Article I. Purpose of the Congregation

The Congregatio Pro Vita Catholica, hereafter referred to as the Congregation, is an association of priests and religious committed to the study of authentic Catholic teaching and the proposition, based on solid evidence, of a solution to the 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.

Article III. The Prefect

The Prefect is a bishop who possesses documented Apostolic succession. As Prefect he directs the life of the Congregation. To aid him in this, he appoints three Secretaries and four Deans: namely the Secretary for Clergy, the Secretary for religious and the Secretary for the laity, the Dean of Liturgy, the Dean of Canon Law, the Dean of Culture and the Dean of Ethics. Collectively these seven offices constitute the Chapter. 

The Prefect alone has supreme Spiritual authority over the corporate works of the Congregation.

Article IV. Powers of the Prelate

In addition to making appointments, the Prefect is the director of the Chapter, represents the Congregation publicly, directs all of the Congregations public activities, organizes and erects new Providences, confirms the election of bishops, confirms the advancement of men to the Order of Diaconate and Priesthood, and erects religious institutes. 

After an interim of 5 years from the date of the Congregations founding, or upon the death of the founder an election is to be held to elect a Prefect. He may serve as many consecutive terms as he is legitimately elected to.

Article V. Powers of the Chapter

As a corporate body, the members of the chapter are empowered to elect the Prefect, to name those who are to be consecrated bishop, to change or amend these constitutions, and to approve or excommunicate members. A three-fourths majority of the board is needed to act.

Article VI. Membership

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 authority are to guard, protect and defend what Christ has handed down (Tradition) to His Apostles.

Since the Congregation exists by a spiritual, 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.

The Congregation is composed of three Orders: clerical life, religious life, and family life (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.

Each corporate body that exists under the umbrella of 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 authentic developments that are 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, religious orders, where they are not already in existence, are to be established to address the needs of the diverse lifestyles and legitimate needs of the Traditional Catholic Church. These various communities are governed by the Secretary for Religious under their individual mandates, legal entities, corporate By-laws, and statutes. The individual communities, which enjoy the benefits of the Congregation exist merely as a spiritual, academic, and fraternal association.

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, including the Brevery Romanum following the rubrics as established by law.

2. To submit to the 1917 Code of Canon Law and the legitimate commentaries governing its application.

3. To take the Oath against Modernism before the Blessed Sacrament exposed.

4. To adhere to the Opera Libera (customs) established by the Congregation.

5. To practice the customs of the liturgical year.

6. To promise spiritual obedience to all authentic authority.

Each member is committed to make visible, according to his state in life an authentic Catholic affirmation of his citizenship in Heaven.

Article VII. The Secretaries 

The Secretaries of the three Orders are appointed by the Prefect. In addition to the general powers granted to them as members of the Chapter, the Secretaries have the authority to direct the order as they see fit. It is the responsibility of each secretary to petition the Prelate or the Chapter to act on behalf of the Orders members. They are to conduct themselves in a spirit of fraternal service not authoritative tyranny.

Article VIII. First Order: Clerical Life

The first Order is comprised of clergy serving in personal parishes provides by mandate for the teaching and sanctification of the laity. 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 who being free of worldly responsibilities can serve the Church generously. Entrance is gained by petitioning the Secretary for Clergy, who in turn consults the Chapter. If elected by the Chapter, the petitioners will need to be confirmed by the Prelate before he is placed under the protection of the Congregation. 

Those who have been ordained in the Modernist church will be required to complete a course of formation before being admitted as an associate (see appendix I). This formation may be in the form of Zoom Conferences, assigned reading, periods of in-house visits or a combination thereof to be determined by the Secretary for Clergy. Upon completion of formation, the candidate is to receive all the minor orders, if they have not already been legitimately received. The Secretary for Clergy will petition the Prelate on behalf of the candidate for the reception of sub-conditional ordination to the Deaconate and Priesthood. A majority vote of the Chapter is required before sub-conditional ordination. 

All members are required to take the oath against Modernism before ordination to the Diaconate. 

 Once ordained to the Priesthood, the associate will be assigned by the Secretary for Clergy to an existing personal parish. The parish is to be governed as a Private Parish under the jurisdiction of the Secretary of Clergy. (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 a customary practice among Protestants and that of the priests of the concliatory 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. In addition to a black cassock, a black facia (with trims), a black biretta, Black shoes and socks and white clerical collar are worn whenever in public. A black saturno is also acceptable when outside of the Church. 

Article IX. Second Order: Religious Life

The second order is comprised of religious communities 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 submit their individual constitutions and statues to be approved by the Secretary of Religious Life. (See appendix B: Constitutions and By-laws for Religious Communities). 

The Secretary for Religious Life is authorized to help new religious communities form their constitutions, to appoint superiors (until the order is established), to confirm appointments and to veto any unjust decisions without the approval of the Chapter. However, to place a religious community under the protective umbrella of the Congregation, requires a majority vote of the Chapter and confirmation by the Prelate.

The acceptance of new members, the formation, advancement in vows and the dismissal of members is left to the competency of the individual superiors. 

Those Communities that desire one of its members to study towards Holy Orders are to petition the Secretary for Religious Life who will direct the course of studies. A vote of the Chapter, and confirmation by the Prelate is required before the reception of major Orders.

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.

Each 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.

Article X. Third Order: Family Life 

The third order is comprised of the lay faithful. The laity should 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 primarily 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. 

The Secretary for Family Life represents the lay faithful to the Chapter. He also, appoints directors of the different Chapters and mediates between the laity and their priest(s).

Laymen and women are to dress according to the traditional norms of their sex when in public. This directive is not mandated by law but offered freely as a spiritual directive. 

Article XI. Formation

Central to the work of the Congregation is priestly formation. The Seminary of St. Sulpice has been established for this purpose.  It is the responsibility of the Secretary for Religious Life to oversee the spiritual and academic formation of the clerics. However, the Prefect may decide to appoint another member of the Congregation as Rector if the burden of the office becomes too great. The Secretary is to present bi-yearly reports on the progress of the seminarians to the Chapter. The Secretary will petition the Prelate to ordain a candidate to one of the minor orders. He, along with the chapter members will vote on the candidate prior to his promotion to the sacred office of deacon, and priest. Upon reception of the deaconate, those not in religious vows will automatically become a member of the First Order. 

Section I. Deans

To assist the Prelate in the education of the members of the Congregation, and to advise the Chapter on theological matters relating to key disciplines of study, four Deans are appointed: 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 dictate. 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 an interior action but, as in all things of religion, it is manifested externally. The Dean of Ethics is to be conversant on the 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.

Given this 1st day of July in the year of Our Lord 2023,

Prefect