Learning Encounter 17: The Bible Apostolate as a Characteristic Dimension in

Prophetic Dialogue
1. How is Jesus’ encounter with the Samaritan Woman a sort of Bible reflection?
- From asking a drink of water (physical need),
- Jesus took the conversation to a deeper level by talking about the living water
which symbolize a deeper spiritual need,
- This led to talking about the different ways in which Samaritans and Jews
worshipped God.
2. Why do we need to be steeped in the Bible?
- So that we will be capable of sharing the story of God’s constant care and
concern for us his people and relate that to our contemporary and everyday
concerns.
3. What is the Bible Apostolate all about?
To help us and our dialogue partners interpret the story of our lives in the context
of the wider story of God’s love for us.
4. How can we not proclaim the WORD OF GOD as lifeless lines from the
pages of a book?
By allowing GOD'S WORDS to transform us as individuals, as families, as
communities of faith and as a nation.
5. Different Bible apostolate of the SVD all over the world: through mass
media; Basic Bible Seminar; Bible Sharing Groups; Basic Bible Facilitators'
Seminar; Core Team Formation Center; Bible Enrichment Seminar and Training
(BEST); Lay Liturgical Ministers Seminars (LLMS); Bible camp assemblies and
gatherings.
6. How do the SVD use the Bible as a tool?
6.1 They create age-appropriate activities for the children, youth and adults.
6.2 The SVDs use the Bible as a resource that help the families become more
Biblically literate and familiar with the great stories of the Bible.
7. How does Bible sharing become relevant to the people? When the people are
able to connect faith and Scripture with the events in their daily lives?
8. How do the people speak of how important the Bible is in their lives?
It feeds, strengthens and guides them through the perils and joys of their lives on
the way to salvation.
9. To what group of dialogue partner does the Samaritan woman belong?
9.1 She needed physical water to quench her thirst.
9.2 Jesus saw her and took the initiative and invited the woman to see HIM as the
living water.
9.3 The woman responded and found Jesus as the true Messiah who would
liberate her from her physical thirst and sinfulness.
• C. 1. Why did St. Arnold found the SVD on Mother Mary’s Birthday?
129,1st,#1&2
2. What example did Mama Mary set to the SVD and to us? 129, 1 st, last
She is our model of faithful attentiveness and ready response to God’s Word, she
will help us to bring the Divine Word to others.
3. SVD Constitution about Mary’s role in the SVD.
Just as Mary gave birth to the Divine Word, Mary was also chosen by God to
oversee the work of the Divine Word Missionaries to make His Word become
alive in the minds and hearts of all people.
4. Describe Mary’s role in the humble beginnings of the SVD. 130, 1 st, 2nd,
3rd par. a. The Bible apostolate of the SVD IS guided by Mary’s perfect example of
obedience, humility and simplicity.
b. Connect the SVD with the poverty of their humble beginnings.
c. To constantly remind them to continue their mission for the poor.
Learning Encounter 18: Justice, Peace and Integrity of Creation as a
Characteristic Dimension of Prophetic Dialogue (JPIC)
• A. 1. JPIC Concerns
1. Not only to social concerns and solidarity with the poor.
2. What are the other JPIC concerns as revealed in Jesus
conversation with the Samaritan Woman? Religious tolerance,
cultural openness and the full participation of women.
3. Jesus very strong statement about JPIC? “A day was coming
when true worship of God would not depend so much on
Jerusalem Temple at Mount Gerizim….”
• Why did Jesus say that true worship of God does not depend so
much on Jerusalem temple?
o Prayers which are not geared towards the promotion of justce,
peace and integrity of creation (JPIC) run the risk of becoming
fanaticism or ritualism; JPIC programs and activities not nurtured
by authentic prayers maybe reduced to mere activism.
o In Jesus’ time, there was a sharp religious hostility between
Samaritans and the Jews.
4. Jesus showed tolerance and acceptance to the culture of the
Samaritan woman who was not acceptable in the eyes of the Jewish
people. He broke the barrier and showed no prejudice.
5. Jesus respectful and kind ways taught us that we should be open and
understanding to the culture and beliefs of our dialogue partners and
walk with them in our journey towards a loving and peaceful world.
6. It was also a scandal that a man is seen talking with a woman who
had many husbands. This is a challenge for men to re-examine
 their ethnocentric and chauvinistic attitudes and to open
themselves for a more peaceful and just society.
9.Reflection of Fr. Mark Webber, SVD about a witness to the Word
getting involved in JPIC.
9.1 two dimensions of mission: witness and proclamation
9.2 How do we witness? We all give witness in our daily life when we
perform good deeds and give good examples at home, in our
neighborhood, at work, or wherever we interact with others.
9.3 Proclamation or evangelization is done with respect for the others
and their own world views and beliefs.
10.Experience of Bro. Duylinh Tran, SVD, who for two years helped 400
adult HIV-AIDS patients and about 70 children infected by their parents.
11. Peace concerns of Fr. Felmar Castrodes Fiel, SVD in diocese of Ipil,
Mabuhay, Zamboanga, Sibugay in his story, “Avoiding MILF.”
What became his inspiration to work bravely for the Lord?
11. Integrity of Creation based on Fr. Benigno P. Beltran’s example.
Smokey Mountain, Ravaged Earth and Wasted Lives
Mining old dump for heavy metals, composting and recycling business,
working with women in the dump to manufacture organic health soap
are some of the livelihood with the poor…
Sample Biblical Foundation for JPIC programs and activities:
1. Luke 4:18 “The Spirit of the Lord is upon me, for He has anointed
Me. He has ssent me to bring the good news to the poor...”
2. Matthew 25: 35-40 “For I was hungry and you gave me food, I was
thirsty and you gave me drink, I was a stranger and you made me
welcome...”

Learning Encounter 19: Mission Animation as

Characteristic Dimension of SVD Prophetic Dialogue
(233-243)
SVD FOUNDATION WEEK: SEPTEMBER 1 - 8, 2019
THEME: YOUTH IN SVD MISSION: BELOVED, GIFTED, EMPOWERED
CONTESTS:
SPOKEN POETRY
RAP
QUIZ BEE
• September 8, 1875 in Steyl, Holland: Foundation of the Society of
the Divine Word (SVD) in Steyl, Holland; and establishment of the
First Seminary - St. Michael Mission House.
• Complete List of Seminaries Established by St. Arnold:
1. St. Michael Mission House: Steyl, Holland (Sept. 8, 1878)
2. St. Raphael College in Rome: 1888
3. St. Gabriel Major Seminary: Modling, Austria; 1889
4. Holy Cross: Silesia in Germany; 1892
5. St. Wendel: Saar in Germany; 1898
6. St. Rupert: Austria; 1904
7. St. Mary: USA; 1909
NOV. 5, 1837: Arnold Janssen was born in Goch, a small town of
Germany near the Dutch Border. His parents were Gerhard and Anna
Katharina Janssen. He was second of 11 children.
March 2, 1878: First SVD missionary sent to China: Joseph
Freinademetz and John B. Anzer.
1884-1885: First SVD General Chapter, Father Arnold's foundation
became officially known as Society of the Divine Word, in Latin Societas
Verbi Divini.
Dec. 8, 1889: Foundation of Missionary Sisters Servants of the Holy
Spirit (SSpS); Active Sisters
Dec. 8, 1896: Foundation of Sisters Servants of the Holy Spirit of
Perpetual Adoration (SSpSAP; Contemplative Sisters
Jan. 1, 1908 Death of St. Joseph Freinademetz in South Shantung in
China.
Jan. 15, 1909 Death of St. Arnold Janssen in Steyl.
August 15, 1909 Fr. Ludwig Beckert and Fr. John Scheiermann, the First
SVD missionaries to the Philippines arrived in Manila. A few days later,
they started the SVD mission in Cagutongan (now San Isidro), Abra.
Oct. 5, 2003 Canonization of Arnold Janssen and Joseph
Freinademetz by Pope John Paul II.
1. Meaning of mission.
1.1 Particular undertakings by which the heralds of the gospel, sent
out by the church and going forth into the whole world, carry out the
task of preaching the Gospel and planting the Church among peoples or
groups who do not yet believe in Christ.
 This missionary task of the Church was reflected in the humble
religious life of St. Arnold Janssen.
1. Meaning of SVD. Who are the SVDs?
As per good example of the founding Father, St. Arnold Janssen, the
SVD (Societas Verbi Divini) missionaries are given the mandate to listen
to the Word of God, that is, Jesus Christ, and proclaim Him to all.
Moved by the Holy Spirit, these priests and brothers have gone far in
their mission ad gentes (to the nations).
The SVD is a community of men missionaries who hail from
different parts of the world, with diverse and multicultural roots,
The SVDs are found in more than 60 countries numbering more than
6000 priests and bothers engaging in varied missionary works.
• What do the SVD envision?
Being missionaries, they envision a dialogue that fosters the
attitudes of solidarity, respect and love which are all integrated into
their personal and communal life and to all their pastoral activities.
1. What is the stance of the SVD?
SVD COMMUNITIES take the stance of being called to especially stress
the “universal inclusiveness” and the “openness to diversity” of God’s
love. Just like St. Arnold who is described as a man of prayer, the
Society takes his example of becoming a man of prayer.
What have become part of the identity of the SVD as missionaries both
in the national and international scene?
The SVD FOUR CHARACTERISTIC DIMENSIONS: The Biblical
Apostolate, Mission Animation, Communication and JPIC.
• How do the SVDs live out their various ministries?
The SVDs live out their varied ministries in view of dialogue and
communion.
• What do they establish and manage? Schools, seminaries,
parishes and specialized centers such as publication houses, radio
stations and JPIC centers.
What do these establishments serve? As pathways towards living out
the characteristic dimensions of prophetic dialogue
• Is the SVD mission exclusive to the SVD members? The SVD
mission is not something that is exclusive to the SVD members but
is one which is shared to all. Wherever the SVDs are in the world,
there are also lay people in partnership with them.
• Meaning of ‘lay people’ or ‘laity’. Lay people or laity refers to
those baptized Christians who are not ordained as priest nor a
member of any religious congregation.
• What is derived from the layman’s very vocation as Christian?
Lay Apostolate.
• Scripture clearly shows how spontaneous and fruitful was this
activity in the Church’s early days: Acts 11:19-21; 18:26; Romans
16:1-16; Phil. 4:3
• How do the missionaries take heed of the Church’s teaching on
the inclusiveness of mission? By sincerely involving lay people.
• What does the Church make clear?
That no member plays a purely passive part; that sharing in the life of
the CHURCH, the MYSTICAL BODY OF CHRIST, WE SHARE AT THE SAME
TIME IN ITS ACTIVITY.
• To what are the lay people called?
To participate in the work in God’s vineyard and to own the
responsibility to cooperate in the movement of the Holy Spirit.
• Who are the SVD partners in the Christian mission?
The lay people.
• SVD mission animation during St. Arnold’s time.
1. In those critical times of “kulturkampf”, he established a
mission house outside Germany as the actions of the Catholic priests
were restricted.
2. He also promoted missionary ideals to the Germans and to the
world by creating a printing press that issued a magazine on mission:
Little Messenger of the Sacred Heart.
• Meaning of ‘kulturkampf’. A German word which means “culture
struggle.” Discriminatory laws were unleashed by Otto Von
Bismarck wherein many Catholic bishops and priests were
hindered in their activities. Those who opposed were ousted from
their position or tortured.
• Conclusion and fruit of Jesus dialogue with the Samaritan woman?
Jn. 4:1ff
She became a missionary. The Samaritan woman took the
initiative to open up a wide space for communication with her
neighbors – she went to share with them what she discovered.
And as a fruit of his dialogue with the Samaritan woman, Jesus
has been welcomed by an entire Samaritan town.
With that, the cycle of missionary dimension started over again
(Bible Apostolate, JPIC, mission, communication).
PROPHETIC DIALOGUE OF JESUS with The Samaritan Woman (John 4:1ff
1. To what group of dialogue partner does the Samaritan woman
belong? Why?
2. Describe the relationship between the Jews and the Samaritan.
3. Who initiated the dialogue and how?
4. What teachings about faith did Jesus share to the Samaritan
woman?
5. How did the Samaritan woman recognize Jesus?
6. What were the two results of Jesus' dialogue with the Samaritan
woman?
Summary About Prophetic Dialogue and the 4 SVD Characteristic
Dimensions
1. Prophetic Dialogue: a. new SVD way of doing mission; b.
through which our Christian faith and convictions; c. on God’s
unconditional love as concretized by Jesus’ teachings, life, death
and resurrection; d. is shared to all peoples of the world
regardless of cultures, races and affiliation; e. With respect,
solidarity and love but with the boldness and honesty and
faithfulness of a prophet to God and to the Church. f. Everybody
is invited to become partners of the SVD in prophetic dialogue.
2. Fourfold prophetic dialogue is the four SVD partners in dialogue:
a. Faith seekers or people with no faith communities or religious
affiliation; b. Poor and marginalized; c. People of other culture;
d. people of other faith traditions and secular ideology.
3. Four forms of dialogue: a. Dialogue of life; b. dialogue of action;
c. Dialogue of theological exchange; d. Dialogue or prayer and
religious experience.
SVD FOUR Characteristic Dimensions
1. Meaning of SVD four characteristic dimensions: Pathways or
necessary attitudes which characterize SVD mission as prophetic
dialogue. These characteristic dimensions have become part of
the identity of the SVD as missionaries both in the national and
international scene.
2. What are the four SVD Characteristic Dimensions?
a. Communication: Taking the initiative to reach out to people so
that we can talk to them about Jesus; going out and meeting our
dialogue partners where they are and as they are; listening to
their questions and experiences.
b. b. Bible Apostolate: Initiatives and activities to make the WORD
OF GOD alive in the minds and hearts of all people.
c. c. Justice, Peace and Integrity of Creation (JPIC): Caring for the
poor and oppressed; challenging unjust social and economic
situations that engender poverty and oppression and uprising;
care for Mother Earth and the environment.
d. d. Mission Animation: Raising awareness to Church mission,
developing people’s zeal for missionary work; involving lay people
to the mission; campaign for the increase of vocation to the
priesthood and religious Sisters and Brothers.
LEARNING ENCOUNTER 20: THE SOCIETY OF THE DIVINE WORD IN
THE PHILIPPINES: THROUGH THE YEARS OF CHRISTIAN WITNESSING

1. What should the SVD always remember, rejoice

and renew?
 • Remember the relentless lives of St. Arnold Janssen
and St. Joseph Freinademetz who serve as models
and heralds of the gospel of Jesus.
• Rejoice over the fruitful and abundance of harvest
having lives empowered with the Word of God.
• Renew commitments that would foster and
promote Christian mission awareness.
• 2. From being a recipient of Christianization, why is the
Philippines now a mission-sending country?
• Because there are 148 Filipino SVD missionaries
working in 41 countries all over the world.
• 3. Why do the spirits of the Filipino SVDs refuse to break
in spite of the difficulties in the foreign mission? Because
of their resiliency.
• First Filipino SVD missionaries ever sent to a foreign
mission: Fr. Fernando de Pedro, SVD and Fr. Manuel
Villaruz, SVD who were assigned in Indonesia.
Fr. Fernando give hefty donations for the completion of
churches and chapels, and the education of the poor, construct
decent housing for slum dwellers even if the people hardly had
the means to pay him back, December Fund for the Poor.
5. Philippine SVD mission came from its humble beginnings –
a territory that Fr. Arnold approved for doing missions.
 6. A BRIEF HISTORY
6.1 Who send a request to Fr. Arnold for the SVD to come to
the Philippines? Archbishop of Manila, Jeremias Harty.
6.2 Why was St. Arnold not interested at first in this invitation?
because it would mean acceptance of the missionary role in
existing parishes.
6.3 What kind of mission territories did St. Arnold want? New
mission territories where there were heathens to be converted.
6.4 who convinced the founder to send missionaries to the
Philippines? Fr. Eberhard Limb rock, SVD Prefect Apostolic of
New Guinea
6.5 How did Fr. Limb rock describe the crises the Philippines
was facing?
“…well-meaning people falling victims to error or reverting to
worse forms of heathen would break one’s heart.”
6.6 In Aug. 15, 1909 the first two SVD missionaries arrived in
the Philippines. They were Fr. Ludwig Beckert, a former
missionary in China and the newly ordained Fr. John
Scheiermann. They are recognized as the founders of SVD
Philippine mission.
6.7 They lived in Pilar, Abra. Extensive missionary works were
taken by these two fathers, hence the mountain province of
Abra became the cradle of the SVD.
6.8 The first Holy Spirit Missionary Sisters – Sisters Cyrilla,
Hieronyma, Cleta and Cortona founded the Holy Spirit School,
around 1912 in Taym, Abra.
6.9 Together with them were two SVD brothers. Br. Ulrich
Mayer and Patricius Grabasch.
6.10 Fifteen more preistswere sent to the Philippines but
during WW i (1914-1918) , German mission was barred. Gov.
Gen. F.B Harrison decreed the expulsion of all German
Nationals. They were brought to USA and were kept there for
two years.
6.11 After the death of Fr. Beckert, the office of the Regional
Superior was transferred from Abra ti Manila in 1920. Fr.
Miguel Hergesheimer succeded the vacant seat.
6.2 In 1933, Fr. Theodore Buttenbruch, as the Regional
Superior, founded Christ the King Mission Seminary in Quezon
City. This is the institution for the formation of young menin
preparation for priestly and religious life through academic and
spiritual pursuit.
6.3 Through the years, the SVD took its direction in building
schools, seminaries and hospitals; opening radio stations and
printing press; starting p with specialized centers for the
marginalized and assuming and organizing parish and
ministries.
6.4 Fr. Simeon O. Valerio, SVD, former Provincial Superior,
became Bishop for thhe Vicariate of Calapan. Fr. Vicente
Manuel, SVD, became the first Bishop of the Apostolic Vicariate
of San Jose. Fr. Arturo Bastes, SVD, the Bishop of the dioceses
of Romblon and Sorsogon.
6.5 In 2000, the election of a Filipino SVD as Superior General,
FR. ANTONIO PERNIA, gave honor not only to the Filipino SVD
missionaries but to the Philippine Church. He was the first
Asian Superior General who rose to the highest position and
gave “an Asian face to the Church.” In a way, his election
provides a mark of how well Christian mission is doing in the
Philippines.
6.6 Every single Christian, of whatever age, sex, race or walk of
life is called to seek Christ, find and stay with him.
6.6 This call is Trinitarian; a free gift of God, grounded in the
Father’s free loving choice, who blesses us i His Son, Christ
Jesus, and seals us with the Holy Spirit (Eph 1:3-14 ff).

Organizational Structure of the Society of the Divine Word

Superior General highest authority of the SVD in the whole
world.
General Chapter highest policy-making body of the SVD.
Provincial Superior head of SVD Province
SVD in the Philippines is divided into three Provinces:
 SVD Northern Province: Ilocos, Mountain Province,
Cagayan
SVD Central Province: Manila, Or. and Occ. Mindoro,
Legazpi
SVD Southern Province: Visayas and Mindanao

The Life and Martyrdom of Bishop William Finnemann

1. In 1920, Bishop William Finnemann was Parish Priest of
Espiritu Santo. He built up this parish without having any
debts as explicitly explained in his letter to his family.
2. In May of 1929, Archbishop O’Doherty appointed Msgr.
William Finnemann as Auxiliary Bishop to shore up the
bank account of the Archdiocese of Manila and free it from
its escalating deficits and debts by his expertise in financial
matters.
3. Before Msgr. Finnemann went to Mindoro to officially
start his function as first Bishop, he still organized and
prepared the 33rd International Eucharistic Congress in
Manila, held February 3-7, 1937 by acting as overall
chairman and Executive Supervisor.
4. When the SVD, through Msgr. William Finnemann took
over Mindoro, there were only four churches and the
majority of Catholics for forty years had grown without
priests and religious instruction.
5. During the six years of his incumbency in Mindoro, Msgr.
Finnemann worked hard to revive the faith of Christians,
to get more priests at least for the big towns and to visit
the scattered Christians.
6. According to some officials, the crime committed by Msgr.
William Finnemann against the Japanese army were: being
an American spy, supporter of guerillas, kept guns and
ammunitions in the Bishop’s House.
7. The true reason why Msgr. Finnemann was killed by the
Japanese military was because he repeatedly refused to give
the convent of SSpS Sisters to be used as brothel by the
Japanese and he protected women from being sexually
molested.
8. Important dates
May 21, 1929 His consecration to the Episcopacy or rank of
Bishop; appointed Auxiliary Bishop of the Archdiocese of
Manila.
July 2, 1936 The Prefecture of Mindoro had been officially
committed to the Society of the Divine Word.
Dec. 4, 1936 Official appointment of Msgr. William
Finnemann as Prefect Apostolic of Mindoro.
March 10, 1937 Arrival of Msgr. Finnemann in Calapan,
erection of the new Prefecture of Mindoro, inauguration of
the Msgr. As first Bishop with the title “Prefect Apostolic.”
February 27, 1942 Arrival of the Japanese army in Calapan.
March 23, 1942 The Missionary Sisters evacuated, left their
convent and went to Manila as ordered by a Japanese officer,
Captain Wacabayashi, a sensual man who coveted young
girls. Parents of young girls ran to the Bishop for help.
April 7, 1942 Large fire reduced Ilaya to ashes.
April 20, 1942 San Vicente also went up into flames.
October 19, 1942 Bishop’s house was ransacked by 40
Japanese soldiers, headed by Commander Ishida, a brute
who reveled in wine and women. When nothing
incriminating was found, Ishida kicked and knocked him
down, arrested and imprisoned him in Mindoro High School
building.
For one week, the Bishop was denied food, maltreated
beaten, and brought now and then to a torture chamber in
San Agustin house where he suffered greatly.
October 26, 1942 Msgr. William Finnemann, with his hands
tied at his back, and feet also tied together, large stone was
tied to his hands, a long object probably a piece of iron was
tied to his feet. At the order of Captain Ishida, the Bishop
was thrown overboard into the sea, 11 o’clock A.M.,
between Verde Island and Matoco, Batangas.