CONTENTS OF SEMINARIAN HANDBOOK Issue III DECEMBER 2013 I. A Brief History of the Archdiocese of Seattle... 1

Transcription

1 CONTENTS OF SEMINARIAN HANDBOOK Issue III DECEMBER 2013 I. A Brief History of the Archdiocese of Seattle... 1 II. Priesthood and the Discernment Process. 5 A. Am I Called?... 5 B. Discernment 1) High School.. 6 2) College & Beyond.. 6 3) Personal Qualifications.. 7 4) Applicants Who Are Non-US Citizen or Non-Permanent Resident 8 III. Seminary A. Application Process to the Seminary.. 9 1) Vocation Process Chart 10 2) Seminary Formation Programs.. 11 B. Financial Considerations & Benefits 1) College Level. 12 2) Pre-Theology & Theology ) Other Formation Programs ) Personal Expenses. 13 5) Tax Liabilities 14 6) Gifts from Knights of Columbus and Others.. 14 a) Seminarian responsibility. 14 b) Benefactor responsibility ) Other Gift ) Other Financial Issues a) Tithing 15 b) Employment c) Reimbursable Expenses. 15 d) Health Insurance 16 e) Seminarian Car...16 IV. Four Areas of Formation: Human, Spiritual, Intellectual and Pastoral A. Human Formation. 19 1) Counseling ) Fraternity 21 3) Friendships 21 4) Rest, Diet & Exercise 22 5) Hygiene & Cleanliness. 22 6) Alcohol and Drug Use. 22 7) Internet 22 8) Affiliation with Lay Movements. 22 9) Jury Duty 23 B. Spiritual Formation ) Internal-vs-External Forum. 25 2) Formation Advisors, Mentors, and Directors. 26 3) Spiritual Directors. 26 4) Other Forms and Rites within the Roman Catholic Church.. 26

2 C. Intellectual: Degrees and Languages ) Degree Programs ) Language Studies a) Spanish 28 b) English. 28 c) Italian 29 d) Latin/Greek/Hebrew ) Miscellaneous.. 29 D. Pastoral Formation: Summer Assignments and Pastoral Internship Year 30 1) Summer Assignments.. 31 Preaching ) Pastoral Internship Year 34 a) Assignment 35 b) Stipend. 35 c) Mileage. 35 d) Seminary Requirements. 35 V. General Norms for Seminarians A. Accountability & Responsibility. 37 B. Other Norms. 38 C. Dress Code 1) While at seminary ) While away from seminary 39 3) Miscellaneous.. 39 D. Contact, Communication & Media Relations 1) Contact ) Communication ) Media Relations.. 41 E. Seminary Evaluations, Advancement, & Visitations ) Evaluations. 42 2) Seminary Visitations. 42 F. Leaves of Absences, Resignations & Dismissals 1) Leave of Absence. 43 2) Resignations & Dismissals 43 G. Formation During Seminary Breaks: Seasonal & Holiday Breaks Contact Information & Conduct during Seminary Breaks H. Retreats 1) Vocation Discernment Retreats ) Seminary Retreats. 45 3) Canonical Diaconate Ordination Retreat. 45 4) Canonical Priesthood Ordination Retreat 45 I. Other Seminarian Events 1) December Dinner with the Archbishop ) Serra Club of Seattle Mass of Thanksgiving and Dinner ) Priesthood Ordination 46 4) Summer Seminarian/Parent Barbecue. 46 J. Parish Assignments (Summer and Pastoral Internship).. 47 K. National or International Mission Trips ) Catholic Relief Services Global Fellows Program 48 2) Parish Mission Trips. 48 L. Personal Vacations & Travel 48

3 VI. Seminarian Vocation Program Programs & Other Vocation Promotion Activities.. 49 A. Seminarian Witness Talks. 49 B. Quo Vadis Days Camp. 50 C. Archdiocese of Seattle Annual High School Youth Convention 50 D. Archdiocesan Priesthood Discernment Nights. 50 E. Crozier Events. 50 F. Office of Vocations Web Page.. 50 G. Radio Show 50 VII. Ministries and Ordinations A. Lector and Acolyte 52 B. Ministry of Lector or Reader.. 52 C. Ministry of Acolyte 52 D. Petitions, Oath of Fidelity & Profession of Faith. 52 1) Petition for Lector. 53 2) Petition for Acolyte ) Petition for Candidacy 55 4) Petition for Holy Orders (Diaconate & Priesthood) 56 5) Oath of Fidelity (Diaconate & Priesthood) 57 6) Profession of Faith (Diaconate). 58 E. Guidelines Concerning Promotion to Holy Orders. 59 F. Call to Holy Orders, Diaconate & Priesthood. 60 1) Sample of form to be used for Diaconate Ordination ) Sample of form to be used for Priesthood Ordination 62 Appendices A. Conduct of Church Personnel. 65 B. Resource & Articles 75 C. Diocesan Media Relation Policy. 77 D. Pastoral Year Policies.. 79 E. Seminarian Summer Assignment Evaluation. 83 F. Pastoral Placement Learning Agreement. 85 You are to do as I have done for you. John 13:15

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5 ARCHDIOCESE OF SEATTLE SEMINARIAN HANDBOOK ISSUE III DECEMBER 2013 I. A BRIEF HISTORY OF THE ARCHDIOCESE OF SEATTLE In 1775, a Franciscan priest and others sailing with the Spanish expedition of Heceta and Bodega y Cuadra erected a cross at Point Grenville on the Pacific Coast north of Grays Harbor. But Catholicism did not take root in Western Washington until nearly 50 years later. Dr. John McLoughlin, the chief factor of the Hudson Bay Company, established a permanent Catholic presence when he set up company operations at Fort Vancouver on the Columbia River in The Quebec-born McLoughlin recognized that many of the 151 traders and trappers he employed throughout the Northwest were French-Canadian Catholics. He personally translated Scripture into French and allowed a literate French-Canadian carpenter to teach catechism to Catholic children. In 1837, however, the Catholic community at Fort Vancouver wrote to the bishop of Montreal, complaining that they were surrounded by almost every religion but their own. They begged the bishop to send a priest. The bishop complied, and sent two. After traveling across Canada and down the Columbia River, Father F.N. Blanchet and Father Modeste Demers arrived at Fort Vancouver on Nov. 24, They celebrated a sung Latin Mass for the 76 Catholic residents and a host of curious onlookers. Using Vancouver as their home base, the two priests set out, establishing missions at Cowlitz, in the Willamette Valley and on Whidbey Island. Within the first few months, they had performed 53 baptisms and 24 marriages. The two priests recruited lay catechists and converted Native Americans through use of the "Sahale stick," a visual representation of the Christian plan of salvation. Meanwhile, missionary priests such as Jesuit Father Pierre DeSmet and Oblate Fathers Eugene Chirouse and Charles Pandosy were evangelizing the Flathead, Nez Perce and other Native Americans east of the Cascade Mountains. In 1846, Father F.N. Blanchet was named archbishop of Oregon City (later Portland) while his brother Augustin Magloire Alexander Blanchet was appointed bishop of Walla Walla. Bishop A.M.A. Blanchet arrived in Walla Walla in These pioneer years were marked by hostilities between settlers and Native Americans as well as by conflict and suspicion between Catholic and Protestant missionaries. In 1850, three years after Cayuse Indians killed Presbyterian missionary Marcus Whitman and his family, the Walla Walla Diocese was vacated. Bishop A.M.A. Blanchet moved across the Cascades when the Diocese of Nesqually was established on May 31, On June 29, 1853 the Diocese of Walla Walla was suppressed by Rome. 1

6 On Oct. 27, 1850, at St. Francis Xavier Mission at Cowlitz, Bishop Blanchet officially announced the new diocese and established his cathedral at St. James Church in Vancouver. As more people came west to settle in the Washington Territory, the population of the Diocese of Nesqually soared. Mother Joseph and four other Providence Sisters began work in health care and education in By 1864, 31 Providence Sisters, seven diocesan priests, five Jesuit priests and two Oblate missionaries were serving a Catholic population of about 8,000. Bishop Aegidius Junger, who succeeded Bishop Blanchet in 1879, established parishes in Aberdeen, Bellingham, Chehalis, Everett, Puyallup, Seattle, Snohomish and Tacoma. In 1903, Bishop Edward O'Dea, his successor, moved the seat of diocesan government from Vancouver to the booming port city of Seattle. On Sept. 11, 1907, the diocese was renamed after its principal city. At that time, the Diocese of Seattle covered all of the state of Washington. The eastern Washington dioceses of Spokane and Yakima were created, respectively, in 1913 and With the advent of the 20th century, the Catholic Church in Western Washington entered a period of rapid growth. Scores of new parishes were founded. Holy Names, Providence and Dominican sisters opened schools, orphanages, hospitals and other Catholic institutions. Benedictine monks from Germany started St. Martin's College in Lacey in The Jesuits established high schools for boys in Seattle and Tacoma and a college in Seattle. Between 1903 and 1915, Mother Frances Xavier Cabrini, who would be the first saint to work in the diocese, and the Missionary Sisters of the Sacred Heart founded a school, a hospital and a home for children. In 1920, the Maryknoll Sisters arrived in Seattle to set up a school for Japanese-Americans that later evolved into Our Lady Queen of Martyrs parish. While clergy and religious women set up and staffed Catholic institutions, a vibrant laity rallied to Catholic causes. The first state council of the Knights of Columbus formed in Seattle in The Seattle Council of Catholic Women was created in 1919 and the first conference of the St. Vincent de Paul Society was established in St. Benedict Parish in Seattle in Lay efforts were crucial in defeating an anti-private school initiative sponsored by the Ku Klux Klan in In 1935, a group of Seattle laymen founded the Serra Club which would become an international organization dedicated to promoting vocations to priesthood and religious life. A committee of laymen worked with Bishop O Dea to first build and then rebuilt St. James Cathedral after a 1916 snowstorm collapsed the roof. When Bishop O'Dea died in 1932, his successor, Bishop Gerald Shaughnessy needed lay help during the depths of the Depression to retire a considerable church debt. Bishop Shaughnessy, who died in 1950, turned a financially-solvent church over to his successor, Bishop Thomas A. Connolly, who was elevated to archbishop when Seattle became an archdiocese on June 23,

7 Archbishop Connolly renovated St. James Cathedral, built St. Thomas Seminary and opened a host of new schools and churches. The archbishop became known for his opposition to abortion as well as his advocacy of civil rights and just wages. Bishop Thomas Gill, Seattle's first auxiliary bishop, served under the archbishop from 1956 until his death in Bishop Raymond G. Hunthausen of Helena, Montana, succeeded Archbishop Connolly, who retired in 1975 and died in The new archbishop was assisted by Auxiliary Bishop Nicolas E. Walsh from 1976 to 1983, when Bishop Walsh resigned. Under Archbishop Hunthausen, the church in Western Washington worked with other denominations and faiths, championed justice and peace efforts, and further implemented the church reforms of the Second Vatican Council ( ). The archbishop attracted international attention for his tax protest in opposition to the nuclear arms race and for a Vatican investigation of his ministry. The Vatican transferred some of the ministerial powers to Auxiliary Bishop Donald W. Wuerl in 1986 but restored them in Bishop Wuerl was transferred in 1987 and was named bishop of Pittsburgh a year later. Bishop Thomas J. Murphy of Great Falls- Billings, Montana was named coadjutor archbishop of Seattle in Archbishop Murphy succeeded Archbishop Hunthausen when the latter retired in He emphasized stewardship, religious education, vocations to priesthood and service to immigrant Catholics and economically-depressed timber communities. An increased awareness of the diverse multicultural nature of the archdiocese emerged during the 1990s. Archbishop Murphy was diagnosed with leukemia in December of 1996 and died on June 26, Bishop Alexander J. Brunett of Helena, Montana, was appointed as the eighth bishop, fourth archbishop of Seattle on October 28, 1997 and installed at St. James Cathedral on December 18, On November 19, 1999, the Rev. George L. Thomas was appointed Auxiliary Bishop of Seattle and on January 28, 2000, he was ordained at St. James Cathedral. The Archdiocese of Seattle welcomed Auxiliary Bishop Eusebio Elizondo, M.Sp.S. and Auxiliary Bishop Joseph Tyson ordained June 6, Archbishop J. Peter Sartain was installed as the Archbishop of Seattle December 1, 2010 at St. James Cathedral. 3

8 Prayer to Mary for Priestly and Religious Vocations O Mother, awaken among the young generation a willingness to serve God alone. Implore for use numerous vocations for the priesthood and the religious life. O Mother, confirm the faith of all our lay brothers and sisters that in every area of social, professional, cultural and political life, they may work according to the truth and the law which your Son has proclaimed to humanity in order to lead all to eternal salvation and, at the same time, to make life on earth more human, and more worthy of man. Amen. -Blessed John Paul II 4

9 II. PRIESTHOOD AND THE DISCERNMENT PROCESS When Blessed John Paul II was asked why he became a priest he responded: I must begin by saying that it is impossible to explain entirely. For it remains a mystery, even to myself. How does one explain the ways of God? Yet, I know that, at a certain point in my life, I became convinced that Christ was saying to me what he has said to thousands before me: "Come, follow me!" There was a clear sense that what I heard in my heart was no human voice, nor was it just an idea of my own. Christ was calling me to serve him as a Priest. And you can probably tell that I am deeply grateful to God for my vocation to the Priesthood. Nothing means more to me or gives me greater joy than to celebrate Mass each day and to serve God's people in the Church. That has been true since the day of my ordination as a Priest. Nothing has ever changed, not even becoming Pope. (Gift and Mystery) A. AM I CALLED? A call to priesthood in the Church is much more than just an individual, personal desire to serve and lead. While the call comes from God, it is mediated through the Church. With input from the whole Church and assistance from professionals in the areas of discernment and formation, bishops or religious superiors are entrusted with the responsibility of determining whether or not a candidate s sense of being called is genuine. That determination is largely based on these factors: Does the candidate desire to give himself wholeheartedly as a disciple of Jesus Christ in the Catholic Church? Has he undertaken a life of conversion, and does his way of life reflect the moral teachings of the Church? Does the candidate believe that God wants him to become a priest? Is this belief rooted in a solid, fruitful prayer life? Has it been tested in conversations with a spiritual director? Does the candidate have some or all of the gifts and talents that other members of the community of faith can recognize as the sort of gifts that could make him effective as a priest? Have any others in the Church pointed this out and suggested that he consider the priesthood as a vocation? Does the candidate possess the ability to live a life of chaste celibacy? Has the candidate demonstrated the ability to complete a course of studies in preparation for the priesthood? Are his skills for ministry strengthening and deepening with experience? Is he growing in love for the Church, that is, for the people he may be called to serve? 5

10 Does he have the desire to assent to the teachings of the Church and be faithful to them throughout his life? Certainly, these factors are not fully developed in any candidate when he first applies to the Archdiocese, but there should be evidence in him of the potential to develop them. The unfolding of these gifts, talents and attitudes continues throughout the time of formation, and the discernment of a call to ordination also matures and deepens over the years. B. DISCERNMENT 1) HIGH SCHOOL The call to serve the Church through priesthood can come at any stage in one s life but it often takes clearer shape during one s high school years. It can be a dramatic moment, but often it is more of an inclination or search. If you are a high school age student who wants to know more about priesthood, you should: Discuss the possibility with your parents and friends. Discuss the possibility with your pastor or another priest you know. Work to make prayer an important part of your everyday life, especially regular attendance at Mass and prayer before the Blessed Sacrament. It is important that you participate in the confirmation program in your parish and receive the sacrament of confirmation before you consider applying. Participate in the ministry of the Church as appropriate in your parish. If you are a high school junior or senior and are planning to look at priesthood more seriously, you should plan to attend the diocesan discernment program in your area and be in contact with the Director of Vocations. Talk to your pastor for more details. Consider attending Quo Vadis an annual summer vocation camp for students 13 to 18 years old. 2) COLLEGE AND BEYOND The Archdiocese of Seattle wants to be of help to young men as they look at the possibility of priesthood. It is recommended that you: Discuss the possibility of priesthood with your pastor or another priest. Be involved in your parish as appropriate. Inform the Director of Vocations of your serious interest. Work to make prayer an important part of your everyday life, especially regular attendance at Mass and prayer before the Blessed Sacrament. It is important that you participate in the Confirmation program in your parish and receive the sacrament of Confirmation before you consider applying. 6

11 Be prepared to participate in monthly discernment meetings with others looking seriously at priesthood. Talk to your pastor for more details. Participate in an annual retreat. 3) PERSONAL QUALIFICATIONS (Many Gifts, One Spirit SF3) Active and age appropriate faith relationship with Jesus which is fostered through personal prayer, the sacraments, and participation in the life of the parish. Feel called to serve and experience a desire to be a priest A generous spirit which allows one to be aware of, and willing to serve the needs of others Willingness to live a healthy celibate lifestyle and make a permanent commitment. A candidate must demonstrate a growing commitment to a celibate lifestyle for a number of years before application, and cannot have lived a lifestyle that is inconsistent with this commitment. Willingness to enter seminary formation Have the support and recommendation of one s pastor Good physical and emotional health and maturity appropriate to your age Intellectual ability to complete seminary education Freedom to enter the priestly state. A candidate who has been previously married, even if he has obtained an annulment, must not have been married within the Archdiocese of Seattle, and the reasons for the annulment must be ones that would still allow for the possibility of ordination. In addition, any candidate cannot be accepted who has children who are legally dependant, and who rely on the candidate for financial, support or are still in need of parental guidance and support. (Many Gifts, One Spirit SF 9 and SF 10) Anyone who has recently been in any long term relationship (two months or more) or in a committed relationship with another person is not considered free to enter priestly formation. Be between the ages of 18 and 43. Candidates must be able to complete the program of priestly formation by the age of 50. Personal debt (vs. personal assets) cannot exceed $3000; outstanding college/graduate school loan debt cannot exceed $40,000. (Many Gifts, One Spirit SF 14) Must be familiar with the Archdiocese of Seattle specifically by living a minimum of two years within the Archdiocese and maintaining an active involvement in a parish here. 7

12 If a candidate has ever taken part in another priestly formation program, he must wait an appropriate time (determined by the Director of Vocations) to apply for acceptance by the Archdiocese of Seattle. In such cases, the application process will include direct and written contact between the Archdiocese and former seminary formators or religious superiors to determine suitability to take up formation again. (Many Gifts, One Spirit SF12 and SF 13) A candidate who has recently been received into full communion with the Roman Catholic Church, or who has been recently baptized must wait at least two years and remain active in his parish prior to application. (Many Gifts, One Spirit SF11) 4) APPLICANTS WHO ARE NON-U.S. CITIZENS OR NON-PERMANENT RESIDENTS MUST: Live on a self- sustaining basis in the Archdiocese of Seattle for at least two years prior to entering the seminary. Have legal status or lawful presence here in the United States before beginning the application process. If needed, be able to obtain the appropriate Visa (F-1 Student Visa or R-1 Religious Worker Visa). Be able to converse, read and write in English at a level acceptable to the seminary formation program as determined by TOEFL scores or Oral Proficiency (OPI) scores. As a guideline, the Archdiocese would accept: 570 paper based (p-bt) 230 computer based (c-bt) 80 internet based (i-bt) Be willing to participate in programs that will help him to adapt to this culture and deepen communication skills appropriate to a priest of the Archdiocese of Seattle, as determined by the Director of Vocations. A Prayer for One s Own Vocation God our Father, life is your gift to me. Through baptism, you invite me to share in the gift of my life in service to others. Be with me as I choose each day to show your presence in our world. Give me the courage and generosity to respond to your love, to your call. I pray especially for those who serve you. Keep them close to you. Open the minds and hearts of many that they may accept your challenge to build the Kingdom. Amen. -adapted from Pontifical North American College prayer 8

13 III. SEMINARY A. APPLICATION PROCESS TO THE SEMINARY (Many Gifts, One Spirit SF 4) Preparation for priesthood takes place in the seminary and in pastoral assignments. Seminary provides a well-rounded program of human, intellectual, pastoral and spiritual formation. Before entering the seminary, one must have the approval of the Archbishop. The application process includes: 1. Meeting with the Director of Vocations. In the initial meeting, the Director of Vocations will discuss your experience of parish life and sense of calling. Some of the basic qualifications will be reviewed. The Director of Vocations will discuss appropriate next steps, such as attending discernment meetings, or meeting with a spiritual director. The Director of Vocations will ask the candidate to meet with the Vicar for Vocations. When it is clear that a candidate is ready to move forward, he moves to step Completing the application. This includes the confidential information form, references, transcripts, an autobiographical essay, background check, credit check, and obtaining sacramental records. If appropriate, the Director of Vocations will assist you in moving to step Psychological assessment. You will meet with a psychologist for a series of written tests and an interview. He then produces a report for the Archbishop which assesses your psychological readiness to begin seminary formation. If this process suggests that proceeding forward is appropriate, then you will be scheduled for step Interview with the Seminary Admissions Board. If the Archbishop approves your acceptance, you will be scheduled for step Meeting the Archbishop. If the Archbishop approves your acceptance as a seminarian for the Archdiocese of Seattle, you will move to step If accepted, the seminarian will also need to fill out an application to the seminary chosen by the Archbishop. Check with the Office of Vocations regarding material that can be used for the seminary application. Most likely, you will attend an in-person interview at the seminary. The assignment of the seminary is the responsibility of the Archbishop and is done with input from those involved with the application process. (Many Gifts, One Spirit SF8) The application process takes about three months. To be admitted to the seminary, it is best to have your application process completed by the end of April. 9

14 1) VOCATION PROCESS CHART Interest Expressed (through self or referral) Initial meeting with the Director of Vocations. Meeting with the Vicar for Vocations. OPTIONS No Not at this time Move here first, if from outside the Archdiocese Recommend further discussion Parish involvement. Spiritual direction Discernment nights and retreats Application OR No/More Time Confidential Information Form References Essay Transcripts Sacramental Records Background Check No/Not now If yes, psychological evaluation No Further psychological work Seminarian Admissions Board Not Now - school on own & continue discernment Meet with Archbishop No Seminary No/Not Now 10

15 2) SEMINARY FORMATION PROGRAMS A candidate for the seminary for the Archdiocese of Seattle must be at least a high school graduate with the ability to do college level work. He should be in good health physically, emotionally and spiritually. He must be baptized and confirmed and practice his faith through regular reception of the sacraments and active involvement in his parish. He must want to grow in holiness and sincerely desire to serve God and His people. For those without a college degree, one option is to attend a college or university of your choice and stay in touch with the Director of Vocations. It is always a good idea to become involved in campus ministry through the Newman Center or Catholic Campus Ministry program. Most men who attend a university on their own will need two years of pre-theology once they begin formal seminary. Should attending a college seminary be the best route, the pre-requisites for beginning the major seminary are normally fulfilled there. (Many Gifts, One Spirit SF 6 and SF 7) When a candidate begins theology studies, it is normally a five year program including a full year pastoral internship in a parish within the Archdiocese of Seattle. The summers during the theology years are normally devoted to a variety of ministerial experiences or aspects of formation as described in The Pastoral Formation section. (Many Gifts, One Spirit SF 23) The seminaries where the Archdiocese of Seattle currently assigns its seminarians are as follows: College Seminaries Bishop White Seminary at Gonzaga University, Spokane Washington Mount Angel Seminary, St. Benedict, Oregon Theology Seminaries Mount Angel Seminary, St. Benedict, Oregon Pontifical North American College, Vatican City State University of St. Mary of the Lake/Mundelein Seminary, Chicago, Illinois Speak Lord, your servant is listening. 1 Samuel 3:11 11

16 B. FINANCIAL CONSIDERATIONS AND BENEFITS 1) COLLEGE LEVEL The Archdiocese of Seattle provides an annual school year grant for college level students. Bishop White Seminary offers a generous financial scholarship for the men attending Gonzaga University. Some college seminarians also attend Mount Angel Seminary. Seminarians should explore any sources of funding through grants, subsidized loans and scholarships that assist in paying the student s portion of the cost of seminary. The college seminary s financial aid office can assist the seminarian in exploring federal student loans or other sources. In cases of extreme financial hardship, the seminarian should contact the Director of Vocations and it may be possible to receive up to 50% of tuition, room and board from the Archdiocese after grants, subsidized loans and scholarships. College seminarians and their families are obligated to pre-pay their portion of this amount to the seminary where they are assigned. (This policy is under review.) If the seminarian continues to theology and is ordained for the Archdiocese, the Archdiocese of Seattle will pay off 80% of his loans for seminary after ordination. School Year College Grants (as of August 2013) to be given in August. $1, Summer Grant (as of August 2013) to be given in May for the summer. $ If college seminarian has another job and is earning money for school. $1, ($500 per month of June, July and August) If the college seminarian has a parish assignment and is not earning money for school. Summer Board [money for food] (as of August 2013) to be given at the beginning of each month for the duration of time in the parish. $ ) PRE-THEOLOGY AND THEOLOGY The Archdiocese provides medical and dental insurance for those in the major seminary. The Archdiocese of Seattle also pays tuition, room and board for a total of six years. Each seminarian receives a school year grant from the Archdiocese for transportation, books and school fees. The bookstore bill at the seminary should be paid directly by the seminarian from the funds provided by the Archdiocese. Seminarians are strongly encouraged to use resources available (used books, library) for books that will not be needed beyond the particular course. It is left up 12

17 to the seminarian to prudently spend the money among travel/books/other expenses. School Year Theology Grants (as of August 2013) to be given in August. $3,000 if seminarian attending Mount Angel $3,500 if seminarian attending Mundelein $6,000 if seminarian attending North American College Summer Grant (as of August 2013) to be given in May for the summer. $1, ($500 per month of June, July, and August) Summer Board [money for food] (as of August 2013) to be given at the beginning of each month for the duration of time in the parish. $ Pastoral Year/Pastoral Assignment Grant (as of August 2013) to be given at the beginning of each month for the duration of the year/assignment. $ Pastoral Year/Pastoral Assignment Board [money for food] (as of August 2013) to be given at the beginning of each month for the duration of the year/assignment. $ ) OTHER FORMATION PROGRAMS The Archdiocese of Seattle will pay tuition and other costs for Spanish Language Immersion programs, Clinical Pastoral Education, and summer Spiritual programs (the Institute for Priestly Formation or a 30 Day Spiritual Exercises Program) provided these programs are approved by the Archbishop through the Director of Vocations. The Archdiocese does not fund summer pilgrimages or other self-selected educational opportunities. 4) PERSONAL EXPENSES Seminarians are expected to use their grant check funds for school books. If the required texts are more than what is allotted by the grant, seminarians must communicate this in advance to the Director of Vocations. Cell phones, car insurance toiletries, laundry expenses, personal transportation costs, personal car repairs, medical and dental co-pays, outside dining and entertainment expenses are all borne by the seminarian. A seminarian who truly needs assistance for personal expenses should personally write to the Director of Vocations with an explanation of his need, and an accounting for how the money would be spent. Seminarians cannot, for any reason, seeks funds from anyone related to the Church for personal needs. 13

18 5) TAX LIABILITIES The taxability of the remuneration associated with an assignment will differ according to the type of assignment. Some assignments will require you to be on the formal payroll system, and could be subject to FICA and other withholdings. You must always file an income tax return and make sure that even if taxes were not withheld, that you comply with tax laws. Assignments for seminarians with an F-1 status are designed to comply with Curricular Practical Training as defined by Immigration and Customs enforcement (ICE). Remuneration for these seminarians is also considered to be taxable income. Remuneration for language studies, IPF or 30- Day Retreat are not considered payment for services rendered and thus not taxable. Seminarians should consult with their own financial advisors about tax returns prior to filing. 6) GIFTS FROM KNIGHTS OF COLUMBUS OR OTHER ORGANIZATIONS a) SEMINARIAN RESPONSIBILITY When a seminarian receives a financial gift or grant from a parish, a Knight of Columbus Council or other church related group he must report this in writing ( or regular mail) to the Administrative Assistant in the Office of Vocations (teresac@seattlearch.org) within two (2) weeks of receiving the gift or grant with the following information: The amount of the gift or grant and from which Knights of Columbus Council, organization, or person you received the gift and that you have sent a thank you. b) BENEFACTOR RESPONSIBILITY When a group (Knights of Columbus or others) forwards a gift to a seminarian, they are asked to notify the Director of Vocations in writing (regular or ) within two weeks of sending the gift the following information: The name of the seminarian The amount of the gift The date the gift was sent Seminarians are not permitted to solicit funds for personal use for any reason. If seminarians are asked to assist in any fundraising efforts, specific permission must be granted by the Director of Vocations prior to the event. (Many Gifts, One Spirit SF 26) 14

19 7) OTHER GIFTS Seminarians are welcome to accept any unsolicited gifts from parishioners or family. This does not include gifts given for certain ministry works or efforts (e.g. vocation talk, assist at burial, preside at word/communion service, etc. ). These gifts should be given to the parish where the seminarian is serving. 8) OTHER FINANCIAL ISSUES a) TITHING According to the five precepts of the Catholic faith all members of the Church are expected to tithe at least ten percent of their income out of gratitude to God for all of the gifts they have received. Priests and seminarians are no exception. In order to train to become a priest each seminarian should tithe some of their income (ideally, ten percent) to the Church. Income is considered as the stipends and allowances one receives from the Office of Vocations as well as any gifts one receives from the Knight of Columbus, etc. Examples of where one may tithe is a seminarian s home parish, Annual Catholic Appeal, pastoral assignment or their seminary, etc. b) EMPLOYMENT With the approval of the Director of Vocations, college seminarians may apply for summer employment but are expected to use discretion regarding the type of work. College seminarians are asked to commit at least one summer to assisting as a staff member at the CYO summer camps. In addition to CYO camps, college seminarians have also been employed at Catholic Cemeteries. Those in the major seminary are not permitted to obtain outside employment at any time during their formation. c) REIMBURSABLE EXPENSES All reimbursable expenses must be pre-approved by the Director of Vocations. Seminarians must submit original receipts (with notation of payment) in order to be reimbursed for any such expenses. No original receipt means no reimbursement. Examples of reimbursable expenses include: gas receipts for travel directly related to ministry assignments; pre-approved car repairs for vehicles owned by the Archdiocese of Seattle; TOEFL testing for ESL seminarians. Examples of expenses not able to be reimbursed are: ANYTHING NOT PRE-APPROVED BY THE DIRECTOR OF VOCATIONS IN WRITING elective medical procedures not covered by our insurance personal car repairs your own lawyer for any reason school books (we already provide a grant for this purpose) additional travel 15

20 conferences or travel for personal reasons. d) HEALTH INSURANCE The Vocation Office provides Medical and Dental Insurance administered through the Archdiocese Benefits Services Office to all men in the major seminary, including those in pre-theology. College seminarians who are 25 years and younger should remain on parent s insurance, if possible. If a college seminarian cannot afford insurance, he must write the Director of Vocations and describe the reasons he is not insured and needs assistance. All seminarians must have health insurance. Deductibles, co-payments and prescription drug expenses are the responsibility of the seminarian, as they are for diocesan clergy. Seminarians are strongly encouraged to save stipends of gift money received during the year to offset potential unforeseen medical expenses. If a seminarian should be in true need of financial assistance to meet personal medical expenses, he must personally write to the Director of Vocations and explain clearly why he is unable to pay, along with a clear description of the need. No seminarian should deny himself needed medical treatment because of the inability to pay deductibles. e) SEMINARIAN CARS The Archdiocese of Seattle owns vehicles that are available for use by seminarians who do not have access to a car. The Office provides the car with insurance. The seminarian driving the car is responsible for the cost of routine maintenance (oil change every 3000 miles, regular check of tire pressure, fluids and reporting of mechanical problems). The Office will make major repairs as appropriate. You cannot use the car to transport any minors to an event. Any questions about insurance coverage can be answered by Catholic Mutual Group, There is a contract that needs to be signed by the driver and a current copy of his driver s license needs to be on file in the Office. The contents of the contract state: 1. The car is not to be driven into Canada or Mexico for any reason. 2. Only those authorized by the Office of Seminarians/Vocations can drive the car. There are no exceptions. 3. The Office of Seminarians/Vocations provides the car with insurance. Proof of insurance is to be carried in the glove compartment at all times. The car insurance is with Catholic Mutual Group, This car is to be operated with a zero-alcohol tolerance policy. This means that the driver must not have had any alcoholic beverages prior to driving the car. Drivers are expected to know and follow all traffic regulations in the local jurisdiction. 16

21 5. The car is to be used in the general vicinity of the seminary or the Archdiocese of Seattle (i.e. no extended trips). 6. The car is to be shared among Seattle seminarians as needed. Each driver of the car needs to send a photocopy of their current driver s license to the Office of Seminarians/Vocations. 7. Those using the car are responsible for the cost of routine maintenance (oil change every 3000 miles, regular check of tire pressure, fluids and reporting of mechanical problems). 8. The Office of Seminarians/Vocations will make repairs as appropriate. Repairs need to be pre-approved by Fr. Bryan Dolejsi ( ). 9. The car is to be returned to the Archdiocese of Seattle at the end of Spring Semester unless other arrangements have been made. Gracious God, You have called me to life and gifted me in many ways. Through baptism you have sent me to continue the mission of Jesus by sharing my love with others. Strengthen me to respond to your call each day. Help me to become all you desire of me. Inspire me to make a difference in other s lives. Lead me to choose the way of life you have planned for me. Open the hearts of all to listen to your call. Fill all with your Holy Spirit that we may have listening hearts and the courage to respond to you. Enkindle in my heart and the hearts of others the desire to make the world a better place. Amen. -adapted from Prayers for Vocations USCCB 17

22 IV. FOUR AREAS OF FORMATION: HUMAN, SPIRITUAL, INTELLECTUAL AND PASTORAL In view of the confidence extended to the seminaries where its seminarians are matriculating, the Archdiocese of Seattle entrusts a significant part of the priestly formation of its men to the formation programs presently utilized by these seminaries. Seminarians are expected to cooperate fully with all aspects of these formation programs while they are studying at the seminary as well as when they are on breaks away from the seminary. Quoting from THE PROGRAM OF PRIESTLY FORMATION (5 th Edition; #68 & 70): Formation, as the Church understands it, is not equivalent to a secular sense of schooling or, even less, job training. Formation is first and foremost cooperation with the grace of God. In the United States Conference of Catholic Bishops document The Basic Plan for the Ongoing Formation of Priests, a reflection on Saint Paul s words in 2 Corinthians 3:17-18 leads to a description of formation. The apostle Paul marvels at the work of the Holy Spirit who transforms believers into the very image of Jesus Christ, who himself is the image of God. This grace of the new covenant embraces all who have joined themselves to Jesus Christ in faith and baptism. Indeed, it is sheer grace, all God s doing. Moved by that grace, however, we make ourselves available to God s work of transformation. And that making ready a place for the Lord to dwell in us and transform us we call formation. The seminary and its programs foster the formation of future priests by attending specifically to their human, spiritual, intellectual, and pastoral formation the four pillars of priestly formation developed in (Pope John Paul II s Post-Synodal Apostolic Exhortation) Pastores dabo vobis (I Will Give You Shepherds). These pillars of formation and their finality give specificity to formation in seminaries as well as a sense of the integrated wholeness of the different dimensions of formation. 18

23 A. HUMAN FORMATION COUNSELING, FRATERNITY, DIET, EXERCISE & HYGIENE Quoting from THE PROGRAM OF PRIESTLY FORMATION (5 th Edition; #74-78): The foundation and center of all human formation is Jesus Christ, the Word made flesh. In his fully developed humanity, he was truly free and with complete freedom gave himself totally for the salvation of the world. Pastores dabo vobis, no. 5 expresses the Christological foundation of human formation: The Letter to the Hebrews clearly affirms the human character of God s minister: he comes from the human community and is at its service, imitating Jesus Christ who in every respect has been tempted as we are, yet without sin (Heb. 4:15). The basic principle of human formation is to be found in Pastores dabo vobis, no. 43: the human personality of the priest is to be a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer of the human race. As the humanity of the Word made flesh was the instrumentum salutis, so the humanity of the priest is instrumental in mediating the redemptive gifts of Christ to people today. As Pastores dabo vobis also emphasizes, human formation is the necessary foundation of priestly formation. The human formation of candidates for the priesthood aims to prepare them to be apt instruments of Christ s grace. It does so by fostering the growth of a man who can be described in these ways: a man who is free to be who he is in God s design a man of solid moral character with a finely developed moral conscience a man open to and capable of conversion a man who is prudent and discerning a man of communion with others in the Church a good communicator a man of affective maturity a man who respects, cares for, and has vigilance over his body a man who relates well to others, free of overt prejudice and willing to work with people of diverse cultural backgrounds a good steward of material possessions a man who can take on the role of a public person 19

24 Human formation comes together in a particular way in the domain of human sexuality, and this is especially true for those who are preparing for a life of celibacy. The various dimensions of being a human person the physical, the psychological, and the spiritual converge in affective maturity, which includes human sexuality. Education for chastity, a virtue incumbent on all Christians and in a unique way embraced in celibacy, ought to present it as a virtue that develops a person s authentic maturity and makes him or her capable of respecting and fostering the nuptial meaning of the body. (Pastores dabo vobis, no. 44). For all Christians, whatever their state of life, chastity cultivates the capacity for authentic self-gift in generative and faithful love. The celibate person renounces the realization of this capacity in a marriage but embraces it in a universalizing love extended to all people. At the same time, the celibate commitment requires the development of particular habits and skills of living and relating in order to live the commitment with integrity. Since the charism of celibacy, even when it is genuine and has proved itself, leaves man s affections and his instinctive impulses intact, candidates to the priesthood need an affective maturity which is prudent, able to renounce anything that is a threat to it, vigilant over both body and spirit, and capable of esteem and respect in interpersonal relationships between men and women. (Pastores dabo vobis, no. 44) 1) COUNSELING Quoting from THE PROGRAM OF PRIESTLY FORMATION (5 th Edition; #80): On occasion, consultation with a psychologist or other licensed mental health professional can be a useful instrument of human formation. Some patterns of behavior, for example, which became set in the candidate s early family history, may impede his relational abilities. Understanding one s psychological history and developing strategies to address elements of negative impact can be very helpful in human formation. This kind of counseling or consultation ought to be distinguished from extensive psychotherapy, which may be needed to address deeply entrenched personal issues that impede full functioning of the person. If such extensive and in-depth therapy is necessary, it ought to take place outside of the seminary context prior to admission; or, if the necessity for such therapy emerges after admission, then the student ought to withdraw from the program and pursue the therapy before being considered for readmission to the seminary and resuming his advancement to orders. 20

25 The Program for Priestly Formation following the insights of Pope John Paul II clearly affirms that the most basic component of formation is human formation. It is the foundation upon which the three other areas of formation are built, i.e., grace builds upon nature. A seminarian s Formation Advisor and Spiritual Director assist in all areas of formation, however, there are times when the more focused care of seeing a counselor or psychologist is not only prudent, but necessary. Either the Director of Vocations, the seminary formation team, or the seminarian himself may request such counseling. The Director of Vocations must be consulted prior to beginning any counseling and he or the seminary must approve the psychologist. Although some may perceive the need for counseling as a weakness, it should not be construed that a need for basic counseling disqualifies someone from discerning a priestly vocation; rather, counseling should be viewed as an opportunity to assist the seminarian in an important and sometimes overlooked aspect of formation. Note that pre-approved professional counseling or psychotherapy costs will be confidentially covered by the Office of Vocations. 2) FRATERNITY Building fraternity is a priority for the Seattle Presbyterate. Seminarians for the archdiocese will undoubtedly experience this during their years of formation. Archdiocesan fraternity must not wait until one is ordained; seminarians must foster it now while they are in the seminary. Archdiocesan seminarian brothers need to pray for and with one another. They need to set aside time for common prayer and social interaction i.e. designated night prayer, rosary, periodic dinners, etc. They need to be mindful and supportive of one another, especially when long distances separate those studying at different seminaries. All seminarians are encouraged to stay in regular contact (at least via ) with their archdiocesan brothers studying at other seminaries. Archdiocesan priests are leaders; therefore, an archdiocesan seminarian is one who is becoming a leader. Jesus demonstrated the kind of leadership His apostles were to imitate by serving others. Being a seminarian leader means to accept full responsibility for one s actions, to participate actively in the events of the seminary community, to take appropriate initiative, to repel all forms of laziness and to seek out holy and supportive fraternal relationships. 3) FRIENDSHIPS Seminarians are expected to maintain healthy friendships with appropriate boundaries. If questions, reference the appendix for Safe Environment. 21

26 4) REST, DIET & EXERCISE To properly care for the temple of the Holy Spirit, seminarians must have a regular plan of physical exercise and faithfully follow that plan. They are also to ensure that they are availing themselves of proper rest, relaxation and food intake. Sustained failure to personally address these important areas of formation while in the seminary may result in a request for the seminarian to take a leave of absence and properly address these issues outside the seminary. 5) HYGIENE AND CLEANLINESS To care for the temple of the Holy Spirit also means keeping oneself clean, neat and presentable. This extends to the seminarian s living areas as well. The seminarian needs to recognize the important link between sharing or handing on the faith and the presentable or approachable demeanor of the one doing the sharing. A seminarian must never allow himself to become a block to the message of Jesus Christ because of a lack of personal hygiene, or because he is shabbily groomed. 6) ALCOHOL AND DRUG USE The possession and/or moderate consumption of alcoholic beverages is limited to those who are 21 years or older. Excessive immoderate drinking is inappropriate and will not be tolerated. Possession or use of unauthorized or illegal drugs or narcotics is not permitted and will be dealt with severely. 7) INTERNET As public representatives of the Church, participants are expected to use appropriate discretion in internet and entertainment choices that reflect the Archdiocesan mission and policies. Website creation, blogs, etc. should be done with the understanding that such sites are in the public domain and should reflect the appropriate dignity expected of the public behavior of representatives of the Archdiocese of Seattle. Misuse of the internet or entertainment choices especially those that contain sexually explicit, racist, violent or other offensive material can lead to dismissal or other corrective action. 8) AFFILIATION WITH LAY MOVEMENTS Participation in any lay movements such as Communion and Liberation; Focolare; Opus Dei; etc., should not take priority over seminarian formation. Consult the Director of Vocations prior to any ongoing engagement. 22