Congregatio Pro Vita Catholica

Revised Draft

27 May 2021

Article I. Purpose of the Congregation

      The purpose of the Congregatio De Institutione Catholica Vitae, hereafter referred to as the Congregation, is to study authentic Catholic teaching and then propose, based on solid evidence, a solution to the many divisions found among traditional clergy, religious and laity. Furthermore, the Congregation is a means to establish a concise and unified witness to the oneness of the Catholic Church in its universal teachings and cultus of life. 

     An authentic Catholic experience forms a Catholic culture that in turn shows the way to obtain a correct Catholic understanding. This dynamic stands in direct contrast to the Modernistic cultural experience of individualism. By means of the liturgy, the calendar, festivals, fasts, customs, decorum, etc., the faithful experience a Catholic life and by such a life, come to understand the renewed Life of Grace that leads to our salvation. Each member is committed to make visible, according to his state in life an authentic Catholic affirmation of his citizenship in Heaven.     

    Since the Congregation exists by a spiritual bond, rather than a formal, legal, or corporate bond, we rely upon the good will and intention of all the members to cooperate in a mature and Christian manner. Each individual member, religious order or corporate body associated with the good works of the Congregation remains a sui juris corporate body and is free to establish a unique identity. 

   
     A corporate body is defined as an organized group of free persons, directed by a spiritual principle, moving together toward a common goal. Modernism has removed the guiding spiritual principle and has replaced it with the personal experience and understanding of the one elected to office.  We reject such a principle, not only because it does not reflect the mind of the Church but also because experience has taught that it leads to a domineering and "justified' abuse of authority.

     Rather, we receive from Our Lord the doctrine of servitude and charity. Those who have been given authority are to guard, protect and defend what Christ has handed down (Tradition) to His Apostles.

Article II. Catholic Identity

     The primary goal of the Congregation is to establish a clear, unapologetic, and visible Catholic presence in the world. It belongs to human nature to make judgments, first by the medium of external appearances and then to confirm or deny the truth of the judgments by internal actions. Unity in Faith (interior) is manifested by unity in attire and conduct (exterior).

Article III. The Bishops

     To facilitate a greater bond of service and fraternity, the United States is divided into four (4) Districts: Northeast, Southeast, Northwest, and Southwest. Each District is under the Spiritual Authority of a bishop, who governs with spiritual jurisdiction (freely given by each member) over the clergy, parishes, and religious communities in his district. The bishop is the supreme Spiritual Director of the corporate works within his district.

     Each corporate body that makes up the Congregation freely submits itself to the teachings and traditions imposed upon us by the authentic teaching authority of the Catholic Church known as the Magisterium.

     Each member promises obedience to the Magisterium of the Roman Catholic Church, which exists in Heaven as well as on Earth and as such, to the authentic developments She has legitimately established by law. We reject all developments inspired by Modernism or any movement that is not fully Catholic in its inception.

     It is abhorrent to the mind of the Church that anyone; priest, religious or layman would live a false Catholic life, not subject to authority. To this end, it is recommended that religious orders or priestly societies, where they are not already in existence, be established to address the needs of the diverse lifestyles and legitimate needs of the Traditional Catholic Church. These various communities are to be governed under their individual mandates, legal entities, corporate By-laws, and statutes. The individual communities, which comprise the Congregation exist merely as a spiritual, academic, and fraternal association.

Article IV. The Chapter

     The Chapter is comprised of the bishops and elected clergy from the various communities making up the Congregation. A Superior General will be elected from the Chapter of Bishops.  He will be assisted by a Vicar Apostolic, also elected from the Chapter of Bishops. In addition, a Secretary General, Treasurer, and Rector will be elected from among the priests by the Chapter of bishops. This body will comprise the Chapter. Each member of The Chapter will enjoy a vote and a voice in all decisions that compose the Statues of this Congregation.

     To consecrate a new Bishop, to establishment a new district, to erect a new parish, or found a religious community, the Chapter must obtain a unanimous concession of all the members of the Chapter.

Section I.  Superior General

     The Superior General is elected from the Chapter of Bishops by a 3/4th majority vote. He assumes the central role of leadership for the Congregation. His responsibilities include, but are not limited to, chairing meetings, directing studies, oversight of the districts, publicly representing the interests of The Congregation, etc. His duties are to be conducted in a spirit of fraternal service and not by authoritative tyranny.

Section II. Secretary General

     The Secretary General is an elected officer of the Chapter who assists the Superior General by providing clerical support, communications, and the publication of completed work as well as overseeing all administrative functions.

Section III. Treasurer

     The Treasurer is an elected officer of the Chapter who is responsible for the accurate accounting of the expenses and revenues of the Congregation.

Article V. Membership

     The Congregation is divided into three Orders: The Priests for the Restoration of Catholic Life, the various religious communities, and The Catholic Life Guild, composed of lay chapters. All three orders are bound together by the authentic deposit of faith manifest in the liturgy, customs, practices, and moral order imposed by tradition upon the Disciples of Christ.

To this end, all three orders bind themselves spiritually and by membership to observe the following authoritative directives:

   1) The exclusive use of the Pre-1955 Liturgical books, rubrics, and customs.

   2) To take the Oath against Modernism before the Blessed Sacrament exposed.

   3) To adhere to the Opera Libera (customs) of each community.

   4) To practice the traditional customs of the liturgical year and those to be lived in the home.

   5) To promise spiritual obedience to all authentic authority.

 Article VI. First Order: Priests for the Restoration of Catholic Life

       The first order, comprised of clergy organized in districts, provides by mandate for the governance, teaching and sanctification of the members of The Mystical Body of Christ. It is to be remembered well, that the clergy represent God and His Interests to the faithful and not the other way around.

     First order membership is open to unmarried priests and deacons (transitional). Membership is gained by petitioning the Chapter for acceptance into the Congregation. Acceptance is gained by a 3/4th majority vote of the Chapter.

     Those already in Holy Orders may be directed to further formation before being admitted as an associate. A formation schema will be drawn up under the direction of the Rector. Upon completion of its mandate, a vote of the Chapter will be required before membership is gained.

     Priests and deacons are required to be associated with the bishop of the district in which he presides.

     All members are required to take the oath against Modernism before ordination to the Deaconate. Once ordained to the Priesthood, the associate is free to establish a chapel. The chapel is to be governed under its own By-laws approved by the Chapter. (See appendix A: By-laws for Chapels). 

    By freely and publicly receiving a share in the Priesthood of Jesus Christ we have irrevocably exchanged our personal and private life to become ambassadors for Christ and the Church. Therefore. the clergy are to dress, whenever in public, according to their office. Our clerical attire, like the solemn ring of marriage is the sign of our commitment. Reason would conclude that a man who seldom wears his wedding ring in public is to be suspect of infidelity.

     Since it is the common practice of Protestants and that of the priests of the Conciliar Church to wear as their official dress a clerical suit and tie, it is essential to our stated purpose that we adopt a form of dress consistent with our desired unity. The cassock, with its diversity of colors according to rank, is in Keeping with the mind of the Church and Tradition. 

Section I. Rector of the Seminary

     Elected from among the First Oder to oversee the practical application of academic studies and clerical formation. (See appendix C: St Anselm Seminary Handbook).

     The Rector is to present bi-yearly reports on the progress of the seminarians. He, along with the chapter members will vote on each candidate prior to his reception, the receiving of the tonsure, minor orders, deaconate, and priestly ordination. Upon reception of the deaconate, the ordained automatically becomes a member of the First Order.

Section II. Deans

     To assist the Rector in the education of new priests, and to advise the Chapter of Bishops on theological matters relating to key disciplines of study, four Deans are to be appointed from among the priests of the First Order: The Dean of Liturgy, The Dean of Culture, The Dean of Ethics, and The Dean of Canon Law.

 Sub-Section 1. Dean of Liturgy

     The Dean of Liturgy is to have a comprehensive understanding of the liturgical books, rubrics, ceremonies, and customs of the Congregation. His position exists to advise, not mandate. Any adopted customs and ceremonies, not explicitly outlined by the official Magisterium of the Church are to be voted on and implemented by the Chapter.

 Sub-section 2. Dean of Culture

     The Dean of Culture is responsible for teaching and advising the members of the Congregation in matters of Catholic Culture. Such things as ceremonies performed in the home, extra-liturgical practices, festivals, fasts, relational dynamics, dress, decorum, etc.

 Sub-section 3. Dean of Ethics

     The moral order of life is part of the Divine Revelation that makes up Doctrine. The practice of the moral life is primarily interior but, as in all things of religion is manifested externally. The Dean of Ethics is to be conversant on the many modern advancement of science, often immoral and unethical and the teachings of the Catholic Church relating to moral theology.

 Sub-section 4. Dean of Canon Law

     The Dean of Canon Law is not of necessity a Canon Lawyer but is an expert in understanding the principles of law. To create law or to interpret law requires by mandate, jurisdiction. Since we exist by a spiritual bond rather than a juridical one, it is the responsibility of the Dean of Canon Law to find commentaries on the various canons put forth by those men who had juridical authority. We reject the code of 1983 and therefore, cannot look to modern day commentators but to the eternal Magisterium and its legitimate Authority.

Article VII. Second Order: Religious Communities

     The second order is comprised of religious communities (including hermits) of men and women living under the evangelical councils. Hence they provide an authentic example and practical application of the Mystical life to be lived by all the Citizens of Heaven. Each community is required to be in association with one of the bishops of the Congregation. All members are required to take the oath against Modernism and to have their By-laws and Statutes approved by the Chapter or its representative. (See appendix B: Constitutions and By-laws for Religious Communities).

     Men and women religious, who bear witness to the Evangelical Councils, are to wear the religious habit of their community, in public and in private as regulated in the Constitutions and Statutes of their community. The habit is to be simple, modest and in line with the traditions of the founding rule of their order.

Section I. Council of Religious Leaders

     The Council of Religious Leaders is composed of the Superiors from the communities of men, women, and hermits in association with the Congregation. The chapter has no spiritual authority over the various communities but functions as a consulting board. A Prior will be elected from its membership, as well as a secretary and councilor.

Article VIII. Third Order: Catholic Life Guild

     The third order, that of the lay faithful is to imitate the life of the religious communities but with a greater emphasis on the corporate nature of the "already., but not yet". As Citizens of Heaven, the laity are obliged to live first and foremost according to the spiritual life.

The “already" must govern the anticipated "not yet" of our salvation.

     Emanating from the redeemed spirit of man are the noble and dignified actions of sacrificial love, honor, virtue, etc. These immaterial acts make the life of Grace in the soul visible. In contrast, the body, though noble, produces that which is base and undignified in man's nature.

     Laymen and women are to dress according to the traditional norms of their sex when in public. This is not imposed upon them by law but offered freely as a spiritual directive. A guide of modesty will be given to each member so that he or she may receive solid council regarding the conversion of life.

     Every Chapel is to have its own Chapter.

Article IX.  Structure

Superior General

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Vicar Apostolic

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Chapter of Bishops

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Secretary General

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Rector and Councilor

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Deans

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Pastors

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Council of Religious Leaders

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Religious Communities

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Households