USC CAMPUS MINISTRY MANUAL GUIDE

INTRODUCTION

I. USC CAMPUS MINISTRY SEAL/LOGO

II. BRIEF HISTORY OF THE UNIVERSITY OF SAN CARLOS

AND IT’S CAMPUS MINISTRY

III. RATIONALE OF CAMPUS MINISTRY

IV. VISION-MISSION OF USC CAMPUS MINISTRY

V. THE SERVICES OFFERED BY THE CAMPUS MINISTRY

VI. CAMPUS MINISTRY ORGANIZATIONAL STRUCTURE

VII. RESPONSIBILITIES AND JOB DESCRIPTIONS

VIII. THE SVD AND GER SPIRITUALITY

A. Arnold Janssen: The Founder

B. Brief History of the SVD
C. SVD in the Philippines
D. SVD Spirituality
I. Concept of Spirituality
II. Special Characteristics of the SVD Spirituality

i. Biblical: Bible as the Word of God

ii. Christocentric: Christ the Divine Word in Flesh
iii. Trinitarian: God as Community of Persons
iv. Internationality: Openness to other cultures
v. Missionary: Commissioning

IX. CONCLUSION
INTRODUCTION
The Catholic Campus Ministry has a long and lively history, demonstrating its ability to respond
to and grow with the signs of the times. From a small club of concerned priests and lay catholics, to an
officially recognized ministry – this growth has involved thousands of lay people who have given
generously of themselves. (History of Campus Ministry, p. 1, The Gospel on Campus). Before, Campus
Ministry was perceived as an apostolate primarily reserved to the clergy and religious. It was taken then
as some kind of an “additional service” to the studentry, or for some a simple justification of the priest’s
or religious presence in the campus. And the tasks primarily were religious or spiritual in nature,
specifically the preparation for the reception and administering of the Sacraments; thus the apostolate
itself is associated mainly to Chaplaincy in relation to pastoral care.

Now, a more broader understanding of Campus Ministry is upheld. It is not only an “additional
attention” to students reserved to priests and religious, but an integral part of Catholic educational
institution’s mission for the integral growth of each member of the community. “To relegate this
ministry to the institution’s periphery in an isolated department or office of “Campus Ministry”, is to fault
the University’s or College’s essential Catholic identity” (Catholic Higher Education and the Pastoral
Mission of the Church, 44).

In this manual, we have tried to put into writing the essential things on Campus Ministry, for
every member of the USC Community to know. This work does not pretend to encompass all matters
related to the Ministry in the University, as Campus Ministry itself is dynamic, and therefore, open also to
any transformations and changes to be able to serve better.

I. THE CAMPUS MINISTRY SEAL

The HEART stands for the CM as the care-giver and as the heart of the University.

The CROSS reminds every Carolinian the centrality of Christ in life and “His mission is our mission,”
that the Father’s love and mercy be proclaimed to the ends of the earth.

The open BIBLE is the Divine Word … It is the Word of the Father, the Word of the Son, the Word of
the Holy Spirit.

The green LEAVES (same as the USC seal) means that the CM is in the USC.

The Campus Ministry in the University of San Carlos continues to spread the Good news, that God so
LOVED the world, (shown in the heart shape) and that Christ, His son, offered His life on the CROSS,
and continues to manifest His SPIRIT through His LIVING WORD, in the Bible.
 II. BRIEF HISTORY
OF THE UNIVERSITY OF SAN CARLOS AND ITS CAMPUS
MINISTRY
The University traces its roots to a grammar school in Cebu founded in 1595 by the Society of
Jesus under the name Colegio de San Ildelfonso on Martires Street, the only secondary school outside of
Manila before the nineteenth century.

The Colegio was closed upon the expulsion of the Jesuits from the Philippines in 1796. It was
reopened by Bishop Mateo Joaquin de Arevalo, in 1783 when the Diocese of Cebu turned it into a
seminary, the Real Seminario de San Carlos. The diocesan clergy administered the Seminario until 1862
when the Dominican Order assumed its administration. When the Congregacion of Saint Vincent de Paul
succeeded the Dominicans in 1867, the school was renamed Seminario-Colegio de San Carlos as it began
to admit externos, students who were enrolled without the intention of joining the priesthood.

While the Seminario-Colegio de San Carlos was recognized as a first-class school of secondary
education in 1891, it did not have the authority to award degrees. Rather, its graduates received their
degrees from the Colegio de San Juan de Letran. Those who qualified to pursue advance studies enrolled
to Santo Tomas. It was only in 1908 that the Seminario-Colegio was granted authority to confer the
bachelor’s degree.

In 1924, the Colegio was separated from the Seminario when the Holy See decreed that
seminaries should be separated from secular colleges. In 1930 the Colegio de San Carlos was transferred
to a new building on P. del Rosario Street. Due to a lack of personnel to operate two schools, the
Vincentians asked the Archbishop of Cebu for assistance. And in 1935, upon the invitation of the
Archbishop, the Society of the Divine Word assumed administration of the Colegio.

On the eve of the Pacific War, San Carlos “was the premier Catholic institution in the
Archdiocese, drawing its classrooms students from various parts of the country.” The ambitious
development program begun by the Society of the Divine Word was interrupted by the Pacific War. With
the return of the American forces and the restoration of civil order, San Carlos began to rebuild itself.
Classes were reopened on August 1, 1945.

In July 1948, the Colegio was granted university status under the name of the University of San
Carlos. A major factor supporting the new role of San Carlos was the arrival in 1949 of a large contingent
of SVD missionary scholars who had been expelled from Mainland China by the Chinese communists
where they had served at the Fu Jen (Catholic) University of Peking. They included scholars in
mathematics and the natural sciences, anthropology, history and education.

With the expansion of the new University of San Carlos, the Boys High School was moved to its
present site on Mango Avenue. And the Elementary Department was established to accommodate male
pupils from the Colegio de la Immaculada Concepcion and St. Theresa’s College which had to phase out
their intermediate classes for boys.

In anticipation of the government mandate to place the administration of universities in the hands
of Filipinos, the University installed its first Filipino President in the person of Fr. Amante Castillo in
1970. Since then, Filipino confreres have taken the helm of university affairs through the assumption of
major administrative positions.

Over the years, physical expansion followed on four campuses – Main Campus, South Campus,
Boys School Campus (now North Campus) and Talamban Campus, the site of the University’s future
expansion. Today, the University administers nine colleges (Arts and Sciences, Commerce, Engineering,
Architecture and Fine Arts, Education, Nursing, Pharmacy, Grad uate School and Law). The College of
Arts and Sciences, which offers general education courses for the University’s other colleges, is the raison
d’etre of the Society’s involvement in the administration of professional colleges. It is the Catholic liberal
arts tradition that seeks to afford a well-rounded program of education including the critical skills of
analysis and synthesis as well as that of communication. As more recently formulated, the Catholic
academic vision attempts to relate faith and human reason; faith in the lived reality of men and women,
particularly, in the university community (John Paul II, 1991).

Since the beginning, being a Catholic institution, although the term Campus Ministry was not still
being conceived, spiritual activities and value formation has already been served. Thus, with Religious
Education (ReEd). The office was manned by a Chaplain to assist the spiritual needs of the students,
faculty, staff and administrator. Its program depends on the leadership of the Chaplain in-charge. The
term Campus Ministry was formally introduced by Fr. Florante S. Camcho, SVD, the University
President in 1982 – 1987. Fired by the gathering of the Association of Colleges and Universities of the
Philippines (ACUP), where he found out that there was a different model of Campus Ministry all over the
Philippines, he envisioned USC to be a model of CM for all schools. Then he started to delegate a
University Chaplain, Fr. Jose Rizal Santos, SVD as the head of the Campus Ministry in 1983, with the
hope to come up an organized and professionalized Campus Ministry, taking its part in the total
development of being a Carolinian. Since then a Campus Chaplain was designated and some Campus
Ministers (religious and lay) in every Campus were hired to respond to the pastoral needs of the USC
community. There CM slowly evolved with its permanent office, Chaplain and Campus Ministers. They
started to articulate its identity through an organized program, that gradually realizes the USC-CM vision-
mission. The Religious of the Sacred Heart (RSCJ) sisters, as one of the pioneering Campus Ministers,
particularly Sr. Lita Walker, RSCJ were instrumental in its development. Being faithful to its vision
which is to link with the local Church, USC-CM made a collaborative effort with the Archdiocesan
Campus Ministry (ACM) Director, Fr. Jimboy Gore (now Rector of San Carlos Major Seminar) to create
a Campus Ministry Summer Institute (CMSI) program in 1985. This was to give an intensive training for
the Campus Ministers, who did not have a formal training for ministering or pastoral work in the
educational milieu. CMSI became an annual program which is attended by the ministers in Luzon,
Visayas and Mindanao because it is their felt need and in 2000 its frequency is once every two years.

Taking into consideration of the vastness of the university which comprises five campuses: South,
North, Talamban, Main and Montessori, the associate chaplains were appointed to help the university
chaplain in the pastoral care of the Carolinians. And always conscious of her identity as a Catholic
educational institution, all efforts to better fulfill her mission to evangelize slowly gave birth to what we
now properly called USC Campus Ministry.

III. RATIONALE OF USC CAMPUS MINISTRY

The Society of the Divine Word is conscious of the great challenge that poses the reality of the
youth in our time. The document “Witnessing to the Word”, #10 September 1986, of the Society,
underlined the fact that the youth constitutes the great number of the whole humanity. This is also very
true in the Philippine context. The PCP II document notes: The Philippines is the country of the young. In
1989 about 60% of the total population, that is 35.9 million, was below 25 years old of which 8.2 million
belong to 18-24 years of age (PCP II 380, 383).

The Divine Word Society cannot be indifferent to this fact. This certainly calls for the
intensification of our commitment to the youth and children, improving always our creativity in animating
the youth apostolate in schools and out-of-school-youth. The SVD Constitution 109.2 has this to say”
 “Aware of our responsibility of the future of the Church and the human society, we dedicate with
zeal in the task of Christian education and formation of the youth, inside and outside the school
campuses.”

The SVD believes that the apostolate among the youth must aim at the integral formation of the person, a
holistic approach to education. We want to have: a) self-convinced Catholics but respectful of other
creeds, b) community forming and community loving, c) committed to the Church and to the growth of
the society, d) well formed in the light of the Gospel, e) committed to the Missions Ad Gentes. In simple
words, an evangelized and evangelizing person.

In the Philippines, the University of San Carlos, being administered by the SVD missionaries, is
certainly an apostolate among the Filipinos. In five campuses, we have more than 20 thousand students
and some 2 thousand professors and non-academic personnel. So, for the SVDs, aside from being an
educational institution, the USC is also a privileged place for evangelization. Privileged in the sense that
in her campuses we have the members of the educational community almost everyday of the week, much
more than their presence in parishes. This justifies the presence of the Society of the Divine Word in the
University as a religious missionary congregation. This institution is guided by the vision that reflects the
prayer of the Founder, St. Arnold Janssen: The University of San Carlos sees:

A WORLD where the darkness of sin and the night of unbelief vanish before
the light of the Word and the spirit of grace
A SOCIETY where citizens are competent, have nobility of character and
nurture a sense of community...
What they know, they apply justly and honestly…
What they do not know, they seek to learn…
What they do not have, they endeavor to acquire…
What they have, they share.

The mission statement of the University:

The University of San Carlos is a Catholic Institution of learning that embodies the
principles of academic discipline of San Carlos Borromeo and the missionary charism of the
Society of the Divine Word (SVD).
We aim to develop competent and socially responsible professionals and life-long learners in
an environment that fosters excellence in the academic core process of teaching-learning,
research, and community extension service.
Our mission is to provide timely, relevant and transformative academic programs
responsive to the needs of the local, national and global communities in a rapid changing
world.

This statement expresses a deep desire of the University to participate in the evangelical mission of the
Church, her commitment to missionary endeavor. In consonance with the Catholic philosophy of
education contained in the Declaration of Christian Education of Vatican II, USC-CM believes that true
education consists in the full development of the whole person. That is why there is conscious effort to
constantly develop its program, that assures a Christian presence in the academic world characterized by
learning in the light of the Catholic faith and the missionary commitment of the Society of the Divine
Word. At the same time, the University’s motto “Scientia, Virtus, Devotio” is always a force that impels
everyone not only to become good professionals in their field but to be good and better persons; to be
professional Christians.

Hence, Campus Ministry is an apostolate that facilitates each member of the community a
personal and communitarian experience of God providing a more Christian atmosphere in her campuses.
It complements the academic discipline, as it is not a parallel activity to it, so as to enhance the growth
process of each person in faith and be truly a disciple of Christ. This discipleship evidently entails the
responsibility to help in the social, cultural and moral transformation and development of the society
(PCP II, Decrees 107). The personal experience of God must lead the person to share and bear witness of
it in the community and serve the same community where he belongs and to the Church (society) in
general.

It is said that there are two centers of activities in any Catholic learning institution; the library and
the chapel. The first is to develop the intelligence of the human mind; the second is to form the human
heart. The Campus Ministry is certainly a fundamental part in the life and activities in the University.
After all, education is more than just academics; it is enhancing life, it is life.

IV. VISION – MISSION OF THE USC CAMPUS MINISTRY

A. VISION

We, the Campus Ministers

Of the University of San Carlos,

imbued by the Trinitarian Spirituality of St. Arnold Janssen,

nourished by the Eucharist and empowered by the Word,

commit ourselves to develop and maintain programs

that aid the members of the university community

to become themselves and the community-at-large.

This we intend to accomplish through the promotion of

Bible Reflection, Mission Animation, Communication

And Justice, Peace and Integrity of Creation.

B. MISSION

The University Campus Ministry aims to form basic Christian communities in the University in the
Spirit of the Trinitarian Spirituality of Arnold Janssen where people grow in inner freedom and
responsibility to:

- participate in and foster the Charism of St. Arnold Janssen which is Trinitarian/communitarian
and mission-oriented, nourished by the Eucharist and anchored with the Word of God;
- spread the Word of God and to foster that the Word id practiced;
- foster the Word of God in the orientation of one’s life: the living out of the Gospel;
- organize and collaborate with Campus Ministry representatives from the administration, faculty,
non-academic personnel and students for the wholistic growth of Carolinians;
- foster socio-cultural awareness and responsibility; and
- instill missionary consciousness and participation in missions-animation and promote missionary
vocation.
Goal and Objectives:

More concretely, the Campus Ministry is tasked to:

- active participation in and appreciation of the various liturgical celebrations and pastoral
activities;
- regular faith-life formation programs, Gospel values seminar-workshops, recollections and
retreats and other community building activities;
- active participation in mission-animation activities;
- critical analysis of social concerns and issues affecting the Carolinian community and responding
to them in appropriate ways; and
- solidarity with the poor through personal involvement in outreach activities.

V. THE SERVICES OFFERED BY USC CAMPUS MINISTRY

KEY RESULT AREAS BASED ON CATHOLICITY

AND SVD SPIRITUALITY

A. LITURGICAL-SACRAMENTAL/PRAYER LIFE
 Regular liturgical and sacramental celebrations
 First Communions and Confirmations
 Novenas, feasts, devotions, processions, pilgrim walk, etc.
 Special school liturgical celebrations
 Special liturgies with ReEd Department
 Prayer meetings/services/rallies/vigils
 Knights/Ladies of the Altar
 Knights of Columbus
 Lives of Saints

B. MISSION-ANIMATION (Dialogue with the Faith-Seekers)

 AJS Seminars and meetings
 Link with SSpS
 Direct evangelization: Mission Camp, catechism, etc.
 Retreat and recollection, seminars and workshops on missions
 Mission Week
 SVD Week
 Mission Sunday
 With ReEd Dept., promote Mission spirituality, SVD spirituality,
Blessed Arnold Janssen, etc.
 Link with other religious/ecumenical activity
 Promotion of SVD/SSpS vocations
 Mission Camps / Hearts on Fire
 Link with ACM (Archdiocesan Campus Ministry)
 Summer Institute, special Campus Ministry courses
 Link with Cebu clergy, Archdiocesan celebrations and activities, Sto.
Niño Festivities, Youth organizations, religious congregations, etc.
 University Chaplain assists every now and then the Sto. Rosario Parish
C. BIBLICAL APOSTOLATE
 Bible courses and studies
 Bible Jamboree
 Bible Camp
 Bible enthronement
 Bible groups, bible sharing
 Program RENEW
 Bibliodrama
 Bible quotes in Bulletin Boards, lobbies and offices
 In coordination with ReEd., give bible workshop and form bible groups
among students
 Coordinate and participate in the SVD Biblical apostolate, local and
provincial level
 Participation in Hearts on Fire Workshop

D. COMMUNICATION
 Publications (Newsletter or BULLETIN articles)
 CM Website
 Dialogue with other cultures and religions
 Preaching, homilies, etc.
 Radio Program
 Texting good messages

E. COMMUNITY BUILDING
 Difficulty because of the context, specially the non-permanency of
students
 Existing communities: CMSV, CCC, CaYM, etc.
 Existing ADEA groupings
 In coordination with SAS give Seminar on Leadership
 Seminar on Christian Leadership
 Sportfest
 Agapes
 Link with other schools
 Link with other non-USC groups
 Fostering BEC in adopted communities/support parish BEC program
 Support to the Blessed Arnold Parish

F. JPIC (Justice, Peace and Integrity of Creation)

 In coordination with the AEILO/CES Office, make campaigns for the
marginalized, calamity-affected people, etc.
 Prayer and street rallies for justice and peace
 In coordination with the ReEd., give Seminar/Workshops on PCP and
Social Teachings of the Church (Social Encyclicals)
 Community Extension/Social Projects
 Adopt a Family/School/Barangay Program
 Ecological campaigns and activities
 Social Justice Advocacy
  Linkage with the SVD JPIC, government organizations and NGO’s
 (In coordination with Alumni Ass. and CaYM, acquire HOME for
STUDENTS)

G. CATHOLIC CHRISTIAN ETHICS

 In coordination with ReEd Department and SAS, includes teaching and
living up the human and Christian moral values
 Write-ups, print articles, conferences, etc. on moral uprightness
 Pastoral counseling
 Conferences and Courses
 Retreats and recollections

I. RESPONSIBILITIES AND JOB FUNCTIONS

1. UNIVERSITY CHAPLAIN

1.1 The University Chaplain steers the religious and spiritual affairs in the university. He is
appointed by the Board of Trustees upon recommendation of the President to whom he is directly
responsible. If it is possible he shall serve for a term of three years or as it is stated in his
appointment letter. He may be always reappointed.

1.2 The specific duties of the university chaplain are to:

- foster the spiritual welfare and religious life of the members of the university
community

- plan and provide regular liturgical, prayer services, other religious services and socio-
pastoral activities to realize our vision and appropriate the responses of the needs of the
various sectors of the University in coordination with the various colleges and
departments as well as with the Religious Education Department

- draw out together with the CM council a systematic and organized formation program
for the different sectors and for the CM staff for growth towards maturity in faith

- see to it that the formation program is properly implemented

- provide suitable opportunities for spiritual guidance

- take charge of campus religious organizations and their formation activities and to
coordinate these with the Office of the Head of Student Activities

- provide campus religious organizations with suitable adviser or moderators

- serve as member of the student Affairs committee

- coordinate and serve as the official representative of the university to the diocese and
other schools in pastoral concerns

- establish linkages and networking with the NGO’s, GO’s and PEOPLE’S
ORGANIZATIONS for BEC formation in the school
 - prepare the yearly budget for this office in accordance with the guidelines prepared by
the Budget Committee and timetable and procedure set forth

- submit to the President a quarterly and an annual report on the work of his office and
such other reports as needed

- perform such other duties as may be appropriate to his office or requested by the
President

- Coordinate the activities of Campus Ministry Teams in different Campuses

- formulate together with the CM staff an evaluation tool to assess and monitor the
effectivity of the CM program in the faith-life integration of our school community
(cultural, political and economic) as well as of the chaplains and the staff for
improvement

- Conduct the evaluation regularly with his staff

- supervise and keep the Main Chapel in good order

- properly account to the Accounting Office for Mass collection, contribution and other
donations in the campuses of the University.

2. CAMPUS ASSOCIATE CHAPLAIN

2.1 Job Summary

Under the supervision of the University Chaplain, the Head of the Campus Ministry
Team overseas the pastoral, liturgical and religious programs for the campus community
he serves to complement the instructional program of the University.

2.2 Job Functions

2.2.1 Prepare together with the team an annual campus ministry plan to realize the CM
VISION for implementation to be approved by the University Chaplain.

 Administers Sacraments (priestly) and supervises pastoral activities in his

Campus
 Prepares and submits to the University Chaplain for approval a yearly budget
for the Campus Ministry Team in accordance with the guidelines prepared by
the budget committee
 Schedules and organizes recollections, retreats, religious activities and other
socio-pastoral activities in coordination with the University Chaplain,
academic and non-academic department heads and representative of student
organizations concerned
 Assists in the planning and preparation of liturgical feasts and devotional
practices and other formation sessions as scheduled in the Campus Ministry
calendar of activities
  Coordinates and collaborates with the NGO’s GO’s and other PEOPLE’S
ORGANIZATIONS on issues that affect the building of God’s Kingdom
here on our midst.
 Assign a staff for networking and linkages with the other agencies
 Collaborates and participates in the activities of the local parish and diocesan
programs as well as with the other service units in the University for proper
integration of their respective programs
 Attends regular or special meeting of the Spiritual Committees of the CFA
and ADEA, and the Campus Ministry Student Volunteers (CMSV), Catholic
Charismatic Carolinians(CCC) and other student organizations in the campus
 Draw out together with the team a Staff Formation Program

2.2.2 Sees to the proper implementation of Campus Ministry activities and services as
planned

 Assigns members of the staff to the different clientele

 Conducts regular or special meetings and prayer sessions with the Campus
Ministry Team

2.2.3 Coordinates with other Campus Ministry Teams to integrate the department’s
activities with the over-all University Campus Ministry programs

- Attends regular monthly meetings and prayer sessions of the Campus Ministry
Teams as well as those of the other Campus Ministry Heads

- Attends retreats, recollections, seminars and workshops scheduled by the

University Chaplain and or agreed upon by the Team.

2.2.4 Participates in the University/Departmental Orientation program upon request.

2.2.5 Properly accounts to the University Chaplain’s Office for mass collections, stipends,
contribution and other donations received according the intentions of the donor

3. CAMPUS MINISTRY STAFF

3.1 Job Summary

Under the supervision of the chaplain of the Campus Ministry, provides pastoral, liturgical,
religious services and socio-pastoral activities offered under the Campus Ministry Program
for the Particular sector he is assigned to:

3.2 Job Functions

3.2.1 Plans and implements projects and activities he is assigned to under the approved
Campus Ministry program for the Campus in close coordination with the academic
and other department heads, faculty, staff and student representatives concerned.

- Provides pastoral, liturgical, religious services and socio-pastoral activities to the

campus community s/he serves
  Asses the needs of the students, faculty and staff in order to design an
appropriate program for faith maturity
 Create module for sessions, seminars, recollections, retreats, etc.
 Gives Arnold Janssen Spirituality (AJS) Seminar, recollection and retreats to
students, faculty and staff
 Incorporates vocation promotion and mission animation in his projects
 Integrates socio-pastoral activities for holistic growth
 Acts as advisers to various religious organization and student pastoral
committees attached to the Campus Ministry when requested or assigned

– Relates as much as possible projects and activities under his supervision with
those of fellow Campus Ministers, other service units of the University, the local church and
the diocese and other agencies.

 Assists fellow campus ministers in the planning and implementation of their

respective projects and activities upon request
 Collaborates and participates in the activities of the local parish and
diocesan programs as well as with the other service units in the University
for proper integration of their respective programs
 Follow-up target clientele in seeking their cooperation and support in
Campus Ministry Team activities
 Participates in the meetings of the Archdiocese and other agencies for
networking and linkages

3.2.2 Participates in the regular meetings, conferences and workshops scheduled by

the Chaplain of the Campus Ministry Team and or the University Chaplain

3.2.3 Participates in the University Orientation Program when requested

3.2.4 Submits to the Head of the Campus Ministry Team quarterly and yearly reports
on the state of affairs of his job including attainment of stated objectives, major activities
undertaken, recommendations as well as other reports as requested by the Head

3.2.5 Performs such other related tasks as may be assigned or delegated by the Head
of the Campus Ministry Team

3.2.6 Participate in the in-going formation that is programmed

THE SVD AND HER SPIRITUALITY

A. ARNOLD JANSSEN

When the Church proclaims somebody as “Saint”, normally the people think that he has done
something extraordinary or that he has some extraordinary qualities that lead him to sanctity. These
however are not easy to find in St. Arnold Janssen. Aside from founding three religious
congregations, there was nothing extraordinary of him except his diligence, spirit of sacrifice,
glowing zeal for the things of God and souls, including the souls of priests.” (Herman Fisher, SVD).

Arnold Janssen was the second of the 11 children of Gerard Janssen and Catherine Wellesen.
He was born on November 5, 1873, in Goch, an old and small city of lower Rhein, Germany. The
family is a typical humble rural folks who had a small farm. Gerard also had a horse-and-cart delivery
service which assured the support of the family before the arrival of the ferrocarril. According to his
sons, he demanded collaboration in the daily tasks.

In the Janssen family, Arnold received every conceivable religious stimulation. Arnold said
that his father instilled vigorously in the family the reception of the sacraments and the fulfillment of
all Christian obligations. In practice, he attended 2 Sunday Masses in the morning and participates in
the liturgical activities in the afternoon. On Mondays, he attended an additional Mass in honor of the
Holy Spirit.

Catalina Wellesen who was with delicate health, aside from being diligent and thrifty, was an
“unfatigable woman of prayer”. On Sundays, she was in the Church from 5:00 to 7:00 am, then,
attended the High Mass at 8:30 with her husband. No wonder, then, that the three if the sons would
consencrate their lives to God later on: Guillermo who became a Capuchin, John who became an
SVD and Arnold Janssen himself.

Arnold Janssen started his basic studies in a local elementary school in 1843. In 1849, he was
accepted into a minor seminary in Gaesdonck. He wanted to be a priest and the family could only pay
half of the expenses. He did not possess great academic capacities, although had special aptitude in
Mathematics, but was acclaimed by his teachers for his “diligence for studies and strong will to
overcome difficulties”. In 1855, he obtained his Bachelor’s degree in Munster. He obtained the
diploma to teach mathematics, physics, mining, botany, zoology, chemistry and religion for all levels
in High School. He was also eligible to teach German, French, English and Hebrew languages.

After completing his theological studies, he was ordained a priest on the feast of the
Assumption of Mary, 15of August of 1861, in the Cathedral of Munster. His first years in the
priesthood were dedicated to teach in a secondary school in Bocholt, and the promotion of the
Apostleship of Prayers where he made his first publication. This association awakened in him the
interest in the Christian unity and eventually in the mission to non-Christian countries. Later, he
would create the monthly magazine “The Little Messenger of the Sacred Heart of Jesus”, where
evidently he demonstrated more clearly his long time interest for the missions. Apart from getting
people to pray for the missions, from the beginning he meant that this magazine would become a
means for recruiting more German men and women for the missionary work for the church.
Specifically, in the June issue of the first year of publication, he made publicly for the establishment
of German missionary seminary.

Convinced that it is the will of God, on Spetember 8, 1875, he founded the Society of the
Divine Word in Steyl, Hollard. And aside from two other female congregations namely: Missionary
Sisters Servants of the Holy Spirit (SSpS) in 1889, and the Sisters Servants of the Holy Spirit of
Perpetual Adoration (SSpS AP) in 1896.

Arnold Janssen died on January 15, 1909 at the age of 71. And in the centennial year of the
congregation, on World Mission Sunday of 1975, he was beatified by Pope Paul VI in Rome, together
with one of the two first missionary to China, Joseph Freinademetz. Indeed, Fr. Arnold Janssen and
Fr. Joseph Freinademetz, the first missionary to China, were canonized on October 5, 2003 by Pope
John Paul II.
B. BRIEF HISTORY OF THE SVD

In January of1875, the church of Germany experienced very hard moments caused by
the German Reich’s Chancellor, the Prussian Prime Minister Otto von Bismark. He fought for the
“nationalization” of everything in the empire including the church, which is a reaction to the
monolithic and universal episcopacy of the Pope. Consequently, then, the Catholics came into
conflict with the state since they could not abandon and deny the authority of the pope. This
resulted in the famous “Kulturkampf”, an open warfare between the Catholic Church and
liberalism of the empire. This prompted to the curtailment of religious freedom and the teaching
in the Catholic schools & pulpits. Media of communication were silenced, and state subsidies to
schools ran by religious congregations was suspended; seminaries were closed and the Jesuits and
some other religious were expelled.

In the midst of this socio-political turmoil, Arnold Janssen conceived and proposed to the
Catholic hierarchy of Germany the need to found a German mission seminary. “What? Found a
seminary in this time when everything seems to be crushing on the ground?” asks the Bishop of
Roermond, to which Arnold responded: “precisely because everything if falling down, new one
has to give birth”.

At the beginning, Arnold did not think of himself as the one more appropriate to do the
job of founding the mission house. However, after some time of inquiries and much prayer, he
decided to take up the task. The words of Msgr. Raimundi, the Apostolic, Prefect of Hongkong,
telling him to carry on the tast, made him see clearly that the project is the will of God. He was
only 38 years old and did not have the money nor the personnel to start. But already convinced
that this is the will of God, put his trust in Him saying that the money can be found in the pockets
of the people.

Considering the adverse situation in Germany, decided to start the missionary seminary
in the neighboring country, Holland. He was able to buy there a 2-storey house, a 30 meter
building with thin walls, 2 wide doors and few windows. The property was 100 meters long and
about 60 meters wide. And so, on September 8 of 1875, the Feast of Nativity of the Blessed
Virgin Mary, the first missionary house of the Society of the Divine Word was inaugurated in
Steyl, a little town near the River Mosa in Holland.

The first four occupants of the house were Franz Reichardt (a theology student), Henry
Erlemann (a carpenter), Fr, Peter Bill (a parish priest from Luxemburg) and Arnold Janssen
himself. It was all hard and difficult in the beginnings. Arnold Janssen in the inaugural Mass said
this in his sermon: “The simplicity of this beginning should not discourage us. We know that with
our present resources we cannot accomplish our task, but we hope that the dear lord will provide
everything we need. And he may do with us what he wills. If nothing comes of it, we will humbly
strike our breasts and confess that we are not worthy of the grace…” The house could better be
described as poor than simple. All of them slept on straw sacks. Father Janssen himself would
volunteer to sleep on the floor. For quite some time there were only four chairs for the five
members, including Johannes Janssen, the younger brother of the founder, who came later.
During meals two of the chairs were placed somewhat close together and a board was laid over
them. By that arrangement, there were seated instead of two. It was the charity of poor neighbors
that made possible the start as well as the development of the mission seminary.

Just about three years later, the young St. Michael’s Mission Seminary could already
send the first 2 missionaries to China. They were the Tyrolese Joseph Freinademetz and the
Bavarian John Anzer. From then on, the Society of the Divine Word continued to expand with her
 missionary zeal to South America, USA, Africa, New Guinea, Japan, aside from the new bases in
Rome and Austria. When the founder died in 1909, there were already 430 priests, 588 brothers
and 530 youths in religious formation. Now, there are about 6,000 SVDs working in 65 countries
in all 5 continents of the world.

C. SVD IN THE PHILIPPINES

In 1908, Arnold Janssen decided to take on a Philippine mission. The Philippines was the
last mission field which the Society of the Divine Word accepted during the lifetime of it’s
Founder. Superior General Arnold Janssen made the final decision on this matter, but had to leave
its execution to his successor for he rested in peace early the following year.

It was Fr. Limbrock, Prefect Apostolic of German New Guinea, who persuaded the
Founder to send missionaries to the Philippines. The latter’s description and repeated petitions for
aid made a deep impression on Father Janssen. Consequently, he requested Father Limbrock to go
to the Philippines to study the situation. There he met with Bishop Dougherty of Vigan and Msgr.
Aguis, OSB, the new papal delegate. From them he was able to gather valuable information
concerning the situation of the church in the country.

Finally, the Superior General and his council decided to send missionaries to the
Philippines. The first two pioneer missionaries, Frs. Ludwig Beckert and Juan Scheiermann, left
to get acquainted with the new mission to prepare the way for those to follow. These were the last
steps of Father Janssen on this matter. Neither he nor Bishop Dougherty saw the initial growth of
the new mission undertaking; both died within the following six months. Their successors,
Bishop Carroll of Vigan and Superior General Nicolas Blum continued on the work just began.
On the feast of the Assumption of our lady in 1909, the pioneer missionaries, Frs. Beckert and
Shceiermann arrived in Manila. More than a week later, they arrived in Pilar, Abra and began to
establish a mission.

And since then, like the mustard seed in the Gospel, the Philippine SVD has grown into a
big tree, not without difficulties and trials. Aside from parish works, school apostolate has been
characteristic of the SVD mission in the Philippines. Schools and colleges assumed or founded by
the Society include: Divine Word College of Bangued (1928), Divine Word College of Vigan
(1935), Colegio San Carlos now University of San Carlos (1935), Divine Word College of Laoag
(1946), Divine Word College of Calapan (1946), Divine Word College of Tagbilaran (1947),
Divine Word College University of Tacloban (1966) and Divine Word Academy in Urdaneta in
(1966), Liceo del Verbo Divino (2005).

Now, there exists three SVD Provinces in the Philippines, a clear expression of its growth: the
North with its Provincial House in San Fernando City, La Union; the Central whose Provincialate
is located in the Catholic Trade Building in Manila, and the Southern Province whose Provincial
seat can be found the University San Carlos SVD Community, Cebu, and to which the University
of San Carlos belongs.

D. SVD SPIRITUALITY

I. Concept of Spirituality
 Before anything else, let us be clarified by what we mean by spirituality. The spirituality
is the soul, as if to say, of an institution; it is the inner moving force that permeates each person
and member and animates and guides him in all his actuations. It is a lifestyle of an individual
and the heart of spirituality is the his/her relationship with God. It is like a seal with which each
person is marked making him “different” from others. Spirituality has been defined as “The way
in which one mobilizes oneself religiously in the total and actual living out of one’s daily
activities. And Christian spirituality according to Msgr. Vidal “is a particular style of approach to
union with and the living out of the Paschal Mystery in one’s life. Spirituality, simply, is life. It is
FAITH seeking life and LIFE seeking faith.”

Within the Church, even though in general we share the same Christian spirituality with
certain tones and characteristics, we also talk of specific spiritualities which most of the time
spring up or being inherited from some exemplar Christians through whose life and experience
have left us a precious way to follow as believers and for others too. That is why we can talk of
Franciscan, Dominican, Redemptorist, Agustinian, Recollect, Jesuit spiritualities, etc.

In the case of Arnold Janssen, the founder of the Society of the Divine Word, we can also
say that he has left us a spiritual inheritance based on his life experience focused in the missions,
his faith incarnated in the concrete historical situation of his time and enriched by the religiosity
of his family. He has left us what we call now as SVD Spirituality which is a concrete way to live
our faith and life.

II. Special Characteristics of the SVD Spirituality

It is not possible to present the SVD Spirituality in a page or two. The following is only to give a
general view of some of the special characteristics of the SVD Spirituality.
i. Fundamental place of the Word of God. Certainly, this is not exclusively an SVD

characteristics, but it should be emphasized that for the Society of the Divine, the Word of God is
fundamental and therefore a priority. The name of the Congregation itself already bears it: Divine
Word Missionaries. The triple understanding of the Word of God for the Society is:

a) The Word of the Divine Father or the second Person of the Divinity.
b) The Word of the Divine Son in his humanity or the Gospel of Jesus Christ.
c) The Word of the Holy Spirit or all of the Holy Scripture.

One way of introducing oneself into the SVD spirituality is through personal and

Communitarian meditation of the Word of God.

ii. Christocentric. It is centered in the Person of Christ, the Incarnate Word of God.

The Preferential Gospel text of the Society is obviously the prologue of St. John: “In the
beginning was the Word. And the Word was with God and the Word was God… And the
Word was made flesh; he had his tent pitched among us, and we have seen his Glory, the
Glory of the only Son coming from the Father…” This evidently brings us to the mystery
of Christ, the second Person of the Blessed Trinity, to his life and teachings.

iii. Trinitarian. It has been said that the SVD Spirituality today does not focus so
much in the number of devotions that it had but in the core of our beliefs itself, in God
Blessed Trinity. Arnold Janssen, evidently has received this devotion to the Blessed
Trinity from his father and grandfather. The most popular ejaculatory prayer for the SVD
is this: “May the Holy and Triune God live in our hearts and in the hearts of all men and
women.”

iv. Basically Missionary. It is hard to imagine an SVD, a son of Arnold Janssen, that

does not love and vibrate himself with the missions. Just as the reason for the existence of
the SVD is to proclaim the Word of God and bring the Good News of salvation to all
nations, an SVD then by being so is missionary wherever he may be working. The
Society’s constitution 102 has this very clearly: “As members of the Society of the
Divine Word, we consider it our duty to proclaim the word of God… Whoever joins the
Society must be ready to go where the superior sends him in order to fulfill our
missionary mandate…”

v. Internationality in Community. One of the characteristics of the SVD family is its

Internationality. Whenever there is an SVD community that is a bit numerous, you can be
sure to find there missionaries from different places with different cultures and
languages. To live in an international community is not always easy, but it is a testimony
to the whole world that brotherhood, unity and understanding amidst diversity are
possible. For an SVD it is always a constant challenge to live with confreres with
different cultures, mentalities, languages, etc., and to learn to respect, to like, to share and
work as a team and at the same time help each other to grow as persons and as followers
of Jesus Christ.

PROPHETIC DIALOGUE

His Mission is our Mission

His mission is our Mission, but it is first and always His mission. It is from the internal
loving dialogue of the Triune God that his mission emerges, a dialogue of love and
forgiveness with all humanity. The whole Church and each of its members are called to
give joyful witness to God’s Reign, revealed through Jesus Christ. We give witness to the
Reign of God, through prophetic dialogue, marked by characteristic dimension.

Dialogue and proclamation are by no means incompatible. We understand dialogue along

the same lines as Gauduim et Spes : “Dialogue is an attitude of solidarity, respect and
love that is to permeate all of our activities.” (GC 2000 # 53). We might think that
dialogue is only a sharing of ideas with others with no clear commitment to our own
faith; we might also associate prophecy only with denunciation. All parties to a sincere
dialogue must honestly put forward their own views and concerns. In Jesus many
recognized a prophetic figure who, like prophets of old proclaimed God’s Word. But
what captures our attention is that he exercised his prophetic ministry in constant
dialogue with those He encountered. Dialogue is rooted in mutuality and so is the
prophetic aspect of it. We do not enter into dialogue arrogantly presenting ourselves as
the only prophets. Instead, we give witness to our partners, they give witness to us, and
the Spirit calls all of us to “acknowledge our own sinfulness and to engage in constant
conversion … Together with our dialogue partners we hope to hear the voice of the Spirit
of God calling us forward, and in this way our dialogue can be called prophetic. (GC
2000 # 54)

The prophetic impact of dialogue is especially evident when it takes place in situations
where “love has been obscured by prejudice, violence and hate.” While dialogue can be
refused and often fails, sincere and courageous dialogue at the “frontier of our faith and
the margins of society can serve as a prophetic sign to confront sin and evil and point to
the universality and diversity of the Reign of God. We are reminded of the words of Jesus
that the grain of wheat must die to bear fruit (Jn 12:24), and believe that even the seeming
failure of our prophetic dialogue can be transformed in God’s own way.

Characteristic Dimension

Our Way of engaging in prophetic dialogue is marked by four characteristics dimension :

1. Biblical Apostolate, 2. Mission Animation, 3. JPIC (Justice, Peace, and Integrity of
Creation), and 4. Communication. Each of the characteristics dimensions implies a basic
attitude is to live centered on God. We resist the temptation to be “ashamed of the
Gospel” (Rm 1:16). Our basic attitude in Mission Animation is the involved others, to
animate them with enthusiasm for the journey to the Kingdom and to be animated by
them, rather than falling into the temptation to think that we can do it all ourselves. The
basic attitude of JPIC is to commit ourselves to the transformation of society and the
world by analyzing unjust structures and promoting human dignity, as well as
preservation of the environment that continue to plague our world. Communication
involves an attitude of reaching out that enables us to overcome inertia and the fear that
can sometimes overtake us and keep us from engaging our dialogue partners.

His mission is our mission, a mission we share with all other people. Thus, we do not
base our missionary identity on being different from others; we base it on being faithful -
faithful witness to the joy of our faith in the Resurrection. In this way we commit our
lives in hope to witnessing to the Reign of God through prophetic dialogue marked by
our characteristic dimensions.
SVD Four-fold Characteristic
CONCLUSION

The Catholic University, and as such the Campus Ministry, works for the integral development of
the human person. That is why it is always very important to take into consideration the university’s
atmosphere. From the day a student enters the portals of our school, he must receive the impression of
being in a new atmosphere illuminated by faith and impregnated with the evangelical spirit of charity and
liberty. (Gravissimum Educaciones, 8 Everyone must perceive the living presence of Christ, the Teacher,
who is always on our side as we walk through life and history. And this must be felt as something
concrete. The spirit of the Gospel must be translated into a concrete lifestyle – a Christian style of
thinking and acting. Of course, the Christian educator, starting from the University President up to the
newest teaching and non-teaching personnel in the university, should paved the way through their life of
Christian witness. A document of the Congregation for Catholic Education maintain that through the daily
testimony of his (educator) faith, the students will understand the specific religious “thing” in the
atmosphere of the university which is fundamental to his life. If not so, little or nothings is left in a
Catholic University. (Religious Dimension in Education in Catholic Schools, Congregation for Catholic
Education, No. 24-26 Rome, 1988).

TRAINING NEEDS FOR CAMPUS MINISTRY