Our History

During the term of Fr. Josef Klekamp, SVD as Provincial Superior from 1955-1956, there was a plan to acquire a property in Tagaytay City. Because of the lack of space in Christ the King Seminary in Quezon City, it was decided to transfer either the minor or the major seminary of Christ the King outside of Manila. Fr. Klekamp’s idea was taken up by Fr. General Alois Grosse-Kappenberg, who in April 1957, instructed the superiors in the Philippines that hereafter "the two departments must be separated, and that it should be done immediately."

In the Provincial Chapter of 1957 (28 December–30 December) which was held at Christ the King Seminary, it was resolved, by a vote of 17 to 8, that “the major department should leave the present Christ the King.” Voting for the new site's location was: near Manila, 18 votes; Tagaytay, 7 votes. Most of the SVDs in Christ the King; however, favored the idea that the m ajor seminarians remain in Christ the King but Provincial Superior Franz Kutscher was personally “for the transfer of the major seminary to Tagaytay because of the mild climate.”

In 1955, a property of 65 hectares in Alfonso, Cavite was bought with the money obtained from the sale of a 2-hectare portion of the property of Christ the King. The rector, Fr. Alphonse Mildner (1958–64) vehemently objected to Alfonso because of its distance and isolation in a province not particularly known for its peace and order. The property in Alfonso was sold later on. Taytay in Rizal was considered but abandoned in favor of Tagaytay City, just 15 kilometers from Alfonso and 52 kilometers from Manila. The Tagaytay property was bought in 1962. The reason for moving out of Christ the King in Quezon City was that it was “overcrowded and too unsuited for a seminary and especially a novitiate.” Besides the plan to decongest Christ the King was due to “the growing number of novices” and there was a desire to look for “a quiet place away from Manila.” A consultative meeting among the Christ the King Fathers was held on 11 January 1963 in preparation for the coming Provincial Chapter which was scheduled from 17–19 January. The discussion was moderated by Father Rector Mildner (1958–1964). It was pointed out that “if buildings are provided for the Tagaytay campus for both philosophy and theology, it would solve many problems of faculty and library facilities.”

In a memorandum submitted to Father Provincial, the location of “Tagaytay as full scholasticate and novitiate,” was favored. Pleasant environment and cool climate were cited as factors in favor of Tagaytay rather than in Quezon City. The place was “more conducive to prayer and study.” The observation that Manila offered better academic training because of the presence of leading schools in the area was countered by the issuance of a memorandum which stated that the advantage could be offset “provided that the Society takes real care and interest in the seminary.”

While Tagaytay clearly answered the problems of staying in Manila, the question remained: Who would move out? In Christ the King, there were two factions who wanted to stay in Quezon City. Given the necessity of going to Tagaytay, one group recommended the other to transfer. One group of the Fathers wanted the Fratres and themselves to remain; the other group wanted all but the minor seminarians (high school and the first two years in college) transferred to Tagaytay. The capitulars at the 1963 Provincial Chapter were unanimous in saying that the minor seminary should stay in Christ the King. The Chapter, presided by Superior General Johann Schűtte, somehow saw a possible further development of Tagaytay.

A written vote was taken on the question of whether to move theology as well as philosophy. The results were 19 to 5 in favor of retaining theology at Christ the King and transferring philosophy and the novitiate. "Now," said Fr. General, "we ought to stick to this as an overall plan. If at a later date we want to build theology at Tagaytay it will still remain a possibility, though the building will still fit there."

On 12 September 1963, the Feast of the Holy Name of Mary, the first group arrived. They were two professed brothers, 13 brother-novices, the Novice Master and the Procurator. The House Chronicle described Tagaytay in these words: It is a dead city for there are very few people living here and very few houses. Perhaps it’s because of banditry and “hold-ups” which have occurred not too infrequently in the past. However, the place itself is famous for its cool climate – much cooler than Manila but milder than Baguio. Indeed, it is a place conducive to prayer, study, and meditation. And, perhaps, this is one of the reasons why it has been chosen as the seedbed of the Major Department of the Philippine SVD. Tagaytay City is also noted for its scenic spots, e.g., the panoramic, breath-taking view of Taal Lake with its famous volcano standing majestically in the midst.

On 7 November 1963, 44 clerical-novices arrived in Tagaytay accompanied by Fr. Vicente Braganza, who was the Socius to the Novice Master and Father Joseph Bette. Fr. Alois Lehberger, the first Rector of the seminary assumed his post on 4 July 1964. Officially appointed with Fr. Lehberger was Fr. Alphonse Mildner, the new Novice Master who would remain for 12 years.

The two visits by Father General Schűtte during the summer of 1964 and the pro-Tagaytay sympathy of the new Provincial Georg Heinemann definitively resolved the issue of the transfer of the whole scholasticate to Tagaytay, i.e., theology and philosophy students. In a special meeting between the Provincial Council and Fr. General Johann Schűtte on 15 June 1964, it was mentioned that “the Generalate has received in the meantime letters urging the transfer of all scholastics, including theologians to Tagaytay.” An oral, open vote was taken by Fr. General: “All the members voted for the transfer of all scholastics, including theologians to Tagaytay.” As a consequence, Fr. General Schűtte ordered the construction of a new building for theology, and a church “would have to be built as soon as possible." The philosophers left Christ the King on 6 July 1964. On 13 July, the theologians followed, even though the scholasticate building was still under construction. The House Chronicle recorded: "The Novitiate building was so packed up that some fratres had to sleep along the corridors and corners of the house. The second building will only be habitable after a month or so."

lthough classes had started a few days before, the High Mass in Honor of the Holy Spirit for the school year 1964-65 was celebrated only on 20 July. The SVD community at this time numbered 131, clerical novices included. By August 1964, all the theologians could move into the philosophy building. The first ordination to the priesthood, of Reverends Benjamin Raboy and Fernando Baral, took place on 7 December 1964 at the Imus Cathedral. At 3:30 in the morning of 28 September 1965, the Taal Volcano erupted. The community woke up on account of the ringing of the house-bell, and everybody jumped out of bed as the news of the explosion passed from room to room. There was a slight confusion on what to do. The sky was dark and lighted by occasional lightning and brilliant flashes from the exploding volcano. Many rushed to the road overlooking the scene of the eruption and saw the beautiful albeit grim sight.

On 13 August 1967, the Pope John XXIII Training Center was blessed in the presence of Bishop Casas of Imus and Montemayor, founder and president of the Federation of Free Farmers. The beginnings of the center were rough and the reasons for its existence were hotly discussed. The Center was more than just a place; it symbolized the SVD scholastics’ involvement in social action which was held to be an integral part of religious missionary formation. Because the Generalate would not finance the construction of the Center, the scholastics held concerts to raise funds. The barrio apostolate was aimed at the creation of self-sufficient, independent Christian communities. The fratres’ association with the Federation of Free Farmers led to the establishment of local chapters and in the formation of the farmers. The scholastics participated in demonstrations for and with the farmers. The 1,200-strong farmers’ cooperative (SMSK) in Tagaytay was one direct result of the formation of farmers through the barrio apostolate.

Seven Capuchin seminarian-philosophers joined the SVD classes at the beginning of school year 1966-67. They were followed by the Franciscans (OFMs) the following year and then the major seminarians from the Vicariate Apostolic of Calapan. Subsequently, other houses of formation were established where students from different dioceses in the Philippines and other religious congregations sent their seminarians to attend lectures to fulfill the academic requirements for the priesthood. But there was a time when the authorities talked about a central, common seminary. Attempts were made to describe and define this kind of seminary but, for all its beautiful vision, it did not push through. The attempts, however, reveal the advantages of being in Tagaytay as well as the thinking of bishops on priestly formation. One of the protagonists was Bishop Wilhelm Duschak, SVD, of Calapan.

In a letter to Father Provincial Heinemann, Bishop Duschak disclosed his plan to procure a 3-hectare piece of land near the SVD seminary in order to construct a house for his major seminarians from Calapan. He cited as a reason “the continuity of the spirit as well as of the manner of study” started under the SVDs. Further, the Bishop made the following enlightening observations:

• The quiet, fresh cool air of Tagaytay will be healthy for young students;
• Tagaytay is far enough from Manila’s unwholesome environment (mit seiner gefaehrlichen Atmosphaere), yet not too far for the scholastics to participate in the more important affairs;
• Some bishops have shown an interest in the project; the Papal Nuncio is “fire and flame for a central seminary in Tagaytay”; and
• Tagaytay has a good prospect of becoming another Poona or Kandy. Bishop Duschak held the view that the faculty should be homogeneous, i.e., SVDs only.

Similar and related to the question of a common seminary and partly answering it was the request of the Friars Minor (OFM) to be part of DWST as students (seven theologians) and as staff members (two professors of Exegesis). As Father Provincial Heinemann presented it, the Franciscans would like to join the seminary to start a common seminary since they are convinced that such a seminary is the only answer to the post-Vatican II demands of seminary formation. They thought of organizing a seminary on a two-fold level — college and theology.

The Generalate’s response manifested no opposition in principle “to such a temporary arrangement” but urged “caution and prudence as well as a thorough study of all the aspects of such a project.” In particular, it expressed reservations; firstly, “with regard to whether the arrangement of another community’s living in the same house would work out well in the long run”; secondly, on a common seminary at two different, centers. The same misgivings were clearly voiced by Father Rector Lehberger. The Tagaytay SVD community then was not the easiest to handle. He asked the Provincial: “Do you really believe it will be better with the Franciscans in addition?” All but one of the SVD professors were for accepting the Franciscan theologians and their professors. They came to Tagaytay on 29 June 1968. Both they and the five major seminarians sent by Bishop Duschak (they also arrived on the same day) stayed with the SVDs under the same roof pending the construction of the Vicariate of Calapan’s Saint Augustine Major Seminary. As of February 1970, negotiations on an OFM-SVD common seminary had bogged down.

The dream of a common seminary did not materialize. It failed to create a consortium of member religious congregations with shared authority and responsibility; instead, DWS Tagaytay developed into a cluster of autonomous affiliated houses of formation. They are the Clerics Regular of Somasca, Fil-Mission Seminary, Focolare School for Priests, La Salette Seminary, St. Augustine Major Seminary, St. Lawrence of Brindisi House of Studies, San Pablo Theological Formation House, Society of Our Lady of the Trinity, Tahanan ng Mabuting Pastol, and Workers of Christ the Worker. The SVDs committed themselves to providing the academic staff and facilities. It has remained a mission seminary whose primary purpose is to prepare seminarians as pastors and as missionaries in the Philippines and abroad. Of the SVD graduates, priests and brothers are now in foreign lands. A good number of the other non-SVD alumni have also received foreign assignments. A few students are non-Filipinos; the professors, in the Society’s tradition, has consistently remained international.

In 1964, a government recognized degree of Bachelor of Arts, A.B. Philosophy and a Master of Arts in Philosophy were offered. The degrees were officially conferred by the then Secretary of Education Alejandro Roces on 28 June 1965. The theologians availed themselves of a four-year ecclesiastical course in theology. At the start of the school year 1976-1977, a degree of Master of Arts in Theology was offered. On 12 January 1982, the official recognition of the affiliation of Divine Word Seminary with the Faculty of Theology of the Pontificia Università Urbaniana in Rome by the Sacred Congregation for Catholic Education took effect. This was ushered in by an earlier visit of the Rector Magnificus, Msgr. Bogliolo of the University on 10 September 1977. Through this affiliation, DWS could offer the degree Baccalaureate in Theology (S.T.B.) for its students.

The Oblates of St. Joseph became a part of the institution in 2005 and the Missionaries of St. Francis de Sales began sending their seminarians to DWS to pursue their theological studies in 2008. Most recent developments of the school are: offering of AB theology government-recognized degree starting from the school year 2005-2006, the acceptance of lay students and consecrated persons into the theological school, and an on-going curriculum and facilities upgrade. For the triennium 2014-2017 we have worked for the renewal of the incorporation of the Seminary with the Securities and Exchange Commission (SEC) for another 50 years since the Seminary’s incorporation has already expired. The institution is now duly recognized by the government under a new name, DIVINE WORD SEMINARY TAGAYTAY.