the missionary church was over. Nevertheless, Fr. Sanz saw Ruperez however was
to be founded. Although Odiong an immense opportunity for also partly assigned to
was included in the list of barrios evangelization and proposed the Magallon but he
to be created in 1864 and the expansion of the missions to preferred to reside in
proposal was approved in 1868, existing barrios to keep these Borja rather than
the plan was implemented only on laborers in Negros where they Odiorg where the
August 4, 1877, when the could be given religious mission church was.
Governor of the Visayas instructions. The Canonical Book
authorized the creation of Odiong showed Fr. Ruperez as
instead of Bungahin. Bungahin In his new Plan de Misiones de its first pastor. He was
was later relocated and became 1888-1895, Fr. Sanz proposed later transferred to
Barrio Borja, named after the twelve new missions in the Magallon. The new
Recollect convent in Zaragoza, interior, among which was Borja. mission church of
Spain. In the final report of the Plan Odiong adopted San
dated March 7, 1888, that was Vicente Ferrer, the
Although the civil and political submitted to the Bishop of Jaro, popular saint of Spain,
status of Odiong was already Odiong was instead chosen as the well known for his
confirmed and considered a mission church and Barrio Borja miraculous healing.
mission church, this plan was not was placed under it. All the new Negros at the time had
implemented as there was no missions had a combined been plagued by
priest available. Moreover, the population of 11,415 Christians, periodic attacks of
usual practice was for a town to 5,000 unbaptized with 4,000 many diseases such
exist first and when the classified as illiterates, Odiong as cholera, typhoid,
community was large enough and had the third largest sugar malaria, and dysentery
sufficient to construct a church production of 70,000 piculs in the due to unsanitary
and a convent, the mission was province indicating a big working and living
established. population, mostly workers. conditions, .
poor nutrition, and the absence of The Royal Order of
medical care that killed October 6, 1895,
thousands in a month. San Vicente created four more
Ferrer fitted well for the spiritual agricultural colonies
and physical healing of the attached to Borja
faithful. territory.

The 1894 description of the The growth of its

church of Odiong says that it was population
made of bamboo with cogon necessitated the
grass roofing. The name La construction of a
Castellana did not appear in the church in Borja. The
Canonical Books until 1898 when new arch built in Barrio Borja in An explanation is
it was officially declared a town 1898 was described to be in the needed to understand
by the Chamber of Deputies of form of a Latin cross with walls of the seeming
the Negros Cantonal Republic on hardwood and galvanized roofing. confusion. On civil
December 15, 1898. It had complied with the matters, Barrio Borja
requirement for a new town belonged to
Odiong remained active and designed in accordance with the Pontevedra while
served together by the missionary Leyes de indes or Law of the Odiong belonged to
priest residing in Borja. In fact, Indies. The law prescribed the Isabela. Borja was
when the Negros government location of the church and the closer to Pontevedra
ordered in mid-November 1898 convent, the comandancia or while Odiong and
the arrest of all Spanish priests headquarters of the civil guards, Magallon were closer
on the island, Fr. Manuel Garcia, the houses of prominent persons, to Isabela. On
the curate of Odiong was taken and the location of markets and ecclesiastical matters,
prisoner there. He was the last houses of ordinary citizens. The Barrio Borja belonged
priest to serve Borja and Odion comandancia and the church and to the mission church
After he left, Odiong receded into the convent of Barrio Borja were of Odiong. The name
oblivion while the church, well- constructed on government land Borja disappeared
established in Borja was made available within the Colonia from the canonical
supported by the people. The de Agricola de la Castellana. The books after La
priest then was given a salary of site of the church and cemetery in Castellana was
P800 a year, an indication of the Borja (now Daang Patio) remained separated from
people's capacity to financially church properties as they Pontevedra and
support their church. continued to be used as Campo created as a civil town
Santo or sacred burial ground in 1898.
Borja was fortunate that it even after the revolution. Thus
became the focal point of Barrio Borja became La The progress of the
economic activity due to the Castellana when a new town was church in Borja and
Colonia de Agricola de la created on December 15, 1898. Odiong was disrupted
Castellana which opened in 1889 when the Negros
under a government land patent By the time the church was Revolution broke out
granted to Agustin Monasterio. transferred to Borja, the barrio on November 5, 1898.
The hacienda was an agricultural had already fifteen haciendas The Civil Guards
colony encouraged by a Royal according to the report of June refused to join the
Decree of September 4, 1884, to 1897. Together with Ma-ao, Borja revolt or surrender to
increase the settlement of public was also the favorite of migrants the demands of the
property for the production of so its population grew from 4,600 revolutionary leaders
sugar. The colony was at least in 1895 to 5,400 in 1897. This was of the town, the
200 hectares in size with an area a faster demographic growth than brothers Lucio and
for the settlement of at least fifty Victorias with only 2,693 and Delfin Ledesma. The
families. 3,563 in the respective years. missionary curate, Fr.
Manuel Garcia tried to prevent an reports about him.
armed conflict but while no They proceeded on
fighting took place in the barrio, a tortuous and painful
the Civil Guards refused to turn journey to
over their weapons. Bacolod and
imprisonment, forced
In mid-November 1898 the Negros labor on La Granja
revolutionary government ordered farm, and later into
the arrest of all Spanish priests exile after the
after the collapse of the Spanish German consul
government in Negros. The interceded for them
missionary of Odiong and Borja, at the request of the
Fr. Manuel Garcia was taken into Holy Father who received reports visitor was reportedly
custody while he was in Odiong of inhuman treatment. impressed by their
together with six Civil Guards. reception and the IFI
More revolutionary guards came The mission church in La strength in the town.
in with their prisoner, the parish Castellana was left untended. The fact was that at
priest of Isabela, Fr. Mariano Lasa. Some parishes in Negros were the time, the IFI was
The priest was brought in after he served by Filipino priests, but already on its decline
was dragged from Binalbagan to they were few, some taking care in membership,
Isabela and then to Odiong. The of three or four parishes. For nationwide.
two priests were marched to eight years, La Castellana had no
Borja arriving there by midnight. priests and during its absence, The Catholic Church in
As if to welcome them, the church the vacuum was filled up by the the Philippines
bells rang the joyous sound of schismatic church, the Iglesia challenged the
greeting, what was called Filipina Independiente more confiscation of Church
repique. popularly known as the Aglipayan properties before the
church as its first Supremo was a Supreme Court and on
The prisoners were billeted at the defrocked Catholic priest, November 24, 1906,
convent where the bounds of Fr. Gregorio Aglipay. The IFI was the Court ordered the
Garcia were loosened but not that established in 1903 by former return of all properties
of Fr. Lasa. Papa Isio, the leader Catholic priests who withdrew taken over by the IFI
of a religious cult fighting the allegiance to the Pope and thus and the civil
Spaniards but who became an ally were excommunicated. governments. Most
of the Negros revolutionary were returned; others
government was there in La As they did in parishes without a were kept by the IFI
Castellana but he refused to Catholic priest, the IFI took over and local governments
harass Fr. Garcia. On the contrary, the church and all its properties. to this day.
the Ledesma brothers threatened La Castellana was reported
to kill the priest but failed to among the strongholds of the IFI The Protestants who
pursue their plan. People in the in Negros which had the highest arrived in 1901 at first
town were allowed to visit the percentage of IFI followers in the tagged along with the
priests while they were in custody country. The Spaniards in the IFI but eventually
The ministers stayed in Borja for town opposed the IFI but without broke off with the IFI
two days where visitors from a priest, they could not do when a few in La
Isabela were also able to meet Fr anything in terms of protecting Castellana converted
Lasa whose bounds remained the Church. So strong was the IFI to Protestantism. Most
tight. From there the prisoners in La Castellana that when Aglipay Catholics remained
left on horseback for Antipolo. In and Dr. Lewis C. Cornish, a with the IFI at the time
San Enrique and Valladolid, the Unitarian and President of the because the IFI
new revolutionary government International Association of presented itself as
denied Fr. Garcia the comfort of a Liberal Churches came to La Filipino Catholic
horse because of unfavorable Castellana in 1939, the American Church.
The claim was plausible because the IFI ministers used
the Catholic priest cassock, appellation, and title, held
Mass, and administered the sacraments with variations in
the liturgy but maintained devotions to the saints
although not to the Blessed Mother Mary. The SC order
hurt the IFI extremely as it had to return the churches and
convents, sacred vessels, cemeteries, and land and start
on its own. The

IFI, however, retained devotion to St. Vincent and other

aspects of Catholicism. After the IFI returned the La
Castellana church properties, Fr. Pedro Perez was
transferred in 1906 from La Carlota and assigned to La

The claim was plausible because the IFI ministers used the Catholic priest cassock,
appellation, and title, held Mass, and administered the sacraments with variations in the
liturgy but maintained devotions to the saints although not to the Blessed Mother Mary. The
SC order hurt the IFI extremely as it had to return the churches and convents, sacred
vessels, cemeteries, and land and start on its own. The IFI, however, retained devotion to St.
Vincent and other aspects of Catholicism. After the IFI returned the La Castellana church
properties, Fr. Pedro Perez was transferred in 1906 from La Carlota and assigned to La
2. Of the Ten (10) THEMES
from these Social
Documents, just SELECT two
(2) Themes and DO the
following:

(2.1)
EXPLAIN each theme you
had chosen.
 Option for
the Poor
How our most vulnerable members are faring is a basic moral litmus test. In a
world marked by growing wealth disparities, our faith remembers the account
of the Last Judgment (Mt 25:31-46) and urges us to prioritize the needs of the
poor and vulnerable. Furthermore, This moral principle is intrinsically tied to the
universals of mortal quality and community. According to Catholics, a person's
social character determines whether or not their mortal quality is fully fulfilled in
society. In turn, a healthy community can only thrive if its members give special
attention to people with special needs, the homeless, and those on the margins
of society. Thus, saying that the "poor option" is a critical component of society's
effort to accomplish the common good.

Option of the poor is also the closest theme that the catholic church in La
Castellana focuses on primarily because living on the other side of society
despite being called on the first Class communities, people here are still in the
lower class hence, poor as they say they live by eating only once a day, children
here are suffering in hunger. This is why I think this theme is one of the most
crucially to be given the attention of by society.
Community/
Common
Good
According to Gaudium et Spes ("The Church in the Modern World"), Vatican II,
1965. No one...should engage in purely personal morality. The greatest approach
to fulfill one's commitments to justice and love is to give to the common good
according to one's means and the needs of others, as well as to promote and
assist public and private organizations dedicated to improving people's living
situations.

To be committed to the common good, one must respect other people's rights
and obligations. Our acts have an influence on society as a whole. To improve
the common good, we must all work together - governments, communities, and
people. When making judgments, we should keep everyone's best interests in
mind.

Nobody should pass up the chance to develop and fulfill their full potential.
Everyone has the right to have everything they need to survive and thrive. The
Church speaks of a universal common good resulting from the increasing
human interdependence of globalization.[9] According to Pope Benedict, this
common good and the effort to achieve it must assume "the dimensions of the
entire human family, that is to say, the community of peoples and nations, in
such a way as to shape the earthly city in unity and peace, rendering it to some
degree an anticipation and a fulfillment of the divine plan."
2. Of the Ten (10) THEMES
from these Social
Documents, just SELECT two
(2) Themes and DO the
following:
2.2) CITE/PRESENT or
SHOW evidence or
documents that these 2
themes you selected are
preached/proclaimed/practi
ced/exercised or manifested
in your church. Please add
an explanation or
description to every picture
or video clip you present.
 OPTION FOR THE POOR

The photos above are hence for one of the activities that are being done in
our local shrine, this ensures that our community despite being called the first
class community has the ability to share with others and there are still some
citizens who are deemed poor by not only of the social status but also
because of economic stature. However, the church is doing something about
it, and in the above photos, you are able to see that the church is giving the
poor communities different food products primarily rice and other essential
goods. These are just some of the Shrine's activities. There are still some of
them that I think are also great causes. However, due to a limited time in
creating this Learning Evidence, I am only able to compile a few of them.

A part of this activity if I remember correctly during the peak of the pandemic
the church had established a community pantry that helped those who
struggled hard to be able to get something of the kindness of others.
Additionally, the church also engages in providing shelter and food to the
victims of typhoon Odette which claimed a lot of housing for others and lives
for some. The church is generous enough and hence, it shows how much
people value them so much and their generousity.

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 COMMUNITY/ COMMON GOOD

the visuals above were taken at the peak of the pandemic which was when all
of the people tend to follow the rules and the guidelines set by the
government for the people to follow. The church shows its respect for these
guidelines and thus implements them. Some of the photos above show
different health protocols followed. Wearing Face Mask is one of the examples
and even social distancing and implementing the infrastructure capacity. I
think this is one way to help for the communal good rather than other themes.
Since I think that following these protocols impose could help people to
become safer from the virus.

Being safe from the virus could lead our health workers, especially on the front
liners to have easier jobs and also apart from it, it would lessen the risks of
others getting infected which means that it is done for the benefit of the
community or of the majority hence deemed as a communal good.

The photos above show how strict our shrine is in following these protocols
since up-to-date, there are still some youth members outside the church
doors waiting for you to come in and hence spraying alcohol to your hands.

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3. EXPRESS your thoughts
and sentiments on how your
church had formed,
strengthened your
spirituality, and assisted you
along the way.
 EXPRESSION OF
THOUGHTS
Family Beliefs
Despite my family being majority a member of the Seventh
Day Adventist Church, I am however in the middle of things, as a
student of the whole life of a Catholic Institution, I felt that the
catholic teachings have more influence on my spirituality rather
than the Seventh Day Adventist hence, being the church I
choose. I know that in the previous classes, I mentioned being an
Adventist, however since I am not still baptized in the said
religious sector, My parents allowed me the freedom to choose
my sect. To answer the question, with the formation of the
church and its influence on myself, I felt like being in this church
actively as I can not only as a student leader but also as a c choir,
lector, and even a commentator has guided me to develop
spiritual understanding and relationship with God. I was taught
upon establishment the basics of the payer, mass importance,
and even the reason why we practice the different religious
beliefs.
 EXPRESSION OF
THOUGHTS
Foundation as a Person
The formation of the church allowed me to be who I am
today since if the church in any way was not formed it would
have caused the foundation of my beliefs to be shattered. Yes,
there are different ways to teach spirituality. However, I believe
that St. Vincent Ferrer Shrine was the most abundant in teaching
me the basics of having faith in God and in others. Morally, if this
was not established I felt like I will be a misguided person
whenever I have some big events. If you know In La Castellana
there is a “Grotto” beside the church that as it was new you are
allowed to go there and pray or even drop a coin in each prayer
and light a candle. Personally, every after student mass, Sunday
mass, and different masses, I would go there and pray. I know it
is different from the beliefs of an Adventist but, I certainly
believe that respect for religions is important as a student of a
Catholic institution, and I was taught so. Hence, led me to believe
that the church allowed me to become not only spiritually aware
but to be able to get a quality Catholic Education.
 EXPRESSION OF
THOUGHTS
Opportunities Arising
My previous school was named, St. Vincent High School
Inc. thus means upon establishment of the church is a catholic
institution whose teachings are dependent on Catholic Lessons
which is why I firmly stand to believe that what I am learning and
how I deliver myself is because of the church's fundamental
teachings. The Roman Catholic Church is really influential in my
life apart from prayer, because it gave me the opportunity to
share my faith, a voice to speak my beliefs, and even platforms to
share my opinions as a contest arises and it was made possible
by the church. It gave me so much in return to practice my
knowledge, understanding, skills, and wisdom. Thus giving me
the full realization that my life revolves around these values that I
have taken away as I move into a different chapter of my life.