1. Introduction
The Philippines, particularly its typhoon-and-earthquake-prone regions, is among the most disaster-vulnerable nations globally. Located along the Pacific Ring of Fire and the Western Pacific typhoon belt, the country regularly experiences severe natural hazards such as typhoons, floods, landslides, and earthquakes
[21] | Lagmay, A. M. F., La Viña, A. G., & Llorito, M. S. (2020). Natural hazard risk reduction in the Philippines: Strategies for vulnerable areas. Disaster Prevention and Management, 29(3), 289–305. |
[21]
. Within this high-risk environment are the partner communities of St. Paul University Philippines (SPUP) in the provinces of Cagayan and Apayao, where repeated environmental disruptions affect not only physical infrastructure but also the emotional, social, and spiritual well-being of local populations. Youth in these areas are especially at risk, facing a dual burden: the immediate threats of disaster events and the longer-term psychological and spiritual impacts that follow.
Disaster research in the Philippines has traditionally focused on physical preparedness, emergency response, and infrastructure rehabilitation
[19] | Javines, R. D., Manalastas, K. M., & Leano, F. R. (2022). Infrastructure preparedness and post-disaster recovery in northern Luzon. Philippine Journal of Disaster Studies, 10(1), 12–28. |
[19]
. While these aspects are essential, they often overlook the equally critical domains of psychological resilience and spiritual well-being, particularly among young people. Adolescents and young adults, being at a formative stage in their development, are especially vulnerable to trauma, existential uncertainty, and identity disruption in the wake of disasters
[15] | Garcia, J. P., & Lucero, A. D. (2021). Adolescent vulnerability and spirituality in post-disaster rehabilitation. Asian Journal of Child Psychology, 7(2), 44–59. |
[15]
. Unfortunately, post-disaster interventions rarely offer holistic support that includes spiritual care, thereby leaving a gap in resilience strategies that attend to the inner life and values-based coping mechanisms of youth
[16] | Gomez, A. M., & Reyes, T. J. (2020). Resilience through rituals: Understanding spiritual coping among Filipino youth during typhoons. Asia Pacific Journal of Social Work and Development, 30(3), 224–239. https://doi.org/10.1080/02185385.2020.1786930 |
[16]
.
In this context, spiritual resilience emerges as a vital component of disaster recovery and personal growth. Defined as the capacity to sustain hope, meaning, and connection to transcendent beliefs during adversity, spiritual resilience contributes significantly to overall well-being
[26] | Pargament, K. I., & Exline, J. J. (2021). Working with spiritual struggles in psychotherapy: From research to practice. Guilford Press. |
[26]
. For Filipino youth, spirituality often serves as a stabilizing force amidst chaos, offering both psychological comfort and a framework for meaning-making. It is observed nurturing spiritual resilience among Filipino youth involves engaging their cultural and religious identities, encouraging reflective practices, and creating supportive environments where faith can be actively expressed, even in times of suffering
[24] | Martinez, R., & Reyes, E. (2021). Faith under fire: Youth spirituality and disaster resilience in the Philippines. Journal of Pastoral Psychology, 70(3), 221–235. https://doi.org/10.1007/s11089-020-00925-6 |
[14] | Del Castillo, F. A., Tolentino, F. C., & Gasoy, R. C. (2023). From devastation to devotion: A phenomenological study of faith-based recovery among disaster-affected youth in the Philippines. Asian Journal of Spirituality and Psychology, 2(4), 19–35. https://doi.org/10.5281/zenodo.7543987 |
[24, 14]
.
As a Catholic educational institution, SPUP plays a critical role in advancing this holistic approach. As a center of integral human formation, it is not only tasked with academic instruction but also with nurturing the moral, emotional, and spiritual development of students. SPUP’s community outreach in disaster-affected regions reinforces its commitment to the Catholic social principles of human dignity, solidarity, and the common good. Through this lens, the university is well-positioned to lead faith-integrated interventions that promote youth resilience in both physical and spiritual dimensions
[9] | Caritas Philippines. (2020). Catholic social teaching in action: Faith-based responses to disasters. Caritas Manual Series. |
[9]
.
Recent advancements in Artificial Intelligence (AI) present new possibilities for expanding and deepening these efforts. AI technologies can be harnessed to deliver personalized spiritual content, facilitate guided meditation or prayer, and offer empathetic interactions through AI-driven pastoral agents
[10] | Chen, W. (2025). AI in higher education: A framework for inclusive and interfaith dialogue. International Journal of Artificial Intelligence in Education, 34(1), 22–40. |
[10]
. In disaster contexts, where traditional forms of spiritual care may be disrupted, such tools can serve as accessible and consistent sources of encouragement and reflection. Additionally, AI can assist youth in processing trauma by supporting journaling, providing scripture-based counseling, and delivering mood-sensitive spiritual encouragement
[29] | Santos, M., & Kim, J. (2024). Chatbots and AI-mediated communication in higher education. Journal of Learning Technology, 20(1), 85–102. |
[29]
.
In response to the growing need for innovative, inclusive, and faith-sensitive approaches to youth well-being, especially in disaster-affected communities, this study introduces the AI-Enhanced Spiritual Resilience (AI-ESR) Framework. The framework centers on three interrelated components, Faith Anchors, Sacred Havens, and Empowerment Tools, which collectively aim to guide SPUP in ethically integrating AI into youth spiritual care. These dimensions help youth regain a sense of meaning, control, and connectedness through values-centered digital engagement. However, the adoption of AI must be guided by ethical clarity and pedagogical intention. AI tools should not replace authentic human relationships or religious sacraments but should complement them by supporting holistic faith formation. The adaptability and personalization of AI must reinforce Gospel-centered values such as compassion, hope, and communal solidarity
[22] | Lopez, A. M., & Del Mundo, E. J. (2023). Integrating compassion and community in AI ethics: A Catholic perspective. Journal of Theology and Technology, 5(1), 40–55. |
[22]
. As a Catholic institution embrace technological innovation, careful discernment is required to ensure that such tools align with theological principles and pastoral ethics.
This study explores how AI-based tools can ethically and effectively cultivate spiritual resilience among youth in disaster-prone communities. Anchored in the religious and educational mission of SPUP, the research investigates the potential of AI to support faith-driven recovery and spiritual formation during times of crisis. Ultimately, this study contributes to the broader discourse on digital faith-based resilience strategies, offering insights for Catholic institutions and other stakeholders committed to supporting youth well-being in vulnerable settings.
5. Results and Discussion
This section presents the findings on the spiritual resilience of youth in disaster-prone communities. The results are organized into three key areas: spiritual engagement, coping mechanisms, and AI utilization in disaster contexts. Responses from the participants’ interview also provided a holistic view of how youth draw upon faith-based resources during crises. The findings reveal both the strengths of traditional spiritual practices and the emerging opportunities and challenges presented by AI-supported tools. These results served as the bases for SPUP in developing the AI-ESR Framework, which integrates technology with theological and pastoral care principles.
5.1. The Participants’ Spiritual Engagement in the Context of Disasters
Table 1. The Extent of Spiritual Engagement During Disasters.
Indicators | Mean | Descriptive Interpretation |
I pray to God more often when facing a natural disaster. | 3.36 | Very Great Extent |
I rely on my faith to help me stay strong during disasters. | 3.14 | Great Extent |
I turn to my spiritual beliefs to understand why disasters happen. | 3.10 | Great Extent |
I find peace through religious practices like praying, meditating, or attending services during crises. | 3.10 | Great Extent |
I believe that God or a higher power is present with me during disasters. | 3.37 | Very Great Extent |
I feel more spiritually connected during and after experiencing a disaster. | 3.09 | Great Extent |
I seek comfort by reading sacred texts or listening to spiritual messages when disasters occur. | 3.29 | Great Extent |
I find strength by participating in faith-based activities after a disaster. | 3.02 | Great Extent |
I reflect on my relationship with God or a higher power more deeply during disasters. | 3.11 | Great Extent |
I believe that my spiritual life grows stronger when I go through natural disasters | 3.09 | Great Extent |
Category Mean | 3.16 | Great Extent |
Table 1 presents the extent of spiritual engagement among youth during disasters, with a category mean of 3.16, interpreted as Great Extent. This finding underscores the strong spiritual inclinations of young individuals when confronted with crisis situations. The highest-rated indicators like, believing that God or a higher power is present during disasters and praying to God more often when facing a natural disaster, suggest that for the youth, spirituality serves as both a psychological anchor and a coping mechanism. The data indicate that youth do not simply seek external support but engage in internal spiritual practices such as prayer, reflection, and meditation. Accordingly, religious coping especially prayer and belief in divine presence contributes significantly to spiritual resilience in times of crisis
[20] | Koenig, H. G. (2022). Religion and mental health: Research and clinical applications. Academic Press. |
[20]
. Similarly, Filipino youth turn to their faith traditions not only for comfort but also for meaning-making and strength when facing disasters
[11] | Del Castillo, F. A., & Alino, D. M. (2022). Faith and trauma: Exploring religious coping among Filipino youth after natural disasters. Philippine Journal of Psychology, 55(2), 90–106. |
[11]
.
Furthermore, their answers in the discussion reveal the personal and transformative role of faith during crises. One participant shared,
“Even when my home was destroyed by the typhoon, I kept praying and felt God was with me. It gave me courage.” Another added,
“I didn’t understand why it happened, but reading the Bible helped me find peace.” These testimonies mirror the notion that spiritual engagement is not passive, but rather an active process of seeking peace, strength, and divine companionship. Spiritual engagement during disasters fosters a sense of transcendence and connection to a higher purpose, which, in turn, alleviates fear and anxiety
[31] | Shah, A., Prakash, O., & Sharma, S. (2020). Spiritual resilience in adolescents: Faith-based coping in disaster recovery. International Journal of Disaster Mental Health, 9(1), 55–72. |
[31]
. Furthermore, youth who maintain spiritual routines during emergencies report lower levels of psychological distress and greater hope, suggesting a correlation between consistent faith practices and emotional stability during disasters
[5] | Bautista, J. C., Perez, M. L., & Lao, S. V. (2024). Digital devotion: Spiritual coping strategies of Filipino youth in disaster-struck areas. Philippine Journal of Youth and Society, 6(1), 34–52. |
[28] | Pargament, K. I., Smith, B. W., Koenig, H. G., & Perez, L. (2018). Patterns of positive and negative religious coping with major life stressors. Journal for the Scientific Study of Religion, 37(4), 710–724. https://doi.org/10.2307/1388152 |
[5, 28]
.
The data also indicate that youth spiritual engagement is multifaceted, combining personal prayer, doctrinal belief, and community-based faith activities. Indicators such as reading sacred texts, participating in faith-based activities, and reflecting on one’s relationship with a higher power demonstrate that spiritual engagement involves both individual contemplation and communal expression. These findings support the framework of spiritual resilience which argued that faith engagement offers both cognitive clarity and emotional grounding in the face of traumatic events
. For SPUP, these insights affirm the importance of nurturing students’ spiritual formation not only in ordinary times but especially in disaster contexts. Programs that integrate spiritual care, guided prayer, and theological reflection into disaster response initiatives reinforce the holistic well-being of youth
[16] | Gomez, A. M., & Reyes, T. J. (2020). Resilience through rituals: Understanding spiritual coping among Filipino youth during typhoons. Asia Pacific Journal of Social Work and Development, 30(3), 224–239. https://doi.org/10.1080/02185385.2020.1786930 |
[16]
.
5.2. The Participants’ Coping Mechanism in the Context of Disasters
Table 2. Level of Coping Strategies in Managing Spiritual Challenges Amidst Disasters.
Indicators | Mean | Descriptive Interpretation |
I try to stay spiritually strong even when I feel overwhelmed by disasters. | 3.26 | Very High |
I remind myself of my faith values to help me cope during difficult times. | 3.29 | Very High |
I talk to a religious leader or mentor when I feel spiritually lost after a disaster. | 3.02 | High |
I use prayer or meditation to regain spiritual focus when I feel shaken by disasters. | 3.29 | Very High |
I participate in religious or community activities to help myself recover spiritually. | 3.17 | High |
I reflect on the meaning of suffering and faith to find strength during disasters. | 3.09 | High |
I turn to spiritual music, readings, or videos to uplift my spirit during crises. | 3.19 | High |
I choose to trust in God or a higher power when disaster leaves me questioning my beliefs. | 3.26 | High |
I try to help others spiritually or emotionally as a way of strengthening my own faith. | 3.11 | High |
I find ways to continue my spiritual practices even when places of worship are not accessible. | 3.26 | Very High |
Category Mean | 3.19 | High |
Table 2 shows the level of coping strategies in managing spiritual challenges amidst disasters, with a category mean of 3.19, indicating a High level of spiritual coping among youth. Several strategies such as reminding oneself of faith values, using prayer or meditation to regain focus, maintaining trust in a higher power, and continuing spiritual practices even when places of worship are inaccessible are rated as very high. These responses illustrate how youth actively integrate their spiritual beliefs into crisis management. Spiritually-oriented coping mechanisms, particularly those grounded in personal prayer, religious reflection, and cognitive reappraisal, enable individuals to reduce emotional distress and enhance adaptive functioning during crises
[26] | Pargament, K. I., & Exline, J. J. (2021). Working with spiritual struggles in psychotherapy: From research to practice. Guilford Press. |
[26]
. The consistency of responses in these areas suggests that spiritual coping is not incidental, but a deliberate, resilient behavior pattern for many Filipino youths
.
From their interview-responses the findings further reveal how spiritual strategies serve as both emotional lifelines and sources of meaning during adversity. One participant shared,
“After the typhoon destroyed our home, I kept praying and listening to worship songs. It helped calm my fear.” Another participant stated,
“Even when I couldn’t go to church, I found peace praying alone and watching spiritual videos.” These narratives are aligned with the documentation that Filipino youth often maintain spiritual engagement through alternative channels such as digital devotion, music, and solitary prayer when traditional religious spaces become inaccessible
[11] | Del Castillo, F. A., & Alino, D. M. (2022). Faith and trauma: Exploring religious coping among Filipino youth after natural disasters. Philippine Journal of Psychology, 55(2), 90–106. |
[11]
. It is also emphasized that spiritual coping frameworks provide existential support, allowing youth to find hope and direction amidst chaos
. Furthermore, helping others spiritually affirms that communal and altruistic expressions of faith enhance personal resilience and reinforce shared meaning during collective trauma
[37] | Walsh, F. (2020). Spirituality, resilience, and family therapy. Guilford Press. |
[15] | Garcia, J. P., & Lucero, A. D. (2021). Adolescent vulnerability and spirituality in post-disaster rehabilitation. Asian Journal of Child Psychology, 7(2), 44–59. |
[37, 15]
.
These coping strategies reflect a multidimensional model of spiritual resilience, wherein youth combine cognitive, behavioral, emotional, and relational practices to manage disaster-induced challenges. Adolescents in disaster-prone settings often activate their spiritual resilience by blending personal devotion with social and community-based expressions of faith
[32] | Shah, S., Jindal-Snape, D., & MacGillivray, M. (2020). Religion as a social and psychological resource in disaster resilience: Insights from a collectivist culture. Disasters, 44(1), 135–154. https://doi.org/10.1111/disa.12366 |
[13] | Del Castillo, F. A., Biana, H. T., & Joaquin, J. J. B. (2021). Church in action: The role of religious interventions in disaster recovery. Journal of Religion and Health, 60(3), 1795–1812. https://doi.org/10.1007/s10943-020-01078-6 |
[32, 13]
. Consulting religious leaders also highlights the role of intergenerational mentorship and spiritual guidance during times of uncertainty. Moreover, the deliberate continuation of spiritual practices despite physical limitations, such as closed churches or damaged communities, described as spiritual continuity, the ongoing engagement with faith that sustains psychological equilibrium during crises
[20] | Koenig, H. G. (2022). Religion and mental health: Research and clinical applications. Academic Press. |
[20]
. For SPUP, these findings stress the importance of fostering spiritual coping skills through faith-integrated disaster preparedness programs, digital pastoral resources, and accessible platforms for guided prayer and reflection.
5.3. The Participants’ Extent of Utilization of AI in the Context of Disasters
Table 3. Extent of Utilization of AI-Supported Resources in Disaster Context.
Indicators | Mean | Descriptive Interpretation |
I use AI-based apps (e.g., chatbot counselors, digital rosary) during or after disasters. | 3.16 | Great Extent |
I rely on AI tools to help me reflect or pray when I cannot attend religious gatherings. | 2.23 | Moderate Extent |
I use AI-powered platforms for spiritual support during disasters. | 2.25 | Moderate Extent |
I have accessed spiritual or religious content provided by AI tools during crises. | 3.02 | Great Extent |
I find AI-supported resources helpful in coping with fear, stress, or uncertainty. | 2.54 | Great Extent |
I use AI to receive personalized encouragement or faith-based messages during disasters. | 2.17 | Moderate Extent |
I prefer using AI platforms that offer spiritual or emotional guidance when human support is not available. | 2.15 | Moderate Extent |
I have interacted with AI chatbots or virtual assistants for emotional or spiritual concerns during calamities. | 2.12 | Moderate Extent |
I believe AI-supported tools are effective in helping me stay spiritually connected during disasters. | 2.10 | Moderate Extent |
I am open to exploring more AI tools that support my spiritual and emotional well-being in disaster situations. | 3.20 | Great Extent |
Category Mean | 2.49 | Moderate Extent |
Table 3 shows that the extent of utilization of AI-supported resources in disaster contexts among youth was interpreted as Moderate Extent with a category mean of 2.49. Some indicators show promising results, such as the use of AI-based apps, accessing religious content from AI tools, and openness to exploring new AI tool. Additionally, relying on AI for prayer during non-availability of religious gatherings, interacting with AI chatbots for spiritual concerns, or trusting AI for personalized encouragement reflect hesitancy or limited use of AI tools. This indicates that while youth are open to exploring AI for spiritual support, many still prefer traditional or human-centered forms of spiritual engagement, especially in times of crisis.
Some participants provide further context for this moderate extent of utilization. One of them shared,
“I tried a meditation app, but it didn’t really feel spiritual. I needed something more personal.” Another reflected,
“Sometimes AI responses feel robotic or generic. I still prefer talking to a priest or my community.” These explained that trust and authenticity are key determinants in the spiritual effectiveness of AI tools
[20] | Koenig, H. G. (2022). Religion and mental health: Research and clinical applications. Academic Press. |
[20]
. Similarly, it emphasized that Filipino youth value the relational and sacramental dimensions of faith, which are not easily replicated by AI systems
[12] | Del Castillo, F. A., Alino, D. M., & Bongar, J. M. (2023). Faith in the storm: Religion and meaning-making among Filipino youth survivors of natural disasters. Journal of Religion and Health, 62(1), 121–138. https://doi.org/10.1007/s10943-021-01260-2 |
[12]
. This tension between technological utility and spiritual intimacy likely accounts for the hesitation to fully embrace AI-supported spiritual platforms, especially in deeply religious contexts like the Philippines
.
AI can be effective in simulating compassionate dialogue and delivering timely mental health interventions during disasters
[17] | Guan, L., & Subrahmanian, V. (2022). AI and mental health: Digital empathy during disasters. Journal of Human-Centered AI, 3(1), 99–114. |
[17]
. However, it is also stressed that cultural compatibility, theological alignment, and ethical frameworks must be carefully embedded in AI tools to earn user trust. Similarly, in cultures like the Philippines that value collectivism, there is a strong focus on shared rituals and relational forms of spirituality, elements that artificial intelligence may struggle to authentically replicate
[18] | Güss, C. D., & Tuason, M. T. G. (2021). Cultural considerations in digital mental health interventions. Psychology and Culture Review, 28(4), 66–79. |
[18]
. From an educational and pastoral standpoint, this finding implies that SPUP integrates ethical and context-sensitive AI applications into spiritual formation programs for the youth. In doing so, it enhances students’ readiness to utilize with AI-based platforms while preserving the relational and faith-rooted essence of spiritual care in times of disaster
[27] | Pargament, K. I., Lomax, J. W., & Tarakeshwar, N. (2019). Religious and spiritual factors in resilience. In M. Ungar (Ed.), Multisystemic resilience (pp. 300–312). Oxford University Press. |
[27]
.
5.4. AI-Enhanced Spiritual Resilience (AI-ESR) Framework
In response to the growing spiritual needs of youth affected by disasters, SPUP proposes a holistic AI-Enhanced Spiritual Resilience (AI-ESR) Framework centered on youth spiritual formation and supported by three interrelated dimensions:
Faith Anchors,
Sacred Havens, and
Empowerment Tools. This framework is designed to guide the ethical and pedagogical integration of Artificial Intelligence into SPUP’s youth spiritual formation, ensuring that technology strengthens rather than replaces traditional faith experiences. Each dimension is rooted in theology, digital ethics, and resilience values, making them essential components for designing and deploying spiritually responsible AI systems in disaster-prone contexts
[30] | Santos, M. E., & Avilla, J. L. (2021). Holding on to hope: Religious coping among youth in disaster-prone regions of the Philippines. Philippine Sociological Review, 69(2), 101–120. |
[30]
.
Figure 1. SPUP’s AI-Enhanced Spiritual Resilience (AI-ESR) Framework.
As shown in
Figure 1, the three dimensions,
Faith Anchors, Sacred Havens, and
Empowerment Tools, form a direct and structured framework for integrating AI into youth spiritual formation in disaster settings. Each dimension targets a specific aspect of spiritual resilience: doctrinal integrity (ethical and theological), sacred presence (digital sanctuaries), and participatory growth (empowerment). These ensure that AI serves not only as a technological tool but also as a spiritually formative, ethically grounded, and psychologically supportive system
[1] | Ahmed, R., Alam, S., & Majumder, M. (2022). Faith as a foundation: Religious coping and psychological resilience in post-disaster youth populations. Journal of Religion and Health, 61(2), 1423–1440. https://doi.org/10.1007/s10943-022-01512-3 |
[4] | Alghamdi, S. M., & Watson, A. R. (2023). The limits of AI empathy in spiritual and emotional counseling: A user perspective. Journal of Digital Humanity and Faith, 2(1), 21–39. https://doi.org/10.54645/jdhf.v2i1.0012 |
[1, 4]
. With disasters becoming more frequent and complex, SPUP applies these AI dimensions to address the shifting spiritual needs of youth facing trauma and uncertainty
[2] | Ai, A. L., & Park, C. L. (2021). Spirituality and trauma: An overview of theory and research. In C. L. Park & A. L. Ai (Eds.), Spirituality and mental health across cultures (pp. 15–33). Springer. https://doi.org/10.1007/978-3-030-53235-0_2 |
[2]
.
Faith Anchors (Ethical and Theological AI Use)
The
Faith Anchors dimension of the AI-ESR Framework emphasizes the importance of grounding AI technologies in Catholic doctrine, pastoral values, and theological ethics. In the context of disasters, where existential questions and spiritual struggles often arise, AI applications must go beyond generic wellness support to offer spiritually congruent responses
[22] | Lopez, A. M., & Del Mundo, E. J. (2023). Integrating compassion and community in AI ethics: A Catholic perspective. Journal of Theology and Technology, 5(1), 40–55. |
[22]
. These include reflections on redemptive suffering, divine providence, solidarity, and mercy, core tenets of Catholic theology
[1] | Ahmed, R., Alam, S., & Majumder, M. (2022). Faith as a foundation: Religious coping and psychological resilience in post-disaster youth populations. Journal of Religion and Health, 61(2), 1423–1440. https://doi.org/10.1007/s10943-022-01512-3 |
[1]
. By embedding doctrinally guided content into digital tools like chatbot counselors and faith-based mobile apps, this dimension ensures that users are spiritually nourished and guided in times of crisis
[5] | Bautista, J. C., Perez, M. L., & Lao, S. V. (2024). Digital devotion: Spiritual coping strategies of Filipino youth in disaster-struck areas. Philippine Journal of Youth and Society, 6(1), 34–52. |
[5]
. Theologically-aligned AI interventions can serve as moral compasses for young people as they navigate fear, trauma, and uncertainty.
This approach also demands rigorous ethical and pastoral oversight. Experts caution that without proper safeguards, AI risks becoming spiritually hollow, culturally insensitive, or even harmful particularly for young people who are still developing their religious identity
[20] | Koenig, H. G. (2022). Religion and mental health: Research and clinical applications. Academic Press. |
[38] | Yeo, D., & Alcantara, L. R. (2021). AI and the sacred: Cultural tensions in automating spiritual support. Technology, Faith & Culture, 3(2), 47–65. |
[26] | Pargament, K. I., & Exline, J. J. (2021). Working with spiritual struggles in psychotherapy: From research to practice. Guilford Press. |
[20, 38, 26]
. Faith Anchors addresses these concerns by calling for doctrinal filters, digital theology consultations, and spiritual sensitivity standards in the design and deployment of AI tools
[8] | Camilleri, M. A. (2024). Artificial intelligence governance: Ethical considerations and implications for social responsibility. Expert Systems, 41(2), e13406. https://doi.org/10.1111/exsy.13406 |
[8]
. By ensuring that AI responses reflect the magisterial voice of the Church and uphold pastoral care principles, this dimension upholds theological integrity and user trust. Such oversight is essential for AI tools to serve not just as content delivery systems but as extensions of authentic spiritual mentorship
[6] | Bhattacharyya, S., Mishra, S., & Gupta, R. (2023). Technological innovations for interfaith dialogue in higher education: An AI approach. Journal of Educational Technology and Social Change, 12(1), 45–58. https://doi.org/10.1016/j.jetsc.2023.03.003 |
[6]
.
SPUP plays a central and proactive role in implementing this dimension by providing theological oversight for all AI-based spiritual content. By working closely with pastoral leaders and digital developers, SPUP assesses faith-based messages, reflections, and responses embedded in AI systems. Additionally, SPUP develops training programs for digital pastoral facilitators to ensure that those engaging youth through AI tools are equipped with both doctrinal understanding and technological fluency
[36] | Villanueva, M. C., & Soriano, R. L. (2020). Faith, fear, and survival: Religious interpretations and coping mechanisms of disaster-exposed Filipino youth. Disaster Prevention and Management, 29(4), 607–621. https://doi.org/10.1108/DPM-03-2020-0071 |
[36]
. The university’s strong grounding in Catholic values ensures that AI tools complement the sacramental and relational nature of spiritual formation
[7] | Caballero, C. G., & Valerio, P. M. (2021). Navigating faith in the digital age: Filipino youth, technology, and spiritual authenticity. Asian Journal of Religious Studies, 5(3), 78–95. https://doi.org/10.1080/ajrs.2021.780319 |
[7]
. By doing so, SPUP safeguards the spiritual integrity of its youth, while embracing innovation for resilient faith development.
Sacred Havens (Digital Spiritual Sanctuaries)
The
Sacred Havens dimension highlights the need to create spiritually nourishing and psychologically safe digital spaces for youth, especially when disasters disrupt traditional places of worship. During crises such as typhoons or earthquakes, youth may be displaced, physically isolated, or disconnected from their faith communities
[2] | Ai, A. L., & Park, C. L. (2021). Spirituality and trauma: An overview of theory and research. In C. L. Park & A. L. Ai (Eds.), Spirituality and mental health across cultures (pp. 15–33). Springer. https://doi.org/10.1007/978-3-030-53235-0_2 |
[2]
. In these moments, virtual spiritual sanctuaries, like online rosary platforms, AI-led guided meditations, or digital Eucharistic adoration, serve as accessible channels of spiritual continuity and comfort. These sanctuaries replicate the ambiance of sacred rituals, helping youth maintain emotional stability and a sense of divine presence
[12] | Del Castillo, F. A., Alino, D. M., & Bongar, J. M. (2023). Faith in the storm: Religion and meaning-making among Filipino youth survivors of natural disasters. Journal of Religion and Health, 62(1), 121–138. https://doi.org/10.1007/s10943-021-01260-2 |
[12]
. The goal is not to replace communal worship but to preserve spiritual practices when physical access is compromised.
These AI-enabled digital spaces must be thoughtfully designed to reflect the theological, cultural, and psychological needs of the target users. Studies show that digital faith experiences have the potential to ease anxiety, foster hope, and enhance spiritual resilience
[14] | Del Castillo, F. A., Tolentino, F. C., & Gasoy, R. C. (2023). From devastation to devotion: A phenomenological study of faith-based recovery among disaster-affected youth in the Philippines. Asian Journal of Spirituality and Psychology, 2(4), 19–35. https://doi.org/10.5281/zenodo.7543987 |
[4] | Alghamdi, S. M., & Watson, A. R. (2023). The limits of AI empathy in spiritual and emotional counseling: A user perspective. Journal of Digital Humanity and Faith, 2(1), 21–39. https://doi.org/10.54645/jdhf.v2i1.0012 |
[25] | Pargament, K. I. (2011). Spiritually integrated psychotherapy: Understanding and addressing the sacred. Guilford Press. |
[14, 4, 25]
. They must be inclusive of traditional liturgical elements while being adaptable to different cultural expressions of faith. Elements such as scripture readings, reflective music, customizable prayer prompts, and virtual community forums contribute to building a sacred digital atmosphere. As disasters increase in frequency, Sacred Havens ensure that spiritual practices remain alive, comforting, and accessible regardless of physical limitations
[6] | Bhattacharyya, S., Mishra, S., & Gupta, R. (2023). Technological innovations for interfaith dialogue in higher education: An AI approach. Journal of Educational Technology and Social Change, 12(1), 45–58. https://doi.org/10.1016/j.jetsc.2023.03.003 |
[6]
.
SPUP implements this dimension by collaborating with institutions to design and maintain digital platforms that simulate sacred environments, ensuring they are culturally resonant and user-friendly, even in geographically isolated communities. Virtual prayer rooms, daily devotion apps, and community-based faith-sharing networks
[13] | Del Castillo, F. A., Biana, H. T., & Joaquin, J. J. B. (2021). Church in action: The role of religious interventions in disaster recovery. Journal of Religion and Health, 60(3), 1795–1812. https://doi.org/10.1007/s10943-020-01078-6 |
[13]
are examples of the initiatives rolled out by SPUP. By anchoring these efforts in pastoral care and digital accessibility
[33] | Sharma, R., & Kaur, J. (2021). Youth spiritual resilience in disaster settings: A study on coping behaviors during calamities. Journal of Child and Adolescent Trauma, 14(3), 455–467. https://doi.org/10.1007/s40653-021-00354-0 |
[33]
, SPUP fulfills its mission of holistic human formation, offering not only academic support but also spaces of spiritual refuge. In doing so, the university addresses both the emotional and sacred dimensions of disaster recovery for its youth and partner communities.
Empowerment Tools (AI-Driven Resilience Applications)
The
Empowerment Tools dimension focuses on the active involvement of youth in their own spiritual and emotional growth through AI-supported applications. Unlike Sacred Havens, which offer sanctuary, this dimension emphasizes activity, encouraging youth to engage with their faith dynamically and personally. AI tools in this category include mood-sensitive scripture reflections, spiritual journaling apps with personalized insights, and gamified challenges promoting virtues like patience, compassion, and hope
. These tools respond to the emotional tone or behavioral patterns of the user, offering context-aware spiritual support during moments of stress or uncertainty. Youth resilience is reinforced not through passive dependence, but by actively engaging in empowered and participatory coping strategies
[1] | Ahmed, R., Alam, S., & Majumder, M. (2022). Faith as a foundation: Religious coping and psychological resilience in post-disaster youth populations. Journal of Religion and Health, 61(2), 1423–1440. https://doi.org/10.1007/s10943-022-01512-3 |
[27] | Pargament, K. I., Lomax, J. W., & Tarakeshwar, N. (2019). Religious and spiritual factors in resilience. In M. Ungar (Ed.), Multisystemic resilience (pp. 300–312). Oxford University Press. |
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These applications serve as spiritual companions in times of crisis, helping youth stay emotionally regulated and theologically anchored. Interactive features like AI-generated faith affirmations, customizable daily devotionals, and reflection trackers provide youth with tangible ways to process their emotions and reconnect with their beliefs. Such tools can support the development of moral reasoning and foster a deeper sense of divine connection, particularly when traditional support systems are unavailable
[29] | Santos, M., & Kim, J. (2024). Chatbots and AI-mediated communication in higher education. Journal of Learning Technology, 20(1), 85–102. |
[39] | Zhang, X., & Wang, Y. (2022). AI in interfaith dialogue: Supporting empathetic learning environments in higher education. Journal of Educational Technology, 16(2), 50–64. https://doi.org/10.1016/j.jedtech.2022.06.007 |
[29, 39]
. Empowerment Tools must also be inclusive, offering content in multiple languages and accommodating diverse religious contexts, particularly relevant in multicultural and disaster-prone regions. These tools help youth take ownership of their spiritual journey while ensuring theological alignment and pastoral relevance
[32] | Shah, S., Jindal-Snape, D., & MacGillivray, M. (2020). Religion as a social and psychological resource in disaster resilience: Insights from a collectivist culture. Disasters, 44(1), 135–154. https://doi.org/10.1111/disa.12366 |
[32]
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SPUP operationalizes this dimension by leading the design and deployment of AI applications tailored to the emotional and spiritual needs of young users. The university ensures that these tools are doctrinally sound, developmentally appropriate, and contextually meaningful
[22] | Lopez, A. M., & Del Mundo, E. J. (2023). Integrating compassion and community in AI ethics: A Catholic perspective. Journal of Theology and Technology, 5(1), 40–55. |
[22]
. By integrating feedback from students and community youth, SPUP refines these tools to make them more relevant and impactful
[34] | Sulkowski, M. L., & Lazarus, P. J. (2020). Faith-based organizations and crisis intervention: A resource for youth support and healing. Journal of School Psychology, 83, 101–113. https://doi.org/10.1016/j.jsp.2020.04.005 |
[34]
. The emphasis on user participation aligns with the university’s educational philosophy of forming competent, compassionate, and committed individuals. Through Empowerment Tools, SPUP empowers youth not only to survive disasters but to grow in faith, resilience, and moral agency in the face of adversity.