Province of the Assumption of the Blessed Virgin Mary of the Capuchin Friars Minor, Australia

Edition date February 2016

Table of Contents

Acknowledgement
Introductory Materials
- Philosophy
- Description of the Formation Program
  - Introduction
  - Candidacy Program
  - Postulancy Program
  - Novitiate Program
  - Post-novitiate Program
  - Ministry Formation Program
  - Ongoing Formation Program
Initial Formation Policies
Job Descriptions
General Procedures and Shared Practices
The Candidacy Program
The Postulancy Program
The Novitiate Program
- Capuchin Constitutions and General Comment
The Post-novitiate Program
Ministry Formation Program
- Ministry formation for lay friars
- Study for Holy Orders: Process & Criteria
  - Stage 1
  - Stage 2
  - Stage 3
Forms and Documents Used in Formation

Acknowledgement

In April 2015, the Provincial Minister of St Joseph Province, USA graciously and generously gave permission for the Province of the Assumption of the Blessed Virgin Mary, Australia to base its Formation Handbook on that of St Joseph’s. Hence extensive use of it has been made with this as the only reference.

Introductory Materials

Philosophy

(Procedural Level)

Our Capuchin way of life is a life of faith. It calls for a radical personal and community response to God’s unconditional love. The call to conversion is heard in the history and traditions of family, community, church, and world. We, as Capuchins and followers of Francis of Assisi, are called to on-going conversion and renewal of our life. Formation provides opportunities for nurturing this process of conversion.

This Province attempts to create such an atmosphere and opportunities in order to foster and care for religious vocation. For all people attracted to our way of life, we offer experiences that contain the seeds of conversion. The process of conversion will be assisted by the personal guidance and direction of Capuchin friars, working in conjunction with other men and women around them. It is supported and strengthened by the interaction of community living. We will accompany those seeking admission to our way of life through this process of conversion, helping them to respond to the call of the Holy Spirit. We will pray with them, affirm them, and confront them so that conversion continues in their lives.

Initial formation is a time for developing the habits and attitudes that create a life-long openness to growth and conversion. Through personal, community and ministerial growth, the friar in initial formation learns to live our way of life. Initial formation offers a sound foundation for developing a life of prayer that is imbued by a sense of global ministry, and ministerial activity that is shaped by the spirit of prayer. Brothers, working together, will prepare those called to perpetual profession in our way of life.

In regard to life-long ongoing formation, the Constitutions remind us “ongoing formation involves the whole person in a holistic manner. It has, however, a twofold dimension: in the first place, spiritual conversion achieved through a continual return to the sources of Christian life and to the primitive spirit of the Order, carried out in forms adapted to times and cultures; secondly, cultural and professional renewal, achieved through educational and specialized adaptation to the conditions of the times. All of this promotes greater creative fidelity to our vocation” (Const. 41,3).

Description of the Formation Program

(Procedural Level)

Introduction

The period of initial formation is a time during which an individual gradually grows in the knowledge of, and participation in, the full life of the Order as lived in our province. This is a prolonged period of initiation into Capuchin life. As one walks through the process of initial formation, he increasingly learns of our life and its obligations, especially the vows. As his knowledge and experience of the life of the province grows, he is able to commit himself more deeply, step-by-step, to membership in the community. Similarly, through this process, the province is able to experience the quality and genuineness of the individual’s commitment, and assess his suitability for our way of life.

This gradually deepening commitment is the fruit of a process of personal contact, shared lived-experience, and formal instruction. This exposure includes all aspects of our life. It includes our prayer practices, both communal and personal; our ministry; our life of shared resources; our way of relaxation and celebration; and our ways of mutual support and challenge. With each step in the program the relationship between the individual and the community is deepened in its bonding. The individual initiates this through his request to move on to each successive step of the process. The province welcomes him by accepting him to each level of the initial formation program. Our acknowledgment of this growing bond is celebrated and made visible through appropriate rites. This bond is solemnised with perpetual profession, although the natural process obviously continues through the duration of one’s life.

While initial formation concerns itself with the gradual insertion of individuals into our life, it is also concerned with the internal spiritual life of those in initial formation. The process of leaving behind an old way of life and acquiring a new way of life is a very personal experience. This process builds on religious experiences of the individual before coming to us, and continues and is aided by formation in our way of life. The goal of the formation process is to establish a personal religious foundation on which to build the communal aspects of our life. Thus, the initial formation program is designed to build upon and sustain religious experiences in the lives of the participants.

Typically, these experiences can leave us feeling helpless and challenge our ordinary ways of perceiving life. This feeling often moves people to come to God and often to religious life. Often, unable to function well in our old surroundings due to this dissonance, we seek out solitary places to reflect on our experience, as well as seeking advice and guidance from others. We long to discover meaning in our experiences. Gradually, we begin to understand life in a new way that is often at odds with the way we formerly looked at life. With this change comes a change in our lifestyle and behaviour that can lead to seeking religious life. It is this personal experience that our formation program hopes to sustain and foster. It is a process that is intimately tied with the gradually deepening commitment to communal life in our province. Both the personal seeking and the process for sustaining the search are the object of our program. While our formation program is designed to assist this process in every way, the Capuchin Constitutions make it clear that the individual in formation is the principle agent of his own formation (Const. 24,5; 40,1).

Candidacy Program

The Candidacy Program is a loosely structured program that allows men who are interested in the Order to investigate our life without assuming significant responsibilities within the Order, or the Order assuming responsibilities for the individual. During this initial contact, the interested person can be involved in a variety of activities, studies or employment. For younger men, this program offers the freedom necessary to maintain contact with the Order as a possible vocational choice while pursuing other personal goals and developmental needs.

While men participating in this program ordinarily do not live in a Capuchin community, they are invited to join us in various aspects of our life as are helpful and desirable. Thus, candidates are invited to join members of the Order in their prayer and celebrations of festive provincial nature, as well as those aspects of life in a local community that seem appropriate. Candidates are further invited to participate in the ministry of Capuchins in the area in which they live.

Through these shared experiences of life, discernment with various friars and more formal exposures to our prayer and ministry via live-ins, the candidate is given information that is needed to help him decide if he wishes to invest more in our way of life through the Postulancy Program. In particular, he learns about the vows by observing and experiencing life in the province. At the same time, the directors of the Candidacy Program gain sufficient experience with interested men to know if they are suitable candidates for our way of life.

The candidate may be invited to live in a local Capuchin community for a period of time.

Postulancy Program

The centre and crucial aspect of the initial formation program is the postulancy-novitiate experience. Together they represent a significant deepening of the individual’s bond with the province. Both programs represent the only period in the formation process in which the participants are involved full-time in the elements of the initial formation program. Though postulants and novices have not yet taken the vows of poverty, chastity, and obedience, they live as if they are vowed, so that through experience, study, and reflection they begin to integrate the vows into their lives.

Postulancy/novitiate represent the active and reflective poles of the intensive initiation into our life, though both programs contain elements of both poles. This stage of initial formation addresses most specifically the radical demands involved in the choice to be a Capuchin.

The request for admission to postulancy acknowledges a serious desire to further explore Capuchin life. It involves giving up other educational, work and financial enterprises in order to freely avail oneself for full participation in a demanding program.

We assume that men coming to us have already had a variety of religious experiences. The Postulancy Program is designed to build on these experiences and provide additional experiences with the goal of helping postulants get in touch with their own powerlessness and dependence on God. This experience, which is available to all people of faith, is the bedrock on which a sound and lasting vocation to our life is built. While there are various legitimate and sound ways in which to enter into this goal, attention is given to providing opportunity for significant experiences that the postulants, as a group, are able to use for reflection. They are helped to come to religious insight into their experiences past and present. The goal of the Postulancy Program is to help this process, which is a part of each of our conversions, by exposing the postulants to a variety of challenging environments and situations. Through these common, group experiences, the postulants can encounter and better appreciate the plight of people that is often hidden from the eyes of the average Australian.

Experiences such as these are not, of themselves, necessarily of great spiritual value. Therefore, the Postulancy Program has the serious responsibility of bringing these experiences to reflection and prayer with the postulants, both as individuals and as community. More intensive prayer and periods of individual and group reflection are important parts of the Postulancy Program. The purpose of exposing postulants to situations of intense economic, political or social importance is not, primarily, for its education value. Rather, it has a religious value, since our experiences of God occur in relationship to and in interaction with the social realities around us, not in a social vacuum. The goal of postulancy is to use such experience to spiritual benefit in helping the postulants get in touch with their own powerlessness and need for God.

Participation in this process implies a significant strengthening of the individual’s bond with the province. The province assumes full financial responsibility. The postulant is expected to live within the general norms and policies of shared resources in the province. Accountability to the province is significantly higher. Postulants are expected (and will be helped) to develop more mature prayer practices and reflective tools. In addition, basic instruction in the Catholic faith is an element of the program. Learning and deepening community living skills are a constant dimension of the postulancy year.

Postulancy concludes with participation in the NAPCC Interprovincial Postulancy Program (IPP), which normally runs about 8 weeks before investiture. The IPP begins a unique time that lasts a little more than a year during which men are formed together from the nine English-speaking NAPCC jurisdictions. The Australian Province collaborates in the governance of the IPP and Novitiate Programs with the other participating jurisdictions; it does not act in an independent way regarding these two programs.

The purpose of the IPP Program is to help those who will be novices together to form as a cohesive group before investiture. Its activities focus on helping participants learn to appreciate the uniqueness of each of the participating Capuchin jurisdictions. This involves learning culture crossing skills and learning to appreciate and value the diversity that exists within the worldwide Capuchin Order.

Novitiate Program

Novices of the Australian Province participate in the NAPCC-sponsored novitiate, which is a collaborative venture of the English-speaking jurisdictions within the NAPCC.

“The Novitiate year provides the structure to allow the novice to enter into an interior prayer life that is analogous to the “cave experience” of Francis of Assisi. Francis struggled with his own sinfulness, fears and weakness, as he sought God’s mercy in his life. This dynamic of intense interior prayer, conversion and discernment is what the structures of the Novitiate year seek to create. The novice enters into the interior life more deeply and reflects on the experiences in his life, in order to come to an honest knowledge of himself and to responsibly discern whether God is leading the novice to profession of vows as a Capuchin Franciscan. This requires maturity on the part of the novice, who is the “principal author of his own formation.” It also presumes that a vocation to the religious life is a vocation inspired by faith, and thus presupposes the gift of faith in the heart of the novice. Prayer, as an act of faith, disposes the novice to the activity of the Holy Spirit, who informs and guides the formation process, and leads him to conformity with Christ. It is in the heart that the novice encounters Christ in a personal and intimate relationship, as did Francis in his prayerful experience of the cave. Fervent prayer, therefore, is essential and foundational to discernment and to the formation of the novice in the Capuchin Franciscan identity. The structure, elements, and rhythm of the novitiate program help to facilitate that process” (NAPCC Novitiate Manual [2013 edition], Overall Philosophy, page 6).

The goals of the NAPCC novitiate are “…to live the consecrated life…as a Capuchin Franciscan…in his own province… in an integrated fashion” (NAPCC Novitiate Manual [2013 edition], pages 6-7).

Post-novitiate Program

The period of post-novitiate normally lasts from 3-6 years as per the Capuchin Constitutions and seeks to achieve a balance of ministerial, communal, academic, and reflective experiences and skills. This is the context for holistic Capuchin discernment.

Throughout initial formation, friars are expected to engage in ministerial, academic and communal tasks that together form full-time occupation. Together with his post-novitiate director, each friar in the post-novitiate program determines the amount of time given to the blend of academic and ministerial learning. This blend may vary from year to year. However, it is assumed that each of the elements will be present to some degree during each year. Full and generous participation in Capuchin fraternal life is always present. Also present during the post-novitiate period are identifiable moments of reflection. Summers are generally set aside for fraternal and ministry experiences in various locations around the province in order to give temporarily professed friars a wider understanding of the provincial community and ministries.

The friars in this program continue to deepen their appreciation for and experience of the vows of poverty, chastity, and obedience so that they will be able to freely perpetually profess these vows at the end of post-novitiate formation.

Ministry Formation Program

Ministry Formation has two equal applications:

Lay friars pursuing professional training, not yet completed at their profession of perpetual vows.
The period of time for friar clerics from the declaration of candidacy for ordination until ordination to the presbyterate.

At the point of perpetual profession, a Ministry Formation Plan Document is prepared and signed by the Ministry Formation director, the formation director and the Provincial Minister. The formation areas to be covered are human, spiritual, intellectual, and pastoral. These are the basis for continual evaluation during the Ministry Formation Program.

The friars in this program continue to deepen their appreciation for and experience of Capuchin fraternity and ministry in the context of professional formation.

Ongoing Formation Program

Constitutions 42:

Ongoing formation is intended for all the brothers, since it is nothing other than a continuous development of our vocation. Therefore, without a doubt and above all else, it is the responsibility and the right of each brother to apply himself to his own ongoing formation.
All the ministers and guardians shall regard it as the primary ordinary duty of their pastoral service to promote the ongoing formation of the brothers entrusted to them.
In particular, the same ministers and the others responsible for formation shall take care to develop in those who are admitted to the Order the conviction that they must attend to their own formation for the totality of their lives, because no brother who has finished initial formation can claim to be fully equipped for the rest of his life.

Initial Formation Policies

The Initial Formation Program

Policies, Procedures, Practices

The provincial minister and his council or a higher authority in the Order or the church establishes formation policies. The Formation Council implements such policies. The Formation Council establishes formation procedures. The formation staff implements these. Directors for the particular level of formation establish formation practices. They are superseded by procedures and policies.

Approval of academic degrees or professional training

1. All degrees, both undergraduate and graduate, and professional training of more than one month require the prior approval of the Provincial Council.
2. Only accredited degree and professional training programs will be considered for approval.
3. For friars in initial formation, prior to requesting permission to pursue an undergraduate or graduate degree program, or professional training, consultation with and a recommendation from the post-novitiate director is required. For his part, the post-novitiate director will also consult with the formation director.
4. For friars in perpetual vows, who are in the Ministry Formation stage, prior to requesting permission to pursue an undergraduate or graduate degree program, or professional training, consultation with and a recommendation from the post-novitiate director is required.
5. For friars in perpetual vows who are in the ongoing formation stage, prior to requesting permission to pursue an undergraduate or graduate degree or professional training, consultation with and a recommendation from the formation director is required.

Evaluation Guidelines

The Formation Council shall develop guidelines for evaluation at all levels of formation.

Program Description

The Formation Council shall provide a description of the formation program, both in general and for each level of formation.

Cultural Diversity Formation in Timor Leste

Friars in initial formation will take part in cultural diversity formation in Timor Leste as outlined in this Formation Handbook.

Misconduct Policy

Applicants who have a credible allegation of abuse of a minor shall not be accepted into Capuchin Initial Formation. Friars in Initial Formation who abuse minors shall not be allowed to continue in Capuchin Formation. Candidates or friars in formation who have acquired or intentionally viewed child pornography will not be permitted to enter or continue in initial Capuchin Formation. A friar in initial formation who is unable to maintain appropriate boundaries with minors, despite clear guidelines and instruction, will not be permitted to continue in Initial Formation.

Personnel

The Formation Council shall identify future personnel needs for formation and recommend names of friars to fill these positions to the provincial minister and council. The provincial minister and council approaches, appoints, and provides preparation for friars to fill these positions.

Recourse

The Provincial Formation Program provides recourse procedures at each level of formation.

Personnel Skills

The friars appointed to the Formation Council shall have or acquire the necessary qualifications in terms of skills, abilities and experiences. They shall continue training in the skills necessary for their roles in formation. To this end, the Formation Council shall provide and update a list of the requisite skills, abilities and experiences to be found in people working at each level of formation. These requisites are to be found in the composite of all members at each level.

Formation Files

There are to be two copies of each student friar’s formation files: one copy to be kept by the formator of the particular stage of formation in which the friar is participating; and the other copy at the provincial office. It is the responsibility of the formator at each stage of formation to send the appropriate material to the provincial office for the updating of the provincial files. The postulant director shall retain the individual’s file while he is in Novitiate and reports received from the novitiate staff shall go into the file.

Reapplication By Former Participants

When former participants in the initial formation program wish to reapply, the following process shall be implemented:

1. Applicants will engage in an initial discernment regarding reapplication with the Capuchin vocation director. The director is to make an initial decision regarding whether or not to proceed with the application. The vocation director shall advise applicants that they may have recourse to the provincial minister against a negative decision by the vocation director.
2. If the applicant and the vocation director are in mutual agreement to proceed, they shall jointly discern the appropriate level of formation for which to apply.
3. The applicant must make application to the desired level of formation like others seeking entrance at the same time.
4. The admissions board may recommend and/or the provincial minister may decide to accept the applicant for an earlier program than that to which the applicant has applied. (e.g. Although the applicant has applied for the novitiate, he may be recommended and/or accepted for postulancy.)

Applicants with children

The Province does not accept candidates with children.

The Vocation Office

Psychological Testing and Behavioural Assessments

A psychological testing report that includes a psychosexual history and a behavioural assessment report are required for each applicant to the Postulancy Program. Psychological testing reports and behavioural assessment reports executed for the purposes of admission to postulancy shall be retained by policy in a person’s initial formation file until that person professes perpetual vows upon which the director of post-novitiate formation will destroy the reports. A paper describing that the reports were generated, by whom they were generated, the purpose for which they were generated, and the reason for which they were destroyed shall be composed by the same post-novitiate formation director and placed in the individual’s file.

National Criminal History Check

The Capuchin Vocation Office shall request the provincial secretary to conduct a National Criminal History Check through the Catholic Commission for Employment Relations (CCER) on all applicants to the postulancy program. The applicants will be required to submit the necessary documentation and consent for the check. Results of this criminal records check shall be inserted into the applicant’s permanent formation file. Convictions or pending charges will be considered in the application process only to the extent that they substantially relate to criteria regarding admission.

Working with Children Check

The Capuchin Vocation Office shall request the applicant to the postulancy program to submit to a Working with Children Check or its equivalent in the State or Territory of his current permanent residency address. Results of this Working with Children Check or its equivalent shall be inserted into the applicant’s permanent formation file. The applicant will not be permitted to proceed to postulancy without this clearance.

The Candidacy Program

Candidate Living Arrangements

There is no special or necessary place in which candidates must live in order to participate in the Candidacy Program. From time to time, more structured short-term programs may be arranged at 98 Catherine Street, Leichhardt for several candidates together.

Requirement To Be A Candidate

The Candidacy Program (loosely structured) is required for all individuals seeking admission to our Capuchin way of life.

Entrance Requirements

In order to enter the Candidacy Program individuals should have completed at least a pass level certification according to the requirements of the relevant State or Territory and be between eighteen and thirty five years of age. The Formation Council must approve exceptions to this policy.

The Postulancy Program

Constitution 30,1-3:

The postulancy is the first period of initiation when one makes the choice to adopt our life.

During this period, the postulant comes to know our life and makes a further and more careful discernment of his vocation. For its part, the fraternity comes to know the postulant better and ascertains the growth of his human maturity, especially affective maturity, and his ability to discern his life and the signs of the times according to the Gospel.

The postulant, therefore, must be helped in particular to deepen his life of faith. To this end, the formation of the postulants is chiefly aimed at completing their catechesis in the faith, introducing them to the liturgical life, to the methods and experience of prayer, the study of our Franciscan heritage, to life in brotherhood, and to an initial experience of apostolic work.

Admission Decision

Admission to the Postulancy Program is the decision of the provincial minister upon the advice of the Admissions Board.

Length of Postulancy

Ordinarily, postulancy will be one year in length (cf. Ordinances 2/11). To spend additional time in postulancy, the recommendation of the postulant director and approval of the minister provincial, with the consent of his council, are required.

Record of Admission

A document shall be drawn up to record the beginning of the postulancy. (Const. 27)

Postulancy Location

One friary shall be designated for the postulancy program, located in an environment that can facilitate a religious experience of powerlessness and dependence on God. As far as possible, this experience will be aided by regular interaction with the poor. Provision shall be made for proper preparation for and reflection on this experience.

Educational And Other Financial Obligations Policy

The Province shall assume full financial responsibility for postulants, according to the normal provincial policies. The province will also assume educational or other financial obligations of applicants to its Postulancy Program on an individual basis. The following criteria apply:

1. The provincial minister decides which loans or other Financial obligations will be assumed.
2. The applicant must complete an “Affidavit as to debts and other financial obligations of applicants prior to admission” form (cf. below under Forms and Documents Used in Initial Formation) to be reviewed by the provincial minister before the admission meeting to postulancy.
3. If the provincial minister agrees to assume educational loans upon entrance into Postulancy, the applicant must work to reduce those debts as much as possible until that time. If the provincial minister determines an applicant demonstrates a lack of good will in this regard, the provincial minister may remove his agreement to assume the loan.
4. Upon entrance into Postulancy, the province will only make payments on the loan as previously scheduled. The province will not retire the debt immediately, and the loans will remain in the name of the applicant. This procedure will continue until the loan is paid in full, unless the individual holding the loan leaves the Order for any reason.
5. If the individual holding the loan leaves the Order for any reason or is asked to leave the Order by the legitimate authorities of the province, the province will discontinue payments on such loans. In this case, the individual assumes responsibility to make all remaining payments. The Province will retain no obligation to make any additional payments on the loan.

The Novitiate Program

Admission Decision

Admission to novitiate is the decision of the provincial minister upon the advice of the postulant director, who will have consulted with the local fraternity and other significant persons, such as at places of worship and ministry (cf. Const. 20,1).

Length of Novitiate

To be valid, the novitiate must comprise twelve months, which are spent in the novitiate community itself, at a time and in a manner to be determined by the provincial minister with the consent of the council, and everything required by law shall be observed. (cf. Const. 31,6)

Record of Admission

A document shall be drawn up as a record of the beginning of the novitiate whereby life in the Order itself is begun. (Const. 31,2)

Constitution 31,1-4:

The novitiate is a period of more intense initiation and more profound experience of the Capuchin Franciscan gospel life in its fundamental demands. It requires a free and mature decision to try out our form of religious life.

On the opening day of the novitiate, a rite shall be celebrated asking for the help of God so that the aims of this period may be achieved. It is fitting that the novices receive “the clothes of probation” on this occasion. This rite shall be carried out in the religious fraternity. A document is to be drawn up as a record of the beginning of the novitiate, which is the beginning of life in the Order.

The process of initiation during the novitiate is based on the values of our consecrated life as known and lived in the light of the example of Christ, the gospel insights of Saint Francis, and the sound traditions of the Order.

The rhythm of the novitiate shall be in harmony with the primary aspects of our religious life, particularly through a special experience of faith, contemplative prayer, life in brotherhood, contact with the poor, and hard work.

Financial Responsibility for Novices

The province shall assume full financial responsibility for its novices, according to the normal provincial policies.

The Post-novitiate Program

Post-novitiate For Lay And Clerical Formation

Post-novitiate formation within these policies shall refer to the formation of friars in temporary vows.

Lay formation shall refer to any formation either during temporary vows or after perpetual profession that prepares the lay friar for his future work in the Order. Clerical formation shall refer to any formation either during temporary vows or after perpetual profession that prepares the clerical friar for ordination to the priesthood.

Residence

Friars participating in post-novitiate formation shall ordinarily live in the friary hosting post-novitiate formation. The post-novitiate staff shall provide a Capuchin formation program within the designated friary. Under the direction of the post-novitiate staff, friars in post-novitiate formation may reside outside the designated friary to achieve a specific formational goal (e.g. cross-cultural programs, further Franciscan education, summer and other fraternal and ministry experiences, and Clinical Pastoral Education). Experiences lasting more than a summer or outside of Australia require Provincial Council approval.

Friars who live outside the post-novitiate community will need two successive academic semesters in the post-novitiate community immediately prior to perpetual profession. This is to assure adequate reflection on those experiences after they occur and to allow for peer/staff evaluation prior to requesting vows.

Participation

The friar in post-novitiate formation must allow for full participation in the initial formation program. The Formation Council or post-novitiate staff may limit particular personal pursuits of friars in initial formation so as to ensure full participation in the required elements of the Initial Formation Program.

Requirements

Before perpetual profession, each friar in initial formation must demonstrate a competency verifiable outside the Capuchin Order or a bachelor’s degree. In addition, each friar in initial formation shall complete the subject areas and experiences outlined in the Formation Handbook.

Process for Perpetual Profession

One year before anticipating perpetual profession and when requesting renewal of vows, a friar in temporary vows must declare his intent to more deeply discern perpetual vows during the intervening year. Ordinarily this declaration, discerned with the post-novitiate staff, is made after a minimum of three years in temporary profession. The post-novitiate staff shall design and publish a program of discernment for this purpose, which the temporary professed friar must complete before his perpetual profession is approved.

This year of proximate discernment begins with a retreat planned with the formation staff. The content of the formation advising meetings and evaluations during the year will address discernment of perpetual profession. The candidate and post-novitiate staff will generate an evaluation report to be sent to the provincial and his council early during in this discernment year to assist in determining the readiness of the candidate for perpetual profession. Later in the year the candidate formally requests of the Provincial to profess perpetual vows, whose consent is required by our Capuchin Constitutions.

After the candidate requests to be admitted to perpetual vows, a consultative vote of each perpetually professed friar shall take place on three separate occasions. A report of this consultation and the results of this votation are forwarded to the provincial.

Unfinished degrees or professional training begun during post-novitiate

Friars engaged in a degree or professional training program that is not completed upon professing perpetual vows automatically enters ministry formation until the degree is finished.

Ministry Formation Policies for lay friars

Programs

For lay friars, individual programs are designed in consultation with the post-novitiate director. Inclusion of the formation director in this process could also be beneficial, especially in regard to longer-term planning for skill sets that will be beneficial to the province. This process of consultation and design should commence in the year leading up to perpetual vows. Once a program is decided upon it is submitted to the provincial council for approval.

Studies and Professional Training

If studies or professional training are to take place outside the province, the decision about the area of studies or training shall be reviewed by the formation council weighing the personal preference of the friar and the perceived long-term needs of the province.

Ministry Formation Policies for those seeking ordination

Candidacy

Friars considering ordination to the presbyterate must request in writing permission from the Provincial Minister to study in the ordination track at the beginning of their program of studies. At the point of Candidacy, the form provided by Catholic Institute of Sydney for enrolment in an Ecclesiastical Award (STB; STL; STD) shall be executed, unless by exception the friar is completing his post-novitiate formation outside of Sydney.

Institution in ministries of lector and acolyte

The Provincial Minister institutes candidates for ordained ministry in the ministries of lector and acolyte (cf. CIC 1035). A written request by the candidate is made to the Provincial Minister. Liturgical institution in the respective ministry by the Provincial Minister or his delegate is scheduled and celebrated, respecting the proper intervals between the receptions of the ministries. In cases where institution in the ministry is to be done by another ordinary, the provincial is to convey his approval and delegation in writing. A record of institution in the respective ministries is to be kept in the provincial and formation files.

Approval for ordination

It is the Provincial Minister and Council that grant approval for diaconal and presbyteral ordination (Constitution 39,4). The friar makes a written request and the Provincial Minister, after obtaining the approval of his Council and following the canonical requirements concerning preliminary inquiry and gathering of documentation, gives written response.

Transitional diaconate ministry

Ministry formation is oriented to the ministries in the province; therefore, ordinarily diaconate ministry occurs in the parishes and ministries of the province. Deacons are to live in a Capuchin community; their supervisors ordinarily are fellow Capuchins.

Permanent diaconate

Ordinarily, our province does not sponsor friars for the permanent diaconate.

Responsibilities of a friar in presbyteral formation

It is the responsibility of the friar engaged in the formation process for ordained ministry to have a spiritual director, to make an annual retreat, to pursue a life of personal and community prayer, and to have recourse to whatever other means are appropriate to the development of this vocation. It is the responsibility of the friar engaged in formation for ordained ministry to make available to the director of ministry formation all evaluative records obtained while in the program, such as academic grades, field education evaluations, evaluations of internship for priesthood, and community evaluations by the local Capuchin community.

Degree and certificate requirements

. Diaconate is considered a full time ministry, therefore only a limited amount of academic work, if any, can be accomplished while serving as a deacon.

Responsibilities of the Ministry Formation Director in regard to ministry formation

In accordance with the norms laid down by the Church and our Constitutions (40,1-4), the Ministry Formation director oversees discernment of vocation, general pursuit of academic, human, spiritual and apostolic formation, ministry experiences, and preparations for ordination, working in collaboration with the individual friar and the Provincial Minister and Council. It is the responsibility of the post-novitiate director to maintain a good working relationship with the various institutions in which the friars are pursuing formation, and to represent the province at occasions calling for institutional representation by the province.

During the time of an individual’s participation in the Ministry Program, the post-novitiate director maintains the files of the friars, in accordance with the Provincial File Retention Policy.

Should a friar in initial formation leave the ministry program, an exit report is to be created and signed for the permanent file retained by the province.

List of Required Provincial Permissions

These requests must be made in writing as signed hard copies:

Requests for vows: first, renewals and perpetual
Requests to pursue academic degrees
Requests for overseas experiences
Request of lay friar for Ministry Program in province or overseas
Request for candidacy for Orders
Requests for ministry of lector and acolyte
Requests for diaconal and presbyteral ordination

Ongoing Formation policies

Each friar is expected to make an annual retreat with the fraternity, or, with permission of the provincial minister, another type of retreat.
Each fraternity should conduct a monthly day of retreat or recollection, on which day prayer, reflection, spiritual renewal is fostered in a more intense way.
A weekly, monthly or bi-monthly dialogue or discussion should be held in our fraternities, in which fraternity matters are treated with a view of greater unity, harmony, team work and purpose, both within the fraternity, and also towards our ministry to the People of God.
All friars should arrange with the provincial minister for a longer course of sabbatical renewal at some recognised centre, either in Australia or overseas. The length of time is to be arranged according to circumstances of persons, places and times. As a general rule a sabbatical should be taken, approximately two to three times in life time.
Although ongoing formation is necessary throughout our lives, special times and needs should be mentioned: e.g. the first years after final profession and priestly ordination; times of vocational crisis; adaptation to new situations in life and work. Special consideration should be given to these situations.

Job Descriptions

Formation Council: Job Description

(Policy Level)

Mission Statement

The Formation Council is a vehicle for the establishment of procedures and the review of program practices in the province, guiding the works of:

1. vocation promotion and candidacy;
2. initial formation;
3. ministry formation (lay and clerical);
4. ongoing formation.

It ensures that the province’s policies affecting formation are implemented. Additionally, it shall serve as a vehicle of communication between those engaged in the works of formation and the Provincial Council.

Membership

1. Vocation Director
2. Postulant Director
3. Post-novitiate Director
4. Liaison of the Provincial Council
5. Appointees of the Provincial Council

Because all members of the Formation Council are ex-officio, there are no stipulated terms of service.

Responsibilities:

1. to review the Formation Council’s mission statement and to recommend changes.
2. to recommend policy to the Provincial Council and to give advice to the Provincial Minister and Council about formation.
3. to implement policies governing formation programs.
4. to create procedures for the formation programs.
5. to serve as a vehicle of consultation regarding the progress and development of the men in our programs of formation.
6. to serve as a vehicle of conversation and exploration regarding further collaborative initiatives in the realm of formation.

Meetings

The Formation Council meets as needed and when convened by the Formation Director, who chairs the meeting, endeavouring to convene at least 4 meetings per year.

Minutes

A copy of the minutes shall be forwarded by the liaison to the Provincial Minister for inclusion with materials for the Provincial Council meeting. A copy of the minutes will be signed and dated by the Formation Director. The Formation Director shall keep a copy of the minutes.

Formation Commissions

The Formation Council is assisted by its commissions:

1. Vocation commission:
  1. It is a permanent commission of the province.
  2. It has the task of practically implementing the vocation policy and plan of the province, coordinating and carrying forward the vocation work and promotion throughout the province.
  3. Its members are the vocation director, vocation assistants and any other friar so appointed by the provincial minister.
  4. The vocation director is the chair of the commission.
  5. It is represented on the Formation Council by the vocation director.
2. Formation commission:
  1. It is a permanent commission of the province.
  2. It has the task of practically implementing the formation policy ofthe province.
  3. Its members are the postulant director, the post-novitiate director,the guardians of the fraternities that host formation and any other friars so appointed by the provincial minister.
  4. The post-novitiate director is the chair of the commission.
  5. It is represented on the Formation Council by the post-novitiate director.
3. Justice, peace and integrity of creation commission:
  1. It is a non-permanent commission of the province.
  2. When constituted it carries out the practical task given it by the provincial minister.
  3. Its members are appointed ad hoc by the provincial minister.
  4. Its chair is appointed ad hoc by the provincial minister.
  5. It does not have representation on the Formation Council, but it can be invited ad hoc for the chairman to be interviewed by the council.

Formation Director: Job Description

(Policy Level)

Appointment

1. From the membership of the Formation Council, the Provincial Minister appoints a Formation Director. He is a staff person to the provincial minister and is appointed by him for a three-year term beginning at each provincial chapter.

Role

1. He reports regularly to the provincial minister and council in matters concerning formation. He makes known to the provincial minister and council personnel needs and qualification requirements for members of the Formation Council.
2. He reports to the Formation Council questions, concerns, directives and other instructions from the provincial minister and council.
3. He is the chair of the Formation Council which oversees the implementation and development of the Formation Program.
  1. He chairs meetings of the Formation Council and sees to it that accurate minutes are kept and submitted to the Formation Council for correction and approval.
  2. He performs tasks assigned him by the Formation Council.
  3. He ensures the continual updating of copies of the Formation Handbook per the decisions of the provincial minister and council and of the Formation Council.
4. He is the province’s contact person with the other provinces of the North America & Pacific Capuchin Conference (NAPCC) in matters concerning formation.
  1. He represents the province at and attends meetings of the provincial directors of initial formation (PDIF) of the NAPCC.
  2. He performs tasks assigned him by the directors of formation of the NAPCC.
  3. He informs the provincial minister and council and the Formation Council regarding matters of importance coming from the directors of formation of the NAPCC.
5. He does ad hoc tasks assigned to him by the provincial minister.
6. He is the liaison between the Formation Council and other groups and individuals within the province in matters concerning formation. He ensures that there is adequate communication to the province-at-large concerning matters relating to formation.

In the case of an unfavourable decision concerning admission to or dismissal from the Candidacy Program, the applicant may seek recourse, within one month of notification of dismissal, to the Formation Director. If the Formation Director is a staff person of the Candidacy Program, another person, designated by the Formation Council, shall handle the recourse process. The decision of the Formation Director or another designated person is final.

Admissions Board: Job Description

(Policy Level)

The Admissions Board advises the provincial minister regarding the acceptance of candidates. Its members are the provincial minister and 2 other friars appointed by the provincial minister but not the vocation director. The Board can request an interview with the vocation director.
The file for admissions to postulancy contains:
1. a detailed report, evaluation, and recommendation from the vocation director.
2. a psychological evaluation report that contains a psycho-sexual history, a behavioural assessment report, criminal background reports and a working with children clearance.
3. the following documents: medical reports, indebtedness forms, letters of recommendation, pertinent historical information.
The abovementioned files are solely for the purpose of the admissions board and members should destroy their copies after the candidate has been accepted, ensuring that the relevant copy goes into the formation file.

General Procedures and Shared Practices

Initial Formation Curriculum

(Procedural Level)

The following topics and tools are to be treated as input or experiences at the designated levels of formation. The directors of the appropriate programs must provide these inputs and experiences, or arrange for others to do so. This list, in part, reflects the NAPCC formation curriculum approved in spring of 2012. When the Provincial Directors of Formation have suggested the number of classroom hours for a topic, it is indicated in parenthesis. NAPCC has clarified that these classroom hours are only suggestions to give formators a sense priority. The entire NAPCC formation curriculum can be found at NAPCC.net. This curriculum includes more than the NAPCC as some requirements come from the province of Australia’s Formation Council.

The Postulancy Program

a. FRANCISCAN FORMATION

An introductory historical-critical study of the life and writings of St. Francis of Assisi. (30-50 classroom hours.)

Franciscan Spirituality. Treatment of any number of possible topics on Franciscan spirituality (8 hours)

b. CAPUCHIN and RELIGIOUS LIFE FORMATION

Provincial history. A thorough treatment of one’s jurisdictional history.

Reflection/Integration experiences. Reflection on a variety of Capuchin-Franciscan values with an eye toward integrating those values across numerous levels of one’s life using a discussion format. (once a month)

Religious Life. A historical approach to this subject will help postulants gain perspective on religious life in history and serve as a basis for an understanding of the vows as professed by Capuchin friars. (6 hours)

Rule and Constitutions. A brief explanation of how Constitutions are a contemporary interpretation of the Rule. (6 hours)

c. LITURGICAL FORMATION

Introduction to the Liturgy of the Hours. Format: lecture, practicum. (8 hours).

Liturgical Planning and Preparation. Format: lecture, practicum. (2 hours).

Introduction to the Eucharist. Eucharist as sacrifice, meal, memorial, symbol, Real Presence, ritual and sacrament. Format: lecture. (8 hours)

The General Instruction of the Roman Missal. A systematic overview of the GIRM. Format: lecture, practicum. (2 hours)

The Sacraments of Initiation. Format: lecture, discussion, pre-reading. (8 hours)

Introduction to the History and Theology of the Liturgy of the Hours. An introductory overview to the evolution (history, structure and theology) of the Liturgy of the Hours in the life of the Church. Format: lecture, discussion. (2 hours)

d. SPIRITUAL FORMATION

History of Christian Spirituality. A basic background in the history of spirituality and religious life (12hrs)

Introduction to Methods of Prayer. (6hrs)

Retreats and Days of Recollection.

Monthly Spiritual Direction.

e. CATECHETICAL FORMATION

The Creed. A lecture/discussion format. (10 hrs)

The Sacraments. A lecture/discussion format. (8 hrs)

Life in Christ. Commandments. A lecture/discussion format. (10 hrs)

Christian Prayer. A lecture/discussion. (6 hrs)

Social Teaching of the Church. Relying on The Compendium of the Social Doctrine of the Church, this is an introduction to the classic social justice encyclicals and pastoral letters. (8 hrs)

Introduction to Key Documents of Vatican II. Dei Verbum, Lumen Gentium, Sacrosanctum Concilium, and Gaudium et Spes. (8hrs)

Introduction to the Bible (10 hrs)

f. MINISTERIAL FORMATION

Weekly Apostolate. Preference is given to ministries serving the poor, and apostolates take place within the framework of supervision, reflection, and evaluation. (10-25 hrs/wk)

Formal Training Programs in child safety, professional ethics, and professional boundaries as required by local Church policy. (hrs. will vary accordingly)

Formal Group Reflections on Apostolic Ministry. (2hrs/mo)

g. HUMAN FORMATION

VIRTUS training or its equivalent: Workshop by Professional Standards Office QLD on professional standards of behaviour – methods to identify, prevent and respond appropriately to incidents of abuse. (3 hours)

Review of Provincial Policy on Misconduct. (2.5 hrs)

Course on Boundaries. (2.5 hours)

Course on Culture and Diversity Training. (4 hrs)

Monthly Formation Advisory Meetings.

Semi-annual Evaluations. This includes peer, community, ministry, self and staff evaluations.

Human Sexuality. A holistic approach. (12 hours)

The Novitiate Program

The novitiate curriculum is determined by its NAPCC governing body.

The Post-novitiate Program

Capuchin formation is achieved in the mix of community, ministry and educational elements that have both individual and group dimensions. The following list of educational requirements is intended to provide a minimum set of expectations for individuals desiring to enter Capuchin life and ministry. Fulfilment of these requirements is always viewed in a balanced relationship to the other components of Capuchin formation.
At some time in a friar’s life before perpetual vows, he must have exposure to each of the following educational areas. The degree of exposure should be equivalent to a 9/15 credit point undergraduate course or better unless otherwise noted. Courses may be audited or taken for credit. Course selection requires the assessment and approval of the post-novitiate director.
1. Introduction to theology
2. Introduction to Hebrew Scriptures
3. Introduction to Christian Scriptures
4. Christology
5. Ecclesiology
6. Theology of Eucharist/Moral theology
7. Religion and culture, or the selection of one of the above areas in a course which address the topic with cross cultural concerns.
The following educational input or experiences are also required before perpetual profession, but are not regulated by the equivalency of a 9/15 credit point Undergraduate course:
1. Workshops on the Franciscan theological tradition (generally fulfilled through monthly in-house input evenings);
2. Integrating seminars that, on a rotating basis, include the themes of healthy psychosexual development in a chaste celibate setting (repeating at least every three years), obedience, poverty, crossing cultural boundaries, collaboration, JP&E issues, and life-transitions.
3. Summer Capuchin experiences (living and ministering in Capuchin places throughout the province).
4. Regular theological reflection among those in the post-novitiate program.
5. Post-Synodal document Vita Consacrata.
Beyond the required curriculum and experiential requirement listed above, men in temporary vows are strongly encouraged to engage in the following:
1. Clinical Pastoral Education (CPE);
2. Extended immersion experiences abroad, especially Timor Leste.
3. Introduction to the Italian language as a means to communicate with other friars in the Order’s “lingua franca”.

Personal Formation Files

(Procedures)

The following procedures apply to all levels of formation:
1. When reports from psychological testing or behaviour assessments are removed from an individual’s initial formation file, the director removing the report should insert into the file a page providing the following information:
  1. Name of person about whom the report is written
  2. Type of document removed (e.g. psychological testing report, behavioural assessment report)
  3. Name of person who generated the report (e.g. Dr. Dale Olen, Ph.D., psychologist)
  4. Original date of the document which is being removed (not to be confused with the date on which the document is removed)
  5. Reason for which the document was generated (e.g. admissions process)
  6. Reason for which the document is removed (e.g. provincial policy not to keep psychological testing reports after perpetual profession.)
  7. Date on which the document is being removed and by whom
  8. One of the following paragraphs:
    1. “Nothing in this report about <name> provided any sign of addictive behaviour regarding alcohol or drugs, nor misconduct in relationship with members of his own sex or the opposite sex, nor with minor children and adolescents.”
    2. “Nothing in this report about <name> indicated he had an untreated alcohol or substance abuse problem at the time the report was generated. Nothing in this report provided any sign of misconduct in relationship with members of his own sex or the opposite sex, nor with minor children and adolescents.”
  9. The dated signature of the person removing the report

The obvious presumption is that the content of paragraphs viii 1. or viii 2. is true. This directive in no way is trying to cover-up important information. If you cannot write one of these paragraphs in truth, you need to contact the provincial minister about how to proceed legally and ethically.

1. Staff evaluations of friars in formation should not include more than a summary of peer evaluations. Staff should not insert peer evaluations into personal formation files.
2. Formation files are open to the provincial minister, persons designated by the provincial minister, and–at the time of admission–members of the provincial admissions advisory board.
3. All materials entered into the files remain in the file until perpetual profession. After admission to postulancy, the postulant director may remove memos from the vocation director and other incidental documents that are not among the list of documents required for an admission to postulancy. All other documents should be retained. The director of post-novitiate, in accordance with procedure 1.a. above, removes psychological testing and behavioural assessment reports at the time of perpetual profession.
4. Any correspondence deemed relevant by formation staff may be entered into a formation file.
5. Correspondence from the minister provincial regarding an individual in initial formation, and sent to formation staff, should be entered into the individual’s formation file. This includes routine letters of acceptance, transfer, and renewal.
6. At any point during initial formation, a written summary of significant meetings, agreements, or understanding regarding an individual in formation may be included in his file. Such written summaries must be shared with the individual involved. The individual in formation should sign such a summary, indicating that he has seen it, but not necessarily that he agrees with it.
7. An individual may enter into his own formation file a written clarification of any other material that is contained in his file.
8. Upon departure from our initial formation program, an individual’s entire formation file is handed over to, and retained by, one of the two following offices:
  1. The Capuchin Vocation Office, in cases prior to the commencement of the Postulancy Program. Files of departing inquirers are retained until the maximum age of application permitted by policy or procedure.
  2. The Provincial Archives, in cases after the commencement of the Postulancy Program. These files are retained until death can be presumed.
9. Upon the departure of an individual in formation, the director of the relevant formation program shall enter into the formation file an explanation of the reasons for and circumstances of the departure.

The Candidacy Program
1. During the process of admission, the formation file is to include a summary of an initial interview with a director of the Candidacy Program, or a delegate.
2. During the time of the individual’s participation in the Candidacy Program, the formation file is to include any correspondence deemed relevant by the staff.
The Postulancy Program
1. During the process of admission, the applicant’s formation file is to include:
  1. a completed application form to Capuchin formation
  2. a written evaluation/recommendation from the director of the Candidacy Program
  3. three references, plus one reference from a parish priest or equivalent, and two professional references (including one from a person involved in church ministry)
  4. a completed health history/medical examination form
  5. a completed questionnaire regarding indebtedness
  6. all high school transcripts if the individual does not have a bachelor’s degree
  7. all tertiary or trade transcripts
  8. relevant State leaving certificate scores if the individual does not have a bachelor’s degree
  9. a written recommendation from the vocation director
  10. a baptismal (issued within the past six months) and confirmation certificate
  11. a behavioural assessment report from the vocation director or a delegate
  12. a psychological testing report that includes a psycho-sexual history
  13. criminal background check
  14. working with children check
2. During the time of the individual’s participation in the Postulancy Program, the following should be included in the postulant’s file:
  1. all church and civil legal and financial forms
  2. all written self, staff, ministry and community evaluations done during postulancy
  3. certificate verifying completion of a child protection training program
The Novitiate Program
1. During the process of admission, the following item is to be included in the individual’s formation file: a letter from the applicant requesting entrance to the Novitiate Program and stating reasons for this request. This letter should be addressed to the provincial minister, and a copy forwarded to the director of the Postulancy Program.
2. During the time of the individual’s participation in the Novitiate Program, the individual’s file should include:
  1. all self, community, ministry and staff evaluations and recommendations written during novitiate
  2. all church and civil legal and financial forms.
The Post-novitiate Program
1. During the time of an individual’s participation in the Post-novitiate Program, the following items are to be included in his formation file:
  1. all evaluations written by ministry supervisors, local communities and directors of the Post-novitiate Program, and all self-evaluations
  2. updated academic transcripts
  3. copies of the documents of renewal of vows
  4. all church and civil legal and financial forms

General Procedures Regarding Evaluations

(Procedural Level)

During each year, the men who are in the Postulancy, Novitiate, and Post-novitiate Programs shall be evaluated.
Copies of all written evaluations put in the individual’s formation file should be given to the individual involved.
From postulancy on, the evaluations shall include the points of view of the staff, the community, the supervisor in ministry, and the individual himself.
Areas of concern in the evaluation process at all levels should include:
1. community life
2. prayer life
3. personal values manifested in external behaviour
4. health
5. social life
6. participation in the formation program
7. personality shifts
8. vocational discernment
9. personal industry and initiative
10. ministry and wider church involvement
11. academic and skills development
12. faith development
Evaluations by the formation staff should be written with the intention of indicating patterns and history.
Staff of each level shall annually make recommendations regarding admission to or continuance in the initial formation program.
The post-novitiate staff shall make recommendations regarding a request for perpetual vows.

Recourse Procedures

(Procedural Level)

Candidates:
1. The vocation director determines admission to and dismissal from the Candidacy Program of initial formation.
2. In the event of an unfavourable decision by the vocation director regarding admission to or dismissal from the Candidacy Program, the applicant may seek recourse within one month of notification, to the formation director. Such an appeal must be made in writing. The decision of the formation director or his delegate, is final.
3. Should the formation director be involved in the unfavourable decision, the Formation Council shall designate another person to deal with the recourse petition.
4. Applicants and candidates should be informed of this opportunity for recourse should they request such information.

Postulants:

1. Admission to the Postulancy Program is the decision of the provincial minister upon the advice of the Admissions Board. There is no recourse beyond the provincial minister’s decision.
2. The provincial minister and, by special mandate, others delegated by the provincial minister (see Const. 20,1) have the authority to dismiss a postulant whom they judge unfit for our life (Const. 36,1).
3. When there is a serious reason that allows of no delay, the director of the Postulancy Program has the authority to dismiss a postulant, but only with the consent of the local council. The provincial minister must be informed immediately of this action (Const. 36,2).
4. In the event of dismissal from the Postulancy Program by the director, the postulant may seek recourse from the provincial minister. This must be done within two weeks of notification of dismissal. The appeal must be made in writing. Postulants shall be informed of this opportunity for recourse.

Novices:

1. Admission to novitiate is the decision of the provincial minister upon the advice of the postulant director, who will have consulted the local fraternity (Const. 20,1-2). The provincial minister may seek advice from others if he so desires. There is no recourse beyond the provincial minister’s decision.
2. The provincial minister and, by special mandate, others mentioned in the constitution 20,1 have the authority to dismiss a novice whom they judge unfit for our life (Const. 36,1).
3. When there is a serious reason that allows no delay, the director of the Novitiate Program has the authority to dismiss a novice, but only with the consent of the local council. The provincial minister must be informed immediately of this action (Const. 36,2).
4. In the event of dismissal from the Novitiate Program by the director of the Novitiate Program, the novice may seek recourse from the provincial minister. Such an appeal must be made in writing within two weeks of notification of dismissal. Novices should be informed of this opportunity for recourse.
5. If a novice is dismissed from the novitiate by the director of the Novitiate Program, he must vacate the premises of the novitiate as directed by the director of the Novitiate Program. Return to said premises may occur only if the provincial minister reverses the decision of dismissal.
6. Admission to first vows is the decision of the provincial minister with the consent of the Provincial Council and with the advice of the directors of the Novitiate Program, members of the local community and any others the provincial minister may seek out (Const. 20,2). There is no recourse beyond this decision.

Temporary Professed:

1. Permission to renew temporary vows is the decision of the provincial minister upon the advice of the post-novitiate director and others the provincial minister may seek out.
2. Dismissal from temporary vows requires adherence to the norms of pertinent universal church law.
3. Admission to perpetual vows is the decision of the provincial minister with the consent of the Provincial Council and upon the advice of the post-novitiate director, members of the local community and others the provincial minister may seek out (Const. 20,2). There is no recourse beyond this decision.

Spiritual Direction: Procedures

(Procedural Level)

Spiritual direction is required a minimum of once every month from postulancy to perpetual profession.
At the beginning of each formation program and whenever a friar in formation changes spiritual director, the staff of each phase of initial formation shall assist its participants in their selection of a spiritual director. The director shall determine whether the proposed spiritual director possesses the qualifications for spiritual directors provided by the Formation Council. Formation personnel shall not serve as spiritual director or ordinary confessor for men in initial formation.
Criteria for selecting a spiritual director:
1. A spiritual director should be capable of maintaining an interpersonal relationship in which he/she assists others to reflect on their own experience in the light of who they are called to become in fidelity to the Gospel.
2. Since the hallmark of the director/directee relationship will always be the person’s continuing struggle to pray, it is perhaps even more necessary that directors know what they believe (and do not believe) about prayer. Prayer is, at base, a growing interaction with our own life in and through the Life who is God, an interaction that is “response” because God initiates and sustains the process.
3. The director should be experienced and maintain a supervised director/directee spiritual direction relationship.
4. A director should be an active listener, receptive, attentive, and patient.
5. A director should understand that this relationship demands an intense sharing of another’s joy, enthusiasm, and desire. It also demands an intense sharing of other’s pain, sorrow, anger, and feelings of helplessness.
6. A director should have a familiarity with the history of spirituality, theology and knowledge of the Catholic post-conciliar tradition.
7. A director should be skilled in psychological referral.
8. Spiritual direction is a professional/ministerial relationship.
Responsibilities of the formation staff:
1. The directee is the only conduit by which the formator may or may not communicate with the spiritual director about the directee.
2. Remuneration as just compensation is available for services rendered.

Checklist for Departures from Initial Formation

(Guidelines)

Chain of Communication:

To facilitate the smooth communication of information regarding departures, the director involved will contact the provincial minister. The provincial minister will then notify the members of the Provincial Council and Formation Council and then all other members of the province by email.

Financial Consideration:
1. A basic assumption is that many of those currently entering religious life have little or no money or capital. Many have educational debts, and most continue working up to admission, in order to be debt-free. (There have been some exceptions, but in general, this assumption is the reality in most cases.)
2. Financial assistance guidelines need to take into account the following: health insurance coverage, transportation needs, and housing assistance. A combination of travel fares, relocation money, and a possible loan seems appropriate with actual amounts based on individual circumstances. Possibilities might include the following with final determination being made in dialogue between the provincial minister and formation staff:
  1. Immediate transportation and housing needs:
  2. Transportation home and up to $600 to be determined by the pertinent formation staff. The money shall come from the local house budget.
  3. The provincial minister, depending on individual need and verification of that need, may allot an additional amount up to $2000. The money shall come from central funds for formation.

Formation in Relationships, Sexuality and Celibacy

(Procedural Level)

Philosophical and Theological Foundation towards Living a Gospel Life that Is Relational, Sexual and Celibate

As Capuchins we seek to live the gospel of Our Lord Jesus Christ after the manner of Francis of Assisi. Like Francis, we hold that “Among the gospel counsels, chastity for the sake of Christ and his kingdom is an extraordinary gift of God, worthy of the highest esteem. It is a reflection of the infinite love binding the three divine Persons: love exemplified by the incarnate Word to the extent of laying down his life; love poured into our hearts through the Holy Spirit, impelling a response of total love for God and for one’s brothers and sisters” (Const.169,1-2).
Like any gift, celibate chastity must be nurtured, supported and increased. As part of this endeavour, candidates, postulants and friars are trained to be men of affective and sexual maturity. Such a goal “travels a path of conversion from a self-centred and possessive love to one that is self-sacrificing and capable of giving itself to others” (Const. 172,1).
Formation in affective and sexual maturity is an integral part of our formation program in which we affirm the goodness and sacredness of human sexuality and strive to be men who are holy, healthy and joyful followers of the gospel as lived by Francis of Assisi.

Training of Formation and Vocation Directors for the Role of Forming Affective and Sexually Mature Capuchins

GOAL: To train and assist Capuchin formation and vocation directors in their responsibility of forming affective and sexually mature members for the Order.

OBJECTIVES:

New formators and vocation directors shall attend within the first year of appointment a training program on human sexuality and committed celibacy with a minimum of 10 meeting hours. The St. Luke Institute’s five-day Phase I workshop for formators and vocation directors, and the Catholic Theological Union’s intensive three-week program entitled “Healthy Human Sexual Development for Ministry” (course I4010) meets this requirement.
Knowledge of and compliance with the provincial policies regarding sexual abuse of minors. Reading the policies and/or attending provincial workshops can accomplish this.
Knowledge of and compliance with the provincial policies regarding conduct with minors. Reading the policies and/or attending provincial workshops can accomplish this.

Screening Procedures for Admission to the Postulancy Program

GOAL: to be reasonably sure that men admitted into the Postulancy Program have the necessary abilities and skills to successfully live a wholesome celibate life as a Capuchin.

OBJECTIVES:

All applicants will have undergone psychological testing that includes the taking of a psychosexual history.
All applicants will have undergone a behavioural assessment interview conducted by a trained interviewer. Sr Lydia Allen rsm provides training for conducting such behavioural assessment interviews.
Criminal background checks and working with children checks shall be conducted on all applicants. Such checks must be completed before the individual moves into a Capuchin community. Convictions or pending charges will be considered in the application process only to the extent that they substantially relate to criteria regarding admission. The existence of credible allegations and/or convictions of sexual abuse of minors preclude admission to the Postulancy Program.
All applicants shall secure three references, plus one reference from a parish priest or equivalent. One shall be from a family member and then two professional references (including one from a person involved in church ministry)
All applicants shall be interviewed by at least two Capuchins before the Admissions Board meeting. The behavioural assessment interview can constitute one of these interviews. All applicants shall have an initial interview with a vocation director before acceptance as a candidate, which can constitute the second required interview.

Formation in Relationships, Sexuality and Celibacy of Postulants

GOALS:

To provide a theological, psychological and moral foundation of sexuality and chaste celibacy.
To assist postulants to establish the spiritually grounded life needed to deepen oneself in a successful life of celibate chastity.

OBJECTIVES:

To establish a safe environment for talking about sex and sexuality:
1. in the internal forum through at least monthly spiritual direction meetings.
2. in the external forum through at least quarterly meetings with formation directors.
3. an annual class-time reflection on the theme of celibate chastity.
Postulancy curriculum:
1. Provincial policies regarding sexual misconduct
2. Provincial policies regarding boundaries in ministry
3. A workshop with a minimum of eight meeting hours on human sexuality and celibate chastity
4. Spiritual direction
5. Substance abuse, detection, and treatment
6. Family systems and issues for Capuchin community
7. Introduction to personal prayer methods
To have postulants participate in the communal prayer, faith sharing, and theological reflection of their local Capuchin community.
To maintain a small collection of publications on human sexuality and celibate chastity in the provincial postulancy house.

Formation in Relationships, Sexuality and Celibacy of Novices

Refer to the NAPCC Novitiate Program Handbook.

Formation in Relationships, Sexuality and Celibacy of Post-novitiate Capuchins in Formation

GOALS:

To nurture, support and educate friars in post-novitiate formation towards being affective and sexually mature persons in the Capuchin Order.
To assist friars in post-novitiate formation to establish the spiritually grounded life needed to deepen oneself in a successful life of celibate chastity.

OBJECTIVES:

To establish a safe environment for talking about sex and sexuality:
1. in the internal forum through at least monthly spiritual direction meetings.
2. in the external forum through at least quarterly meetings with the post-novitiate director.
To have friars in post-novitiate formation participate in the communal prayer, faith sharing, and theological reflection of their local Capuchin community.
To have friars in post-novitiate formation participate in an equivalent of three-week intensive in the area of “Healthy Human Sexual Development for Ministry”. The course on Psychosexual Development, run weekly throughout the year by Sr Lydia rsm for the Sydney seminarians, will satisfy this requirement.
To maintain a small collection of publications on human sexuality and celibate chastity in the provincial post-novitiate house.

Documentation of Compliance

All directors of vocation and formation programs shall document their program’s compliance with this Formation for Celibacy Program through placing records of participation in the friar’s personal folder.

The Candidacy Program

Capuchin Constitutions

(Policy Level)

Concern for vocations arises above all from the awareness that we ourselves are living and offering to others a way of life rich in human and gospel values, which, while offering genuine service to God and people, fosters personal growth. However, if we wish to give clear testimony to this way of life, we must renew ourselves constantly. Let us actively work together to foster new vocations, moved by the desire to carry out God’s plan according to our charism. Let all of us, therefore, primarily the ministers and individual fraternities, take the utmost care to discern and cultivate genuine vocations, above all by the example of our life, our prayer and our words, and also by explicitly proposing a vocation. (17,1-3)

Let us actively promote various forms of the pastoral apostolate for vocations, especially among groups closer to the spirit of our Order, keeping in mind that better results are obtained where a few brothers are specifically assigned to promote and coordinate the apostolate of vocations. However, all the brothers shall contribute to the work as a sign of the vitality of Franciscan life. (17,4)

Capuchin Vocation Director: Job Description

(Policy level)

The following skills, abilities, and experiences are desirable in the vocation director:
1. Skills = learned capacities in terms of training programs both professional and academic.
  1. vocational discernment
  2. recruitment techniques
2. Abilities = natural talents/natural endowments of an individual.
  1. public relations
  2. willingness to travel
3. Experiences = personal/community/ministerial experience.
  1. effective working with young people
The director is a member of the Formation Council and is to participate in its meetings and work with the other members of the council in implementing the formation program of the province.
The director is responsible to the provincial minister. The director shall consult with and inform the provincial minister as situations require.
The director is to facilitate the process of ongoing discernment and deepening commitment to Christ and his Church for the candidates and enquirers.
The director shall maintain files on all inquirers and candidates.
The director shall implement all policies and procedures that affect enquirers and candidates, especially regarding the Candidacy Program.
The director ensures the proper execution of civil and ecclesiastical documents affecting candidates, especially those required for an application to postulancy.
The director promotes membership to the province;
The director conducts the processing and initial screening of applicants;
The co-directors maintain applicants’ interest in the province;
The director assists in the discernment process of inquirers and candidates;
The director prepares applicants to succeed in postulancy;
The director elicits the cooperation of others for this task;
New vocation directors shall attend within the first year of appointment a training program on human sexuality and committed celibacy with a minimum of 10 meeting hours. Vocation directors shall renew this training a minimum of every five years. The St. Luke Institute’s five-day Phase I workshop for formators and vocation directors, and the Catholic Theological Union’s intensive three-week program entitled “Healthy Human Sexual Development for Ministry” (course I4010) meets this requirement.

Procedures for the Vocation Office

(Procedural Level)

Whenever an applicant to the Postulancy Program has previously gone beyond a simple request for information about the formation program of another diocese, seminary, or religious Order, the Capuchin vocation director shall secure a written report or create a report of a phone conversation about the circumstances of the applicant’s departure from and participation in those programs from the appropriate official. These reports shall be included in a candidate’s application file for the Capuchin Postulancy Program.

Practices of the Candidacy Program

(Practice Level)

Candidates are expected to make at least four visits to provincial houses before applying for the postulancy program.
Non-Australian citizen applicants:
1. Normally, the Capuchin Vocation Office will consider no application from a foreign person living outside Australia.
2. Applications in Australia on a temporary or permanent labour agreement visa, student visa or other type of visa other than tourist/visitor visas:
  1. Policy still to be determined.
Candidates are encouraged to meet regularly with their contact friar and contact community.
Pre-admission, admission: the vocation director conducts one or several interviews. After attending a ministry or discernment weekend, the prospective completes an application form and participates in a behavioural assessment. The vocation director, consulting with other friars who are in contact with the candidate, admits the candidate into the Candidacy Program.
Candidates meet regularly with their assigned contact friar or the vocation director. The content of these sessions includes growth in knowledge of the province, growth in self-knowledge, and mastery of developmental tasks deemed appropriate for this level of formation. These tasks include the following:
1. self-acceptance
2. psycho-sexual maturity
3. emotional maturity
4. inter-personal skills
5. capacity for work/study
The vocation director organises ministry and discernment weekends.
1. Friars and others provide the input and assist with meals, social gatherings, etc. for the weekend. The broad goal of the regional weekends is to acquaint candidates and enquirers with the life and ministry of the province.
2. Retreat evenings, days and weekends afford candidates the opportunity to participate with others in a longer experience of input, prayer and fraternity. Especially important to the Candidacy Program is the sense of fraternity experienced during these times.
3. The input for these experiences centres on the developmental tasks appropriate to this level as well as further education on the province, prayer and religious life, in general.
Resident Candidacy:
1. Through dialogue with his contact friar and the vocation director, a candidate may request to be a resident candidate with a particular community in the province. The vocation director gathers a profile of the unique needs and goals of the applicant in consultation with the contact friar and others.
2. The vocation director discusses the possibility of being a resident candidate with a particular community. A written understanding for the candidate and the community will be developed including the following elements:
  1. length of time;
  2. costs for room and board, if any;
  3. what will be expected of the candidate in the community;
  4. what will be expected of the community in regard to the candidate;
  5. what the candidate will do while living within the community;
  6. naming the contact friar for the candidate (suggest the local guardian);
  7. means of evaluation.
3. Before living in the fraternity for this agreed upon period, if it is longer than simply a week or less, the candidate will have undergone a police check and working with children clearance.
4. If the candidate applies for the Postulancy Program, the same procedures for admission apply as with any other candidate.
5. The vocation director will be in periodic communication with the contact friar/local guardian and the candidate. The director will also keep the Formation Council informed.
6. If problems develop, the local guardian will bring the vocation director into the resolution process.
7. The recommendation of the community in which the candidate is resident will be included in the file of the candidate applying for postulancy.
Preparation for the Postulancy Program or termination of participation in the Candidacy Program:
1. Through dialogue with his contact friar/community and the vocation staff, the candidate discerns whether he will apply for postulancy or withdraw from the program. In making this decision, the candidate and contact friar/community will reflect on the criteria outlined in number 5 above. The results of this discernment are then shared with the formation council. Furthermore, it is expected that the candidate enjoys the physical and mental health necessary for community living, that he is Catholic in his faith and that he desires to be a reflective and prayerful person.
2. If the candidate decides to withdraw from the program, the contact friar/community or the vocation director may help the candidate formulate goals for his future.
3. The vocation director assembles and submits the necessary documents and reports to the Admissions Board to assist in the decision about acceptance to the Postulancy Program.

The Postulancy Program

Capuchin Constitutions

The postulancy is the first period of initiation when one makes the choice to adopt our life.

Postulant Director: Job Description

(Procedural Level)

The following skills, abilities, and experiences are desirable in the composite postulancy staff:
1. Skills = learned capacities in terms of training programs both professional and academic:
  1. Group Dynamics
  2. Social Analysis
  3. Theological Reflection
  4. Adult Education
2. Abilities = Natural talents/ endowments of an individual:
  1. able to assist others in the integration of personal, social, and prayer experience;
  2. assists others in vocational discernment.
3. Experiences = personal/community/ministerial experience:
  1. has had a variety of Capuchin/ministerial experiences
The director is a member of the Formation Council and participates in its meetings and works with the other members of the council in implementing the formation program of the province.
The director is responsible to the provincial minister. The director shall consult with and inform the provincial minister as situations require.
The director is to facilitate the process of ongoing discernment and deepening commitment to our Capuchin way of life for the men in postulancy.
The director shall maintain formation files on all men in postulancy.
The director shall implement all policies and procedures that affect postulancy.
The director ensures the proper execution of civil and ecclesiastical documents affecting men in postulancy, e.g. release of province from liability, etc.
The director corresponds with the postulants-to-be, notifying them of information relative to their moving into the Postulancy Program.
The director obtains adequate sites of ministry to fulfil the requirements of the program in this area. N.B. The term ministry is not used here in its ordinary sense. In the context of the postulancy program, ministry means experience gathering for the purpose of theological reflection.
The director arranges for adequate orientation to the various possible locations for ministry.
The director coordinates ministry for each postulant.
The director remains in touch with each of the contact people at the locations for ministry.
The director facilitates reflection on experience through social analysis and theological reflection.
The director gives, coordinates, or provides for input in each of the areas required by the procedures of the program.
The director coordinates and conducts evaluations according to the procedures of the Postulancy Program.
The director makes a recommendation to the provincial minister for each postulant seeking admission to the novitiate.
The director coordinates the relationship between the postulancy program and the local Capuchin community.
The director regularly informs the postulants of their progress in the program.
The director introduces the postulants to elements of our life as is needed.
New postulancy directors shall attend within the first year of appointment a training program on human sexuality and committed celibacy with a minimum of 10 meeting hours. Postulancy directors shall renew this training a minimum of every five years. The St. Luke Institute’s five-day Phase I workshop for formators and vocation directors, and the Catholic Theological Union’s intensive three-week program entitled “Healthy Human Sexual Development for Ministry” (course I4010) meets this requirement.

Postulancy Program Procedures

(Procedural Level)

Postulancy shall begin in late August.
Any professed brother residing in the friary that hosts the postulancy program would be expected to follow the guidelines listed below, as much as his particular ministry obligations permit:
1. Willing to join in the community prayer and meditation practices.
2. Regularly be present and participate in the meals, community recreation and community meetings.
3. Desire to live a simple lifestyle.
4. Evaluation of the postulants is a critical aspect of the postulancy program. Friars need a willingness to participate in this process.
Their peers, the professed members of the house, and the director of the Postulancy Program shall evaluate postulants twice a year.
Candidates applying for admission to the Postulancy Program must demonstrate their desire to live our life and their suitability for our life. Criteria for admissions is based on #18 of the Constitutions and includes that the applicant:
1. enjoys good physical and mental health;
2. has a basic knowledge and understanding of the Catholic tradition;
3. is able & desirous to be prayerful & reflective;
4. is debt free, according to the norms and policies of the province;
5. has the functional reading and writing skills necessary to succeed in the Postulancy Program and subsequent life in the province;
6. has, to a significant degree, mastered developmental tasks that will allow him to get full benefit from the postulancy/novitiate experiences. These task include:
  1. self-acceptance: The candidate has come to know himself and is free of serious blind spots in his self-knowledge. The candidate values and prizes his gifts and abilities and graciously accepts human limitations. We look for the candidate to be committed to continual growth both in using his potential and overcoming his defects;
  2. psychosexual maturity: The candidate shows a peaceful acceptance of himself as a sexual person as well as being able to accept the consequences of vowed celibacy. The candidate is reasonably secure in his belief that he is able to integrate his sexuality and express sexuality in positive, life-giving ways;
  3. emotional maturity: The candidate is aware of his emotional states and deals with them in an appropriate way. Positively, it means that he is free either to verbalise his feelings or find other constructive ways of expressing them. Negatively, it means that he neither represses his feelings nor acts them out in negative, destructive behaviour;
  4. interpersonal skills: The candidate shows that he is able to live wholesomely with others. This includes:
    1. the ability to disclose his thoughts and feelings to others;
    2. the ability to give and receive affirmation;
    3. the ability to give and receive constructive criticism;
    4. the ability to form and sustain friendships;
    5. the ability to be alone;
  5. capacity for work: The candidate is free to use his energies productively and to invest himself in meaningful activities that bring him satisfaction. This includes:
    1. persistence in difficult tasks;
    2. dependability for doing a job well, and on time;
    3. ability to profit from mistakes;
    4. capacity for working collaboratively with persons of both sexes, and with people of different cultures.
  6. Age: To be admitted to postulancy the applicant must be 18 years of age. Candidates may not apply after the age of 35. Exceptions to the age norm may be proposed to the formation council for re-consideration.
  7. Holidays: two weeks at a time to be determined by the postulant director.

Postulancy Evaluation Tool

(Practice Level)

The following questions are offered only as examples of questions an evaluator might consider. Evaluators need not address each and every question.

Community Life

Initiative in community:

Does this man consistently evidence the ability to recognize household tasks that need to be tended to or does he need constant direction and guidance on these matters?

In the presence of guests, does this man evidence the ability to be a hospitable presence and does he share in the tasks of providing hospitality?

Does this man consistently “volunteer” to pitch in with community projects or does he usually need to be directly asked?

Responsibility in community:

Is this man reliable in fulfilling his fraternal responsibilities in a competent and punctual manner?

Does this man pull his “fair share” of the daily tasks of community living (e.g.: kitchen clean-up, dishes, answering the phone, keeping public areas presentable, etc.)?

Is this man considerate of others in the manner of his presence? Does he relay telephone messages in timely and accurate fashion? Is he flexible and generous in sharing access to community goods (e.g.: cars, TV, etc.)?

Communication skills & transparency:

Is this man straightforward in his self-expression or are you often left wondering what he really means to say?

Is this man able to take appropriate risks in self-disclosure or do you experience him as unnecessarily secretive?

Can this man express himself openly, even when he holds a minority or unpopular position or does he always wait until his view can be “safely” stated without fear of challenge?

Can this man express anger, annoyance or hurt in appropriate and clear ways or do you find yourself wondering just what seems to be eating at him?

Is this man able to engage in the playful “give and take” of community life or is he overly sensitive and easily offended? In his use of humour, do you find this man playful and affirming or is his humour especially sarcastic, biting and aggressive? Can he poke fun at himself?

Does this man demonstrate an unawareness of the differences in communication styles that result from the varied cultural influences that have shaped others in the fraternity?

Quality of relationships in community:

Is this man reasonably comfortable with the variety of personalities that comprise communities or does he gravitate in an exaggerated manner toward certain personality types among whom he feels safe and comfortable?

Is this man basically inclusive in the manner of his dealing with other community members or does he tend toward exclusive “cliquish” behaviour?

Is this man at peace with the development of varying levels of relationship within community or does he expect to be deeply intimate with all or equally distant from all?

Is this man respectful of others’ legitimate privacy or do they experience him as prying and “gossipy”?

Is this man reasonably at peace amid peoples of varying cultural backgrounds or do you experience him as resistant to or resentful of cultural diversity?

Ability to deal with tension and conflict:

Does this man readily admit to and recognize circumstances of tension and/or conflict or does he seem to deliberately “look in the other direction” when trouble is brewing?

Do you find this man to be someone who offers constructive suggestions toward positive resolution of conflicts or is he someone who tends to “fan the flames” of discord?

Does this man have the capacity to allow others to resolve their differences or is he prone to always be drawn into the heart of the conflict, taking sides or offering “advice”?

Is this man at ease amid a diversity of views and ideas or does he become unusually anxious over arguments over ideas? Does he interpret rejection of his point of view as a personal rejection and become inappropriately defensive and/or accusative?

Ability to deal with change and diversity:

Is this man flexible in adjusting his daily rhythm when special occasions or circumstances call for this or is he overly rigid in sticking to “his routine”?

Does this man evidence the ability to learn from different others or does he tend to quickly devalue and ridicule peoples and practices with which he does not tend to identify? Is he respectful of others’ cultural heritage or is he overly caustic or dismissive when faced with obvious cultural differences?

While having a clear commitment and preference for those styles and practices which he most values, is he able to recognize possible value in alternative styles and practices?

Is this man able to offer thoughtful and constructive criticism (positive and negative) of positions and modes of operation with which he disagrees, or does he tend to simply “obliterate” other options as being self-evidently inferior? Or does he tend to hide behind an exaggerated and simplistic distinction?

Personal Life

Health:

Is this man reasonably aware of his physical, emotional and mental needs and limits? Or does he tend to habitually push himself beyond these? Or does he tend to overly pamper himself and never push himself to excel?

Does this man evidence any obvious addictive or compulsive patterns? If he does struggle with addictions, do you find him to be addressing these in a consistent and responsible manner? Does he “work his program”?

Social life:

Does this man show the capacity to develop and maintain healthy friendships with other people beyond the community?

Does this man evidence a healthy sense of self-esteem in the midst of others or is he easily intimidated by others, often receding into the “background”?

Does his pattern of associations with others strike you as healthy and balanced? Or does he tend to surround himself only with “needy” people who pose no threat to him? Or does he tend to surround himself only with the most powerful and gifted so as to feel powerful and important? Does he evidence the capacity to interact meaningfully with those whose tastes and social/cultural backgrounds are significantly different from his own?

Stability of character and personality:

Does this man strike you as reasonably even tempered or prone to major mood swings? Is he prone to “depression”? …excitability?…irritability?…hyper-activity?

Do his actions and his manner of speech reveal a level of depth about his person or does he strike you as shallow and insincere? Does he evidence the ability for meaningful empathetic identification with the struggle and suffering of others?

Attitude toward authority and challengers of formation:

Is this man able to relate fairly easily and spontaneously with those entrusted with authority in the community or does he become overly tense and tentative?

Is this man overly deferential toward authority figures, fawning over them and failing to offer appropriate critique and challenge? Does he tend toward an overly negative view of authority, always presuming its intentions to be invasive, controlling and oppressive?

Is this man able to recognize situations that might entail the abuse of authority and is he able to peacefully yet firmly offer a word of challenge in this regard?

Does this man take responsibility for his own life and issues or does he strike you as someone who waits for some authority figure to “lay down the law” or “draw the line”?

Spiritual Life

Prayer:

Is this man’s presence at community prayer indicative of a real commitment to quality prayer? Do his actions, statements and body language bespeak an attitude of presence at prayer?

Does the manner in which this man prepares prayer evidence a growing understanding of the dynamics and structure of liturgical prayer? Are his efforts creative and thoughtful or routine and/or arbitrary?

Does he evidence a healthy respect for the length (history) and breath (diversity) of the various practices that form the Catholic tradition of liturgical prayer? Does his preparation of prayer seem stilted or narrow? Is he too cavalier and willy-nilly in introducing innovations?

Has this man grown more confident and more competent in the art of leading public prayer? Is his leadership strong and firm without being stifling and overbearing? Does he communicate a sense of inclusiveness? Does his manner of presiding serve the gathering of the Assembly or tend to dissipate it? Is he alert for and responsive to cultural diversities as these are manifested in the liturgical assembly?

Church, theology, sacramentology:

Is this man familiar with and appreciative of the diversity of traditions, theologies, cultures and structures that comprise contemporary church life? Does he evidence an ability to work easily within a variety of approaches to church?

Does this man’s actions and words portray a sense of being connected with the larger ecclesial community? Does he seem to be informed with regard to critical contemporary issues as they impact the life of the believing community?

Does this man have a healthy sense of the ecclesial context within which religious communities find their purpose of existing? Or does he live out of an exaggerated sense of being insulated from the daily lives of believers?

Does this man have a healthy and positive sense of the meaning of religious profession? …the vows of poverty… chastity …and obedience? Or are these viewed solely in negative terms that highlight what must be “given up”?

Do the sacraments of the church seem to play a pivotal role in this man’s spirituality? Is his understanding of the sacraments free of “magical” notions? Is his understanding rooted in contemporary theological insights into the nature of culture, ritual, symbol and liturgy?

Capuchin life:

Does this man communicate a sense of excitement and vitality regarding the distinctive gifts of Franciscan life… Capuchin life? Is he able to articulate his sense of what being a Capuchin means?

Does this man seem suited for the specifically contemplative dimension of Capuchin life? Does he seem able and eager to “rest in the quiet”? Does he carry this contemplative dimension into his daily activity?

Has this man incorporated and integrated the value of “minority” into his lifestyle? Does he seem to spontaneously identify with the marginalized in our society?

Is this man gaining in familiarity with the wide diversity of cultural expressions of Capuchin life that presently inform the Order on a global level?

Does he appear to be developing an integrated lifestyle that bears the five-fold values of a contemporary Capuchin life (contemplation; minority; prophetic mission; fraternity; justice, peace and ecology)?

The Novitiate Program

Capuchin Constitutions and General Comment

NB: The interprovincial Capuchin Novitiate Program is governed by its own policies under the direction of the NAPCC.

The Post-novitiate Program

Capuchin Constitutions and Ordinances

The post-novitiate, which begins with temporary profession and concludes with perpetual profession, is the third stage of initiation. During this period the brothers progress further in maturity and prepare themselves to make a definitive choice of the gospel life in our Order.

Because of its essential reference to religious consecration and to perpetual profession, the journey of formation undertaken in the post-novitiate must be the same for all the brothers. Since the gospel life in brotherhood holds the primary place in our vocation, it must also be given priority during this period.

The brothers are to be led into a living relationship with Christ, to be ever more conformed to Him, and to find their identity in Him. According to each one’s gifts of nature and grace, let them be introduced to a more profound study of Sacred Scripture, spiritual theology, liturgy, and the history and spirituality of the Order. Let them be initiated into the exercise of various forms of the apostolate and of work, including domestic work. As this process of initiation unfolds, their life and growth to maturity as persons shall always be taken into account. (32,1-3)

During the novitiate and before perpetual profession, the perpetually professed brothers who have lived for four months in the formation fraternity concerned shall also express their opinion by a consultative vote in the manner to be determined by the minister. (Ord. 2/15,2)

The brothers in temporary vows shall not be excluded from expressing their opinion even though they do not have a vote. (Ord. 2/15,3)

A report on every such meeting, and the results of any votes taken, are to be sent to the minister. (Ord. 2/15,4)

A document of both temporary and perpetual profession shall be drawn up, indicating the brother’s age and other necessary information. This document must be signed by the professed, by the one who receives his profession and by two witnesses. This document, together with the others prescribed by the Church, must be carefully kept in the provincial archives. (Ord. 2/16,1)

In the case of perpetual profession, the minister must notify the pastor of the place where the professed brother was baptized. (Ord. 2/16,2)

Post-novitiate and Ministry Formation Director: Job Description

(Procedural Level)

The following skills, abilities, and experiences are desirable in the composite post-novitiate/ presbyteral formation staff:
1. Skills = learned capacities in terms of training programs both professional and academic:
  1. team work
  2. familiarity with educational institutions and their workings
  3. pastorally and ministerially current
2. Abilities = native talents/natural endowments of an individual:
  1. ease of communications with members of the province,
  2. administrative ability,
  3. communications ability
  4. willing to travel
3. Experiences = personal/community/ministerial experience.
  1. some provincial, formation, administrative, and teamwork experience would be helpful
The director is a member of the Formation Council and participates in its meetings and works with the other members of the council in implementing the formation program of the province.
The director is responsible to the provincial minister. The director shall consult with and inform the provincial minister as situations require.
The director is to facilitate the process of ongoing discernment and deepening commitment to our Capuchin way of life for the friars in post-novitiate and ministry formation.
The director shall maintain formation files on all friars in post-novitiate and ministry formation.
The director shall implement all policies and procedures that affect post-novitiate and ministry formation.
The director ensures the proper preparation for rites and the proper execution of civil and ecclesiastical documents affecting friars in post-novitiate and ministry formation, e.g. renewal of vows, perpetual profession, ordination.
The director coordinates ministry for each temporary professed friar.
The director remains in touch with each of the contact people at the locations for ministry.
The director facilitates reflection on experience through social analysis and theological reflection.
The director gives, coordinates, or provides for input in each of the areas required by the procedures of the program.
The director coordinates and conducts evaluations according to the procedures of the Post-novitiate and the Ministry Formation Program.
The director executes an annual evaluation of all friars in post-novitiate and ministry formation, prepares a written report and recommendation regarding renewal of vows, profession of perpetual vows, ministry placement or presbyteral ordination for each individual’s formation file, and sends a copy of said reports and recommendations to the provincial minister.
The director coordinates the relationship between the post-novitiate or the ministry formation program, and the local Capuchin community or ministry.
The director regularly informs the temporary professed, lay friars in ministry preparation and candidates for ordination of their progress in the program.
The director, in concert with other provincial agents, shall discern and determine with the friars in post-novitiate and ministry formation their living, educational, and ministerial plans during their post-novitiate and ministry preparation experience.
The Post-novitiate/Ministry Formation director shall attend within the first year of appointment a training program on human sexuality and committed celibacy with a minimum of 10 meeting hours. Post-novitiate/Presbyteral Formation directors shall renew this training a minimum of every five years. The St. Luke Institute’s five-day Phase I workshop for formators and vocation directors, and the Catholic Theological Union’s intensive three-week program entitled “Healthy Human Sexual Development for Ministry” (course I4010) meets this requirement.

Post-novitiate Procedures

The period of post-novitiate seeks to achieve a balance of ministerial, communal, academic and reflective experiences and skills. This is the context for holistic Capuchin discernment.
Post-novitiate formation is divided into two phases:
1. Post-novitiate Stage I begins immediately after first vows and takes place at the house of formation.
  1. Stage I runs from first vows to the beginning of the next academic year, around seven months. It is an opportunity for the brothers to experience the challenge of living the Capuchin Fraternal life of the Gospel in a more apostolic way.
  2. It is a time to deepen the brothers’ appreciation of both the contemplative and active elements of our way of life.
  3. There are in-house classes on Franciscan studies, and the post-synodal document, Vita Consecrata. The brothers also follow a course on human sexuality and the celibate life. Study is kept to a minimum in this stage but if a suitable introductory course is available at a local institute then the brothers can take advantage of it.
2. Post-novitiate Stage II:
  1. It focuses mostly on formal study that will enable each temporary professed friar to develop the skills of balancing his life in fraternity between prayer, apostolic work and formal study.
  2. The temporary professed friars continue with a degree of apostolic work and subsequent reflection on their life in fraternity.
  3. Depending on each friar’s gifts, talents and particular vocation, such as to the priesthood, working with the post-novitiate director he works out a program of studies and training.
  4. Those who are called to Sacred Orders are to be trained according to the norms laid down by the Church and with consideration of the charism of our fraternity.
The director of Post-novitiate Stage I and Post-novitiate Stage II may be the same friar, or two different friars and the programs may take place at the same or different friaries.
Any professed brother residing in the friary that hosts the post-novitiate program would be expected to seek follow the guidelines listed below, as much as his particular ministry obligations permit:
1. Willing to join in the community prayer and meditation practices.
2. Regularly be present and participate in the meals, community recreation and community meetings.
3. Desire to live a simple lifestyle.
4. Evaluation of the men in initial formation is a critical aspect of the post-novitiate program. Friars need a willingness to participate in this process.
As a friar begins the post-novitiate period, the director shall provide a time of orientation to the purpose, goals, and requirements of the post-novitiate program. Throughout initial formation, friars are expected to engage in ministerial, academic and communal tasks that together form full time occupation.
The post-novitiate director, after dialogue with the post novice, determines the amount of time given to the blend of academic and ministerial learning. It is assumed that each of the elements will be present to some degree. Full and generous participation in Capuchin fraternal life is always present. Also present during the post-novitiate period are identifiable moments of reflection.
The following elements form the post-novitiate program:
1. Participation in the life of the local Capuchin fraternity including: presence at community events: prayer, meals, meetings, as well as doing his share of maintenance, cooking, and hospitality. Full participation in the events of the province is expected as well. This participation may be deepened by memberships on provincial commissions and committees.
2. Education: Ordinarily no formal academic studies are undertaken in post novitiate stage I unless they are very pertinent for this stage of formation. Formation for work and ministry begins in post novitiate stage II.
Ministry: A minimum of 5 hours per week of ministry must be undertaken under the guidance of a ministry supervisor. More time can be given to ministry if the temporary professed friar so chooses and the post-novitiate director approves. Annually, in preparation for evaluations, the post-novitiate director shall receive a ministry evaluation from the ministry director. The temporary professed friar shall also prepare an annual ministry self-evaluation.
During the summer months, temporary professed friars will generally engage in an intensive Capuchin ministry experience while living in a Capuchin friary. The post-novitiate director shall initiate an evaluation of the summer experience. A CPE, language-study or cross-cultural experience in Timor Leste, can take the place of a summer assignment experience. Certain summer courses at an academic institution and/or intensive workshops (Franciscan/Capuchin; Celibate chastity) may also be done if deemed appropriate by the post-novitiate director. Post-novitiate friars may be asked to remain at their home friary to complete courses, and fulfil the hospitality and maintenance needs there.
Franciscan/Capuchin Input: Scheduled approximately once a month during the academic year, Franciscan input sessions are required for all friars in post-novitiate. Topics will rotate allowing those in post-novitiate to receive Franciscan/Capuchin input.
Theological: Temporary professed friars shall participate in program-sponsored theological reflection approximately monthly during the academic year.
Integrating Seminars: Two to three Integration Seminars shall be arranged for all temporary professed on an annual basis. These seminars will often follow the model of theological reflection. Important to the task of integration are personal reflection opportunities to address critical questions in the church and ministry. Post-novitiate friars will be required to incorporate the challenges and questions of this process in their own annual evaluations each year. The integrating seminars shall last approximately 1-2 days and will take precedence over other activities by the temporary professed. Topics for these seminars shall include:
1. the vows
2. transitioning: novitiate – Stage I – II post-novitiate – ministry (lay/clerical)
3. sexuality
4. theological foundation for outreach ministry
5. cultural sensitivity issues (crossing cultural boundaries)
6. mission effectiveness
7. justice peace and care for the earth
Additional Post-novitiate Program elements include:
1. monthly spiritual direction with a credentialed director
2. monthly conferences with the post-novitiate director
3. An annual 5-day retreat
4. annual ministry and community evaluation
5. participation in a Perpetual Vows Pilgrimage to Assisi

Post-novitiate Practices

Active formation demands the cooperation of those being formed who are the principal authors of their own growth and the ones primarily responsible for it. (Constitutions 24,5)

Assumptions:

Those entering the post-novitiate level of formation have the capability and the will to live Capuchin life.
The skills, attitudes and values necessary for living our life are already present, to varying degrees, in the person entering the post-novitiate level of formation.
The person in post-novitiate formation wants to solidify and deepen his personal appropriation and integration of the above skills, values and attitudes.
The Friar in initial formation will demonstrate that he wants to live our life through his observable behaviour. This includes not only his visible actions, but also what he freely and sincerely shares of himself with his brothers (the local community, province community and formation staff) in the course of living our way of life, i.e., his values, attitudes, aspirations, assessment of people and situations, feelings, faith, and personal history.
In the course of evaluations, the burden lies with the friar in initial formation who is giving direction to his own life, to prove that he can and wants to live our life through his personal decisions. The burden does not lie with those doing the evaluation. He cannot assume that he has a right to make perpetual profession as a Capuchin and therefore, expect those evaluating him to respond to that right as the key focus in evaluations. He must demonstrate that he wants to live our life.
If his observable behaviour demonstrates that he does not want to live our life, those evaluating him cannot make decisions based upon underlying reasons for the behaviour, but on the observable behaviour alone.
The friar in formation is the primary human agent of his own formation. The province will provide, as far as possible, the necessary communal, educational, therapeutic, and physical support for him to address his formation.
The post-novitiate director can ask of the friar in initial formation what is not fully demonstrated and lived by all the friars in the province.

Practices:

Friars at the post-novitiate level of formation are to be responsible and take initiative in community matters, both physical and fraternal.
Having obtained the permission or with the consent of the post-novitiate director, they are expected to notify the local guardian of all overnight absences from the community. All friars will submit their plans for holidays and other times away from the community to the local guardian, in coordination with the post-novitiate staff.
They are expected to maintain the communal life of the friary via cooking, cleaning and extending hospitality to all visitors.
Each friar is expected to attend community events, prayers/meditations and meals.
They will participate fully in education and ministry commitments.
They are expected to maintain their financial records and promptly process bills to assure payment.
They will maintain vehicles and other equipment that they use.
They are expected to maintain personal health.
They are expected to read provincial publications and respond promptly to provincial requests (information/reservations/surveys).
They are responsible for keeping their monthly appointments with staff.
All friars make and keep their spiritual direction appointments.
They are expected to share during designated scripture reflections as a part of the community practice.
All friars are encouraged to practice positive forms of communication in ministry and educational settings as well as fraternally in the community. Ongoing fraternal living requires that each friar reflect on the progress of his peers during the evaluation process and offer honest feedback to peers.
It is necessary that individual post-novitiate friars create and practice a personal schedule that includes private prayer, spiritual reading and meditation. This schedule may be the subject of staff inquiry, support and/or challenge.

The Process of Evaluation

Evaluation in the post-novitiate formation program is a process, not a moment. No one evaluation erases prior history or negates recurring concerns that may not be highlighted in a particular evaluation.

The challenge to the friars in the post-novitiate program is to demonstrate the ability to live a balanced Capuchin life that attends to the communal, spiritual, personal, ministerial, education, and multi-cultural dimensions of our way of life.

The following evaluation process shall occur annually:

A written self-evaluation shall be completed by each temporary professed friar (see guideline page).
A ministry evaluation shall ordinarily include a written evaluation by the friar’s supervisor, which is shared with the friar in formation and the formation staff (see guideline page).
The community conversation/evaluation shall proceed as follows:
1. The written self-evaluation will be made available to all community members. Temporary professed friars shall meet for peer evaluations individually. Other friars are encouraged to meet with the temporary professed friars for a private evaluation and should do so if they have concerns regarding the post-novitiate friars. A summary of the peer evaluations shall be included in the self-evaluation.
2. The community conversation shall be attended by all community members (when possible) as well as the post-novitiate staff.
3. Community members will be encouraged to offer feedback to individual temporary professed friars after they summarise their areas of growth or needed growth.
4. A summary of the community evaluation will be written by a community member and be forwarded to the post-novitiate director and the temporary professed friar.
Following the community evaluation, the temporary professed friar writes a letter requesting renewal (or perpetual vows) from the provincial minister.
The self-evaluation, ministry evaluation, community summary and staff recommendation will be sent to the provincial minister. A copy of the community and staff evaluation will be given to the temporary professed friars.

Guidelines for Self-evaluations

Community Life

Presence to, participation in, and contribution to the community and to community life
Initiative and sense of responsibility in the community
Quality of relationships within community
Communication skills

Spiritual life

Community prayer: presence, participation, leadership, openness and responsiveness
The practice of communal meditation
The place of theological reflection in one’s life
The place of spiritual direction in one’s life

Personal life

Personal, physical and mental health
Expression of personal values in regard to poverty, obedience, celibacy as manifested in verbal expression and behaviour
Expectations of the post-novitiate formation program
Views toward church, theology, sacraments, etc.
Social life outside the community
Personality dynamics as revealed in community interaction

Cross-cultural Issues

Comment on the content and impact of your preparation for cross-cultural issues/communication.
Comment on your experiences of other cultures

Effect of ministry on community

Comment on the impact of your ministry on your personal and community life

Effect of learning on community

Comment on the impact of your learning on your personal and community life

Community Evaluation Guideline

Every brother, given by God to the brotherhood, brings it joy and, at the same time, is an incentive for us to renew ourselves in the spirit of our vocation.

Responsibility for initiation involves the entire brotherhood since the candidates are part of it. (Const. 28,1-2).

At the times determined by the minister, after having consulted his council, the local fraternity, following the director’s report, shall discuss and reflect together on the suitability of the candidates and its own manner of acting towards them. (Ord. 2/15,1)

The process for Community Evaluations includes the following:

Facilitator:

Gathering prayer
A short summary statement is given from each post-novitiate friar based on their self- evaluation and conversations with community members during the evaluation process. Areas of growth or needed growth should be identified in these statements. If the friar in initial formation is considering a request for perpetual vows in the following year, this declaration shall be made in the self-evaluation and feedback is encouraged during this evaluation process.
The community members are then asked to comment on the particular values and gifts, as well as areas for growth, of each friar in post-novitiate formation. Each friar is encouraged to offer feedback, affirmative and challenging to the friar in formation.
A community member (not on post-novitiate staff) will write a summary of the community evaluation, to be forwarded to the provincial council.
Closing prayer.

Guideline for Ministry Evaluation

The following is the proposed instrument that may be offered to your ministry supervisor:

Our Capuchin Formation Program requires that friars in temporary vows participate in some kind of supervised ministry experience during their initial formation years.

As part of our annual evaluation process leading to the renewal of vows or perpetual vows, we ask the friar in formation to reflect on his ministry experience over the past year. Since each friar and ministry is different, we conduct the ministry evaluation on a very individualised basis. The questions, which follow, may assist you in evaluating the ministry performed by our friar at your site. Whether or not we are able to meet with you, we would welcome any written comments you wish to make.

Thank you for your time and cooperation in this matter.

Please describe the ministry (short job description including hours).
How do you evaluate his performance in this ministry?
What skills do you believe he brings to your ministry?
Have you become aware of any areas of further growth in his ministerial skills?
How would you evaluate his relationship to other staff members and those to whom he ministers?
What areas of ministry in the church might you recommend that he pursue in the future?

Ministry Formation Program

This program spans both the post-novitiate period and a period after perpetual vows.
The program for clerical friars, due to the explicit canonical requirements of the Church, is outlined in detail below. The program for lay friars needs to be worked out on an individual basis with the friar concerned.

Ministry formation for lay friars

An individual program for the lay friar will be dependent upon his interests, aptitude, previous tertiary studies and/or work experience(s), the available possibilities of work related ministry he will carry out, as well as the perceived needs of the province and Order.
During post-novitiate stage I, the friar concerned will begin to dialogue with the post-novitiate director to explore and clarify a workable ministry formation program.
The post-novitiate director will submit the suggested ministry formation program to the formation council.
The formation council will examine the suggested program, and if required, interview the concerned friar.
The formation council, via the formation director, will submit any arising recommendation(s) for the ministry program of the concerned friar to the provincial council for a decision.

Study for Holy Orders: Process & Criteria

(Procedural Level)

Stage 1

This takes place in post-novitiate stage I. This period is essentially an exploratory one, in which a friar’s general aptitude and possession of the basic skills necessary for presbyteral ministry are assessed and attested to in a systematic fashion. In light of the claim included in the public ritual of ordination, that inquiry among the people of God has resulted in this man being deemed worthy for the ministry, special attention is to be paid to gaining testimony from various members of the ecclesial community.

The friar makes formal written application to the Provincial Council requesting to begin studies for a BTh/MTh/STB) for the completion of the requirements for ordination to the presbyterate, at which time the formation director, in consultation with the post-novitiate director, offers the Provincial Council a preliminary statement offering an assessment of this request and a recommendation regarding its acceptance.
The Provincial Council reviews these materials and offers its written decision regarding approval of the request. A copy of this decision is also sent to the formation director and to the post-novitiate director.

Stage 2

This period of preparation is focused upon the continuing development of particular skills associated with presbyteral ministry. Of special importance are the ability to function competently and thoughtfully within the liturgical assembly (oral proclamation and ritual competence), as well as the development of skill and competence in the arena of public preaching, especially in light of the historical role of Capuchins as preachers of the gospel.

At the time of the near completion of the BTh element of the study program, usually coinciding with the request for three-year renewal of temporary vows, the following comprehensive evaluations are gathered by the formation director, who, after consultation with the formation council, then forwards a formal recommendation to the Provincial Council regarding the continuance of these studies, and with a view to the conferral of the ministry of lector and acolyte:
1. ministry evaluation (ministry supervisor)
2. professional evaluation whereby the post-novitiate director prepares and forwards an evaluative report that particularly focuses upon this friar’s study of and developing facility with scripture, as well as his developing comfort and competence in the task of oral proclamation of the scriptures in the liturgical assembly.
3. testimony from local community of residence (local guardian)
4. testimony from the local guardian where the friar may have resided for the Capuchin summer experience.
The Provincial Council reviews these materials and reaffirms or rescinds its approval in order to complete the BTh/MTh or Baccalaureate of Sacred Theology (STB), sending a written copy of this decision to the friar in question and the director of ministry formation.
After the successful completion of 4. above, customarily, during the third year of studies, the friar in studies makes a formal written request to the provincial minister to receive the ministry of lector. This is conferred at some appropriate celebration indicated by the provincial minister, who may delegate the celebration of the Rite to another priest friar.
Following a period of at least six months, the friar pursuing presbyteral studies makes a request to the provincial minister for the reception of the ministry of Acolyte. In light of such a request, the post-novitiate director prepares and forwards an evaluative report particularly focused upon the friar’s developing appreciation for and study of Eucharist, as well as his developing ritual competence within the Eucharistic assembly. This report will also take into account how the friar has liturgically participated in provincial celebrations and in liturgies at his summer placement.
After another period of no less than six months, the friar is free to make a written request to the Provincial Council for ordination to the diaconate. This request is accompanied by a recommendation from the post-novitiate director. This recommendation shall serve to summarise the entire period of preparation, including specific mention of the following:
1. general statement of this friar’s fitness for public ministry in the name of the ecclesial community (ordinarily such a statement shall include testimony drawn from various members of the church who have experienced this friar in ministerial settings)
2. review of this friar’s facility in the realm of oral proclamation of the Scriptures
3. review of this friar’s competence and performance within the ritual demands of the church’s public worship
4. summary and assessment of this friar’s ability to reflect and/or preach within the liturgical assembly (ordinarily this testimony will include the post-novitiate director’s personal experience of this preaching at a liturgical event, as well as testimony by other members of the assembly)
In considering the request for ordination to diaconate, the Provincial Council may conduct a formal interview with the requesting friar in light of the testimony mentioned in 7. above.
Upon the approval of the request of the Provincial Council, the Office of the Provincial Minister shall arrange for the invitation to an ordaining bishop and shall arrange the preparation of all necessary canonical documentation including the dimissorial letters.
Upon the completion of the actual sacramental celebration, the Office of the Provincial Minister shall send out the proper canonical notifications including that of the baptismal registry.

Stage 3

This final period of preparation serves to further deepen a friar’s possession of the essential skills for successful presbyteral ministry, while also further establishing his accountability to and acceptance by the larger ecclesial community.

Upon ordination to diaconate and placement in a ministry, the director of ministry formation shall then facilitate the drawing up of a contract between the friar and the community in which he is to serve as a deacon. Such a contract will ordinarily provide for the following:
1. continued evaluation of his liturgical preaching (including testimony from various members of the liturgical assembly).
2. continued evaluation of his general fitness for public ministry in the church.
3. continued evaluation of his ritual competence.
4. assessment of his ongoing integration of his emerging ministerial role with his identity as a Capuchin Franciscan friar.
The ministry formation director gathers the testimony outlined in n. 11, the documentation attesting to the successful completion of a BTh/MTh or Baccalaureate of Sacred Theology (STB) (and the possible completion of any other degree), and offers a final recommendation to the provincial minister regarding ordination to the presbyterate.
Upon the approval of this recommendation, the Office of the Provincial Minister shall prepare all the necessary canonical documentation including the dimissorial letters and subsequent notification of the baptismal registry.

Forms and Documents Used in Formation

Capuchin Candidacy Program

(Vocation Office)

Questionnaire Regarding Indebtedness

This questionnaire should be filled out as part of the application process to the Postulancy Program. It should be reviewed with the staff of the Candidacy Program before application to ascertain how any indebtedness will be retired before entrance into postulancy.

N.B. Concealment of the truth in answering the following questions may be construed as fraud and be cause for dismissal from the formation program.

I own taxable property: yes no
List the taxable properties you own, here and on back of this form:

–

I have payments to make for insurance: yes no
I have to pay alimony: yes no
I have child support payments to make: yes no
I have fines and/or penalties to be paid: yes no
I have filed for bankruptcy: yes no
Have the bankruptcy obligations been satisfies? yes no n/a
I have outstanding taxes: yes no
I have financial liabilities or debts not scheduled: yes no
I have acted as fiduciary: yes no
I have taken out loans: yes no
My loans are all paid off: yes no n/a
Have any claims been made against you that could require financial consideration? yes no
Do you have any creditors: yes no
List any other reasons that you owe money:

On an attached sheet of paper, list how you propose to pay off each source of indebtedness.

Signature and date:_____________________________________________

Printed name and date: _________________________________________

Commentary on the Questionnaire Regarding Indebtedness

(Fact Sheet)

N.B. The “Questionnaire Regarding Indebtedness” should be reviewed by an agent of the province (the bursar, or someone familiar with financial issues). If there is indebtedness, it would be wise to ask the amounts of the debts and to see proof of ability to pay. Similarly, if a third party is assuming the debt, that should be in writing.

Furthermore, if there is a debt that the province is being asked to assume, it should be detailed in writing and formally requested of the provincial and his council.

Following are some facts concerning bankruptcy.

Bankruptcy discharge does not relieve the following obligations:

Claims not provable, such as unliquidated damages arising out of an accident, eg: a car accident, except in certain circumstances and court imposed fines and penalties;
Unliquidated damages other than those arising from a contract, promise or breach of trust;
Maintenance debts, including child support;
Accumulated HECS and HELP debts;
Debts incurred by fraud;
Debts incurred after the commencement of bankruptcy.

(resource Australian Financial Security Authority (www.afsa.gov.au/debtors/bankruptcy/bankruptcy-overview/debts))

Statutory Declaration as to Debts and Other Financial Obligations of Applicants Prior to Admission

I, [full name] of [address] in the State of New South Wales, [Occupation], do solemnly and sincerely declare that:

To the best of my knowledge I do not have any unpaid debts and that I am not responsible or liable for the payment of any financial obligation whatsoever other than the following (if no debts or other financial obligations, so state; otherwise, list each debt or financial obligation separately in the space below):

Name and Address of Claimant	Nature of Claim	Amount
		$
		$
		$
		$
		$
		$

The attached:

document by which a Claimant agrees to release a claim it would otherwise have against me; and/or

Agreement to Pay Debt of Another are correct and were signed by the respective parties whose names appear thereon.

I make this declaration with the intent that the Capuchin Province of the Assumption of the Blessed Virgin Mary, Australia rely upon it in considering my application for membership.

And I make this solemn declaration conscientiously believing the same to be true and by virtue of the provisions of the Oaths Act 1900.

Declared at [place] on [date]

[signature of declarant]

in the presence of an authorised witness, who states:

I, [name of authorised witness],
a [qualification of authorised witness],
certify the following matters concerning the making of this statutory declaration by the person who made it: [* please cross out any text that does not apply]

1. *I saw the face of the person OR *I did not see the face of the person because the person was wearing a face covering, but I am satisfied that the person has a special justification for not removing the covering.
2. *I have known the person for at least 12 months OR *I have confirmed the person’s identity using the following identification document:

[describe identification document relied on]

[date]

[signature of authorised witness]

Note: An authorised witness includes a justice of the peace, notary public, commissioner of the court for taking affidavits or lawyer (with a current practising certificate)

Agreement to Assume the Debt of Another

PARTIES

Trustees of the Order of Capuchin Friars Minor on behalf of the Province of the Blessed Virgin Mary of the Capuchin Order (Province) of 96 Catherine Street, Leichhardt NSW 2040

(Full name of Postulant) of (address of Postulant) (“Postulant“)

(Full name of person assuming debt) of (Address of person assuming debt) (Guarantor)

RECITALS

(A) The Postulant wishes to join the Province’s Postulant Program and live within its community (Capuchin Community).

(B) Upon the Postulant joining the Postulant Program, the Province will accept financial responsibility for the Postulant.

(C) In consideration of the Province accepting the Postulant to live within the Capuchin Community, the Guarantor has agreed to be fully responsible for and to pay the Postulant’s debts and financial obligations as specified in this Agreement on the terms and conditions set out in this Agreement.

OPERATIVE PROVISIONS

The Guarantor agrees to assume the following debts and financial obligations of the Postulant:

	Creditor	Nature of Debt	Amount of debt	How payable
(a)			$
(b)			$
(c)			$
(d)			$
(e)			$

The Guarantor hereby indemnifies the Province and the Postulant against any claims by the Creditor arising from any failure by the Guarantor to pay the Postulant’s debts and financial obligations listed in clause 1 above, including interests and costs thereon.
By signing this Agreement, the Guarantor warrants to the Postulant and the Province that s/he has been given the opportunity to obtain independent legal advice.
In the event that the Postulant ceases to live within the Capuchin Community, the Guarantor’s obligations under this Agreement shall cease at that time.
This Agreement is governed by the laws of the State of Australia within which the Postulant resides upon his joining the Capuchin Community.

Dated this ____ day of _____________________, 20___.

THE COMMON SEAL of Trustees of the Order of Capuchin Friars Minor was hereunto affixed in pursuance of a resolution passed at a meeting of the said corporate body and this document is signed by the Provincial Minister and two other members thereof all of whose signatures are opposite hereto:
		Provincial Minister
		Signature of Member
		Print name of member
		Signature of Member
		Print name of Member

SIGNED SEALED AND DELIVERED by the Postulant in the presence of:
Witness Signature		Signature of Postulant
Print Name
Address

SIGNED SEALED AND DELIVERED by the Guarantor in the presence of:
Witness Signature		Signature of Guarantor
Print Name
Address

Questionnaire Regarding Impediments

This questionnaire should be filled out as part of the application process to the Postulancy Program, regardless of intent to seek ordination. It should be reviewed with the staff of the Candidacy Program before application to discuss the nature and implications of any impediments or irregularities and to note the future need for any dispensation. Please explain a “yes” response to any question.

N.B. Concealment of the truth in answering the following questions may be construed as fraud and be cause for dismissal from the formation program. It can also lead to obstacles to future ordination or the invalidity of a future ordination.

I have suffered or do suffer from a form of emotional disturbance or mental illness: yes no
I have abandoned my Christian or Catholic faith in some way: yes no
I have attempted marriage (even civil) while I or the woman was in an existing matrimonial bond, in sacred orders, or in a public perpetual vow of chastity: yes no
I have committed or cooperated in a homicide: yes no
I have procured or cooperated in an abortion: yes no
I have physically and seriously harmed myself or attempted suicide: yes no
I have physically and seriously harmed another person: yes no
I have performed an act reserved to those ordained as a bishop, priest, or deacon: yes no
I have impersonated a bishop, priest, or deacon: yes no
I have a wife: yes no

Signature and date:_____________________________________________

Printed name and date:__________________________________________

The Postulancy Program

Letter of Acceptance to Postulancy

Mindful that “every brother, given by God to the brotherhood, brings joy and, at the same time, is an incentive for us to renew ourselves in the spirit of our vocation” [Capuchin Constitutions 28,1], and in accordance with the norms contained in the same Capuchin Constitutions [20,1 and 29,1-2],

I, Brother ___________________________________________, O.F.M., Cap., Provincial Minister

of the Province of the Assumption of the Blessed Virgin Mary of the Order of Capuchin Friars Minor, do hereby ACCEPT

____________________________________________________________ into the Postulancy Program.

FURTHERMORE, I hereby authorize Brother _________________________________, O.F.M.,

Cap. to receive our brother into the Postulancy Program conducted at

_____________________________

in the City of ___________________________________.

signed: ____________________

(Provincial Minister)

Given at: ___________________________

Date: _______________________________

[seal of Province]

Declaration Concerning Remuneration

I, _______________born on __________________ at ___________________________________________

in the State of _______________, motivated solely by religious beliefs and principles, desire to pursue membership in the Capuchin Order. I desire to follow, be bound by and have my rights determined by the laws of the Catholic Church concerning the remuneration of residents, candidates, postulants, novices and professed members of religious communities acknowledged by the Catholic Church.

FOR AND IN CONSIDERATION of benefits accruing to me (whether it be as a resident, a candidate, postulant, novice or professed member of the Capuchin Order) I do solemnly state, declare and agree that I shall acquire no right (legal or equitable) to wages, compensation, remuneration, pension, fees, superannuation or monetary benefits of any sort arising from time spent, efforts made, services or work performed by me from this day forward and for so long as I continue in any way with the Capuchin Order.

LIKEWISE IN CONSIDERATION of the aforesaid benefits accruing to me in the event of accident, injury, disability or death, I agree: 1) that I, and my personal representative, will acquire no right to damages, to compensation or to benefits of any sort from the Capuchin Order or from any of its corporations or members; and 2) that I, and my personal representative, will not sue the Capuchin Order or any of its corporations or members.

Signed at:______________________________________

Date:__________________________________________

Signed:________________________________________

Witnesses:

(1)____________________________________________

(2)____________________________________________

The Novitiate Program

Declaration of Freedom and Intent Before Novitiate

I, ___________________, son of _______________________________ and ________________________________,

born at ___________________,

on the _____________ day of ________________________, in the year 20___,

and now being ______________years of age,

DO SOLEMNLY AFFIRM before God, and in the presence of Brother ______________________________

and these Witnesses, that I intend to be received into the Novitiate of the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin, there to spend a year of probation as required by the Rule of St. Francis, the Capuchin Constitutions and the Code of Canon Law before the profession of public, religious vows.

MOREOVER, I testify that I do this freely and of my own accord, with no known force or fear from any source whatsoever. I declare also that, to the best of my knowledge, I am not bound by any impediment of either Canon Law or Capuchin law which would prevent my novitiate year, and as a consequence, all subsequent years I spend in the Capuchin Order, from being both valid and licit.

In affirmation of the truth of these statements, I now touch my hand to the Holy Gospel; SO HELP ME GOD.

Signature: _______________

Signature of one receiving the oath: _________________

Witness (1):_______________

Witness (2): ________________

Place: _______________________

Date: __________________________

Impediments Regarding Entrance into Novitiate

Under 17 years of age.

The person is eligible to enter novitiate on the day after his 17th birthday.

Married, during a marriage.

The marriage must still be current. If the spouse had died, or if the marriage has been declared null and void by an ecclesiastical tribunal, the person is not bound to the impediment. The impediment is presumed to bind even in marriages that took place outside the Catholic Church.

Current membership in any other institute of consecrated life (religious order) or society of apostolic life.
Entrance as a result of force, grave fear or fraud.

This includes the psychological. Is the person withholding some important information? Examples of fraudulent entrance would be the concealing of physical disability or psychiatric disorders, the hiding of a police record, or a dishonourable discharge from military service.

Reception of this person (on the part of the superior) due to force, grave fear or fraud.
Has this person ever been a member of an institute of consecrated life or a society of apostolic life? To conceal that fact would be an invalidating impediment.

*NOTE: The Capuchin Constitutions (n. 18) also contain requisites, but a judgment on these should have been reached before the signing of the declaration of freedom and intent, e.g. on being temperamentally suited to live the fraternal fellowship of our gospel life; that they firmly hold and believe what the church teaches, etc.

On Reception into Novitiate

In accordance with the norms prescribed in the Constitutions of the Order of Friars Minor Capuchin [31,2], and in testimony thereof, I hereby give witness to the fact that:

I, _________________________________________, henceforth known as

Brother ______________________________________________, O.F.M. Cap.,

son of _______________________________ and ________________________________________,

born at _______________,

on the ____________ day of _____________________, in the year _______,

and now being _________ years of age,

have been received as a NOVICE in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin

at _____________________________________________,

located at _______________________________________,

on the ___________ day of _____________________, in the year _____.

Signature of Novice: ___________________________

Date: __________________

Witness (1): _________________________________

Witness (2): _________________________________

Signature of friar who received this novice: ___________________________________

*If other than the General Minister, Provincial Minister or Novice Master, please attach the Letter of Delegation.

Letter of Delegation to Receive Novices

Peace and blessings!

In virtue of the ministry of service entrusted to me, and in virtue of the provision found in the Constitutions of the Order of Capuchin Friars Minor [21,1],

I HEREBY DELEGATE BROTHER ______________________________________, O.F.M., Cap.

to perform the rite of receiving novices for our brother(s):

________________________________________

at ____________________________________________________________

____________________________________________________________

on the ____________ day of _________________________, 20_________.

The norms found in the approved liturgical books are to be observed.

___________________________________

Provincial Minister

Given at: _________________________________

_________________________________

(seal of the Province)

Date: ________________________________________

Last Will and Testament (Recommended only)

(Recommended only, especially if someone has significant assets or likelihood to inherit such but not required until before Perpetual Vows – see below for Last Will and Testament required for Perpetual Vows)

DATED:

2015

Last Will and Testament

[insert full name of will maker]

This Will is made by me [insert full name of will maker] of [insert street address and suburb/town of will maker] in the State of [insert state in which will maker resides].

1. REVOCATION

I HEREBY REVOKE all former Wills and testamentary dispositions made by me AND DECLARE this to be my last Will and Testament.

1. APPOINTMENT OF EXECUTOR AND TRUSTEE
  1. I [APPOINT [insert FULL NAME of person will maker wishes to appoint as his Executor/Trustee] to be the Executor and Trustee of this my Will.
  2. I DIRECT THAT the expression my Trustee where herein used shall include the Trustee or Trustees whether original or substituted of this my Will.
2. I DIRECT THAT I be [choose either: *BURIED or *CREMATED].
3. SPECIFIC GIFTS

I GIVE:

- - 1. [specify gift] to [identify relationship of recipient to will maker] [FULL NAME OF RECIPIENT] ([SHORT FORM OF RECIPIENT’S NAME]) absolutely if they survive me by thirty (30) days [*OPTIONAL: PROVIDED THAT should ([SHORT FORM OF RECIPIENT’S NAME]) not so survive me leaving a child or children who survive me by thirty (30) days THEN I DIRECT that such child or children who survive me by such period shall stand in the place of his, her or their deceased parent and take, if more than one as tenants in common in equal shares absolutely, my interest in the Gift which their deceased parent would have taken had s/he survived me for such period].
    2. [repeat above in respect of every gift]

Signature of Willmaker Signature of witness Signature of witness

1. GIFT OF MY RESIDUARY ESTATE

- 1. [*IF RECIPIENT IS AN INDIVIDUAL: my [insert relationship of person to Willmaker] [FULL NAME name of person will maker wishes to gift his residuary estate (and if more than one person in what share)] if they survive me by thirty (30) days [*OPTIONAL PROVIDED THAT should ([SHORT FORM OF RECIPIENT’S NAME]) not so survive me leaving a child or children who survive me by thirty (30) days THEN I DIRECT that such child or children who survive me by such period shall stand in the place of his, her or their deceased parent and take, if more than one as tenants in common in equal shares absolutely, the share of my residuary estate which their deceased parent would have taken had s/he survived me for such period].
  2. [if more than one recipient, repeat as above]

[*IF RECIPIENT IS AN ORGANISATION (CAPUCHIN FRIARS USED AS AN EXAMPLE ONLY):

After payment of all my just debts, funeral and testamentary expenses and all other duties or taxes whatsoever payable on or by reason of my death I GIVE the balance then remaining of all of my real and personal estate of whatsoever nature and wheresoever situate to the TRUSTEES OF THE ORDER OF CAPUCHIN FRIARS MINOR for its general purposes and I express the wish that this gift be used for the service of the poor and marginalised PROVIDED THAT:

- - 1. If the organisation cannot receive a gift, then the gift shall be made to the charitable organisation in Australia that my Trustee consider most nearly fulfils the objects I intend to benefit;

Signature of Willmaker Signature of witness Signature of witness

- - 1. the receipt of the authorised officer for the time being, of the organisation benefitting under this clause shall be a sufficient discharge to my Trustee.]
1. ORGAN DONATION

I declare my bodily organs may be donated for transplant purposes only and not for any other anatomical, therapeutic, medical or scientific purpose.

1. TRUSTEE’S POWERS
  1. I DECLARE that my Trustee shall have the power to sell, lease, exchange or otherwise dispose of assets in my Estate on such terms as my Trustee may consider expedient as though she were the absolute beneficial owner.
  2. I DECLARE that my Trustee shall have the following powers:
    1. To lease or mortgage any part or parts of my estate for such purposes and upon such terms or conditions as my Trustee shall think fit.
    2. To sell, call in and convert into money such part or parts of my estate as shall not consist of money and to postpone the sale, calling in or conversion of the whole or any part thereof so long as my Trustee shall think fit notwithstanding that it may be of a terminable, hazardous or wasting nature during such period as they may think fit and to retain the whole or any part thereof in its present form of investment without being responsible for loss.
    3. Appropriate any asset, share or interest in an asset, including the benefit of any loan owing to me at my death, of my estate not specifically given to a beneficiary in full or partial satisfaction of a legacy or share of my estate without needing to obtain the consent of any beneficiary.

Generally to manage my estate as my Trustee shall in her absolute discretion think fit

Signature of Willmaker Signature of witness Signature of witness

IN WITNESS WHEREOF I have hereunto set my hand to this my Will this day of 2015.

Willmaker

SIGNED by the Willmaker as and for his last Will and testament in the presence of us both being present at the same time who at his request in his presence and in the presence of each other have hereunto subscribed our names as witnesses.


Signature of Witness		Signature of Witness
Print name of witness in full		Print name of witness in full
Address of witness		Address of witness
Occupation of witness		Occupation of witness

Dispostion of Income, Use and Administration of Property During Temporary Vows

Disposition of Income, etc., during Temporary Vows Page 1 of 2

I, ___________________________________________________________, also known as

Brother ________________________________________, OFM Cap., desire to and do hereby

for the time I continue in temporary vows, give the administration of my property to

_____________________________________, as trustee.

The items given to the trustee are:

The trustee shall dispose of any income arising from the property as follows:

A. All expenses arising from the property, its maintenance and administration shall be paid first.

B. In the event any property, income or other taxes arise from the property, the trustee shall pay such taxes and if income is insufficient to pay taxes, the trustee in his discretion can use portions of the property to pay taxes.

C. Remaining income, if any, shall be given to ________________________________.

In the event of my death during temporary vows, the trustee shall give the property to my personal representative for distribution in accord with my will.

At the time I terminate temporary vows for any reason, the trustee shall deliver all property not disposed of as I then direct. However, I acknowledge that the trustee will not be liable to me if, as at the date I terminate my temporary vows, there is no such remaining property.

Disposition of Income, etc., during Temporary Vows Page 2 of 2

With the permission of the provincial minister of the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin I retain for my use, under the direction of my lawfully appointed religious superior, the following:

Dated this ____ day of ___________________, 20____.

________________________________________

________________________________________ Witness 1

________________________________________ Witness 2

I, Brother __________________________________________, OFM Cap., Provincial Minister of the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin, approve the request of _______________________________________________ to give the administration of his property and to give its income as stated in this document.

Furthermore, I give permission to ________________________________________________ to retain for his use, but always under the direction of his lawfully appointed religious superior, the goods itemised above.

Dated this ________ day of ___________________, 20____.

_____________________________

Provincial Minister

_________________________________

Provincial Secretary

Declaration of Freedom and Intent Before First Profession

I, ________________________________________, also known as

Brother ____________________________________________________, O.F.M., Cap.,

son of _________________________________ and

____________________________________________,

born on the ___________ day of ______________________, in the year _______,

and now being _______________ years of age,

DO SOLEMNLY AFFIRM BEFORE GOD, and in the presence of

Brother_______________________________

and these Witnesses, that on the completion of the required period of probation, I intend to profess public, temporary religious vows in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin.

MOREOVER, I testify that I do this freely and of my own accord, with no known force or fear from any source whatsoever. I declare also that, to the best of my knowledge, I am not bound by any impediment of either Canon Law or Capuchin law that would prevent my profession from being both valid and licit.

I FURTHER DECLARE it to be my sincere intention to bind myself before God and the Church by the public religious vows of poverty, chastity and obedience, according to the Rule of Brother Francis confirmed by Pope Honorius, and according to the mind of the Constitutions of the Order of Friars Minor Capuchin, observing common religious life in the Capuchin fraternity.

In affirmation of the truth of these statements I now touch my hand to the Holy Gospel; SO HELP ME GOD.

Signature of Novice: __________________________________

Signature of one receiving the oath: _____________________________

Witness (1): __________________________________

Witness (2): __________________________________

Place: _________________________________

_________________________________

Date: _________________________________

Impediments to Making First Profession

Under 18 years of age.

The person is eligible to make first profession on the day after his 18th birthday.

An invalid novitiate.

See the list of impediments regarding entrance into novitiate: if the person entered the novitiate invalidly the entire novitiate is invalid and all subsequent professions.

An invalid novitiate.

A valid novitiate is one that includes 12 months spent in the community of the novitiate itself (see canon 648). The invalidity focuses both on the place and on the length of time. Absence from the novitiate house (even with permission and for whatever reason) which lasts for three months either continuous or interrupted renders the novitiate invalid. An absence of more than 15 days must be made up, or it renders the novitiate illicit. Canon 647,3 does allow the provincial to give permission to a group of novices to live for a stated period of time in another house of the institute, designated by himself, without this period of time being counted as time away from novitiate. Periods of apostolic exercises can be part of the novitiate experience, BUT it must be counted over and above the 12 required months. Any overnight spent outside the novitiate community is considered as a day absent from novitiate, unless covered in c. 647,3.

Acceptance for making profession must have been freely given by the provincial with the vote of the Provincial Council.
The profession of vows must be express.

The essential elements are: the name of the person, the religious institute, i.e. the Capuchins (and not just to the rule of St. Francis), the profession of vows of poverty, chastity and obedience, the time for which the profession is made, and the name of the superior of the institute who represents the church and the institute in receiving the profession.

The profession must be made without force, grave fear or fraud.
The profession must be received by the legitimate superior or by someone legitimately delegated.

Document of First Profession

In accord with the norms found in the Constitutions of the Order of Friars Minor Capuchin [34,1], I hereby give witness that

I, __________________________________________________, also known as

Brother ____________________________________________________, O.F.M., Cap.,

son of ________________________________ and _________________________,

born on the __________ day of ___________________________, in the year _______,

and now being ________years of age, having been received as a Capuchin novice on

__________________________, 20_________, have made profession of temporary, simple religious vows

in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin into the hands of Brother

_______________________________________________, O.F.M., Cap., at the friary called

_____________________________________________________________________, located at

_______________________________________________________, on this ______________ day of

_____________________________, in the year 20_______, in the manner prescribed by the Constitutions (21,4), which is as follows:

“For the praise and glory of the Most Holy Trinity!

Moved by divine inspiration

to follow more closely the Gospel and the footprints of our Lord Jesus Christ,

in the presence of my brothers,

and into your hands, brother ___________________________.,

I, brother _________________________________.,

steadfast in faith and will,

vow to God the Father, holy and all-powerful,

to live for ___ year/s

in obedience, without anything of my own, and in chastity.

At the same time, I profess the life and Rule of the Lesser Brothers,

confirmed by Pope Honorius,

promising to observe it faithfully

in accordance with the Constitutions of the Order of the Capuchin Lesser Brothers.

Therefore I entrust myself

with all my heart to this brotherhood,

so that by the working of the Holy Spirit,

after the example of Mary Immaculate,

and through the intercession of our Father Francis,

and of all the saints,

with the help of my brothers,

I may constantly strive for the fullness of love

in the service of God, of the Church, and of all people.”

Signature:

Date:

Signature of one receiving the vows:

Witness (1):

Witness (2):

Letter of Delegation to Receive a Brother’s First Profession

Peace and blessings!

In virtue of the ministry of service entrusted to me, and in virtue of the provision found in the Constitutions of the Order of Capuchin Friars Minor [21,2],

I HEREBY DELEGATE BROTHER _____________________________________, O.F.M., Cap.

to receive, in the name of the Church and of our Capuchin Fraternity, the first profession of vows of our brother(s):

________________________________________

at ____________________________________________________________

______________________________________________________________

on the _____________ day of _____________________________, 20________.

The norms found in the approved liturgical books are to be observed, and the formula of profession prescribed by the Constitutions [21,4] is to be used.

Provincial Minister

Given at: ______________________________

______________________________

(seal of the Province)

Date: __________________________________

The Post-novitiate Program

Declaration of Freedom and Intent Before Renewal of Temporary Vows

I, ___________________________________________________, also known as

Brother ____________________________________________________, O.F.M., Cap.,

son of _____________________________ and _____________________,

born on the ______________ day of ___________________________, in the year __________,

DO SOLEMNLY AFFIRM BEFORE GOD, and in the presence of Brother _________________

_____________________________________ and these Witnesses, that I intend to renew my profession of public, temporary religious vows in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin.

MOREOVER, I testify that I do this freely and of my own accord, with no known force or fear from any source whatsoever. I declare also that, to the best of my knowledge, I am not bound by any impediment of either Canon Law or Capuchin law that would prevent my profession from being both valid and licit.

I FURTHER DECLARE it to be my sincere intention to bind myself before God and the Church by the public religious vows of poverty, chastity and obedience, according to the Rule confirmed by Pope Honorius for our Brother Francis, and according to the mind of the Constitutions of the Order of Friars Minor Capuchin, observing common religious life in the Capuchin fraternity.

In affirmation of the truth of these statements I now touch my hand to the Holy Gospel; SO HELP ME GOD.

Signature of Friar: ____________________________

Signature of one receiving the oath: ____________________________

Witness (1): ___________________________

Witness (2): ___________________________

Place: _______________________________________

_______________________________________

Date: _______________________________________

Impediments to Renewing Temporary Vows

Note: We assume that the novitiate year was valid as was the first profession of vows.

The profession is being renewed without force, grave fear or fraud.
The renewal of the profession is being received without force, grave fear or fraud.
The profession of vows must be express.
The profession must be received by the legitimate superior or by someone legitimately delegated.
The period of being in temporary vows may not extend beyond nine years.

Request to be promoted to Holy Orders

(To be made before Perpetual vows – usually before first renewal of temporary vows)

(2 copies – one to Major Superior)

I, the undersigned, Br __________________________________________ , at present a simply professed friar of the Order of Friars Minor Capuchin in Australia humbly request the Major Superior to allow me, in due course of time and duly observing all the requirements, to be promoted to the Minor Orders of Lector and Acolyte.

Therefore in accordance to the Instruction “Quantum Religiones” of the Sacred Congregation of Religious, dated December 1st, 1931, I explicitly declare by this document, that I feel called to the clerical state in this Religious Order in which I intend to make my Profession, and at the same time I hereby express the firm wish of remaining in the clerical state all my life.

In faith __________________________________

Date: _____/_____/______

(L. & S.)

Document of Renewal of Temporary Vows

In accord with the norms found in the Constitutions of the Order of Friars Minor Capuchin [34,1],

I hereby give witness that

I, _____________________________________________, also known as

Brother ______________________________________________, O.F.M., Cap.,

son of ______________________________ and __________________________,

born on the ___________ day of ___________________________, in the year ________________,

and _______ year(s) after having made my first profession of vows, have renewed my profession of

temporary, simple religious vows in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin before

Brother __________________________________________, O.F.M., Cap., at the friary called

_______________________________________________________________________, located

at____________________________________________________, on this _________ day of

_______________________, in the year 20_______, in the manner prescribed by the Constitutions (21,4),

which is as follows:

For the praise and glory of the Most Holy Trinity!

Moved by divine inspiration

to follow more closely the Gospel and the footprints of our Lord Jesus Christ,

in the presence of my brothers,

and into your hands, brother ________________________.,

I, brother ________________________________.,

steadfast in faith and will,

vow to God the Father, holy and all-powerful,

to live for (… year/s)

in obedience, without anything of my own, and in chastity.

At the same time, I profess the life and Rule of the Lesser Brothers,

confirmed by Pope Honorius,

promising to observe it faithfully

in accordance with the Constitutions of the Order of the Capuchin Lesser Brothers.

Therefore I entrust myself

with all my heart to this brotherhood,

so that by the working of the Holy Spirit,

after the example of Mary Immaculate,

and through the intercession of our Father Francis,

and of all the saints,

with the help of my brothers,

I may constantly strive for the fullness of love

in the service of God, of the Church, and of all people.”

Signature: ___________________________________

Date: ________________________________

Signature of one receiving the vows: ___________________________________

Witness (1): ___________________________________

Witness (2): ___________________________________

Letter of Delegation to Receive the Renewal of Vows

Peace and blessings!

In virtue of the ministry of service entrusted to me, and in virtue of the provision found in the Constitutions of the Order of Capuchin Friars Minor [20,1],

I HEREBY DELEGATE BROTHER ________________________________________, O.F.M., Cap.

to receive, in the name of the Church and of our Capuchin Fraternity, the renewal of temporary vows of our brother(s):

________________________________________

at __________________________________________________________

__________________________________________________________

on the _________day of ______________in the year 20______.

The norms found in the approved liturgical books are to be observed, and the formula of profession prescribed by the Constitutions [21,4] is to be used.

________________________________________

Provincial Minister

Given at: _______________________________

_______________________________

(seal of the Province)

Date: __________________________________

Application for the Ministry of Lector

(clerical friar – soon after renewal of vows)

To Very Reverend Br _____________________________________ Provincial OFM Cap

Very Reverend and Dear Br Provincial,

I, ______________________________________________,

hereby make application to be admitted to the Ministry of Reader.

I have completed my seventeenth year. I have a deep love of Scripture. I am familiar with the purpose and structure of the Liturgy especially the parts that would pertain to the Ministry of the Word. I have prepared myself to attain the necessary skills of communication so that I can read the Word of God, present the petitions in the Prayer of The Faithful, direct the participation of the people in the Liturgy and instruct the faithful in preparation for the worthy reception of the Sacraments.

I desire to exercise this ministry in a stable manner and at least on a quasi-permanent basis.

Yours respectfully in Christ,

_______________________________________

Date _______/______/________

Letter of Delegation to Install a Brother in the Ministry of Lector

Peace and blessings !

In virtue of the ministry of service entrusted to me and in accordance with Canon 1035 §1.,

I HEREBY DELEGATE Brother _______________________________________, O.F.M., Cap.,

– Capuchin Priest –

to install our Brothers(s):

______________________________________

in the ministry of Lector

at: ____________________________________________

____________________________________________

on a date to be determined by the delegate.

The norms found in the approved liturgical books are to be observed.

___________________________________

Provincial Minister

Given at: _____________________________

_____________________________

(seal of Province)

Date: _____________________________

Testimonial Letter after Being Installed in the Ministry of Lector

Peace and blessings!

I hereby testify that

BROTHER_________________________________________, O.F.M. Cap.

was installed in the ministry of Lector

according to the prescribed liturgical rite

at __________________________________________

in __________________________________________

on the __________ day of ___________________________, in the year 20______.

In testimony thereof, I issue these letters together with our signature and seal.

___________________________________ Provincial Minister

Given at: __________________________________

__________________________________

(seal of Province)

Date: __________________________________

Application for the Ministry of Acolyte

(clerical friar – around 6 months after ministry of lector)

To Very Reverend Br _________________________________________Minister Provincial OFM Cap

Very Reverend and Dear Br Provincial, I __________________________________________ hereby make application to be admitted to the Ministry of Acolyte.

I have completed my seventeenth year. I have good knowledge of the Liturgy, its structure, its meaning for Christian life. I understand the functions of Acolyte to be as follows:

to assist the deacon and minsters to the priest in liturgical functions, especially the Eucharist;
to distribute the Eucharist as an extraordinary minister when ordained ministers are not available or when the large number of communicants would unduly prolong the service;
to expose the Blessed Sacrament, in some cases, but not give the blessing;
to instruct in the capacity of a Master of Ceremonies, those who, in a temporary capacity assist the deacon or priest in liturgical celebrations by carrying the Missal, Cross, Candles, etc.;
and in general assist at the altar in the total worship situation.

I desire to exercise this ministry in a stable manner and at least on a quasi-permanent basis.

Yours respectfully,

_________________________________________________

Date: ______/_____/_____

Letter of Delegation to Install a Brother in the Ministry of Acolyte

Peace and blessings !

In virtue of the ministry of service entrusted to me and in accordance with Canon 1035 §1.,

I HEREBY DELEGATE Brother _______________________________________, O.F.M., Cap.,

– Capuchin Priest –

to install our Brothers(s):

______________________________________

in the ministry of Acolyte

at: ______________________________________________

______________________________________________

on a date to be determined by the delegate.

The norms found in the approved liturgical books are to be observed.

______________________________________

Provincial Minister

Given at: _________________________________

__________________________________

(seal of Province)

Date: __________________________________

Testimonial Letter after Being Installed in the Ministry of Acolyte

Peace and blessings!

I hereby testify that

BROTHER ______________________________________________________________, O.F.M. Cap.

was installed in the ministry of Acolyte

according to the prescribed liturgical rite

at _________________________________________

in _________________________________________

on the ___________ day of _________________________________, in the year 20______.

In testimony thereof, I issue these letters together with our signature and seal.

______________________________________

Provincial Minister

Given at: __________________________________

__________________________________

(seal of Province)

Date: __________________________________

Declaration of Freedom and Intent before Perpetual Profession

I, ________________________________________, also known as

Brother ____________________________________, O.F.M., Cap.,

Son of _____________________________and ___________________________________

born on the _____day of __________, in the year _____________,

having made first profession of temporary vows _________years ago,

on the __________day of ____________, in the year 20________, DO SOLEMNLY

AFFIRM BEFORE GOD, and before you, Brother __________________________________and in the presence of these Witnesses, that I intend to make profession of solemn, perpetual religious vows in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin.

Moreover, I TESTIFY THAT I DO THIS OF MY OWN ACCORD, WITH THE SINCERE INTENT OF BINDING MYSELF FOR THE REST OF MY LIFE, BEFORE God and the Church, to the vows of poverty, chastity and obedience, according to the Rule of Brother Francis confirmed by Pope Honorius, and according to the mind of the Constitutions of the Order of Friars Minor Capuchin, with the firm determination to observe common religious life in the Capuchin Fraternity.

I LIKEWISE DECLARE that I am not being induced, coerced or compelled to make perpetual profession by any fear, force, violence or threats of any kind from any source whatsoever. To the best of my knowledge, I am not bound by any impediment of either Canon Law or Capuchin law which would prevent this, my solemn, perpetual profession, from being both valid and licit. I intend to make this profession with my full, free and total consent, excluding all deceit, simulation or conditions, even merely mental, which could limit my consent.

In affirmation of the truth of these statements I now touch my hand to the Holy Gospel; SO HELP ME GOD.

In testimony whereof, and before God and these Witnesses, I affix my signature.

Signature of Friar: _____________________________________________

Signature of one receiving the oath: _____________________________________

Witness (1): __________________________________________

Witness (2): __________________________________________

Place: __________________________________________

__________________________________________

Date: ___________

Impediments to Making Perpetual Profession

An invalid novitiate.
Profession as a result of force, grave fear or fraud.
Reception (on the part of the superior) as a result of force, grave fear or fraud.
Acceptance for making profession must have been freely given by the provincial with the vote of the Provincial Council.
The profession must be received by the legitimate superior or by one legitimately delegated.
The person must be at least 21 years old. He is eligible to make profession on the day after his 21st birthday.
He must have been in temporary vows for at least three years.
The profession must be expressed.

Declaration of Suitability: The Sacred Order of deacon

(This document must be completed before Solemn Profession for clerical friar)

I, the undersigned, Provincial Minister of the Friars Minor Capuchin of Australia, have conscientiously inquired, as requested by “Quantum Religiones” (Sacred Congregation of Religious, 1st December 1931) in respect of Brother ___________________________________________OFM Cap

as a simply professed cleric of our Order who, prior to his Solemn Profession, has requested that, at the proper time and in the proper manner, he be promoted to the Sacred Order of Diaconate; and before God I declare Brother _____________________________ OFM Cap suitable for the said promotion.

Signed: _______________________________________

Minister Provincial

Date : _____/_____/_____

L. & S.

Letter Concerning the Renunciation of Goods and Conveyance of Property

Dear Brother,

Peace and blessings!

In the Rule confirmed by Pope Honorius [Chapter 2], Brother Francis directed that:

If there are any who wish to accept this life and come to our brothers, let them send them to the ministers provincial, to whom and to no other is permission granted for receiving brothers. . . . let the ministers speak to them the words of the holy Gospel that they should go and sell all that belongs to them and strive to give it to the poor. If they cannot do this, their good will suffices. And let the brothers and their ministers beware not to become solicitous over their temporal affairs, so that they may freely dispose of their goods as the Lord may inspire them.

Therefore, dear brother, since you wish to accept our life, I recall for you the words of the Lord Jesus:

If you seek perfection,

go, sell your possessions,

and give to the poor.

You will then have treasure in heaven.

[Matthew 19:21]

In conformity to the prescriptions of the Constitutions of the Order of Friars Minor Capuchin [22,3], and in accordance with the norms contained in the Code of Canon Law [c.668, 3 and 4], I now direct that you dispose of all of your possessions, money and property “as the Lord may inspire you,” and that this be done before you make your profession of solemn, perpetual vows. Furthermore, I direct you to accomplish this with whatever formalities are necessary according to the norms of civil law. If legal counsel is needed, please make that known to the provincial bursar as soon as possible.

When you have disposed of all of your possessions, you will be eligible for solemn, perpetual profession in the Order of Friars Minor Capuchin. Please contact the Post-novitiate director as soon as you have divested yourself of your goods, money and property.

Be mindful of the poor.

Your brother,

________________________________

Provincial Minister

Province of the Assumption of the Blessed Virgin Mary

Order of Friars Minor Capuchin

Page one of two

Disposition of Property

I, __________________________________________ , also known as

Brother __________________________________ , O.F.M., Cap.,

son of ______________________________ and, ___________________________________

born at ____________________________________________________________________

on the day of _____________in the year _________, being about to make profession of solemn, perpetual religious vows in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin (Province), in keeping with the requirements of the Constitutions of the Order of Friars Minor Capuchin [22,3], and in accord with the norms contained in the Code of Canon Law [c. 668, 3 and 4], DO SOLEMNLY AFFIRM that I have disposed of all my worldly possessions, money and property. I DECLARE that I have done so freely and of my own accord.

FURTHERMORE, I do hereby freely and of my own accord ASSIGN, CONVEY, TRANSFER AND GIVE to the Trustees of the Order of Capuchin Friars Minor on behalf of the Province of the Assumption of the Blessed Virgin Mary of the Capuchin Order –a religious, non-profit corporation–any and all interest in and to property (both real and personal) which I may acquire in the future (whether by gift, remuneration, bequest or otherwise).

I dispose of all property solely because of my desire and commitment to fulfil the religious ideals and principles of the Capuchin Order within the Catholic Church.

I duly solemnly affirm that in disposing of my property, I have fully informed myself of the legal effect thereof. I have not relied upon any representation, promises or assurances made by anyone in the Capuchin Order, nor have I received any legal consideration from the Capuchin Order or any of its members for so doing.

With the permission of the Provincial Minister of the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin, I retain for my use, under the direction of my lawfully appointed religious superiors, the following:

I acknowledge that if at any time I terminate my vows the Province will not be liable to me in respect of any property disposed of me in anticipation of my taking such vows.

Disposition of Property

Page two of two

Dated this _________ day of __________________________, in the year 20_________.

Signature: _________________________________

Before me:

_________________________________

Signature of Witness

_________________________________

Full Name of Witness

I, Brother ___________________________________________________, O.F.M., Cap., Provincial Minister of the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin, HEREBY GRANT PERMISSION to

________________________________________to retain for his use, but always under the direction of his lawfully appointed religious superiors, the goods itemized above.

Signature: _____________________________________ Provincial Minister

Signature: _____________________________________ Provincial Secretary

(Seal of Province)

Date: ___________________________________

Last Will and Testament

DATED:

April 2018

Last Will and Testament

[Name]

This Will is made by me [FULL NAME] of [address] in the State of [State of Australia].

1. REVOCATION

I HEREBY REVOKE all former Wills and testamentary dispositions made by me AND DECLARE this to be my last Will and Testament.

1. APPOINTMENT OF EXECUTOR AND TRUSTEE
  1. I APPOINT the TRUSTEES OF THE ORDER OF CAPUCHIN FRIARS MINOR to be the Executor and Trustee of this my Will.
  2. I DIRECT THAT the expression my Trustee where herein used shall include the Trustee or Trustees whether original or substituted of this my Will.
2. GIFT OF MY RESIDUARY ESTATE

- 1. The TRUSTEES OF THE ORDER OF CAPUCHIN FRIARS MINOR for its general purposes and I express the wish that this gift be used for the service of the poor;
  2. PROVIDED THAT:
    1. If the organisation cannot receive a gift, then the gift shall be made to the charitable organisation in Australia that my Trustee consider most nearly fulfils the objects I intend to benefit;
    2. the receipt of your authorised officer for the time being, of the organisation benefitting under this clause shall be a sufficient discharge to my Trustee.

Signature of Willmaker

Signature of witness

1. TRUSTEE’S POWERS
  1. I DECLARE that my Trustee shall have the power to sell, lease, exchange or otherwise dispose of assets in my Estate on such terms as my Trustee may consider expedient as though she were the absolute beneficial owner.
  2. I DECLARE that my Trustee shall have the following powers:
    1. To raise advance pay and/or apply at any time the whole or any part of the income or capital of the expectant presumptive or vested share of any person in my estate and to pay or apply the same for or towards the maintenance education advancement or benefit of such person without being responsible for the application thereof and without being accountable if such share shall never vest or if the same shall be unwittingly exceeded and for that purpose to pay the same to the parent/guardian or parents/guardians for the time being of such beneficiary without being bound to see to the application thereof.
    2. To lease or mortgage any part or parts of my estate for such purposes and upon such terms or conditions as my Trustee shall think fit.
    3. To sell, call in and convert into money such part or parts of my estate as shall not consist of money and to postpone the sale, calling in or conversion of the whole or any part thereof so long as my Trustee shall think fit notwithstanding that it may be of a terminable, hazardous or wasting nature during such period as they may think fit and to retain the whole or any part thereof in its present form of investment without being responsible for loss.
    4. Appropriate any asset, share or interest in an asset, including the benefit of any loan owing to me at my death, of my estate not specifically given to a beneficiary in full or partial satisfaction of a legacy or share of my estate without needing to obtain the consent of any beneficiary.
    5. Generally to manage my estate as my Trustee shall in her absolute discretion think fit.

Signature of Willmaker

Signature of witness

IN WITNESS WHEREOF I have hereunto set my hand to this my Will this of day of April 2018.

Willmaker

SIGNED by the Willmaker as and for her last Will and testament in the presence of us both being present at the same time who at her request in her presence and in the presence of each other have hereunto subscribed our names as witnesses.

Signature of witness

Print name of witness in full

Address of witness

Occupation of witness

Signature of witness

Print name of witness in full

Address of witness

Occupation of witness

Page one of two

Document of Solemn, Perpetual Profession

In accord with the norms found in the Ordinances of the General Chapters of the Friars Minor Capuchin [2/16,1], I hereby give witness that

I, ________________________________________________, also known as

Brother ____________________________________________________, O.F.M., Cap.,

son of ______________________________ and __________________________________,

born on the ____________ day of ____________________________, in the year _________,

and now being ________years of age, having been received as a Capuchin novice on

___________________________, 20_____, have made profession of solemn, perpetual religious vows in the Province of the Assumption of the Blessed Virgin Mary of the Order of Friars Minor Capuchin into the hands of Brother __________________________________________, O.F.M., Cap., at the friary called__________________, located at ___________________________________

_____________________________________________, on this ________________ day of _______

_______________________, in the year 20_______, in the manner prescribed by the Constitutions (21,4),

which is as follows:

“For the praise and glory of the Most Holy Trinity!

Moved by divine inspiration to follow more closely the Gospel and the footprints of our Lord Jesus Christ, in the presence of my brothers,

and into your hands, brother ____________________________________________,

Page two of two

I, brother ___________________________________________________,

steadfast in faith and will,

vow to God the Father, holy and all-powerful,

to live for my entire life in obedience, without anything of my own, and in chastity.

At the same time, I profess the life and Rule of the Lesser Brothers,

confirmed by Pope Honorius,

promising to observe it faithfully

in accordance with the Constitutions of the Order of the Capuchin Lesser Brothers.

Therefore I entrust myself

with all my heart to this brotherhood,

so that by the working of the Holy Spirit,

after the example of Mary Immaculate,

and through the intercession of our Father Francis,

and of all the saints, with the help of my brothers,

I may constantly strive for the fullness of love

in the service of God, of the Church, and of all people.”

Signature: ___________________________________

Date: ___________________________________

Signature of one receiving the vows: ___________________________________

Witness (1): ___________________________________

Witness (2): ___________________________________

Letter of Delegation to Receive a Brother’s Perpetual Profession

Peace and blessings!

In virtue of the ministry of service entrusted to me, and in virtue of the provision found in the Constitutions of the Order of Capuchin Friars Minor [20,1],

I HEREBY DELEGATE BROTHER _______________________________________, O.F.M., Cap.

to receive, in the name of the Church and of our Capuchin Fraternity, the profession of solemn, perpetual religious vows of our brother(s):

________________________________________

at _______________________________________________________

_______________________________________________________

on the _______________ day of ________________________________, 20________.

The norms found in the approved liturgical books are to be observed, and the formula of profession prescribed by the Constitutions [21,4] is to be used.

_______________________________________

Provincial Minister

Given at: ___________________________________

___________________________________

(seal of the Province)

Date: ___________________________________

Notification of Perpetual Religious Profession

Dear Father:

Peace and blessings!

As required by the Ordinances of the General Chapters of the Friars Minor Capuchin (2/16,2), I am sending you the following notification of perpetual religious profession, so that an annotation of the same may be entered into the proper baptismal register, in accordance with canon 353,2 of the Code of Canon Law.

Brother ___________________________________________, O.F.M., Cap.,

born on ___________________________________________,

given the name ___________________________________,

and baptized on ____________________________________,

at the church of ____________________________________,

located in _________________________________________,

in the State of _____________________________________,

professed his solemn perpetual vows as a Capuchin Friar in the Province of the Assumption of the Blessed Virgin Mary,

on _______________________________________________,

at _______________________________________________,

located in _________________________________________,

in the state of ______________________________________.

Sincerely yours,

Provincial Minister

Date: ___________________________

(seal)

The Presbyteral Formation Program

Intention to Receive Deaconate

(2 copies – 1 to Major Superior)

I, Br ___________________________________________ OFM Cap, humbly request to be promoted to the Sacred Deaconate in due course of time, and having observed all the prescriptions of Church Law.

I make this request of my own free will, and I fully realise the responsibilities and obligations entailed in this Sacred Office.

Signed : ________________________________

Date : _____/_____/_____

Declaration of Suitability: the Sacred Order of Deacon

I, the undersigned, Provincial Minister of the Capuchin Friars Minor of Australia, have conscientiously inquired, as requested by “Quantum Religiones” (Sacred Congregation of Religious, 1st December 1931) in respect of Brother ________________________________________ OFM Cap as a solemnly professed cleric of our Order who has requested that, at the proper time and in the proper manner, he be promoted to the Sacred Order of Diaconate; and before God I declare him suitable for the said promotion.

Signed: _____________________________

Minister Provincial

Date : _____ / ______ /______

L. & S.

Dimissorial for Diaconate by Provincial

To our beloved Brother in Christ Br ______________________________________________, a cleric of the Capuchin Friars Minor of the province of the Assumption of the Blessed Virgin Mary, Australia.

Grace and Peace in our Lord Jesus Christ.

We have received your request to be promoted to the sacred ministry of the diaconate and are happy to grant the required permission according to Canon 1019 § 1 of the code of Canon Law.

A principal duty of our office is to exercise diligent care that Holy Mother the Church be enriched with worthy sacred ministers who carry out the Divine Praises and who administer the sacred Mysteries of God to the Christian faithful, and who in this way, as appointed helpers of the Bishops, build up the family of God by their teaching, uprightness of life, preaching and example. Therefore, since you, Brother __________________________________, a solemnly professed cleric assigned to our friary of ________________________________________________, Australia, have the required canonical age, good behaviour and the other requirements of law and are free from all canonical impediments, we consider you to be fit to assume the office of the sacred Ministry.

Therefore, by virtue of this letter and for the merit of obedience, you may present yourself to the Most Rev ____________________________________, DD, and earnestly request also in our name that he be willing to confer upon you the sacred Order of the diaconate.

We desire, however, that you send us, after the ceremony, a copy of the Bishop’s testimonial letter concerning his conferral of the sacred Order.

In testimony thereof we sign this letter with our own hand and affix the seal of the Province.

______________________________________________

Fr ______________________OFM Cap

Provincial Minister – Australia

Dated _____/_____/_____

Notification of Ordination to the Diaconate

Dear Father,

In accordance with Canon 535 # 2:

please inscribe in your Baptismal Register the ORDINATION TO THE SACRED DIACONATE OF:

Br _______________________________________OFM Cap

Son of _______________________________________ and _______________________________ who was baptised in the Church of ___________________________, ___________, on _____th day of _____ 19____ and on the ____th Day of _____ 20___ was ordained in the Church of ____________________, _______ by the Most Rev ________________________, DD, Archbishop of ________________________.

_______________________________________________

Provincial Secretary

Capuchin Friars Minor

Province of The Assumption – Australia

Intention to Receive the Order of the Presbyterate

I, Brother ____________________________________ OFM Cap humbly request to be promoted to the Sacred Order of the Presbyterate having observed all the prescriptions of Church Law.

I make this request of my own free will, and I fully realise the responsibilities and obligations entailed in this Sacred Office.

Signed ___________________________________

Date _____/_____/_____

Declaration of Suitability: The Sacred Order of the Presbyterate

I, the undersigned, Provincial of the Capuchin Friars Minor of Australia, have conscientiously inquired, as requested by Canon 1029 in respect to the suitability of Brother ____________________________ a deacon of our Order who has requested to be promoted to the Sacred Order of the Presbyterate.

Before God I declare that he is suitable for the said promotion. The undersigned members of the Formation Commission of the Capuchin Friars Minor of the province of the Assumption of the Blessed Virgin Mary, having in view only the greater glory of God and the good of the Church and the Order, in compliance with the dispositions of Canon Law on priestly formation, testify to the good conduct, piety, religious discipline, cultural preparation, vocation to the priestly state, of our confrere Brother _________________________, and because of his intellectual and moral qualities we consider him fit to be admitted to the reception of the Order of the Presbyterate.

In testimony thereof

Signed: ___________________________________

Br _______________________________ OFM Cap

Provincial Minister

Signed: __________________________________

Br ______________________________ OFM Cap

Director of Formation

Br ______________________________ OFM Cap

Secretary of Formation Commission

Date _____/_____/_____

(Seal)

Dimissorial for Priesthood by Provincial

To our beloved Brother in Christ Br ________________________________, a deacon of the Capuchin Friars Minor of the province of the Assumption of the Blessed Virgin Mary, Australia.

Grace and Peace in our Lord Jesus Christ.

We have received your request to be promoted to the sacred ministry of the priesthood and are happy to grant the required permission according to Canon 1019 § 1 of the code of Canon Law.

A principal duty of our office is to exercise diligent care that Holy Mother the Church be enriched with worthy sacred ministers who carry out the Divine Praises and who administer the sacred Mysteries of God to the Christian faithful, and who in this way, as appointed helpers of the Bishops, build up the family of God by their teaching, uprightness of life, preaching and example. Therefore, since you, Brother ______________________________________________, a solemnly professed deacon assigned to our friary of _______________________________ in the Archdiocese of ________________, Australia, have the required canonical age, good behaviour and the other requirements of law and are free from all canonical impediments, we consider you to be fit to assume the office of the sacred Ministry.

Therefore, by virtue of this letter and for the merit of obedience, you may present yourself to the Most Rev ___________________________, DD, and earnestly request also in our name that he be willing to confer upon you the sacred Order of the priesthood.

We desire, however, that you send us, after the ceremony, a copy of the Bishop’s testimonial letter concerning his conferral of the sacred Order.

In testimony thereof we sign this letter with our own hand and affix the seal of the Province.

Signed: _____________________________________

Fr __________________________________ OFM Cap

Provincial Minister – Australia

Date _____/_____/_____

Notification of Ordination to the Priesthood

Dear Father,

In accordance with Canon 535 # 2:

Please inscribe in your Baptismal Register the ORDINATION TO THE SACRED PRIESTHOOD OF:

Rev Br _______________________________________OFM Cap

Son of _______________________________________ and _______________________________ who was baptised in the Church of ___________________________, ___________, on _____th day of _____ 19____ and on the ____th Day of _____ 20___ was ordained in the Cathedral Church of ____________________, _______ by the Most Rev ________________________, DD, Archbishop of ________________________.

_______________________________________________

Provincial Secretary

Capuchin Friars Minor

Province of The Assumption – Australia