SVD
Generalate

The cornerstone for ensuring the enduring vitality of any religious community in contemporary times lies in the quality of its formation. As we approach our forthcoming 19th General Chapter (GC), the latter segment of our motto emphasizes the importance of being “Faithful and Creative Disciples in a Wounded World.”

Effective formation, therefore, encompasses a broad and innovative perspective of the process itself and strives to cultivate disciples with profound faith and ingenuity, mirroring the example set by Jesus Christ. Consequently, the formation becomes an ongoing journey wherein individuals continuously seek to deepen their connection with Jesus, the Teacher, the Light, the Word made flesh.

How does one foster creativity and fidelity in discipleship through formation? How can the formation process contribute to developing faithful and creative disciples? Indeed, there are numerous answers to these questions. Let us explore some insights and pathways drawn from both contemporary SVD formation practices and the formative ministry of Jesus, the Rabbi, which may shed light on addressing these queries.

SVD Formation

In recent years, the religious community has been experiencing a significant exodus. Over the past few years, more than 2000 non-clerical males have left religious life. According to a survey conducted by Le’Osservatore Romano from December 2020 to December 2021, the global number of non-clerical religious individuals decreased by 1.6%, from 50,569 to 49,774.

The Pontifical Year Book reports an 8% decline in non-clerical male religious members between 2013 and 2018, translating to an average annual reduction of 1.6%—recent research on SVD Brothers conducted by Bro. Douglas Simonetti SVD revealed a 12% decrease between 2012 and 2018, with an average annual reduction of 2%. This decline has accelerated from 2018 to February 2024 to an average yearly decrease of 3%. However, data on religious priests worldwide and within our Society may show slightly more significant declines than non-clerical members.

Our Superior General, Father Paulus Budi Kleden, has acknowledged the challenge facing every SVD member today: promoting vocations and developing effective formation programs in the Provinces, Regions, and Missions (PRMs).

The quality of formation within our Society begins with a creative and innovative approach to understanding the concept of formation. It is no longer confined to initial stages but encompasses three key phases: Vocation promotion, Initial formation, and Ongoing formation.

Vocation Animation or Promotion

As formation within our Society evolves to encompass ongoing development, we must also embrace a new perspective on vocation animation. Rather than solely relying on the identification and appointment of vocation promoters or teams, we should foster a broader awareness of vocation promotion throughout the Society. By approaching this task with creativity and fidelity, we can overcome the obstacles and challenges that may arise.

One practical approach is recognizing that vocation animation entails more than recruiting candidates. It involves nurturing, guiding, and supporting individuals at every journey stage. Rather than solely emphasizing the priestly vocation, we should highlight the broader missionary religious vocation. Our primary focus should always be promoting the religious missionary life, including brothers and priests.

Additionally, we must recognize that vocation animation is not the exclusive responsibility of designated vocation promoters or teams. It is a duty that every member of the Society shares, regardless of their role or context of mission. However, it is essential to acknowledge that in some PRMs, there is a clear need for faithful support, follow-up on strategic plans, implementation, and regular evaluation to ensure practical vocation promotion efforts.

Initial Formation

A team of SVDs, coming from different backgrounds and appointed by the Generalate, recently crafted a document titled the Ratio Formationis Generalis, intended to serve as overarching guidance for the formation of both brothers and priests. One of the challenges encountered during its development was establishing a consistent and cohesive initial formation program across all Provinces, Regions, and Missions (PRMs). This difficulty stemmed from the varying contexts in which formation occurs across different PRMs.

In broad strokes, our initial formation typically follows a structured progression through pre-novitiate, novitiate, and post-novitiate stages. However, it is essential to note that while the Ratio Formationis Generalis provides a comprehensive framework for formation, initial formation is just one aspect of its broader scope.

This document is a valuable tool, encouraging PRMs to remain faithful and innovative in revising, renewing, and updating their formation programs. Such efforts are essential for ensuring the continued vitality and longevity of our Society.

Be Faithful and Creative to Ongoing Formation.

One significant challenge facing religious consecrated life today is the tendency to confine formation solely to its initial stages, often associating it exclusively with formation houses, centers, or seminaries. This narrow understanding of formation can lead to the misconception that their formation process is complete once individuals leave these institutions. Consequently, it fosters a mindset that perpetual vows mark the culmination of one’s formation journey, with no further need for ongoing development.

It is crucial to recognize that formation extends far beyond the confines of formal institutions and continues throughout one’s lifetime. This understanding necessitates a shift in perspective towards ongoing formation, emphasizing personal and communal growth. Formation is not static but rather dynamic, involving individuals of all ages and stages of religious life. It persists until the end of life. Thus, we must commit to fidelity and creativity in ongoing formation, embracing its continuous and evolving nature.

The faithfulness and creativity under three formation disciplines on the rabbinate of Jesus

We go back to Jesus’s time and see his two years of public ministry as a period of formation. According to the gospels, Jesus is addressed as the Rabi by his disciples and followers. From this perspective, let us identify Jesus as the formator, his disciples as formandi, and discipleship as the rabbinate, which can be understood as a formation period.

The rabbinate of Jesus is an excellent example of formation with quality, where Jesus prepared his disciples creatively and faithfully under three formation disciplines.

Self – Acceptance; Self – Discipline; Self – Renunciation.

Self-Acceptance. Jesus Christ embraced both his divine and human identities without denying them. He recognized himself as the Messiah and the Son of God while acknowledging his earthly origins as Jesus of Nazareth, a resident of Galilee (Mt 4:12-18; 27:69; Mk 1:14-16). He embraced his humble background, born into a low-income family and raised by a carpenter father in the small village of Nazareth, located in the impoverished region of Galilee (Mt 13:55; 4:23; Mk 2:1).

In calling and selecting his disciples, Jesus consistently affirmed their histories and backgrounds, accepting them as they were and where they came from (Mt 4:18-22; 9:9; Mk 1:16-20; 2:13-14). The journey of self-acceptance for disciples like Peter was often challenging, marked by moments of resistance and denial of Jesus (Jn 13:6-8; Mt 26:70,72,74), leading to periods of doubt and return to their former lives (Jn 20:6-10; 21:3-7). However, following the resurrection, Peter ultimately embraced his identity as a follower of Jesus and committed himself entirely to his mission (Jn 21:17), demonstrating faithfulness until the end.

In accepting his identity and mission, Jesus willingly relinquished power and authority, choosing instead to faithfully fulfill the Will of God with humility (Philippians 2:5-8). This sacrificial commitment exemplified his dedication to God’s plan.

Self-discipline. During Jesus’ public ministry, his disciples underwent formation in self-discipline through various attitudes and actions, including prayer, vigilance, mutual support (as seen in Gethsemane – Mt 26:36-45; Mk 14:32-41), as well as service and humility (Mt 22:8-12; Lk 22:24-27; Jn 13:13-17). This self-discipline served as a driving force and a lifestyle, enabling them to fulfill God’s will faithfully and creatively in their mission fields.

Before calling his disciples and embarking on his mission, Jesus exemplified self-discipline through his preparation as a skilled Rabbi and mentor (Mt 4:1-11; Lk 4:1-13). Here, self-discipline is not about punishment but rather about being open to the guidance of the Holy Spirit or the will of God. Jesus’ experience of temptation in the desert illustrates this attitude of self-discipline rooted in trust in the Holy Spirit.

Jesus’ example invites his disciples, including us, to be filled and guided by the Holy Spirit (Mt 4:1 – Πνεύματος Ἁγίου) rather than relying solely on our own will or desires. As members of the Society of the Divine Word, we are reminded of our founder, Arnold Janssen, who emphasized self-discipline and trust in the Holy Spirit and the Will of God.

Self-renunciation. In Jesus’s rabbinic teachings, self-renunciation is a foundational principle in formation, which finds its essence in the commandment of Love (Jn 13:34-35; Jn 15:12-17; Mt 22:36-40). To follow Jesus and be faithful disciples, we must embrace radical self-renunciation.

This principle is echoed in passages such as Luke 14:33, where Jesus declares that one must renounce all possessions, and Matthew 16:24, where he emphasizes the necessity of denying oneself. This call to renunciation encompasses not only material possessions but also personal attachments, including relationships and even one’s self-interest.

To be faithful and creative disciples, we must heed Jesus’ call to renounce all earthly goods and attachments, take up our cross, and follow him (Mt 6:19-21,24,25-28; Mt 16:25; Mt 19:21; Mk 10:21; Lk 9:61-62; Lk 14:25-33). This renunciation is not merely a physical act but a profound internal disposition of detachment and surrender to God’s will.

Father Paulus Budi Kleden and the Leadership Team