Companions of the Cross

FORMATION DIRECTORY

Approved April 11, 2018

Table of Contents I. Introduction .................................................................................................................................. 1 II. General Goals For Formation in the Life, Spirituality, and Mission of the Companions of the Cross .......................................................................... 1

Goal #1: Holiness ........................................................................................................................ 1Goal #2: Establishment of the Primacy of Love and of Interpersonal Relationships ................. 2Goal #3: Integral Human Development and Maturity ................................................................. 2Goal #4: Ministerial Priesthood of Jesus Christ .......................................................................... 3

III. General Principles ..................................................................................................................... 3

Fostering Authentic Fraternal Relationships as the Essential Context of Formation .................. 3Continuity of Expectations, Supervision, and General Organization .......................................... 3The Importance of Authenticity through Integration of all Aspects of Formation with Real Life .............................................................................................. 4Spiritual and Human Formation Emphasis during the Initial Years ........................................... 4Mature and Responsible Obedience ............................................................................................ 5Emphasis in Formation to Progress from more “Hands-on” to more Self-Initiating .................. 5Pastoral Formation Emphasis in Later Years, as well as Development of Overall Theological Competence ....................................................... 5Formation, at all Stages, to be Integrated with Parish Life ......................................................... 6A Model of Formation which is Holistic and Integral ................................................................ 6

Spiritual/Ecclesial/Priestly Identity ......................................................................................... 6Self Identity ............................................................................................................................. 6Bodily Identity ......................................................................................................................... 7Productive Identity .................................................................................................................. 7Psychosexual Identity .............................................................................................................. 7Psychosocial Identity ............................................................................................................... 7

Academic Program to be Integrated and Harmonized with all Aspects of Formation ................ 7 IV. Structures of Formation ............................................................................................................. 8

Formation Households ................................................................................................................. 8Role of the Local Superior .......................................................................................................... 8Formation Household Policies .................................................................................................... 9Formation Household Organization ............................................................................................ 9Share Groups ............................................................................................................................. 10Formation Nights ....................................................................................................................... 11Community Gatherings ............................................................................................................. 12Quarterly Household Meetings .................................................................................................. 12Spiritual Direction and Internal/External Forum Issues ............................................................ 12Household Socials ..................................................................................................................... 13Monthly Interview ..................................................................................................................... 13Relationship to the Local Parish ................................................................................................ 14Liturgy ....................................................................................................................................... 14

Pastoral Ministry Experiences ................................................................................................... 14Summers for Applicants ............................................................................................................ 15Summer Formation Program ..................................................................................................... 15Summer Vacation ...................................................................................................................... 16Annual Community Days of Reflection .................................................................................... 16Annual Personal Canonical Retreat ........................................................................................... 17Annual Evaluation ..................................................................................................................... 17Devotion to Mary ...................................................................................................................... 18

V. Academic Formation ................................................................................................................ 18

Academic Program .................................................................................................................... 18Reception of Ministries ............................................................................................................. 19

VI. Stages of Formation ................................................................................................................ 20

A: Pre-Applicancy ..................................................................................................................... 20B: Applicancy ............................................................................................................................ 20

Applicancy – Year One ......................................................................................................... 20Applicancy – Year Two ......................................................................................................... 20Applicants with Prior Formation ........................................................................................... 21Priest Applicants .................................................................................................................... 22

C: Temporary Membership ....................................................................................................... 22Prior to Studying Theology ................................................................................................... 22While Studying Theology ...................................................................................................... 23Apostolic or “Regency” Year ................................................................................................ 23Summer Formation Program ................................................................................................. 23Pastoral Internship ................................................................................................................. 24Other Specialized Training .................................................................................................... 24

E: Major Evaluation .................................................................................................................. 24 F: Ordinandi ............................................................................................................................... 25

Practicums ............................................................................................................................. 25Jurisdiction ............................................................................................................................ 25Petition for Ordination to the Diaconate ............................................................................... 25Ordination to the Diaconate ................................................................................................... 25Petition for Ordination to the Priesthood ............................................................................... 26Ordination to the Priesthood .................................................................................................. 26

VII. Seminarian Protocol and Conduct ......................................................................................... 26

Seminarian Dress Code ............................................................................................................. 26 VIII. Financial Policy .................................................................................................................... 27 IX. Counseling for Seminarians .................................................................................................... 28

Psychological Assessments ....................................................................................................... 28Individual Prayer Support .......................................................................................................... 28

X. Formation Team: Responsibilities and Protocol ...................................................................... 29

Director of Formation ................................................................................................................ 29Formation Team ........................................................................................................................ 29

XI. Ongoing Formation ................................................................................................................. 31 XII. Communication Protocol for Seminarians who are Leaving ................................................. 31 APPENDICES ................................................................................................................................... 33Appendix One: Annual Evaluation of a Seminarian by his Formator ........................................... 34Appendix Two: Template Letters for Requesting Ministries ........................................................ 37Appendix Three: Daily Schedules at Assumption Farm ............................................................... 40Appendix Four: First Year Applicancy Formation Program Topics ............................................. 41Appendix Five: Key Benchmarks for Seminarian Formation ....................................................... 42Appendix Six: Major Evaluation Questionnaire ........................................................................... 43Appendix Seven: Template Letters for Requesting Ordination .................................................... 48

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I. Introduction 1. “‘Come, follow me,’ Jesus said, ‘and I will make you fishers of men’” (Matt 4:19). As

Companions of the Cross we desire to respond generously to the call, which goes forth in each generation, to follow and proclaim Jesus Christ as Lord and Saviour. As ministerial priests it is our desire to imitate Christ as the Good Shepherd who pastors and lays down his life for his sheep (John 10:11). We yearn to fulfill the Father’s plan spoken through the prophet Jeremiah, “I will give you shepherds after my own heart” (Jer 3:15). Mindful of our own weaknesses and vulnerability, our vocation finds its particular identification in the Cross, in “Christ crucified . . . the power of God and the wisdom of God” (1 Cor 1:23-24). Likewise, the call we are to embrace is not one that we accomplish or respond to alone but only realize through the authentic sharing of our life together in community as companions and brothers in the Lord.

2. Our formation program is directed toward two overall purposes: 1) formation as disciples

of Christ called to be ministers of the gospel through the ordained priesthood, and 2) formation as men called to authentic fraternal life in community. At the heart of our charism are two primary and overriding components: evangelization and the common life. We believe that these two components are not only essential to our identity as Companions of the Cross but are also mutually dependent on one another for their full actualization. Without a primary zeal for the proclamation of the gospel in the heart of God’s people, our common life will lack authenticating purpose. Likewise, without authentic fraternal relationships in community, our evangelization will lack effectiveness.

3. We realize that within our basic charism is a fundamental tension that by necessity poses

its own particular challenges: how do we maintain a proper balance between these two primary and overriding components of evangelization as we minister to God’s people, and live the common life to which we are committed? With trust in God’s grace to sustain us, and relying upon the maternal intercession of Mary, our Blessed Mother, we embrace this challenge with confidence.

II. General Goals For Formation in the Life, Spirituality, and Mission of the Companions of the Cross

4. Our formation program is ordered to the life, spirituality, and mission of the Companions

of the Cross and to the living out of our Constitutions and Rules.

Goal #1: Holiness 5. All formation in the Christian life whether clerical, religious, or lay is directed ultimately

to that perfection of holiness which is the very life of God: “Be holy, for I, the LORD your God, am holy” (Lev 19:2); “But just as he who called you is holy, so be holy in all you do” (1 Pet 1:15-16); “For he chose us in him [Christ] before the creation of the world to be holy and blameless in his sight” (Eph 1:4); “Be perfect, therefore, as your heavenly Father is perfect” (Matt 5:48). As Companions of the Cross, we take this Christian

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injunction to holiness seriously as the first goal we are each called to pursue with wholehearted intention at every stage of our life (see Pastores Dabo Vobis, 49).

6. Holiness is not something that we accomplish with our own human resources or by sheer

willpower. Rather, holiness comes about through that very grace and capacity for self-giving love received in faith through our free, conscious, and personal response to the love of God the Father, as revealed and mediated through his Son Jesus Christ by the power of the Holy Spirit. St. Paul reminds us, “It is by grace that you have been saved through faith, not by anything you have done but by a gift from God” (Eph 2:8-9). As well, St. Paul says, “for the love of God has been poured into our hearts through the Holy Spirit who has been given to us” (Rom 5:5).

7. Authentic growth in holiness in the individual presupposes a fundamental degree of inner

freedom, self-knowledge, and affective maturity. The acquisition of these crucial aspects of character must become priorities in the formation process as well (see Pastores Dabo Vobis, 44).

8. The call to holiness for a Companion of the Cross is further realized as a call to be a true

man of God with a deep commitment to prayer (personal, communal, and liturgical), with a zeal for the Kingdom of God, and the willingness to exercise all the virtues of the Holy Spirit for the glory of God and the service of his people (see Directory on the Ministry and Life of Priests, 38-39).

Goal #2: Establishment of the Primacy of Love and of Interpersonal Relationships 9. Throughout our formation process the priority of fostering authentic fraternal

relationships within the Community is a second goal. Such relationships are to be characterized by authenticity, service, and fraternal love. As well, authentic fraternity necessitates a genuine capacity for human intimacy.

10. Within our formation program the relationship of formators to seminarians which we

desire to model is that of the spiritual father. As a spiritual father, each formator strives to be a true role model and intercessor for the seminarians entrusted to his care. He is to be personally involved with, and committed to, each seminarian striving to get to know them well and to serve them with a father’s heart.

Goal #3: Integral Human Development and Maturity 11. Not neglecting our human nature, especially in the light of the mysteries of the

Incarnation and Redemption, we believe that the third goal of formation must be an integral human development, necessitating:

1 Inner freedom and a healthy sense of personal autonomy; 2 Affective maturity and psychological balance; and 3 Integration of all facets of personal identity.

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While such a goal is a lifetime project we believe strongly that it must be emphasized at each stage of formation and that its development is an important criterion for discerning the suitability of men both for lifetime membership in the Community and for ordination to the ministerial priesthood. (see Pastores Dabo Vobis, 43)

Goal #4: Ministerial Priesthood of Jesus Christ 12. The fourth and final goal of our formation program is to prepare men for the sacrament of

Holy Orders and their future ministry as ordained priests in the Church. This goal entails: 1 Knowledge and appreciation of the nature and responsibilities of this specific

sacramental configuration and consecration of life to the Lordship of Jesus Christ, especially as High Priest and Good Shepherd;

2 Knowledge and appreciation, as Companions of the Cross, of our consecration to Jesus Christ through the Immaculate Heart of Mary. This means accepting her fundamental role as a true mother to us in the order of grace (Lumen Gentium, 61) and as a model of Christian life and discipleship. This appreciation will lead to an ever deeper filial devotion and entrustment of life to her; and

3 Knowledge and appreciation that becoming a professional minister in the Church, requires specialized education, competence, and life skills. This would include the knowledge and ongoing development of personal spiritual charisms.

III. General Principles

Fostering Authentic Fraternal Relationships as the Essential Context of Formation 13. Our life together is not an end in itself but is for the purpose of our growth: in personal

sanctification, in communal witness to the gospel, and in our ability to evangelize effectively. It remains of prime importance as we truly believe that our evangelical ministry as priests will flow from our common fraternal bonds. We are committed, therefore, in our formation program, to structures that help to facilitate growth in our relationships with one another as real brothers in the Lord.

14. As a consequence, every effort will be made to avoid the tendency towards institutional

living. We will foster interpersonal relationships among seminarians with the sense of authentic fraternal community. Our houses are to be true homes for the brothers.

15. Likewise, all relationships within households between priests and seminarians will strive

to avoid unnecessary distinctions. While respecting the dignity of the priesthood and of those serving in positions of authority, the primary equality of all brothers is to be fostered.

Continuity of Expectations, Supervision, and General Organization 16. Formation of men for lifetime commitment in the Companions of the Cross and to the

priesthood must take into account the unique personal needs of each seminarian. It is important that priests entrusted with the formation of seminarians journey closely with

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these men, especially during their initial years of formation, directing their integration into the Community. Hence, the formators will be in an authentic position to support each seminarian and to contribute to the overall discernment of each one’s suitability for community life as an ordained priest.

17. The importance of continuity is also recognized in the general organization of the

seminarian’s life in Community and the expectations placed upon him. Too much change or lack of clear expectations, especially during the initial years of formation, can contribute to feelings of frustration. As well, either can contribute to an individualistic or a “laissez-faire” attitude that can damage community life.

The Importance of Authenticity through Integration of all Aspects of Formation with Real Life

18. The formation of seminarians for the priesthood must be genuinely incarnational. All

aspects of formation (spiritual, human, intellectual, and pastoral) must be properly integrated with one another and with the real life situations in which future priests will be living. Conscious effort must be made to avoid approaches to formation which are overly theoretical or divorced from actual life and pastoral ministry. Practically speaking, this includes our communal living situations as well.

19. Seminarians who receive a well-rounded practical and theoretical formation, are exposed

to real pastoral situations, and participate in actual parish communities, will be in a better position to discern their vocations and to grow in their pastoral gifts for ministry. Likewise, such a formation will enable the Community to discern, more authentically, the vocation of seminarians to its common life and to the ministerial priesthood.

20. With regards to the discernment of suitability for ministry as priests, the input of

competent laity and pastoral staff who have had the opportunity to observe the seminarians through their parish participation will be of considerable benefit and should be sought out. Furthermore, the input from Community office staff should also be sought out.

Spiritual and Human Formation Emphasis during the Initial Years 21. Candidates entering into formation today, in our increasingly secular and materialistic

society, need a strong initial grounding in prayer, the spiritual life, and basic human formation issues. It is important, therefore, that sufficient initial emphasis be given to these specific aspects, while not disregarding the other necessary components of an integral formation.

22. To help accomplish this, our formation program normally begins with two four-month

semesters devoted specifically to spiritual and human formation apart from formal academic studies. These semesters, often referred to as a propaedeutic period (see Pastores Dabo Vobis, 62), constitute the first year of the initial two-year stage of formation known as Applicancy.

5 23. In order to develop the external disciplines and interior freedom necessary to live fully

the life of the Companions of the Cross, these initial eight months of formation will be more structured than later formation years. This period of formation is unique. It is particularly ordered to the attainment of the virtues necessary to live a healthy spiritual life, to authentic growth in self-knowledge, and to the development of the human and spiritual skills required for true fraternal communion.

Mature and Responsible Obedience 24. Obedience is of primary importance to the priest and it is essential to the fruitful life of

any religious family. All seminarians will be formed to understand and embrace joyfully the virtue of obedience and the charism of authority in the Church and in the Community.

25. Recognizing the collegial nature of the governance of the Companions of the Cross and

the need for authentic co-responsibility in the various levels of the governance of the Community, the seminarians will be formed in a model of mature holy obedience.

Emphasis in Formation to Progress from more “Hands-on” to more Self-Initiating 26. An adult model of formation, which reinforces personal responsibility and accountability,

will be employed. 27. We recognize that initially seminarians need clear expectations and direct supervision in

order to grow in their prospective vocations. It is important, however, that they progressively learn to take on more personal initiative and responsibility for their formation. This is not only an aspect of basic human maturity but also a question of how, practically, they must learn to live once they are ordained.

28. Such an emphasis, however, in no way entails the renunciation of overall responsibility

for supervision and discernment which rests with the Community and its formation personnel. Rather, it gives a specific direction to the formation which necessarily includes the development of men who are mature individuals, capable both of living authentic fraternal relationships in Community and ministering effectively as ordained priests.

Pastoral Formation Emphasis in Later Years, as well as Development of Overall Theological Competence

29. As men progress through their formation, increasing emphasis will be placed on

preparing them for pastoral ministry as future priests through participation in actual ministry experiences and practical training in the necessary skills. Such an emphasis will help seminarians to discern their vocations authentically and to grow in their particular gifts.

30. Through a systematic and comprehensive academic program seminarians will be

intellectually formed in view of developing an overall theological competence suitable to

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their future ministry as priests. The importance of integration with all aspects of formation, especially the pastoral, is to be particularly emphasized.

Formation, at all Stages, to be Integrated with Parish Life 31. Flowing from the principle outlined in paragraph #19, our formation program, at all

stages, will endeavor to be integrated with local parish life, as much as is reasonable. This will give our seminarians an authentic experience to help them see what their future life will entail, and so better prepare them to live their vocations.

A Model of Formation which is Holistic and Integral 32. Formation of men for the priesthood must be holistic. It must respect and address the

integral nature of the human person and his unique identity. Specific facets of the seminarian’s identity which must be addressed in formation include his:

Spiritual/Ecclesial/Priestly Identity 33. Our primary spiritual identity is rooted in God our Father as beloved sons through Jesus

Christ our Lord. It is important that each seminarian come to the actual experience of his primary spiritual identity as a beloved son of God. Jesus, himself, knew his identity and lived his whole life from his primary relationship with Abba, his Father, as his Beloved Son.

34. Through baptism we also gain an ecclesial identity as members of the Church, the Body

of Christ, where we are called “a chosen race, a royal priesthood, a holy nation, God’s own people” (1 Pet 2:9). Each seminarian must come to a strong sense of this ecclesial identity and the awareness that he shares this identity with the whole People of God whom he is called to serve. He must never forget that the laity, too, share in the common priesthood of Christ, and are collaborators in the building up of God’s kingdom. Likewise, this ecclesial identity must be based on a profound love for, and obedience to, the Church which is hierarchical in nature.

35. Through the sacrament of Holy Orders a man shares in a specific configuration and

consecration to Jesus Christ as High Priest, Good Shepherd, and Head of the body, the Church, which he must serve with his whole life. The formation of seminarians in this specific priestly identity is Goal #4 of our formation (para #12) and is necessarily based upon a solid formation in the primary spiritual and ecclesial identities outlined above. Needless to say, all three of these facets of identity (spiritual, ecclesial, and priestly) are lifelong projects that will need ongoing formation throughout life.

Self Identity 36. The primary issue here is the development of a healthy sense of personal autonomy

through recognition of one’s true dignity as a human person. Self-acceptance, self-

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expression, and a healthy self-reliance, grounded in faith with a dependency on grace, are important aspects that seminarians need to grow in during their formation.

Bodily Identity 37. As incarnate human beings created by God, seminarians need to develop a healthy

respect for their physical bodies with their various appetites. Our bodies, as temples of the Holy Spirit, are to be treated with honour. They need to be properly nurtured, disciplined, reverenced, and brought into submission to Christ. Formation issues related to this facet of identity include the recognition of the need for fostering a balanced lifestyle in the areas of work, rest, recreation (including exercise), and nutrition.

Productive Identity 38. Our productive identity refers to our capacity for, and the need to express ourselves

through, work and creativity. As well, it refers to the healthy development and use of our talents for the service of others and the building up of the Church.

Psychosexual Identity 39. A growing awareness, integration, and respect for one’s sexuality is also integral to

overall human formation. Specific to priestly formation is the added capacity for, acceptance of, and appreciation of celibacy. It is to be embraced as a positive charism and state of life.

Psychosocial Identity 40. Primary to this facet of identity is the development of a capacity for authentic

interpersonal relationships. Seminarians, as brothers in the Community and as future priests, need to grow in the awareness of the nature and importance of interpersonal relationships. They need formation in the development of good communication and conflict resolution skills. They need to develop a real pastoral sensitivity for those they will be serving as future priests.

Academic Program to be Integrated and Harmonized with all Aspects of Formation 41. We recognize a present need today for greater integration between the aspects of

spiritual, human, and pastoral formation and the more formal aspect of academic theological formation. This need includes a greater emphasis on applied theology especially in relation to future pastoral ministry as priests.

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IV. Structures of Formation

Formation Households 42. Formation households are set up to bring men gradually from being closely supervised to

being self-regulated within a Companions of the Cross household after ordination. Details of these gradual changes are found in the section, “Stages of Formation,” below.

43. The Director of Formation, in consultation with his formation team, is to make recommendations to the General Superior about the household placements of all Applicants and Temporary Members.

44. When making recommendations the following considerations should be respected:

1 All households must have a minimum of four residents; 2 Stability should be sought and men should be assigned, as much as possible, to a

house for no less than two years; 3 Musicians able to lead community worship should be assigned, as much as

possible, to every household; and 4 Specific requests of seminarians should be taken into serious consideration, and

fulfilled, if possible.

Role of the Local Superior

45. Each Companions of the Cross household has a Local Superior. Normally, the Local Superior is elected by the members of the household and his appointment is approved by the General Superior. However, for each formation house the Local Superior is a priest appointed by the General Superior. The Local Superiors of the formation households work closely with the Director of Formation to ensure that Applicants and Temporary Members are being formed as outlined in this Formation Directory.

46. Our Lord Jesus Christ, through the action of the Holy Spirit, remains the prime formator of each seminarian at every stage. Therefore, each must take personal responsibility for his ongoing formation in cooperation with the grace of the Holy Spirit. He must, at all times, endeavour to follow Jesus Christ faithfully, submitting every area of his life to him as Lord and Saviour.

47. The role and presence of the Local Superior is central to the formation of seminarians. He

acts both in the person of Christ and in the name of the Community in the formation and supervision of the seminarians within his household.

48. The authority of the Local Superior is at all times directed to the loving service of each

seminarian as an agent in their integral formation (i.e. spiritual, human, intellectual, and pastoral). As a spiritual father he is one who listens, affirms, and exhorts. As a role model, he is one who witnesses by example, and not merely by words, to what it means to be a priest and a “companion of the cross.” He will strive to be present to each brother personally, taking time to get to know each well. As an overseer, he will facilitate the smooth functioning of the household (common prayer and administration). Even more

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importantly, he ensures that the interpersonal relationships among the brothers are harmonious. He will mediate, when necessary, to help resolve conflicts, and will foster both unity and reconciliation.

49. Local superiors will meet, individually, with their seminarians on a monthly basis to

review and discuss the progress of each seminarian’s formation as well as to provide seminarians with an opportunity to raise any personal concerns.

50. Local superiors will schedule regular formation nights (para #67) to facilitate instruction

and group discussion among seminarians in the spiritual, human, intellectual, and pastoral aspects of their formation as priests and as “companions of the cross.”

51. Local superiors will be responsible for a year-end evaluation (paras #104-107) of each

seminarian in their household. These written evaluations will be shared and discussed with each seminarian prior to being submitted to the Director of Formation for review by the formation team.

52. Local superiors, in general, will also be involved in the spiritual direction (paras #74-78)

of seminarians but not those in their present households because of their essential role in the evaluation process which must take place in the external forum.

53. The gradual change of the role of the Local Superior is outlined below in the section, “Stages of Formation.”

Formation Household Policies 54. The harmony of community life in each household necessitates certain clear expectations

and policies among members. While allowing for legitimate differences, which will result in each formation household having a unique set of policies, local superiors are responsible for the proper implementation of the house policies set by the Director of Formation in consultation with his formation team.

55. These policies are to be reviewed on an annual basis, usually at the last quarterly household meeting of the year (para #73), and revised when necessary. They are to be made available to each man living in the household and each is required to read them at least at the beginning of each year.

56. The gradual change of Formation Household Policies is outlined below in the section, “Stages of Formation.”

Formation Household Organization 57. Each household, under the supervision of the Local Superior, is to see to the general

administration, and upkeep of the house. Each seminarian, likewise, is to regard his household as a home deserving of respect. A mutual spirit of responsibility and service should permeate each household. All members should be genuinely willing to serve one

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another through everyday tasks that are necessary to maintain cleanliness and overall harmony in their households.

58. As Companions of the Cross we take, as a model to emulate, the spirituality of the Madonna House Apostolate with their emphasis on the duty of the moment and doing little things exceedingly well for the love for God. We are aware of the general tendency in our culture to a lack of discipline and disregard for responsibility which should be counteracted through our overall incarnational spirituality. The concrete aspects of our lives must not be neglected, individually or corporately, under the pretext of spiritual, ministerial, or even relational concerns. We recognize, however, the ever present temptation to do so.

59. Houses of Formation differ from other Community houses in that the Local Superior is appointed and he makes all decisions (in consultation with the Director of Formation) surrounding the life of the household. Concerns of the men may be raised at the Monthly Interview (para #82) or at the Quarterly Household Meeting (para #72).

60. The gradual change of household organization is explained below in the section, “Stages of Formation.”

Share Groups 61. Share groups are small gatherings of brothers (three or four) in the Community for the

purpose of mutual personal support and growth in fraternal relationships. In fact, the origins of the Companions of the Cross can be traced back to a share group experience of the founding members between January 1984 and May 1985. The original charism and the desire to live a common life came out of the overwhelmingly positive experience of praying together and sharing life with one another in the context of a weekly share group. Because this original experience remains an essential charism of our Community, it is an integral part of our formation program.

62. Ordinarily, share groups meet every two weeks at a regularly scheduled time determined

by each group at the beginning of each semester, respecting the various schedules of those involved. The length of each share group meeting will vary but, normally, should not take less than an hour or more than an hour and a half. Faithfulness to these regular meetings, as well as the sincere effort to share authentically one’s life with one’s brothers must be a high priority for each seminarian. Absence from, or cancellation of, a share group meeting should be only for a serious reason (i.e. sickness, exam period, Christmas break, etc.).

63. Matters discussed in a share group are to be kept in strict confidence except in cases of

perceived grave harm to the individual or public scandal. Serious relational difficulties among members, however, should be brought to the attention of the Director of Formation as soon as possible to protect the mutual benefit for which the share group is intended.

11 64. The format of a share group meeting should include a brief opening prayer invoking the

Holy Spirit followed by the opportunity for each member, in turn, to share personally about his past weeks. The length of each sharing is approximately fifteen to twenty minutes, allowing for individual needs at any given time. It is important that the nature of sharing remain personal and not dwell primarily on the externals of one’s life. It is also important that members of a share group listen attentively to the sharing of each brother. They should not interject unnecessarily, or offer advice before it is requested.

65. The purpose of a share group must at all times be kept in mind. It is not, primarily, a

forum to discuss issues of life, raise concerns about the Community, or help solve problems. It is, essentially, a forum for personal support in fraternal relationships through the authentic sharing of one’s life as it is being reflected upon. While the form of sharing will differ according to personalities and what individuals are going through at any given time, the overall content of sharing, should include:

1 personal prayer (insights, struggles, etc.) 2 personal life (difficulties, overall feelings, etc.) 3 community life (integration, concerns, etc.) 4 other (formation issues, studies, relationships, etc.)

66. After each sharing, in turn, members should receive personal prayer ministry through the

laying on of hands by the other brothers. This time should involve seeking the Lord’s wisdom and grace for each brother according to his particular needs, guided by the prompting of the Holy Spirit. Effort should be made to guard against this ministry time becoming merely routine. Rather, members should sincerely expect the Lord to speak his word, intervene with his power, and bestow his blessing.

Formation Nights

67. The purpose of formation nights is to provide a regular forum for specific teaching and discussion with seminarians apart from their academic program. The frequency of such evenings may vary depending on the specific year or semester of formation but would ordinarily occur every two weeks.

68. The aim of these evenings is to achieve greater personal integration of pertinent aspects of the seminarians’ formation. Following the principles of holistic formation, each year the formation program focusses on one of the four pillars: spiritual, human, intellectual, and pastoral. Relevant material is selected by the formation team to promote thoughtful discussion.

69. The Director of Formation will maintain an annotated list of topics and materials used each year (perhaps with a list of the men involved) in order to ensure that each seminarian benefits from the variety of options at some point in his formation.

70. The format is one of communal reading of the material and discussion. Some of the topics that should be covered in these formation nights include:

1 Teaching in discernment of spirits and God’s will;

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2 Systematic training in evangelization as understood and lived by the CCs; 3 Teaching in leadership and teamwork skills; 4 Teaching about, developing, and integrating ministry gifts of the Holy Spirit; 5 Training in principles of parish renewal; 6 Counseling (including issues such as women and boundaries).

Community Gatherings 71. The seminarians are expected to attend all of the events that have been scheduled for the

Community during the course of the academic year and during the summer formation program.

Quarterly Household Meetings 72. The purpose of these meetings is to allow an extended time of reflection on the life of the

members of the household to ensure that the men are living in the spirit of the Companions of the Cross. These meetings also provide a forum for Applicants and Temporary Members to raise any concerns about Community life.

73. The final meeting of each year involves a review of the household policies to ensure that these are kept up to date (para #55).

Spiritual Direction and Internal/External Forum Issues 74. The importance of ongoing regular spiritual direction in the formation process cannot be

over emphasized. As attested to by its long-standing tradition in religious life and seminary formation, spiritual direction is one of the essential means whereby seminarians are assisted in the ongoing discernment of their vocations as well as in their growth in: personal prayer and intimacy with the Lord, self-knowledge and self-love, as well as the virtues of the Holy Spirit. Furthermore, this confidential relationship provides seminarians with a very personal form of attention which they need and from which they will benefit. Usually, it is a relationship they grow to appreciate and the meetings become something they anticipate.

75. Spiritual directors should strive to ensure that their role is not, primarily, one of pastoral

counseling or problem solving. Their main function is to help each directee become conscious of how the Holy Spirit is acting in and directing him, especially during his personal prayer experiences. They accomplish this, first of all, by helping each directee reflect on his prayer life, drawing out the differing affective experiences that are present (i.e. consolations or desolations). Secondly, they help the directee discern the meaning of these affective movements. The prime agent in spiritual direction remains always the Holy Spirit, himself, and not the spiritual director. Likewise, each directee must realize his responsibility to be faithful to personal prayer because it forms the basis of reflection for spiritual direction. As well, he must be willing to follow through on the grace and discernment he receives through prayer and his subsequent reflection in spiritual direction.

13 76. For those beginning spiritual direction it is strongly recommended that they meet at least

every two weeks with their spiritual director. As times goes on this frequency is normally extended to a monthly appointment. The duration of each session will vary but ordinarily should not exceed an hour if the proper focus is maintained. The directee is to initiate the scheduling of sessions. If the directee does not, then the spiritual director is to do so. The Local Superior and the Director of Members in Temporary Commitment are to ensure that this is happening.

77. A seminarian who receives spiritual direction via Skype (or any such long-distance service) is expected to meet face-to-face with his spiritual director at least once per year.

78. Spiritual directors are priests approved by the Director of Formation.

79. To protect the legitimate rights of seminarians to confidentiality in the internal forum,

spiritual directors do not participate in the evaluation process of seminarians they are currently directing. When participating in the evaluation process of a seminarian whom they have directed in the past, they are only to submit observations for the current period. As well, sufficient care is to be taken that the judgments they are forming are not biased by information received in the internal forum.

80. In this same regard, all priests participating in the evaluation process must carefully guard

against any bias based upon information they have received in the internal forum through the hearing of confessions of seminarians. Therefore, as a general rule priests should not be regular confessors of seminarians whom they will be evaluating.

Household Socials 81. The purpose of a household social is to provide an opportunity, at least every other

month, for each household to recreate together as a means of fostering fraternal relationships in community. The form of such recreation is left up to each household to determine following the general principle that they should look for creative ways to spend time with one another.

Monthly Interview 82. The nature and purpose of the monthly interview between the Local Superior (or the

seminarian’s formator) and individual seminarian is threefold:

1. To provide a regular forum for personal supervision of seminarians concerning general formation issues, including: a) faithful, active participation in community prayer; b) faithfulness to personal prayer, daily Eucharist, and spiritual direction; c) general household presence and integration; d) quality of relationships among household members; e) pastoral ministry experience;

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f) general deportment and personal hygiene; g) overall self-discipline; h) faithfulness to academic studies; i) responsible time management; j) faithfulness to a balanced lifestyle; k) suitability of recreational activities; l) integration of community charism, spirituality, and life; m) issues pertaining to celibacy; n) overall attitude and spirit.

2. To provide a regular opportunity for each seminarian to raise personal concerns,

questions, or issues with his Local Superior.

3. To ensure a minimum opportunity for local superiors to foster a personal relationship with each seminarian within their households.

Relationship to the Local Parish 83. An important component of our overall formation vision is ongoing integration with the

local parish. Seminarians need to realize that they are called to be active participants of two distinct communities: their individual household and their local parish. This participation in the local parish community has three specific purposes:

1 to help seminarians become aware, throughout their formation, of the reality of the local Church which they are called to serve as members;

2 to provide concrete experiences for seminarians to grow in their own gifts; and 3 to provide the opportunity for seminarians to learn, through observing other

pastoral ministers, the effectiveness of differing pastoral styles.

Liturgy 84. Seminarians beginning theology are to be engaged more regularly in the liturgical life of

the Church, particularly in the parish where they live. Each seminarian should be regularly serving Mass and serving as Lector and Extraordinary Minister of Holy Communion where appropriate. Seminarians are expected to make themselves available to the parish for the entire Holy Week schedule and for all particular celebrations of the local community.

Pastoral Ministry Experiences 85. As part of their comprehensive pastoral formation, seminarians studying theology begin

to participate in a specific pastoral ministry during the regular formation year. Ordinarily, these pastoral assignments should be weekly but not take up more than a half-day time commitment. Preference is to be given to parish-based ministries but should also include exposure to such specializations as: evangelization and renewal; ministries to the poor, to youth, to men, or to the alienated; hospital and prison chaplaincies; etc.

15 86. These pastoral ministry experiences are to be facilitated and supervised by members of

the formation team. Emphasis is to be placed on the integration of personal and theological reflection aiming at growth in self-knowledge, pastoral sensitivity, and ministry skills. A year-end personal self-evaluation should be submitted in writing to the pastoral supervisor for his feedback. Other forms of reflection, such as group discussions, will be organized depending on the year and type of pastoral ministry undertaken.

Summers for Applicants 87. As stated under our Financial Policy (see below, Section VIII: Financial Policy), as a

norm seminarians who are in Applicancy will be required to seek summer employment to raise personal funds towards their formation expenses and for the work experience itself. Exceptions to this norm will be granted only on an individual basis and for specific reasons (para #173).

88. The purpose of this policy is two-fold. First of all, recognizing the substantial financial

costs involved in formation, it obligates seminarians to take some personal responsibility to assist the Community with these expenses. Secondly, and of equal importance, it acknowledges that the experience of finding employment outside the comfort of the Community can be a beneficial formative experience, especially for younger seminarians who have had little or no previous work experience.

89. The Companions of the Cross are generally in need of several Applicants to provide

hospitality for visitors and for upkeep to our residences during the summer. Applicants need to apply for these positions and will be paid a fair wage. They will be supervised by our Property Manager or another person designated by the Director of Formation. An evaluation of their work performance is to be submitted by their supervisor to determine their suitability for future summer employment.

90. Applicants who are not employed by the Companions of the Cross but are working for

the summer in areas where the Community has residences, are welcome to reside in community households provided there is room. They are required to attend house prayer and functions as much as their work schedule allows. They are accountable to the Local Superior.

91. Since work has an inherent dignity and is a necessity for most people, seminarians can

gain valuable insights through summer work. As well, they can grow in many virtues (e.g., personal discipline, initiative, perseverance) as well as in the capacity to relate to others, especially those who differ from themselves in age, socio-economic state, education level, or values.

Summer Formation Program 92. The summer formation program starts in May of the second year of Applicancy due to

the fact that, as of the coming August, the men will become members of the Companions of the Cross in temporary commitment.

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93. This program will focus on formation issues particularly in the area of pastoral formation

(i.e., public speaking, pastoral care, evangelization training, foreign language studies, etc.). The purpose of this summer formation program is to address both the need for specific ongoing formation in areas not sufficiently covered, as well as the need for continued growth in Community relationships.

94. The program will run, approximately, from the beginning of May to the beginning of July. The first few weeks of the summer formation program will consist of the Canonical Retreat for the seminarians.

95. The Director of Formation will maintain an annotated list of topics and materials used each year (perhaps with a list of the men involved) in order to ensure that each seminarian benefits from the variety of options at some point in his formation.

Summer Vacation 96. The Companions of the Cross recognizes the legitimate need for an annual period of

extended vacation. Normally the month of August is a time that the Community breaks from regularly scheduled community prayer and meetings (except for our Annual Community Days of Reflection) and encourages vacation time for its members where feasible. Individual seminarians are free to take their summer vacations (normally up to a month) according to their own work or family requirements.

Annual Community Days of Reflection 97. The entire Community gathers for an annual Anniversaries Mass on the last Monday in

August. At this Mass, each priest celebrating an anniversary which is a multiple of 5 years is honoured. The Annual Community Days of Reflection begin the Tuesday after this Anniversaries Mass.

98. The Anniversaries Mass wherein temporary (yearly) commitments are made will be a

votive Mass of the Mystery of the Holy Cross. The structure will include the following: 1. Homily: should include something of the nature and importance of these promises

to God and the Companions of the Cross; 2. Blessing of Crosses; 3. First Promises:

a. Individual’s name is read; b. Brother comes forward, kneels, and recites promises; General Superior

accepts these promises; c. General Superior greets the brother, presents him with the Cross; d. Brother signs the register.

4. Renewal of Promises: a. Renewing members line up (will have signed the register earlier)

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b. General Superior invites brothers to kneel and recite promises: (“I, … individual recites his name – in succession, not simultaneously… ”; then recite the rest of their promises together).

5. Intercessions

Seminarians should wear appropriate dress (paras # 168-171).

99. All Applicants and Temporary Members of the Community are to participate in the Annual Community Days of Reflection. These days are a privileged gathering of the entire Community for the purpose of mutual fellowship and growth in fraternity through communal prayer, teaching, discussion, and recreation.

100. The official reception of New Applicants takes place following a Mass held at the

Mausoleum of Father Bob Bedard, on the Tuesday morning at the beginning of the Annual Community Days of Reflection. The General Superior or the Director of Admissions will introduce and welcome the new men. Their crosses will be blessed after which the applicants will accept the cross and be greeted by the General Superior.

Annual Personal Canonical Retreat 101. Each seminarian is required to make a directed retreat each year. Ordinarily, these 5-day

personal retreats are facilitated by the Community and are held during the first weeks of the summer formation program early in May. Otherwise, it is up to each seminarian, under the supervision of his Local Superior, to make arrangements for this retreat.

102. The expenses for retreats facilitated by the Companions of the Cross will be covered by the Community. Otherwise, the seminarian will be responsible for the costs of his own retreat, exceptions notwithstanding.

103. The purpose and importance of this retreat is to strengthen the individual spiritual life of each seminarian and to help in his ongoing vocation discernment.

Annual Evaluation 104. An essential instrument of ongoing communal discernment regarding a seminarian’s

suitability for Community life and ordained ministry as a priest is the yearly evaluation (see Appendix One: Annual Evaluation Questionnaire). These evaluations are submitted in writing to the Director of Formation by the individual Local Superior for each seminarian.

105. These evaluations are to be conducted in consultation with other ordained members of the Community who are living in the same household. Furthermore, they are to be reviewed, discussed, and signed by the individual seminarian prior to being submitted.

106. The Director of Formation is to review each evaluation with his formation team and make a recommendation to the General Superior and his Executive Council.

18 107. In particular circumstances copies of the annual evaluation may be requested for review

by the General Superior and his Executive Council. Otherwise, annual evaluations are confidential and will be kept in a secure file.

Devotion to Mary 108. A most efficacious agent of formation which the Church continues to recommend

strongly is personal and communal devotion to the Blessed Virgin Mary. Because of her preeminent virtues, she remains the model of Christian life. Likewise, because she cooperated in a wholly singular way in restoring supernatural life to souls, “she is our mother in the order of grace” (Lumen Gentium, 61). This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect.

109. Taken up to heaven she did not lay aside this saving office but by her intercession she continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for those who still journey on earth surrounded by difficulties, until they are led into their blessed home. Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix (LG, 62).

110. As Companions of the Cross our devotion to Mary is rooted in our consecration to Jesus

through her Immaculate Heart. While this consecration is renewed communally on an annual basis it is important that seminarians come to appropriate personally this consecration, learning daily to entrust their lives to Mary as their spiritual mother while growing in greater filial love for her.

111. A privileged devotion to Mary remains the recitation of the Rosary which has been

consistently recommended by the Church as an invaluable form of prayer and meditation on the gospel. Within our Community both the communal and individual recitation of the Rosary is to be strongly encouraged (see Directory on the Ministry and Life of Priests, 39, 76).

V. Academic Formation

Academic Program 112. The Companions of the Cross follows the academic formation program at Sacred Heart

Major Seminary in Detroit, Michigan, USA (SHMS) in accordance with the norms issued by the Congregation for Catholic Education on the formation of candidates for the priestly ministry, Ratio Fundamentalis Institutionis Sacerdotalis. A specific emphasis on the life and mission of the Community will be instilled through other aspects of the formation program.

113. Due to the fact that academic formation takes place there, each seminarian is expected to qualify for acceptance for studies at SHMS.

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114. As a part of the application process, each seminarian will sign a waiver allowing his academic records to be released to the Director of Formation.

115. Each seminarian is responsible for following the academic course guidelines found in

SHMS’s Bulletin pertinent to the year of his admission to a degree program.

116. A significant step in his formation is made as the seminarian begins his formal academic studies in theology and prepares more concretely for future ministry as an ordained priest.

117. Any special requests of seminarians (e.g. summer courses, taking fewer or more courses than the norm) are to be presented to the Director of Formation. He, after consultation with the General Superior, informs the seminarian of his decision.

Reception of Ministries 118. The reception of ministries, dating back centuries, is an integral component of formation

to the priesthood and clearly emphasizes the aspect of stages in the journey towards final ordination as a ministerial priest.

119. After suitable instruction and preparation, as coordinated by the Director of Formation,

seminarians receive their ministries in the following order: 1 Candidacy for Holy Orders at the beginning of the first year of theology; 2 Instituted Ministry, Lector in the second year of theology; 3 Instituted Ministry, Acolyte at the beginning of his Pastoral Internship.

120. A hand-written petition for each ministry (see Appendix Two: Template Letters for

Requesting Ministries) is made by the seminarian to the bishop (Ordinary). These petitions are to be sent to the bishop with a covering letter from the General Superior attesting to the suitability and preparedness of the seminarians who are making the petition. Upon reception and review of the petitions, the bishop will reply formally in writing concerning his willingness to confer the ministries petitioned.

121. Ordinarily, the process of petitioning should take place several months prior to the date

chosen by the Director of Formation for the liturgy of conferral. 122. The Director of Formation will appoint a Master of Ceremonies to plan and oversee the

particulars of the liturgy which will be held at a time and place suitable for the gathering of as many members of the Community as possible.

123. A register recording the seminarian’s name, date, place, and ministry received, along with

the name of the presiding bishop or that of the General Superior is to be kept by the Director of Formation.

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VI. Stages of Formation

A: Pre-Applicancy 124. A man who is not quite ready for the initial formation but would like to become

acquainted with the Community in order to discern applying is designated as a pre-applicant. The period of pre-applicancy consists of a minimum of three months of regular contact with the Director of Admissions or his designate. The pre-applicant may participate in meetings of the Community to which he is invited by the General Superior, the Director of Admissions, or a Local Superior (see Constitutions and Rules, 60).

B: Applicancy 125. To be accepted into the Companions of the Cross a man must be at least 19 years of age

and hold, minimally, a high school diploma.

126. Upon acceptance into the Companions of the Cross, a man is formally designated as an Applicant and his initial formation stage is known as Applicancy. This is a two year period commencing in late August and ending with profession of first promises to the Community, usually in late August.

Applicancy – Year One 127. The first year of Applicancy normally takes place at Assumption Farm in Combermere,

Ontario, Canada. In order to follow the principle outlined above (para # 18), the first year formation is genuinely incarnational, integrating the spiritual, human, and intellectual aspects of the program. The men are encouraged to grow in personal holiness, to deepen their spiritual lives, and to learn how to thrive in a Community household.

128. During this year, the household follows a schedule as shown in Appendix Three: Daily Schedules at Assumption Farm. The daily life of the first year Applicants is closely scheduled to facilitate their living a balanced life in community. Even personal activities, such as personal prayer, are done by everyone at specified times.

129. The teaching sessions include topics such as human and spiritual formation, the Constitutions and Rules of the Community, etc.… (see Appendix Four: First Year Applicancy Formation Program Topics).

Applicancy – Year Two

130. The second year of Applicancy normally takes place in Detroit, Michigan, USA, where the Applicants study philosophy at SHMS. The Applicants will find a major shift in the way their lives are scheduled in comparison with their year at Assumption Farm:

1 The men are given more individual responsibility for scheduling time for personal prayer, share group meetings, study, exercise, and recreation. They choose their own schedule around their course timetable and common activities of the

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household (a number of daily Masses, Liturgy of the Hours, praise and worship, and meals each week along with household chores and house socials).

2 The Local Superior may or may not be working full time in formation. However, he plays an important role in the life of each Applicant. He works closely with the Director of Formation to ensure that the men under his authority are continuing to be formed according to the principles of this document. He sets the schedule for the household and his approval must be obtained prior to accepting invitations to spend time away from the house or seminary

3 Each Applicant is expected to serve at Mass on Sundays. With prior approval of the Director of Formation, an Applicant may choose to assist in a ministry. However, he may not lead a ministry, teach, or preach.

4 Each Applicant will identify yearly personal formation goals (habits, virtues, attitudes) to be reviewed with his Local Superior at the monthly interview (para #82). For a list of key benchmarks used for personal development, see Appendix Five: Key Benchmarks for Seminarian Formation.

5 The policies for the Formation Household are available from the Local Superior and should be read at least at the beginning of the year.

131. At the end of the two years, Applicants will participate in an 8-day Ignatian Discernment

Retreat (required prior to making first promises) at Assumption Farm. This retreat is followed by the Summer Formation program (paras #92-95).

Applicants with Prior Formation 132. Experience has shown us that the ability for new men to integrate fully into the

Community, especially into fraternal relationships, can be jeopardized if they do not participate fully in the existing formation program. Putting them on a separate track only serves to separate them from the roots of our formation. All Applicants need to be immersed into the program in its entirety to be properly formed in the life and charism of the Community.

133. Applicants with previous formation must complete the Applicancy formation program.

Their course of studies will be different, but in all other respects they are to participate fully in the program. Those who have completed their academic requirements will ordinarily be asked to pursue at least some further studies. The topic of studies is decided by the General Superior after consultation with the Director of Formation.

134. After Applicancy, individual arrangements will be made by the Director of Formation,

with the consent of the General Superior, to accommodate the particular needs of these men regarding the remainder of their formation.

22 Priest Applicants 135. Priest Applicants represent a special category of men in formation. Much formation has

already taken place through seminary and the priests may have religious formation as well as ministry experience. Those working in formation are to be mindful of this.

136. Priests Applicants spend their first eight months of formation at Assumption Farm while

receiving no salary. This is an indispensable time of integration into the life and mission of the Companions of the Cross. During these eight months they will experience the essential human, spiritual, and fraternal formation of the Applicancy program. After which they are assigned to a Community parish or ministry for further formation and evaluation.

C: Temporary Membership 137. A man who has completed the Applicancy stage of formation shall enter the Companions

of the Cross in a more definite manner by becoming a Member in Temporary Commitment. During this stage, the member continues to deepen his commitment to the Community and to confirm his own vocational discernment (see Constitutions and Rules, C67). The period of temporary commitment lasts a minimum of three years with a maximum of eight years.

Prior to Studying Theology 138. Men who have one year or less of post-secondary education (not counting courses from

the Applicancy period) and/or age 23 or under will be required to obtain an undergraduate university degree or equivalent (unless 25+ years of age by December 21 of 1st year of Applicancy). The focus of formation will be in continuity with the Applicancy stage emphasizing issues of spiritual and human formation with more direct supervision.

139. Normally, the men continue to live in the same household as they did as second year Applicants. However, as Temporary Members of the Community, expectations change:

1 Temporary Members are expected to be involved in a weekly ministry which has been approved by the Director of Formation (paras #85-86).

2 Each Temporary Member will identify yearly personal formation goals (habits,

virtues, attitudes) to be reviewed with his Local Superior at the monthly interview (para #82). For a list of key benchmarks used for personal development, see Appendix Five: Key Benchmarks for Seminarian Formation.

6 The policies for the Formation Household are available from the Local Superior and should be read at least at the beginning of the year.

23 While Studying Theology

140. Each seminarian is expected to purchase his own alb at the beginning of his first year of

theology.

141. Following the basic structure of households outlined in Applicancy (paras #54-57), one specific difference of households for seminarians in theology is the adoption of a more collegial nature of decision making around general organization and expectations. The purpose of moving in this direction acknowledges the fact that seminarians at this stage of formation are members in temporary commitment to the Community who have a right to input regarding household life. It is also to form seminarians realistically in the structure of household organization in which they will be living once ordained.

142. While the basic responsibilities for the Local Superior will continue to be similar to those for local superiors of Temporary Members prior to studying theology (paras #45-53), their overall approach will be less directly hands on. Rather, as outlined under general principles (paras #26-31) and, according to the year and maturity of each seminarian, the emphasis will be on seminarians becoming more self-initiating and self-monitoring with regards to their own formation.

Apostolic or “Regency” Year 143. It is also possible for a seminarian to do what is known as an apostolic or “regency” year.

While still a Temporary Member, a seminarian does a full year of specialized internship in a particular apostolate or living environment. The purpose of such a year is to gain valuable training and experience that will benefit the seminarian and the Community. It is not to be used as a “discernment” year. Only seminarians with a strong sense of call and commitment to the Community are to be considered as candidates for an apostolic year. Requests are to be made only after discernment and are to be brought to the Director of Formation to be evaluated. The Director of Formation may also determine that an apostolic year would be in the best interest of the seminarian and can make such a request. Taking an apostolic year would not excuse the seminarian from the Pastoral Internship (paras #145-147). Each request will be decided by the Director of Formation in consultation with his formation team, and then presented to the General Superior for final approval.

Summer Formation Program 144. Seminarians continue to participate in a summer formation program (para #92) until the

beginning of their Pastoral Internship year (see below). Exemption from this summer program will be made only for specific circumstances that are in keeping with the overall principles and goals of the formation program as determined by the General Superior in consultation with the Director of Formation.

24 Pastoral Internship 145. The purpose of a pastoral internship is to provide seminarians with an extended pastoral

experience while living and working in a parish environment. The experience will assist each seminarian in the authentic discernment of his vocation, and in growth in his pastoral gifts. Furthermore, a pastoral internship provides the Community with the opportunity to evaluate seminarians within an ongoing pastoral environment. This can contribute to the overall discernment of his effectiveness for ministry as a priest, especially in the areas of pastoral sensitivity, willingness to work with others, and a genuine heart for service among God’s people.

146. Normally, pastoral internships are approximately ten months in duration commencing in

September and finishing at the end of June. In individual cases one or two summer periods (May-August) of pastoral internship may take the place of the ten month period. Pastoral internships ordinarily take place after completion of the second year of theology.

147. The Director of Formation or his delegate shall have a monthly meeting via Skype (or

any such long-distance service) with each intern following the outline of the Monthly Interview (para #82).

148. Each seminarian is required to purchase his own four-volume breviary at the end of his Internship year.

Other Specialized Training

149. The possibility of other specialized training in areas such as evangelization, ministry to youth, ministry to the poor, and C.P.E.(Clinical Pastoral Education) will also be considered and pursued according to availability, feasibility, and individual needs.

E: Major Evaluation 150. An instrument for determining suitability for ordination as well as definitive membership

in the Companions of the Cross, is the major evaluation of each seminarian which ordinarily takes place during the second semester of the third year of theology.

151. This major evaluation is to include, in writing (for all criteria, see Appendix Six: Major

Evaluation Forms): 1 an evaluation and recommendation of the present Local Superior in light of the

general evaluation criteria; 2 the evaluation of the supervisor of the parish internship; 3 a self-evaluation based upon set criteria; 4 evaluations from present household members based on set criteria; 5 other evaluation questionnaires from members in permanent commitment; 6 a recommendation, and other overall comments, of the Director of Formation, in

consultation with his formation team.

25 152. Once completed the major evaluation is submitted to the General Superior and his

Executive Council for final review and recommendation. The decision concerning final recommendation is to be communicated to the seminarian by the General Superior, ordinarily no later than the summer prior to the final year of theology.

F: Ordinandi Practicums 153. Practicums are specific, practical, and pastoral training courses in sacramental and

liturgical celebration which seminarians are to receive prior to their ordination to the priesthood. Practicums are taken at SHMS as part of the fourth year of theology.

Jurisdiction 154. Jurisdiction refers to establishing that seminarians have sufficient knowledge of the

canonical requirements concerning the general administration of the sacraments, especially the sacraments of marriage and penance. This requirement is fulfilled through courses and examinations at SHMS as part of the fourth year of theology.

Petition for Ordination to the Diaconate 155. A hand-written petition for ordination to the Diaconate (see Appendix Seven: Template

Letters for Requesting Ordination) is made by the candidate to the bishop (Ordinary). It is to take place only after the final recommendation for Holy Orders is received from the General Superior. The petition is to be forwarded to the bishop with a covering letter from the General Superior attesting to the preparedness and suitability of the candidate as well as the recommendation of the Community.

156. Also to be included with the petition for ordination by the candidate is a personal essay

attesting to his understanding and acceptance of the promise of celibacy which he will be making.

Ordination to the Diaconate 157. The date and place of celebration of the ordination(s) is to be determined by the General

Superior in liaison with the bishop(s) and with the candidate(s) for ordination. A member may have his ordination in his home parish, internship parish, or for a good reason, another place if he so desires.

158. The diaconate ordinations will be on, or as close as possible to, September 14 (Feast of

the Exaltation of the Holy Cross). 159. The Director of Formation will appoint a Master of Ceremonies to oversee the particulars

of the liturgy in consultation with the candidate(s) for ordination.

26 160. A committee should be established to deal with the logistics surrounding the ordination

receptions. The new deacon should assist with his ordination reception costs. New deacons are free to have their own receptions.

161. The General Superior will appoint transitional deacons to ministry placements, after

consultation with the deacon himself and the pastors who are involved. Companions of the Cross deacons are to function as deacons at the Masses in which they participate.

162. Once ordained a Deacon, a man is no longer considered to be “in formation” and does not participate in the formation nights etc.

Petition for Ordination to the Priesthood 163. A hand-written petition for ordination to the priesthood (see Appendix Seven: Template

Letters for Requesting Ordination) is made by the candidate to the bishop (Ordinary). The petition is to be forwarded to the bishop with a covering letter from the General Superior attesting to the preparedness and suitability of the candidate as well as the recommendation of the Community.

Ordination to the Priesthood 164. The date and place of celebration of the ordination is to be determined by the General

Superior in liaison with the bishop(s) and with the candidate(s) for ordination. 165. The Director of Formation will appoint a Master of Ceremonies to oversee the particulars

of the liturgy in consultation with the candidate(s) for ordination. 166. A committee should be established to deal with the logistics surrounding the ordination

receptions. The new priest should assist with his ordination reception costs. New priests are free to have their own receptions.

VII. Seminarian Protocol and Conduct 167. Ordinarily, Applicants or Temporary Members visiting another household are to

participate in the schedule of that house. If there is to be an exception, it should be with appropriate permission, and the Local Superior should be properly informed.

Seminarian Dress Code 168. Formal attire is to be worn for Sunday liturgies and formal Community events such as

ordinations, foundation day, and the feast of the Exaltation of the Holy Cross. 1. For Applicants: a dress suit and tie of appropriate conservative colour and design.

The wooden Applicants’ cross is to be worn at all times. 2. For Temporary Members: a black dress suit, white dress shirt, tie of appropriate

conservative colour, black socks, and black dress shoes. The membership cross is to be worn at all times.

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169. Informal attire is to be worn at school, public weekday liturgies, major community

gatherings, and in public ministry situations. 1. For Applicants: a collared dress shirt, black dress pants, black socks, and black

dress shoes (or dark open sandals in summer). The wooden Applicants’ cross is to be worn at all times.

2. For Temporary Members: the uniform golf shirt (chosen by the seminarians in consultation with the Director of Formation and his Formation Team and with the approval of the General Superior and his Executive Council), black dress pants, black socks, and black dress shoes (or dark open sandals in summer). The membership cross is to be worn at all times.

3. Students in theology are required to wear clerical attire at SHMS and at any liturgical function with the Archdiocese of Detroit.

170. Casual Attire may be worn on other occasions. 171. For the sake of charity and respect for the wider community, all seminarians will refrain

from body piercing (i.e. earrings, etc.), pony tails, shoulder length hair, or designs and styles which may offend.

VIII. Financial Policy 172. As a minimum requirement, all Applicants are to cover their own personal expenses

during until the end of April of their second year of Applicancy. Beginning May of that year, they will begin receiving a monthly seminarian stipend to cover personal expenses. Members in temporary commitment receive a stipend throughout the rest of their formation because of the longer formation year.

173. As a norm seminarians who are in Applicancy will be required to seek summer employment to raise funds towards their formation expenses as well as for the work experience itself. Exceptions to this norm will be granted only on an individual basis.

174. The Companions of the Cross assumes the costs of room, board, tuition, and books for

each seminarian during the academic year and summer formation. Personal expenses remain the responsibility of the individual seminarian. At all stages of formation seminarians are encouraged to be generous, according to their resources, in contributing to the Community which has undertaken significant financial obligations on their behalf. Students with the ability to contribute from more substantial personal savings or investments are encouraged to consider prayerfully doing so.

175. The Companions of the Cross assumes the costs associated with community vehicles for the transportation of seminarians to school and other Community functions. Seminarians are to request permission from the Local Superior for access to these vehicles. Seminarians who own a car are expected to cover the costs of that vehicle.

28 176. Each seminarian is expected to review his financial situation with the Treasurer General

on an annual basis. 177. Priest Applicants are responsible to cover their own expenses during the first part of their

Applicancy formation at Assumption Farm. They are to receive a stipend when they are given a parish or ministry placement. This may or may not be the equivalent of a full salary depending on the requirements of the placement.

IX. Counseling for Seminarians

Psychological Assessments 178. In the last couple of decades psychological assessments have proven to be a helpful

instrument of self-knowledge for seminarians, a means of discerning their emotional and psychological suitability for the ministerial priesthood, and a means for helping both seminarians and formators address particular areas that may need specific attention.

179. Ordinarily, men applying to join the Community will be asked to undergo such an

assessment as part of the application process with the financial expense covered by the Community. Any recommendation by the consulting psychologist or psychotherapist for further counseling or follow-up will be taken into serious consideration by the Director of Formation in consultation with his formation team.

180. Psychological assessments are to be kept in the confidential Community personnel files.

Assessments are to be considered valid for a maximum of three years, and the Community has the right to ask for new assessments. The Director of Formation, after consultation with his formation team, chooses a qualified and competent professional to administer these assessments. Pertinent information will be shared and discussed with the seminarian by the Director of Formation.

181. The men are required to sign a release of information form prior to the psychological

assessment with the understanding that such information will be made available to the Director of Formation and his formation team for review, and on occasion to the General Superior and his Executive Council. Otherwise, strict confidentiality is to be maintained. Men have the right to receive a copy of their psychological evaluation. In the case of formal separation from the Community, psychological reports of a seminarian (applicant or temporary member) will only be destroyed after seven years have elapsed.

Individual Prayer Support 182. On occasion seminarians may experience the need for specific personal prayer ministry.

The ministry of prayer support offers a healing environment of faith lending support to those in need. Those who serve in the ministry of prayer support are mandated under the supervision of the General Superior and his Executive Council. All matters mentioned within the context of prayer support are to be held in confidence, with due account for the prescriptions of Canon 220.

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X. Formation Team: Responsibilities and Protocol

Director of Formation 183. The Director of Formation, a priest in permanent commitment, is appointed for a 3-year

term by the General Superior. He is responsible for developing and implementing the formation program, which requires the approval of the General Superior with the consent of his Executive Council, before being implemented (see Constitutions and Rules, R46.2). The formation program includes all aspects of the integral formation of seminarians: academic, spiritual, human, and pastoral.

184. The Director of Formation is to meet each semester with the local superiors of the

established formation households for members in temporary commitment, in order to set schedules and policies for the household in consultation with the Local Superior.

185. The Director of Formation or his delegate is to meet with each seminarian on an annual basis, ordinarily near the end of the academic year or during summer formation, to review their annual evaluations, and generally to see how they are faring. In this way he is then better able to evaluate them and provide suitable means for personal growth.

186. In the event that significant problems should arise with any seminarian, at any time of year, such that disciplinary action or dismissal becomes a possibly appropriate response, the Director of Formation should be informed and intervene in a timely manner. It is the responsibility of the Director of Formation, after having thoroughly investigated the situation and received the approval of the General Superior, to dismiss a seminarian from the formation program.

187. The Director of Formation shall ensure that in the course of the formation process, the seminarians be apprised of the contents of this Formation Directory.

188. The Director of Formation determines the timing of the first year Applicants’ visit to Detroit and SHMS.

Formation Team

189. The Director of Formation is assisted by the formation team, priests in permanent commitment assigned by the General Superior. The formation team consists of the Director of Admissions, the Director of First Year Applicants, and the Director of Men in Temporary Commitment.

190. The Director of Formation is to schedule quarterly meetings with his formation team, and is to consult them on any significant policy or procedural changes prior to recommending them to the General Superior and his Executive Council. These meetings should address the various issues involved in the formation of the seminarians, especially the following: co-ordination and scheduling of activities, seminarian evaluations, discernment and application of Community and formation policies, management of material resources,

30

delegation of responsibilities, and ongoing evaluation and improvement of the formation program.

191. All members of the formation team are to be in regular contact with the Director of

Formation, especially regarding situations which may affect the formation program or anything that may affect the general formation policies and procedures of the Community. Full disclosure of any significant developments involving any of the seminarians is required. Any departure from the policy of the formation program or the content of the formation material is to be approved by the Director of Formation.

192. The Director of Formation and his formation team are called to impart the charism of the

Companions of the Cross to the seminarians. They do this principally through teaching and modeling the life and mission of the Community. This latter element requires that they are generously present to the seminarians, and that they fully embrace and live the formation program alongside them. In this way they are able to give practical example of the various aspects of our life. Their ministry is one of journeying with the Applicants and Temporary Members along their road to permanent membership and priestly ordination. For each priest this entails a certain sacrifice, because it means that he must surrender preferred schedules and accommodate himself to the parameters of formation.

193. The formation team will seek to promote and model a responsible use of alcohol. Proper instruction will be given in the initial stages of formation encompassing the potential dangers and the causes of alcohol abuse, as well as proper etiquette and guidelines for appropriate use. Emphasis will be placed on the use of alcohol principally as a communal, celebratory activity. The use of alcohol in formation households is to be carried out in such a way that reinforces these principles and encourages a healthy attitude. It is important that the frequency and pattern of its use not compromise the ideals of simplicity of life set forth in our Constitutions. Any coercion, even subtle, intended to encourage or discourage the use of alcohol is inappropriate. The goal of our formation in this area is to empower seminarians to freely embrace a responsible attitude with regard to alcohol.

194. At all times and in all matters the authentic desires of the Companions of the Cross for unity with and obedience to the Church’s Magisterium should be seen in the actions and attitudes of the priests working in formation. Members of the formation team should never underestimate the formative impact of their actions and attitudes on the seminarians. Members of the formation team are to celebrate the liturgy of the Church in a reverent manner, with fidelity to the approved liturgical books. In this way they will be able to give concrete witness to our insistence on faithfulness to the Church, and will be forming seminarians in the heart and mind of the Church in liturgical matters.

195. Each Local Superior working on the formation team is to schedule regular meetings with those priests assisting him in the household to discuss relevant issues, schedule house activities, discuss the progress of the seminarians, and to build fraternity with, and minister to the needs of, those priests under his pastoral care. These meetings will take

31

place either every two months or quarterly as decided by the Director of Formation and his Formation Team.

196. Priests working in formation will wear their clerical dress as a witness and example to the

seminarians, even in “closed” environments such as Assumption Farm, and inside formation households. This practice may be relaxed in the evenings in these “closed” environments, and on communal days off and “manual work” days.

197. To ensure proper rest and recreation, all priests working in the area of formation are to

take proper days off. This constitutes at least the equivalent of one full day and night per week away from the household, which is for all intents and purposes also a place of ministry. This is also a healthy example to the seminarians, who will model their own ministerial lives largely on the example of those members with whom they have lived, and whose lives they have most intimately witnessed. Additional days of solitude and prayer, taken at reasonable intervals, are also encouraged.

198. As with other permanent members of the Companions of the Cross, and as designated by the Code of Canon Law, priests working in formation are entitled annually to thirty days for vacation, one week for retreat, and one week for professional development. Extended time for training and further professional development must be approved by the General Superior after consultation with the Director of Formation. Priests working in formation are expected to use this time as it is designated.

XI. Ongoing Formation 199. Formation as priests does not end with ordination but continues throughout life as the

individual priest strives to grow in his own humanity, spiritual life, intellectual understanding, and pastoral effectiveness. Without maturity and the acceptance of individual responsibility concerning his ongoing formation, the individual priest will not be able to respond faithfully to his vocation.

200. As a member of the Community, however, the responsibility for ongoing formation

cannot be left solely with the individual. As Companions of the Cross we recognize the vital need to provide for ongoing formation of all our members. Such a formation must address the authentic needs of our priests and be adapted to their specific ministries (see Directory of the Ministry and Life of Priests, 69-81). Furthermore, this formation must be in conjunction with our particular charism and spirituality, fostering always a deeper appreciation of our vocations as Companions of the Cross.

XII. Communication Protocol for Seminarians who are Leaving 201. The Community will be informed when a seminarian has chosen to leave or has been

asked to leave. 202. When a seminarian discerns that he should leave the Companions of the Cross, this

process will be followed:

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1 The seminarian speaks to the Director of Formation. 2 In talking with the seminarian, the Director of Formation decides when the

seminarian should leave and when to inform the members of the Community. (The seminarian’s household may be informed sooner than other members). If the seminarian is on internship, this discussion involves the pastor and also decides the time to inform the parish.

3 The Director of Formation speaks with the General Superior whose approval is needed to release the seminarian from his promise.

4 The General Superior informs the local superiors, keeping confidential the reason(s) for the seminarian’s departure.

5 Local superiors inform their households that the seminarian is leaving, allowing time for discussion. They are to emphasize the uniqueness of each individual.

6 The seminarian is asked for a forwarding address and telephone number as well as whether or not he wishes this contact information to be available to the Community.

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APPENDICES

Please note: these appendices provide a snapshot of practices at time of

publication of this Formation Directory. The Director of Formation and his Formation Team will update

these appendices as circumstances dictate

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Appendix One: Annual Evaluation of a Seminarian by his Formator

Date__________________

Formator _____________________ Seminarian _____________________Stage of Formation_________________ Faithful to personal prayer Yes___ No___ Needs Improvement____ Faithful to community prayer Yes___ No___ Needs Improvement____ Participates fully in community prayer (i.e. praise, sharing) Yes___ No___ Needs Improvement____ Has good relationships to other brothers in the household Yes___ No___ Needs Improvement____ Sensitive and respectful of others Yes___ No___ Needs Improvement____ Easy to talk and relate to Yes___ No___ Needs Improvement____ Able to share personally and authentically with others Yes___ No___ Needs Improvement____ Shows capacity for vulnerability and intimacy in relationships Yes___ No___ Needs Improvement____ Respectful of authority Yes___ No___ Needs Improvement____ Able to deal appropriately with conflicts and relational difficulties Yes___ No___ Needs Improvement____ Practices charity and is willing to serve others Yes___ No___ Needs Improvement____ Responsible Yes___ No___ Needs Improvement____ Shows initiative Yes___ No___ Needs Improvement____ Flexible/adaptable (i.e. not too rigid or set in his ways) Yes___ No___ Needs Improvement____ Shows good judgment and

35 common sense Yes___ No___ Needs Improvement____ Accountable Yes___ No___ Needs Improvement____ Shows overall emotional stability: Yes___ No___ Needs Improvement____ • absence of mood swings Yes___ No___ Needs Improvement____ • absence of depression Yes___ No___ Needs Improvement____ • not prone to anger Yes___ No___ Needs Improvement____ Shows overall emotional maturity: Yes___ No___ Needs Improvement____ • absence of self-centeredness Yes___ No___ Needs Improvement____ • not defensive Yes___ No___ Needs Improvement____ • not emotionally dependent Yes___ No___ Needs Improvement____ • absence of critical spirit Yes___ No___ Needs Improvement____ • self-confident/self-possessed Yes___ No___ Needs Improvement____ • absence of excessive fear/anxiety Yes___ No___ Needs Improvement____ Able to handle stress Yes___ No___ Needs Improvement____ Moderate in use of: • television/videos Yes___ No___ Needs Improvement____ • computer/Internet Yes___ No___ Needs Improvement____ • alcohol/non-prescription drugs Yes___ No___ Needs Improvement____ • food Yes___ No___ Needs Improvement____ • entertainment Yes___ No___ Needs Improvement____ Lives a balanced lifestyle (prayer, study, exercise, nutrition, sleep, recreation) Yes___ No___ Needs Improvement____ Faithful to academic studies Yes___ No___ Needs Improvement____ Faithful to regular physical exercise Yes___ No___ Needs Improvement____ Is able to control physical weight Yes___ No___ Needs Improvement____ Keeps bedroom in good order Yes___ No___ Needs Improvement____ Avoids inappropriate speech Yes___ No___ Needs Improvement____ Participates in parish community Yes___ No___ Needs Improvement____ Relates well to others outside of the household/community Yes___ No___ Needs Improvement____ Does not take himself too seriously Yes___ No___ Needs Improvement____

36 Has a sense of humor Yes___ No___ Needs Improvement____ Able to receive correction Yes___ No___ Needs Improvement____ Shows zeal for the Lord/Gospel Yes___ No___ Needs Improvement____ Faithful to commitments Yes___ No___ Needs Improvement____ Punctual Yes___ No___ Needs Improvement____ Feels a positive sense of call to the priesthood, appropriate to his present stage of formation Yes___ No___ Needs Improvement____ At peace with the call to celibacy Yes___ No___ Needs Improvement____ Feels a positive sense of call to the Companions of the Cross Yes___ No___ Needs Improvement____ Accepts and embraces the vision and charism of the community: • Evangelization Yes___ No___ Needs Improvement____ • Common Life Yes___ No___ Needs Improvement____ • Eucharistic Devotion Yes___ No___ Needs Improvement____ • Openness and use of Charisms Yes___ No___ Needs Improvement____ • Faithfulness to the Magisterium Yes___ No___ Needs Improvement____ • Filial Devotion to Mary Yes___ No___ Needs Improvement____ Takes time to reflect seriously on our Constitutions and Rules Yes___ No___ Needs Improvement____ Other Areas of Concern or General Comments (please print and use back of page if necessary) Recommend? Yes_____ No_____ With Reservations_______ ___________________________ ____________________________ Formator’s Signature Seminarian’s Signature

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Appendix Two: Template Letters for Requesting Ministries

PETITION FOR ADMISSION TO CANDIDACY FOR HOLY ORDERS

To be written out in the petitioner’s own handwriting

Reverend Father, In accordance and compliance with Canon 1034, §1, of the 1983 Code of Canon Law, I, the

undersigned, [write your full baptismal name], of the Companions of the Cross hereby formally petition you for admission to Candidacy for the Sacred Orders of the Diaconate and the Priesthood. In making this request, I declare that I wish to dedicate my life to the service of the Church for the glory of God and the good of souls.

I realize that this admission to Candidacy for Holy Orders does not carry with it any of the

duties, rights, or privileges of clerics. However, I realize that in virtue of your acceptance of me as a Candidate for the Sacred Orders of the Diaconate and the Priesthood, I must care for my vocation in a special way and foster it. I also realize that I acquire the right to the necessary spiritual assistance by which I can develop my vocation and submit unconditionally to the will of God.

In presenting this petition, I solemnly declare that I am actuated by no motive of fear, either

physical or moral. In no way am I coerced by parent, relative, or any other agency whatsoever. Finally, I declare that I am making this request for admission to Candidacy for Holy Orders of my own free will.

The _______ day of the month of _______________________ in the year _________.

______________________________ [Signature]

______________________________

[Print Name]

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PETITION FOR THE MINISTRY OF LECTOR

To be written out in the petitioner’s own handwriting

Reverend Father, In accordance and compliance with Canon 1035, §1 of the 1983 Code of Canon Law, I am petitioning to be installed in the ministry of lector. I realize that as lector I will be appointed for my own proper function, that of reading the Word of God in the liturgical assembly. In order that I may more fittingly and perfectly fulfill this function, I realize that I should meditate on the Sacred Scriptures. I am aware of the ministry I am undertaking, and I shall make every effort and employ suitable means to acquire that love and knowledge of the Scripture that will make me a more authentic disciple of the Lord. I also realize that the conferral of this ministry does not imply the right to sustenance or salary from the Church. In presenting this petition to you, I declare that I am not motivated by any fear, either physical or moral. In no way am I coerced by parent, relative, or any other agency whatsoever. Finally, I declare that I am making this request for installation in the ministry of lector of my own free will. The _______ day of the month of _______________________ in the year _________.

______________________________ [Signature]

______________________________

[Print Name]

39

PETITION FOR THE MINISTRY OF ACOLYTE

To be written out in the petitioner’s own handwriting

Reverend Father, In accordance and compliance with Canon 1035, §1 of the 1983 Code of Canon Law, I am petitioning to be installed in the ministry of acolyte. I realize that as an acolyte I am appointed to aid the deacon and to minister to the priest. I understand the corresponding ordinary and extraordinary duties. In order that I may more worthily perform these functions, I realize that I should participate in the Holy Eucharist with increasingly fervent piety, that I should receive nourishment from it, and that I should deepen my knowledge of it. Destined in a special way for the service of the altar, I realize that I should learn all matters concerning public divine worship and strive to comprehend their inner spiritual meaning. In that way, I shall be able to offer myself daily entirely to God, be an example to all by my seriousness and reverence in the sacred building, and have a sincere love for the mystical Body of Christ, the People of God, especially the weak and the sick. I realize that the conferral of this ministry does not imply the right to sustenance or salary from the Church. In presenting this petition to you, I declare that I am not motivated by any fear, either physical or moral. In no way am I coerced by parent, relative or any other agency whatsoever. Finally, I declare that I am making this request for installation in the ministry of acolyte of my own free will. The _______ day of the month of _______________________ in the year _________.

______________________________ [Signature]

______________________________

[Print Name]

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Appendix Three: Daily Schedules at Assumption Farm Monday, Tuesday, Wednesday 7:00 Personal Prayer in Chapel 8:00 Morning Prayer 8:20 Breakfast 9:15 Session #1 (~1½ hours, then Mass prep) 11:15 Mass 12:00 Lunch 1:00 Free time / Duties Tue – Share group Wed – Chores 4:15 Holy Hour with P&W and Evening Prayer 5:15 Final preparation for supper 5:30 Supper 7:00 Rosary 7:30 Session #2 9:00 Compline (simple Taize chant to start) 10:00 Silence Thursday Personal prayer, Rosary & Eve. Prayer in private 8:00 Mass with Morning Prayer Free time 5:30 Supper 10:00 Silence Friday (Grand Silence from wake up to 4pm) 8:30 Mass & Exposition

Eucharistic Adoration (2 hrs each) Silence & Solitude Confessor will be available Rosary, Morn. & Eve. Prayer in private

4:00 Reposition (The rest of the day is used for exercise, personal study and/or spiritual reading)

10:00 Silence

Saturday 7:00 Personal Prayer in Chapel 8:00 Mass with Morning Prayer 8:45 Breakfast 9:30 House Cleaning / Projects 12:00 Lunch 1:00 Projects 5:00 Evening Prayer 5:30 Supper 7:00 Rosary 7:45 House Social / Recreation 10:00 Silence Sunday Rosary, Morn. & Eve. Prayer in private 7:00 Personal Prayer (in private) 8:30 Depart for parish 9:00 Mass (11am if we go to Barry’s Bay) 11:00 Brunch at the Farm

(All are free to accept meal invitations with families and friends. Please notify on the whiteboard your absence and the contact information of the family/friends you are visiting)

10:00 Silence

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Appendix Four: First Year Applicancy Formation Program Topics

Books, CDs, DVDs, videos, and spiritual reading are assigned to correspond with themes.

First Term Section I: Orientation

Talks (Attitude, Personal Prayer, Lectio Divina, Liturgy of the Hours, Praise & Worship, Etiquette)

Annual Community Days of Reflection Life in the Spirit Catholic Discipleship Series, Fr. Bob Bedard

Section II: Fraternal Life Foundations of Community Life Communication & Brotherhood Improving People Skills Biblical Mariology

Section III: The Spiritual Life Relating to God Spiritual Growth Book Week (read & discuss chosen books) Ignatian Discernment of Spirits and Ignatian Discernment of God’s Will

Second Term Retreat Week (10 conferences from I Believe in Love, Jean d’Elbée) Section IV: Companions of the Cross Spirituality and Mission

Our Spiritual Patrimony Empowered, the Spirit - Called and Gifted Workshop, Spiritual Gifts Inventory The Eucharist – Perpetuation of the Cross Mary - First Companion of the Cross Faithfulness to the Magisterium Evangelization Means of Achieving Our Mission The Priesthood

Section V: Human Formation & Spiritual Growth Knowledge of Self Freedom from Attachments & Addictions Human Sexuality Book Week (read & discuss selections from chosen books) Celibacy

Holy Week Sessions

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Appendix Five: Key Benchmarks for Seminarian Formation In Progress

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Appendix Six: Major Evaluation Questionnaire

___________________________________ (Name of Seminarian Being Evaluated)

____________________________________ (Your Name)

Drawing from your own personal experience or knowledge you have gained from reliable sources, please indicate the extent to which you agree or disagree with each of the following statements about this brother. Please circle a number from 1 to 5 where: 1 = Strongly Disagree, 2 = Disagree, 3 = Neither Agree Nor Disagree, 4 = Agree, and 5 = Strongly Agree. (If you cannot assess a particular aspect, please circle "DK" for "Don't know".) A. PERSONAL CHARACTER 1) This brother is fully committed to the Lord Jesus Christ, and professes the Catholic faith in its entirety. 1 2 3 4 5 DK 2) He strives to live an upright life, in accordance with the moral teachings of the Catholic Church. 1 2 3 4 5 DK 3) He possesses adequate self-knowledge, self-awareness, self-expression and a healthy self- reliance. 1 2 3 4 5 DK 4) He has the capacity to live celibate chastity. 1 2 3 4 5 DK 5) He is responsible with time, money, drink, possessions, and commitments. 1 2 3 4 5 DK

44 6) He manages his time effectively. 1 2 3 4 5 DK 7) He leads a balanced lifestyle and deals with stress in a healthy manner. 1 2 3 4 5 DK 8) He does not take himself too seriously and is tolerant of diversity. 1 2 3 4 5 DK 9) He serves his brothers and anticipates their needs. 1 2 3 4 5 DK 10) He shows proper discretion in his speech. 1 2 3 4 5 DK B. RELATIONSHIPS 1) He has the relational qualities and skills necessary for community life in the Companions of the Cross. 1 2 3 4 5 DK 2) I would gladly live and/or minister with him in the future. 1 2 3 4 5 DK 3) He relates appropriately with others in his household. 1 2 3 4 5 DK 4) He relates appropriately with people in general outside the community. 1 2 3 4 5 DK 5) He shows good judgment in his choice of friends. 1 2 3 4 5 DK

45 6) He maintains proper boundaries in his relationships with vulnerable people. 1 2 3 4 5 DK 7) He relates appropriately with those in authority. 1 2 3 4 5 DK 8) He is sincerely receptive to correction and constructive criticism. 1 2 3 4 5 DK C. PASTORAL AND MINISTERIAL SKILLS 1) This brother shows pastoral sensitivity, especially towards the poor and suffering. 1 2 3 4 5 DK 2) He is able to communicate clearly and effectively. 1 2 3 4 5 DK 3) He has good listening skills. 1 2 3 4 5 DK 4) He is a competent leader. 1 2 3 4 5 DK 5) He is a team player and knows how to facilitate group interaction. 1 2 3 4 5 DK 6) He manifests organizational and administrative ability. 1 2 3 4 5 DK 7) He is decisive and shows initiative. 1 2 3 4 5 DK

46 8) He has the intellectual formation necessary to be a reliable preacher and teacher of the faith. 1 2 3 4 5 DK 9) He possesses a balance between zeal and prudence. 1 2 3 4 5 DK 10) He knows how to seek and receive advice when needed. 1 2 3 4 5 DK 11) He manifests openness and capacity to minister in the charismatic gifts. 1 2 3 4 5 DK D. INTEGRATION OF THE VISION AND SPIRITUALITY OF OUR SOCIETY 1) This brother is committed to personal prayer. 1 2 3 4 5 DK 2) He participates faithfully and eagerly in community prayer. 1 2 3 4 5 DK 3) He has a sincere love for the Church and fidelity to her Magisterium. 1 2 3 4 5 DK 4) He is devoted to the Holy Eucharist. 1 2 3 4 5 DK 5) He is open to the promptings and gifts of the Holy Spirit. 1 2 3 4 5 DK 6) He shows love and filial devotion to the Mother of God. 1 2 3 4 5 DK

47 7) He is committed to the work of evangelization. 1 2 3 4 5 DK 8) Community living is central to his understanding of his own vocation. 1 2 3 4 5 DK 9) He has sincerely embraced the call to simplicity of life. 1 2 3 4 5 DK E. OVERALL EVALUATION 1) Would you recommend this brother for ordination to the priesthood? Yes _____ Yes, with reservations _______ Not Yet ______ No _____ If your answer is “No” or “Not Yet,” please give reasons. 2) Would you recommend this brother for permanent commitment to the Companions of the Cross? Yes _____ Yes, with reservations _______ Not Yet ______ No _____ If your answer is “No” or “Not Yet,” please give reasons.

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Appendix Seven: Template Letters for Requesting Ordination

DECLARATION OF FREEDOM AND PETITION FOR THE SACRED ORDER OF DEACON

I, the undersigned, [INSERT YOUR FULL BAPTISMAL NAME] of the Companions of the Cross, in

accordance with canon 1036 of the Code of Canon Law hereby petition the Most Reverend Terrence Prendergast, SJ, Archbishop of Ottawa, to be ordained to the Sacred Order of Deacon. I have been admitted to candidacy and have received the ministries of lector and acolyte. I have diligently considered the matter before God and I declare that I am impelled by no compulsion or force or fear to receive this order. I voluntarily desire it and wish to receive it of my own free will, since I believe and feel that I am truly called by God.

I am fully aware of all the obligations that I shall contract in the reception of this Sacred

Order, which I freely wish to receive, and I earnestly and sincerely intend to observe them diligently throughout the whole course of my life.

I acknowledge especially that I clearly understand what the obligation of celibacy means,

and I firmly intend to fulfil it freely and to observe it in its entirety to the last day of my life, with the help of God.

I sincerely promise that I shall obey willingly all commands of my superiors and whatever

ecclesiastical discipline requires of me, according to the norms of the canon, and I am fully prepared to give example of virtue both in word and in deed, so that from the reception of so great an office I may merit to be regarded by God.

_______day of the month of__________________in the year___________. _______________________ (Signature)

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DECLARATION OF FREEDOM AND PETITION FOR THE SACRED ORDER OF PRESBYTER

I, the undersigned, [INSERT YOUR FULL BAPTISMAL NAME] of the Companions of the Cross, in accordance with canon 1036 of the Code of Canon Law hereby petition the Most Reverend Terrence Prendergast, SJ, Archbishop of Ottawa, to be ordained to the Sacred Order of Presbyter. I have been admitted to candidacy and have received the ministries of lector and acolyte. I was ordained to the transitional diaconate on [date]. I have diligently considered the matter before God and I declare that I am impelled by no compulsion or force or fear to receive this order. I voluntarily desire it and wish to receive it of my own free will, since I believe and feel that I am truly called by God. I am fully aware of all the obligations that I shall contract in the reception of this Sacred Order, which I freely wish to receive, and I earnestly and sincerely intend to observe them diligently throughout the whole course of my life. I sincerely promise that I shall obey willingly all commands of my superiors and whatever ecclesiastical discipline requires of me, according to the norms of the canon, and I am fully prepared to give example of virtue both in word and in deed, so that from the reception of so great an office I may merit to be regarded by God. _______day of the month of__________________in the year___________. _______________________ (Signature)