Introduction

1. "Come, follow me," Jesus said, "and I will make you fishers of men" (Mat. 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 (cf. Jn. 10:11). We yearn to fulfill the Father's plan from of old spoken through the prophet Jeremiah; "I will give you shepherds after my own heart" (Jer. 3:15). Mindful of our own weakness, limitations and vulnerability, our vocation finds its particular identification and strength in the Cross; in "Christ crucified, ...the wisdom and power of God" (1 Cor.1:23-24). Likewise, the call we are to embrace is not one which we accomplish nor respond to alone but realize only through the authentic sharing of our life together in community as "companions" and brothers in the Lord.

2. Our formation program is directed to two overall purposes, formation as disciples of Christ called to be pastors and ministers of the gospel through the ordained priesthood, and 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 and realization 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 and capacity for ministry will lack strength, witness, and effectiveness.

3. We realize that within our basic charism is a fundamental tension that by necessity poses its own particular challenges. How do we integrate and maintain a proper balance between the two components of evangelization, realized in our ministry to God's people, and the common life we are committed to fostering and living with one another? With trust in God's grace to enable and sustain us, and relying upon the maternal mediation and intercession of Mary, our Blessed Mother, we embrace this challenge with zeal and confidence.

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General Goals

holiness

4. 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" (Mat 5:48). As Companions of the Cross we take this Christian injunction to holiness seriously as the overall goal that we are all called to pursue with wholehearted desire and intention at every stage of our formation and life (cf. Pastores Dabo Vobis, no. 49)

5. Holiness is not something which we accomplish with our own human resources or even less by sheer willpower. Rather, it is that very grace and capacity for self-giving love which we receive in faith through our free, conscious and personal response to the love of God the Father, 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); for "the love of God has been poured into our hearts through the Holy Spirit who has been given to us" (Rom. 5:5).

6. Authentic growth in holiness presupposes, in the individual, 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. (cf. Pastores Dabo Vobis, no. 44)

7. 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, corporate, and liturgical), a zeal for the Kingdom of God, and the exercise of all the virtues and fruits of the Holy Spirit, for the glory of God and the service of God's people. (cf. Directory on the Ministry and Life of Priests, no. 38-39)

establishment of the primacy of love and interpersonal relationships within the community

8. Throughout our formation process the priority of fostering authentic fraternal relationships within the community is a foundational presupposition and goal. Such relationships are to be characterized by authenticity, vulnerability, trust, mutual respect, sensitivity, service, accountability, coresponsibility, and fraternal love. As well, authentic fraternity necessitates a genuine capacity for human intimacy and interpersonal communion.

9. 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, guide, counselor, and intercessor for the seminarians entrusted to his care and supervision. 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 and concern.

integral human development and maturity

10. Not neglecting our human nature, especially in the light of the mysteries of the Incarnation and Redemption, we believe that a major goal and component of formation must be an integral human development, necessitating:

• inner freedom and a healthy sense of personal autonomy;
• affective maturity and psychological balance; and
• integration of all facets of personal identity and life.

While such a goal is, indeed, a lifetime project we believe strongly in its ongoing emphasis at each stage of formation as well as an important criteria for discerning the suitability of men both for lifetime membership in the community and ordination to the ministerial priesthood. (cf. Pastores Dabo Vobis, no. 43)

ministerial priesthood of Jesus Christ

11. The 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:

• 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;
• knowledge and appreciation, as Companions of the Cross, of our consecration to Jesus Christ through the Immaculate Heart of Mary, accepting her fundamental role as a true mother to us "in the order of grace", and model of Christian life and discipleship and, hence, leading to an ever deeper filial devotion and entrustment of heart and life to her; and
• becoming a professional minister in, and on behalf, of the Church, requiring specialized education, knowledge, training, competence, and life and ministry skills.

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General Principles

fostering of authentic fraternal relationships as the essential context of formation

12. Our life together is not an end in itself but for the purpose of our growth in personal sanctification, communal witness to the gospel, and providing and sustaining the capacity to engage in effective evangelization and service of God's people. It remains, therefore, of prime importance. We truly believe that our pastoral and evangelical ministry as priests will flow from of our common fraternal strengths and bonds. We are committed, therefore, in our formation program, to models and structures that help to facilitate growth in our relationships to one another as real "companions" and "brothers in the Lord".

13. As a consequence, household living situations will be kept relatively small (i.e. a maximum of twelve) in order, better, to avoid the tendency towards institutional living and to foster interpersonal relationships among seminarians and the sense of authentic fraternal community.

14. Likewise, all relationships within households between priests and seminarians will strive to avoid unnecessary distinctions and separation. While respecting the dignity and office of the priesthood among its members, and those serving in positions of authority, the primary equality of all brothers is to be emphasized and fostered.

continuity of accompaniment, supervision, expectations, and general organization

15. Formation of men for the priesthood must take into account the personal needs and unique dignity of each seminarian. Therefore, it is important that priests entrusted with the formation of seminarians journey with these men closely, especially during their initial years of formation, in order, to accompany them as well as supervise and direct their formation and integration into the community. Hence, they will be in an authentic position both to support and guide each seminarian and also to contribute to the overall discernment of their suitability for community life and ministry as ordained priests.

16. 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, confusion, and lack of direction. It can also contribute to an individualistic or "laissez-faire" attitude that can be damaging to community life and human maturity.

the importance of "authenticity" through integration of all aspects of formation with "real life"

17. The formation of seminarians for the priesthood must be genuinely authentic and incarnational. All aspects of formation (spiritual, human, intellectual, pastoral) must be properly integrated with one another and with the real life situations that future priests will be living and encountering in their day to day ministry. Effort must consciously be made, therefore, to avoid approaches to formation which are overly theoretical and divorced from actual life and pastoral ministry. Practically speaking, this includes our communal living situations and structures of life as well.

18. 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.

19. With regards to the discernment of suitability for ministry as priests, the input of competent lay men and women and pastoral staff who have had the opportunity to observe or work with seminarians through their parish membership and participation will be of considerable benefit and should, therefore, be sought out.

spiritual and human formation emphasis during the initial years

20. Candidates entering into formation today, especially in our increasingly secular and materialistic society, need a strong initial grounding in prayer and the spiritual life as well as in 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.

21. To help accomplish this, our formation program has incorporated two four-month semesters devoted specifically to spiritual and human formation apart from formal academic studies. These semesters, often referred to as "propaedeutic", are within the initial two-year stage of formation known as Applicancy; the first at the commencement of Applicancy, from September through December of the first year, and the second toward the end of Applicancy, from January through April of the second year.

 

pastoral formation emphasis in later years, as well as development of overall theological competence

22. As men progress through their formation increasing emphasis will be placed on preparing them for pastoral ministry through participation in actual ministry experiences and practical training in ministry and life skills as future priests. Such an emphasis will help seminarians, yet again, to discern their vocations authentically and to grow in their particular gifts and talents.

23. Through a systematic and comprehensive academic program seminarians will be intellectually formed in view of developing an overall theological competence suitable to their future office and ministry as priests. The importance of integration with all aspects of formation, especially the pastoral, is to be particularly emphasized.

formation to progress from a more "hands on" emphasis to a more self-initiating

24. We recognize that seminarians, initially, need clear expectations and direct supervision and accompaniment in order to embrace and grow in their prospective vocations. It is important, however, that they progressively learn to take on more personal initiative and responsibility for their formation as self-initiating, and self-monitoring individuals. This is not only an aspect of basic human maturity but also a question of how, practically, they must learn to live and act once they are ordained.

25. Such an emphasis, however, in no way entails the abnegation of overall responsibility for supervision and discernment which rests with the community and its formation personnel. Rather, it gives a specific direction to the goal of formation which necessarily includes the development of men who are mature, autonomous, disciplined, and personally responsible individuals, capable both of living authentic fraternal relationships in community and ministering effectively as ordained pastoral ministers in the Church.

formation, at all stages, to be integrated with parish life and ministry

26. Flowing from the principle outlined in # 16, our formation program, at all stages, will endeavor to be integrated with local parish life and ministry in order to give our seminarians an authentic experience and vision of what their future life and ministry will entail, and so better prepare and enable them to live and fulfill their vocations.

a model of formation which is holistic and integral

27. Formation of men for the priesthood must be holistic, respecting and addressing the integral nature of the human person and his unique and multifaceted identity. Specific facets of the seminarian's identity which must be addressed in formation include his:

- spiritual/ecclesial/priestly identity

28. 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 realization and experience of his primary spiritual identity as a beloved son of God. Jesus, himself, knew his identity and lived his whole life and ministry from his primary relationship to "Abba", his Father, as his Beloved Son.

29. Through baptism we also gain an ecclesial identity as members of the Church, the Body of Christ, where we are called "a royal priesthood, a chosen race and a holy nation" (1 Pet.2:9). Each seminarian must come to a strong sense of this ecclesial identity and the awareness of his sharing this identity and equality with the whole People of God, especially the laity who he is called to serve, never forgetting that they, too, share in the priesthood and ministry of Christ. Likewise, this ecclesial identity must be based on a profound love for, respect of, and obedience to the Church as it is hierarchically structured and governed.

30. 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 a central goal of formation 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 are lifelong projects that will need ongoing formation and growth throughout life.

- individual/self identity

31. The primary issue here is the development of a healthy sense of personal autonomy and self-esteem through recognition of one's true dignity, uniqueness and goodness as a human person. Self-knowledge, self-awareness, self-acceptance, self-expression, and a healthy self-reliance, grounded in faith and dependency on grace, are important aspects that seminarians need to grow in during their formation.

- bodily identity

32. Created by God as incarnate human beings requires the development of a healthy respect for, and care of, our physical bodies with their various needs and appetites. Our bodies, as "temples of the Holy Spirit", are to be treated positively and with honour. They need to be properly nurtured and disciplined, reverenced as well as brought into submission to Christ. Formation issues related to this facet of identity include the recognition of the need for fostering a disciplined, balanced and integrated lifestyle in the areas of work, rest, recreation, physical exercise, and nutrition.

- productive identity

33. Our productive identity refers to our capacity for, and need to express ourselves through, work and creativity. As well, it refers to the healthy and effective development and use of our gifts and talents for the service of others and the building up of the Church.

- psychosexual identity

34. 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, and appreciation of celibacy, understood and embraced as a positive charism and state of life.

- psychosocial identity

35. Primary to this facet of identity is the development of a capacity for authentic interpersonal relationships and communion. Seminarians, as brothers in community and as future pastoral ministers, need to grow in the awareness of the nature, dynamics, and importance of interpersonal relationships. They need formation in the development of good listening and communication skills as well as conflict resolution. They need to learn and develop real pastoral sensitivity and awareness for those they will be serving as future priests.

academic program to be integrated and harmonized with all aspects of formation

36. 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/practical theology especially in relation to future pastoral ministry as priests.

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Admissions

Policy

37. Ordinarily, candidates applying to the community must be between the ages of eighteen and thirty four years of age. Candidates thirty-five and older will be considered only on an exceptional basis. Completion of a secondary school diploma is required.

38. Candidates who are accepted into the community as Applicants must have had at least three months of regular contact with the community, been interviewed by the Director of Admissions, completed and submitted the application questionnaire with accompanying documentation, and been recommended by the Director of Admissions after consultation with the Director of Formation and other members of the Formation Team.

CC Director of Admissions Fr. Mark Goring ->

Director of Admissions

39. The role and responsibility of the Director of Admissions includes:

1. follow-up on all initial inquiries to the community with regards to prospective vocations and membership;
2. encouraging and maintaining contact with prospective applicants;
3. inviting prospective applicants to visit the community and coordinating such visits;
4. conducting an extensive interview with prospective applicants to determine their initial suitability foradmission into the community;
5. ensuring that at least two other members of the formation team also interview prospective applicants;
6. 
   consulting with members of the formation team to arrive at consensus with regards to admission of specific applicants;
7. ensuring that prospective applicants meet the general application criteria, complete the application questionnaire and submit the required documentation;
8. when advisable, performing background investigation to confirm documentation and information submitted by prospective applicants;
9. reviewing each application questionnaire thoroughly before making formal recommendation to the executive council; and
10. communicating with prospective applicants throughout the visitation and application process.

Financial Policy

41. The community assumes responsibility for covering tuition and room and board expenses of all seminarians during the regular academic year. Personal expenses remain the responsibility of the individual seminarian.

42. Each seminarian will be expected to review his own particular financial situation with the Treasurer General of the community on an annual basis.

43. 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 and discipline itself. Exceptions to this norm will be granted only on an individual basis and for specific reasons or purposes.

44. All seminarians will be required to assist the community in its fund-raising efforts as coordinated through the development office.

Note: Anyone interested in applying to the Companions should contact our office.

Also consider attending a Vocational Discernment Weekend.

 

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Applicancy

Introduction

45. Upon acceptance into the community a man is formally designated as an applicant and his initial formation stage as applicancy. Applicancy is, approximately, a two year period commencing in September and ending with profession of first promises to the community at our annual retreat, usually in late August.

Role of the House Father

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

47. The role and presence of the house father is also central to the formation of seminarians. As a priest appointed by the community he acts both in the person of Christ and in the name of the community on behalf of the formation and supervision of the seminarians within his household.

48. His authority 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 encourages, affirms, listens, guides, exhorts, corrects, and calls to account. 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 Companion of the Cross. As house father he will strive to be present to each brother, not merely physically but personally, taking time to get to know them well. As an overseer he will facilitate the smooth functioning of the household (common prayer, activities, rules, chores, administration), and even more importantly the interpersonal relationships among the brothers. He will intervene and mediate, when necessary, to help resolve conflicts, foster reconciliation, and preserve and foster unity.

49. House fathers 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. House fathers will schedule regular formation nights to facilitate instruction and group discussion among seminarians in the spiritual, human, intellectual, and pastoral aspects of their formation as priests and Companions of the Cross.

51. House fathers will be responsible for a year-end evaluation 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 his Formation Team.

52. House fathers, in general, will also be involved in the spiritual direction 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.

Household Rules

53. The harmony, overall well-being, and uniformity of community life in each household necessitates certain clear expectations, guidelines, and rules among members. While allowing for legitimate needs and differences, house fathers are responsible for the proper implementation of house rules and guidelines set by The Director of Formation in consultation with his formation team. These rules and guidelines are to reviewed on an annual basis and revised when necessary.

Household Organization

54. Each household, under the supervision and facilitation of the house father, is to see to the smooth running, organization, general administration, and upkeep of their houses. Each seminarian, likewise, is to regard his household as a home deserving of concern, respect and care. A mutual spirit of coresponsibility and service should permeate each household. All members should witness to a genuine willingness and desire to serve one another through the small, everyday, ordinary, and even mundane tasks that are necessary to maintaining cleanliness, good order, and overall harmony in their households. As Companions of the Cross we take the spirituality of the Madonna House Apostolate in their emphasis on the "duty of the moment" and "doing little things exceedingly well for the love for God" as a model to emulate. We are aware of the general tendency in our culture to a lack of discipline and disregard for responsibility. As a component of an overall incarnational spirituality, the practical and concrete aspects and order of our lives must not be neglected, individually or corporately, under the pretext of spiritual, ministerial, and even relational concerns and/or involvement. We recognize, however, the ever present danger and temptation to do so.

Monthly Social

55. The purpose of a monthly social is to provide an opportunity for each household to recreate together as a means for fostering fraternal relationships in community. The form of such recreation is left up to each household to determine; a general principle being the commitment "to look for creative ways to spend time with one another".

Formation Nights

56. The purpose of formation nights is to provide a regular forum for specific formation input, teaching, and discussion with seminarians apart from their academic program of studies. The frequency of such evenings may vary depending on the specific year or semester of formation but would ordinarily occur on a biweekly basis. The format, as well, is flexible but would normally include a specific teaching or introduction of a topic followed by a group discussion. Beginning or concluding the evening with a group devotion such as the Rosary or Benediction is also strongly encouraged when feasible.

Monthly Interview

57. The nature and purpose of the monthly interview between the house father and individual seminarian is threefold:

1. to provide a regular forum for personal supervision of seminarians with regards to general formation issues, including:
   1. faithfulness and active participation in community prayer
   2. faithfulness to personal prayer, daily Eucharist, and spiritual direction
   3. general household presence, participation, and integration
   4. quality of relationships among household members
   5. pastoral ministry experience
   6. general deportment and personal hygiene
   7. overall self-discipline
   8. faithfulness to academic studies
   9. responsible time management
   10. faithfulness to regular exercise and balanced lifestyle
   11. suitability of recreational activities
   12. integration of community charism, spirituality, and life
   13. issues pertaining to celibacy
   14. overall attitude and spirit
2. to provide an opportunity for each seminarian to raise personal concerns, questions, or issues with their house father on a regular basis.
3. to ensure a minimum opportunity for house fathers to grow in personal relationship with each seminarian within their households.

Share Groups

58. "Share groups" are small gatherings of brothers (three or four) in the community for the purpose of mutual personal support, encouragement, and growth in fraternal relationships. In fact, the origins of the Companions of the Cross can be traced back to a sharegroup experience of founding members between January 1984 and May 1985 within which the basic vision for a new community was realized. The original charism and desire to live a common life came out of the overwhelmingly positive experience of praying and sharing life with one another in the context of, what was then, a weekly sharegroup. This original experience of mutual sharing and support in a small group context remains an essential charism of our community, and hence, is as an integral part of our formation program.

59. Ordinarily, share groups meet biweekly at a regularly scheduled time which each group determines at the beginning of the semester according to the various schedules of those involved. The length of each sharegroup meeting will vary but, normally, should not take less than an hour or more than an hour and a half. Faithfulness to the regular meeting of share groups, as well as the sincere desire and effort to authentically share one's life with one's brothers must be a high priority for each seminarian. Absence from, and/or cancellation of, a sharegroup meeting should be only for a serious reason (i.e. sickness, exam period, Christmas break, etc.).

60. Matters discussed in a sharegroup are to be kept in strict confidence except in cases of perceived grave harm to the individual or public scandal. Serious relational difficulties or incompatibility among members, however, should be brought to the attention of the Director of Formation as soon as possible to protect the overall harmony, mutual benefit, and support which the sharegroup is intended for.

61. The format of a sharegroup meeting should include a brief opening prayer invoking the Holy Spirit followed by the opportunity for each member, in turn, to personally share about his past weeks. The length of each sharing is approximately fifteen to twenty minutes, allowing of course for individual differences and needs at any given time. It is important that the nature of sharing remain personal. It should not become focused on issues, ideas, or theology. Likewise, it should not dwell primarily on the externals of activities, events, or life one is involved with. It is also important that members of a sharegroup listen attentively and respectfully to the individual sharing of each brother. They should not interject unnecessarily, or with advice too quickly offered, before it is asked for, or invited.

62. The purpose of a sharegroup 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 even help solve one another's problems. It is, essentially, a forum for personal support, encouragement, and growth in fraternal relationships through the authentic mutual sharing of one's life as it is being experienced and reflected upon. While the focus and form of sharing will differ according to personalities and what individuals are going through at any given time, the overall content of sharing, in general, should include:

• personal prayer (insights, inspirations, struggles, difficulties, etc.)
• personal life (lifestyle issues, difficulties, overall feelings, etc.)
• community life (integration and adaptation, concerns, difficulties, etc.)
• other (formation issues, studies, interpersonal relationships, etc.)

63. After each sharing, in turn, members should receive personal prayer ministry through the laying on of hands by the other brothers present. This time should be one of seeking the Lord's wisdom, grace, blessing, and protection for the brother according to his particular needs and guided by the prompting of the Holy Spirit. Effort should be made to guard against this ministry/prayer time becoming merely routine and/or mechanical. Rather, members should sincerely seek and expect the Lord to speak his word, intervene with his power, and bestow his blessing.

Spiritual Direction

64. The role and 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 their ongoing discernment of their vocations, in their growth in personal prayer and intimacy with the Lord, in requisite self knowledge and self love, and in the virtues and fruits of the Holy Spirit. Furthermore, this confidential relationship provides seminarians with a very personal form of attention and concern; one which they very much need and can benefit by as well as one which they, usually, very much appreciate and look forward to.

65. Spiritual directors should strive to ensure that their role is not, primarily, one of pastoral counseling, consultation, or problem solving. Their main function is to help their directees become conscious of how the Holy Spirit is acting and directing them, especially during their personal prayer experiences. They accomplish this, first of all, by helping their directees reflect on their prayer lives, drawing out the differing affective experiences and nuances that are present (i.e. "consolations" or "desolations"). Secondly, they help the directee consider and discern the meaning, and ramifications 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 their own responsibility to being faithful to personal prayer which forms the basis of reflection for spiritual direction. As well, they must be willing to follow through on the grace, prompting, and discernment they receive through prayer and their subsequent reflection in spiritual direction.

66. For those beginning spiritual direction it is strongly recommended that they meet at least biweekly with their spiritual directors. As times goes on this frequency is normally extended to a monthly appointment. The duration of each session, inevitably, will vary but ordinarily should not have to exceed forty-five minutes to an hour if the proper focus and purpose is maintained.

67. Spiritual directors should be priests approved by the Director of Formation.

Individual Prayer Support

68. On occasion seminarians may experience the need for specific personal prayer ministry apart from spiritual direction and the sacraments. As a community we are committed to providing such individual prayer support as the need and occasion arises.

Devotion to Mary

69. A privileged instrument and 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 and holiness she remains the model of all Christian life and discipleship. Likewise, because she cooperated "in a wholly singular way... in restoring supernatural life to souls... she is a mother to us in the order of grace" (Lumen Gentium 61). "This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and 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." (Lumen Gentium 62)

70. 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 realize and appropriate this consecration on a personal basis, learning, daily, to entrust their hearts and lives to Mary as their spiritual mother and growing in greater filial love and devotion to her.

71. 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 program and houses of formation both the communal and individual recitation of the Rosary is to be strongly encouraged and fostered. (cf. Directory on the Ministry and Life of Priests, no. 39, 76)

Relationship to the Local Parish

72. An important component of our overall formation vision is ongoing participation and integration with the local parish. Seminarians need to realize that they are called to be active participants of two distinct communities, their individual local households, and the local parish. This presence and participation in the local parish community has three specific purposes:

• to help seminarians become aware, throughout their formation, of the reality of the local church which they are called to serve, and of which they are members;
• to help provide concrete opportunities and experiences for seminarians to test and grow in their own pastoral gifts and talents; and
• to afford the opportunity for seminarians to learn through observation of other pastoral ministers the effectiveness of differing pastoral gifts, styles, and approaches.

Annual Community Retreat/Days of Reflection

73. As applicants and prospective members of the community all seminarians are to participate in the annual community retreat/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, exhortation, discussion, and recreation.

74. The taking, or renewal, of promises to the community ordinarily takes place during one of the eucharistic liturgies of these days.

 

Psychological Assessment

75. 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 of life that may need specific attention.

76. Ordinarily, seminarians joining the community will be asked to undergo such an assessment during their first semester of Applicancy 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.

77. Seminarians are required to sign a release of information form prior to the psychological assessment with the clear understanding that such information will be made available to the Director of Formation and his formation team for review, and on occasion to the Moderator and the Executive Council. Otherwise, strict confidentiality is to be maintained.

Annual Evaluation

78. 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. Such evaluations are submitted in writing to the Director of Formation by the individual house father for each seminarian. 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. The Director of Formation, in turn, is to review each evaluation with his formation team and make a recommendation to the Moderator and the Executive Council.

79. In particular circumstances copies of the annual evaluation might be requested for review by the Moderator and his council. Otherwise, annual evaluations are confidential and will be kept in a secure file.

Areas and Criteria of Evaluation

80. (cf. Appendix)

Internal/External Forum Issues

81. 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 that they have directed at some time in the past they are only to submit observations and information for the current period. As well, sufficient care is to be taken that the present evaluative judgments they are forming are not negatively biased by information received in the internal forum.

82. In this same regard, all priests participating in the evaluation process must carefully guard against any negative bias or judgments based upon information they have received in the internal forum through the hearing of confessions of seminarians. As a general rule, therefore, priests should not be regular confessors of seminarians whom they will be evaluating.

Summers

83. As stated under our 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 as well as for the work and life experience itself. Exceptions to this norm will be granted only on an individual basis and for specific reasons or purposes" (cf. #43).

84. 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 and initiative in assisting the community to cover these expenses. Secondly, and of equal importance, it acknowledges that the experience of seeking and finding employment outside the comfort and shelter of the community can be a beneficial formative experience, especially for younger seminarians who have had little or no previous work experience in the world.

85. Work has an inherent dignity as well as being a necessity for most people living in society. Seminarians through summer work/job experience can gain valuable insight and perspective on their society. As well, they can grow in many specific virtues such as personal discipline, responsibility, initiative, perseverance, and a capacity to relate to others, especially those who differ from themselves in age, socio-economic background, education, and values.

86. The community recognizes the legitimate need for an annual period of extended rest and vacation. Normally the month of August is a time that it breaks from regularly scheduled community prayer and meetings (excepting our annual retreat) 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 and/or family requirements.

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Transitional Year(s)

Nature and Purpose

87. The "Transitional Year(s)" of formation is specifically designed for those younger seminarians who have completed the "Applicancy" stage but are not yet ready to begin studies in theology. This year(s) of transition will see such men complete their pre-theology requirements in Philosophy and the Arts. The focus of formation, during this year, will be in continuity with the Applicancy stage emphasizing issues of spiritual and human formation with more direct supervision, accompaniment, and expectations.

 

Pastoral Ministry Experiences/Assignments

88. As part of their comprehensive pastoral formation, seminarians, at this stage begin to assume and participate in a specific pastoral ministry during the regular formation year. These pastoral assignments should, ordinarily, 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 specialized ministries such as evangelization and renewal, ministries to the poor, ministries to youth, men, the alienated, hospital and prison chaplaincies, etc.

89. These pastoral ministry experiences are to be facilitated and supervised by a member(s) of the formation team. Emphasis is to be placed on personal and theological reflection and integration with the goal of growth in self knowledge, pastoral sensitivity, and pastoral ministry skills. A year-end personal self-evaluation should be submitted in writing to the pastoral supervisor for his input and feedback. Other forms of reflection and input, such as group discussions, will be organized depending on the year and type of pastoral ministry being engaged in.

Summer Formation Program

90. Seminarians at this stage, because they are now members of the community in temporary commitment, will participate in a summer residency and formation program after the completion of their winter academic semester. This program will be directed to ongoing formation issues particularly in the area of pastoral formation (i.e. public speaking, pastoral care, evangelization training, second language studies, etc.). The purpose of this summer formation program is to address both the need for specific ongoing formation in areas not previously or sufficiently covered, as well as the need for continued growth in community life and relationships. The program will run, approximately, from the beginning of May to the end of June.

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1st-4th Year Theology Program

Overall Program

91. Basic structures and components already elaborated upon and presumed in Applicancy and the Transitional Year(s) continue to function during the Theology stage of formation (cf. #55-91).

Academic Program

92. Formation at this stage marks a significant step for the seminarian as he begins his formal academic studies in theology and prepares more explicitly and concretely for future ministry as an ordained priest. (cf. "Appendix Three " for outline of academic course requirements)

93. Each seminarian is responsible to follow the academic course guidelines and to confirm his course selections with an academic supervisor appointed by the community. It is the role of the academic supervisor to liaise with seminarians concerning the academic program of studies and to ensure that all theology and degree requirements are met.

Households

94. Following the basic structure of households outlined in Applicancy (cf. #53-54), one specific difference of households for seminarians in theology is the adoption of a more collegial nature of decision making with regards to 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 with regards to household life. It is also to form seminarians maturely and realistically in the structure of household organization they will be living once they are ordained. Furthermore, it recognizes that households, at this stage, often will be functioning parish rectories and/or households with other priests in full-time pastoral ministry.

House Fathers

95. House fathers for men in theology will often be involved in other full-time pastoral ministry assignments as well. While their basic responsibilities will continue to be similar to those in Applicancy (cf. # 46-49, 51-52), their overall approach will be less directly "hands on". Rather, as outlined under "general principles" (cf. #23-24) 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.

Annual Personal Retreat

96. Each seminarian is required to make a directed retreat on an annual basis. Depending on the stage of formation these personal retreats, ordinarily, are facilitated by the community. Otherwise, it is up to each seminarian, under the supervision of his house father, to see that arrangements are made to make this retreat. The expenses of retreats facilitated by the community will be covered by the community. Otherwise the seminarian will be responsible for covering his own retreat expenses, exceptions notwithstanding. The purpose and importance of this retreat is to foster and strengthen the individual spiritual life of each seminarian as well as to aid in their ongoing discernment of their vocation.

Pastoral Internship

97. The purpose of a pastoral internship is to provide seminarians with an extended pastoral experience, living and working in a parish environment, to assist them in the authentic discernment of their vocation, and to grow in their own pastoral gifts for ministry. Furthermore, a pastoral internship provides the community with the opportunity to observe and evaluate seminarians within an ongoing pastoral environment. This can contribute to the overall discernment of their suitability, capacity, and effectiveness for ministry as priests, especially in the areas of pastoral sensitivity, ability and willingness to work with others, and a genuine heart for service among God's people.

98. As a general norm pastoral internships are approximately ten months in duration commencing in September and finishing at the end of June. In individual cases and circumstances one or two summer periods (May-August) of pastoral internship placement may take the place of the ten month period. Pastoral internships ordinarily take place after completion of the second year of theology.

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

Summer Formation Program

100. Seminarians continue to participate in a summer residency and formation program outlined in par. #91 until the beginning of their pastoral internship year. Exemption from this summer residency and program will be made only for specific reasons and/or circumstances that are in keeping with the overall principles and goals of the formation program as determined by the Moderator in consultation with the Director of Formation.

Reception of Ministries

101. The reception of ministries, dating back centuries, is an integral component of formation to the priesthood and clearly recognizes and emphasizes the aspect of stages in the journey towards final ordination as a ministerial priest.

102. After suitable instruction and preparation, as coordinated by the Director of Formation, seminarians receive their ministries in the following order:

"acolyte" in the first year of theology;
"lector" in the second year of theology;
"candidacy" in the third year of theology.

103. Prior to the reception of a ministry, seminarians must personally petition the bishop (Ordinary) following a standard handwritten and signed form. These forms are to be sent to the bishop (Ordinary) with a covering letter from the Moderator 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 for.

104. Ordinarily, the process of petitioning should take place in January with the liturgy of conferral celebrated in March.

105. 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.

106. A register recording the name, date, place, ministry received, and presiding bishop is to be kept by the Director of Formation.

Major Evaluation

107. An instrument for determining suitability for ordination as well as definitive membership in the community, is the major evaluation of each seminarian which ordinarily takes place during the second semester of the third year of temporary membership in the community.

109. This major evaluation is to include, in writing:

• an evaluation and recommendation of the present house father in light of the general evaluation criteria (cf. Appendix)
• the evaluation of the supervisor of the parish internship;
• a self-evaluation based upon set criteria;
• evaluations from present household members based on set criteria;
• other evaluation questionnaires from members in permanent commitment;
• a recommendation, and any other overall comments, of the Director of Formation, in consultation with his formation team.

110. Once completed the major evaluation is submitted to the Moderator and his council for final review and recommendation. The decision concerning final recommendation is to be communicated to the seminarian by the Moderator, ordinarily no later than the summer prior to the fourth and/or final year of theology.

N.B. During the interim period, that is before status as a Society of Apostolic Life is granted, the Archbishop of Ottawa holds final authority for approving and confirming all recommendations made by the Moderator for conferral of ministries and ordination to the Diaconate and the Priesthood. The Moderator, in presenting recommendations to the Archbishop for ordination to the Diaconate, is to include a comprehensive report of each candidates' preceding major evaluation.

Practicums

111. Practicums are specific, practical, and pastoral training courses in sacramental and liturgical administration and celebration which seminarians are to receive during their final year of formation prior to their ordination to the priesthood. The courses include:

• Eucharist
• Preaching
• Penance
• Marriage/Convalidation
• Baptism
• Funerals/Wakes
• Anointing of the Sick
• Exposition/Benediction of the Blessed Sacrament
• Parish Administration

112. Practicums are to be facilitated and supervised by a priest(s) delegated by the Director of Formation who is competent and well informed in the areas to be covered.

He is to work and coordinate scheduling closely with the seminarians under his supervision and to make appropriate adjustments according to their specific needs as they arise.

Jurisdiction

113. Jurisdiction refers to establishing that seminarians have sufficient knowledge of the canonical requirements concerning the general administration of the sacraments, especially marriage and the sacrament of penance. At present courses and examinations are offered as part of the academic program which would, ordinarily, fulfill this requirement.

Petition For Ordination to the Diaconate

114. The petition for ordination to the Diaconate is made by the candidate in hand-writing to the bishop (Ordinary). It is to take place only after the final recommendation for Holy Orders is received from the Moderator of the community. The petition is to be forwarded to the bishop (Ordinary) with a covering letter from the Moderator attesting to the preparedness and suitability of the candidate as well as the recommendation of the community.

115. 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

116. The date and place of celebration of the ordinations is to be determined by the Moderator in liaison with the bishop and with the candidates for ordination.

117. The Director of Formation will appoint a Master of Ceremonies to plan and oversee the particulars of the liturgy in consultation and coordination with the candidates for ordination.

Petition for Ordination to the Priesthood

118. The petition for ordination to the priesthood is made by the candidate in hand-writing to the bishop (ordinary). The petition is to be forwarded to the bishop (ordinary) with a covering letter from the Moderator attesting to the preparedness and suitability of the candidate as well as the recommendation of the community.

Ordination to the Priesthood

 

119. The date and place of celebration of the ordinations is to be determined by the Moderator in liaison with the bishop and with the candidates for ordination.

120. The Director of Formation will appoint a Master of Ceremonies to plan and oversee the particulars of the liturgy in consultation and coordination with the candidates for ordination.

Priest Applicants

121. A special category of admission and formation of members to the community is that of men, already ordained and active as priests, who experience a call to become Companions of the Cross.

122. Specific criteria and expectations for such men with regards to admission and formation are to be established by the Moderator with the consent of the Executive Council and in consultation with the Director of Formation.

Ongoing Formation

123. 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 mature self-motivation, self-monitoring, and the taking of individual responsibility with regards to his ongoing formation, the individual priest will not be able to faithfully respond to, nor fulfill, his vocation.

125. As a member of the community, and of the Church, 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, and see to, the ongoing formation of all our members. Such a formation must address the authentic needs of our priests and be adapted to their specific ministries, life, and situations (cf. Directory of the Ministry and Life of Priests, no. 69-81). Furthermore, it must be a formation in conjunction with our particular charism and spirituality, fostering always a deeper appreciation and actualization of our vocation as Companions of the Cross.

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Appendix: Areas and Criteria of Annual Evaluation

personal prayer shows strong, committed, and consistent effort to be faithful to community prayer shows genuine, active participation and commitment to

community charism/vision

• open, embracing, and integrating all aspects, including:
  • a personal relationship to Jesus Christ as Lord, lived out in the power of the Holy Spirit
  • authentic fraternal (shared) life in community
  • the primacy of evangelization in ministry and the recognized need for ongoing renewal in the Church
  • the "wisdom and power" of God
  • the charisms and ministry gifts of the Holy Spirit (cf. 1 Cor. 12)
  • the importance and centrality of eucharistic worship and devotion
  • genuine filial devotion to Mary and consecration through her Immaculate Heart
  • spontaneous praise and worship
  • embracing the Cross

interpersonal relationships

• sensitive and respectful of others
• congenial ( i.e. easy to get along with)
• lives in harmony with others around him
• ease of conversation with others (i.e. reflecting self-confidence)
• is willing and able to work at resolving interpersonal conflicts and difficulties
• overall charity and willingness to serve

general capacity for, and practice of

• responsibility
• initiative
• flexibility/adaptability
• consistency
• good judgment and common sense
• accountability

shows emotional balance and growing maturity not prone to mood swings not prone to immature behaviour does not take himself too seriously has a sense of humour is able to receive personal criticism and/or correction

has a real capacity for personal self-disclosure

• is able to share himself personally and authentically with others
  • is able to show personal vulnerability when appropriate
  • is able to form personal friendships and to experience intimacy

exercises self-discipline and responsibility re:

• diet/exercise/lifestyle
• comportment and general dispositions
• commitments (i.e. reliable, punctual)
• comportment and general dispositions

shows faithful attendance to, and participation in:

• house prayer and meals
• academic courses and studies
• brothers' meetings
• parish liturgies
• spiritual direction
• sharegroup
• pastoral ministry involvement

manifests a peaceful spirit

• not overly argumentative, critical, or prone to anger or frustration

celibacy/sexuality

• manifests healthy integration
• has positive attitude and understanding

manifests a capacity for, and appreciation of, academic studies

• is disciplined and responsible with course work and assignments
  • shows authentic interest and desire to learn

is respectful and deferent to authority

• is able to receive direction, suggestions, and constructive criticism
• is teachable
• is not hung up on authority issues

maintains general physical and psychological health

• takes time for regular exercise
• shows emotional stability
• is able to manage stress appropriately
• absence of major psychological or emotional dysfunctionality

manifests capacity for pastoral leadership

• has self-confidence yet is not self-assuming
  • is sensitive to the needs of others (lack of overall preoccupation with self)
  • is able to communicate clearly and effectively
  • has a genuine servant's heart (not arrogant, lazy, overly passive)
• is able to work comfortably and effectively with others

manifests a healthy ecclesiology

• is open and respectful of minorities
• is not prone to clericalism
• shows concern for social justice
• is open and respectful of lay ministries

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Appendix: Academic Course Outline -Theology Level

Courses titled as currently offered via St. Augustine’s Seminary (Toronto)

I - Systematic Theology Courses:

Foundations of Theology
The Christian God
Theological Anthropology I & II
Christology
Ecclesiology
Sacraments I & II
Integration of Theological Areas

II - Ethics Courses:

Fundamental Christian Ethics I and II
Medical Ethics
Social Ethics
Sexuality and Marriage

III - Biblical Courses:

Old Testament Historical Literature
Wisdom Literature and Psalms
Prophetic Literature
Introduction to the New Testament
Synoptic Gospels
The Gospel & Epistles of John
The Writings of St. Paul

IV - Historical Courses:

The Church to A.D. 600
The Mediaeval Church
The Church in the Reformation
The Modern Church

V - Pastoral Theology Courses:

An Introduction to Canon Law
Preaching
Pastoral Liturgy
Practicum in Pastoral Counselling
Pastoral Psychology
Pastoral Practicums (Preaching, Sacrament of Penance, Preparation of Liturgy Presiders, Ministry in the Sacrament of Marriage, Parish Administration Seminar, and Priestly Spirituality).

VI - Optional Courses:

Note: In conjunction with St. Augustine’s Seminary & the Toronto School of Theology, we currently offer the first year of the theology program (10 courses) in Ottawa. For a listing of the courses we are offering for this academic year click here: Click here to see a list of courses for the coming year (PDF File)

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