John Paul Seminary

St. John Paul II Pastoral Complex

Doña Lucia, Mondragon, Northern Samar

6417 Philippines

The Impact of Fraternal Correction among the Seminarians of

John Paul Seminary in the Formation Year 2024-2025

Sem. Benjamin B. Mahinay

Sem. Alter Christus Poralan

Sem. Dennis Kent Dacanay

Sem. Jovin Yu

Sem. Gian Alfred Flores

 Chapter I

INTRODUCTION

Background of the Study

Fraternal correction plays a vital role for the seminarians

in their stay in the seminary. Fraternal correction is a sincere

and affectionate suggestion that a Christian give to his or her

neighbor to help them along the path to holiness. It is a means

of spiritual progress by which a person can grow in self-

knowledge, becoming aware of defects that might be hidden or

disguised by self-love. It is often a necessary precondition to

enable us to tackle those defects with God’s help, and so improve

our Christian living.1

Correcting others is one of the most important teachings in

the seminary that a seminarian learns. Fraternal correction is

very essential for the seminarians because it is not just that

they correct others, but also, they show their love and concern

to others that manifests the true meaning of brotherhood in the

seminary.

One of the most controversial and frequently discussed

issues at John Paul Seminary is the effectiveness of fraternal

correction in aiding seminarians on their journey toward

1
[Link]
priesthood. The debate centers on how this practice truly

contributes to their spiritual and personal development.

Additionally, there is also an ongoing discussion about how

seminarians interpret and respond to fraternal correction,

whether they see it as a constructive tool for growth or as a

challenging part of their formation. Understanding these

differing perspectives is crucial in evaluating the overall role

and impact of fraternal correction within the seminary

environment.

In the letter of St. Paul to the Galatians 6:1, it says

“Brethren, even if anyone is caught in any trespass, you who are

spiritual, restore such a one in a spirit of gentleness; each one

looking to yourself, so that you too will not be tempted”. It

emphasizes the importance of fraternal correction, allowing

everyone to have an intimate relationship with God through

helping each other.

In the gospel of Matthew 18:15-17, it utters “If your

brother sins, go and show him his fault in private; if he listens

to you, you have won your brother. But if he does not listen to

you, take one or two more with you, so that by the mouth of two

or three witnesses every fact may be confirmed. If he refuses to

listen to them, tell it to the church; and if he refuses to

listen even to the church, let him be to you as a Gentile and a

tax collector.” Teaching us that fraternal correction must be

done out of love for others with sincerity, respect, and pure

intention.2

We decided to conduct this research on the impact of

fraternal correction among the seminarians of the John Paul

Seminary to understand its significance in their spiritual and

personal growth. Our aim is to determine whether fraternal

correction is a crucial tool in their formation, fostering a

supportive environment where they can learn from their mistakes

and grow in virtue. Additionally, we also want to gather insights

from the seminarians on how they perceive fraternal correction,

whether they find it beneficial in their journey toward

priesthood or if there are areas for improvement. By

understanding their perspectives, we also hope to assess how this

practice impacts their development and how it might be enhanced

to better serve their needs. Lastly, we also aim to discover

through this research whether fraternal correction is a key

element in preparing seminarians to become well-rounded,

reflective individuals ready for the challenges of the

priesthood.

2
Source: [Link]
Statement of the Problem

This study aims to determine the impact of fraternal

correction among the seminarians of John Paul Seminary of the

Diocese of Catarman for the Formation Year 2024-2025.

Our primary objective in this study is to seek answer to the

following questions:

1. Does fraternal correction really help the seminarians to

grow in the seminary?

2. In what way fraternal correction is done/manifested?

3. What are the advantages and disadvantages of fraternal

correction for the seminarians?

4. Does fraternal correction help seminarians to pursue the

vocation of priesthood?

Objective of the Study

This study aims to determine the impact of fraternal

correction among the seminarians of John Paul Seminary of the

Diocese of Catarman for the Formation Year 2024-2025.

1. Determine if fraternal correction really help the seminarians

to grow in the seminary.

2. Know how fraternal correction is done/manifested.

3. Find out the advantages and disadvantages of fraternal

correction for the seminarians.

4. Determine if seminarians' vocation for the priesthood is

furthered by brotherly fraternal correction.

Significance of the Study

The study will be conducted by the researchers to determine

the impact of fraternal correction in their seminary formation

and how fraternal correction helps seminarians of the John Paul

Seminary of the Diocese of Catarman to grow for the Formation

Year 2024-2025.

The findings of this study will be beneficial to the

followings:

SEMINARIANS. The study will allow the seminarians to know the

importance of using fraternal correction in the right way to help

their brothers. The result will give them the proper knowledge of

using fraternal correction properly to deepen their trust and

relationship with others.

PRIESTS. The study will help the priests in their ministry to use

fraternal correction properly to guide their parishioners in

their pilgrimage in their lives. It will also allow them to

strengthen their relationship with their co-priests through

helping and guiding each other with a fraternal correction.

FORMATORS. The study will be helpful to the formators in

evaluating and guiding the seminarians in regard to their

seminary formation through the proper use of fraternal

correction. The study will also allow the formators to have a

deeper relationship with the seminarians through the proper use

of fraternal correction, strengthening the trust and love of the

seminarians to their formators.

COMMUNITY. The result of the study will also be beneficial to the

community; it will foster brotherhood and camaraderie among the

seminarians through the proper use of fraternal correction. In

times of the apostolate of the seminarians, they will be able to

properly use fraternal correction in guiding and teaching lessons

to some parishioners, specifically the altar servers.

RELIGIOUS. The study will also be helpful for the religious ones;

it will allow them to foster brotherhood and spread love in the

church. This study will also enable them to care for and help

others through the proper use of fraternal correction.

Scope and Limitations

This study focuses on the impact of fraternal correction and

how it allows the seminarians to grow in their seminary

formation. The respondents of this study include the selected

seminarians of John Paul Seminary for the Formation Year 2024-

2025. The limitation of the study will be the generalizability of

the result of the study. There will be inconsistency of answers

since the participants have different perspectives and points of

view of fraternal correction, and because the seminarians have

different experiences regarding fraternal correction.

Theoretical Framework

In the theory of St. Thomas Aquinas about fraternal correction on

his book Summa Theologica, he presented fraternal correction in 8

articles. His works focuses on answering the following questions

namely:

1. whether fraternal correction is an act of charity?

2. whether fraternal correction is a matter of precept?

3. whether fraternal correction belongs only to prelates?

4. whether a man is bound to correct his prelate?

5. whether a sinner ought to reprove a wrongdoer?

6. whether one ought to forbear from correcting someone, through

fear lest he become worse?

7. whether the precept of fraternal correction demands that a

private admonition should precede denunciation?

8. whether before the public denunciation witnesses ought to be

brought forward?3
3
SUMMA THEOLOGIAE: Fraternal correction (Secunda secundae partis,
Q. 33). (n.d.). [Link]
St. Thomas Aquinas presented that fraternal correction is an act

of charity to others, imitating the person of Christ who gave His

life by His death on the cross out of love for us. He also

conveyed that fraternal correction is a precept that we need to

follow because it manifests the virtues of humility, obedience,

and love. And it must be done, for not correcting others might

cause them their very life, and as Christians we must be selfless

by correcting them.

Furthermore, he also said that correcting others is a

responsibility that is not only given to the priests but to all

of us who are called to love God more than everything and our

neighbors even to ourselves, and by loving our neighbors means

correcting their mistakes out of love. Because as children of

God, especially as baptized Catholics, we share the priesthood of

Christ; therefore, we also share His mission of correcting others

and to announce the call of conversion and change of hearts.

Additionally, he also narrated that we must also correct the

prelates, for they are just humans who commit mistakes; he

emphasizes that fraternal correction is an act of mercy; by this,

we must also be concerned about the lives of prelates by showing

love and care to them.

Moreover, he also stated that even if we are sinners, we still

ought to correct the wrongdoers; after all, none of us is

perfect. But correcting other sins must also be reflected by us;

if we commit the same mistake, we must repent and change also to

save ourselves from our own doings that separate us from God.

Also, he conveyed that we must not forbear correcting out of

fear; he emphasizes the importance of correcting sins, for it is

the weakness of our souls that we need to fight for our own

common good. Nevertheless, the purpose of correcting others is

for the truth of the common good, but if it’s not accepted by

someone, lest he become worse. It is better to forebear it for

the better.

In addition, he also stated that the precepts of fraternal

correction don’t require private admonition to precede

denunciation; rather, it depends on the situation. The important

thing is that our correction of others must be for their common

good and for the community. Lastly, he also said that in public

denunciation witnesses don’t need to be brought forward, for

Jesus taught us that correction must be hidden, and its intention

must be pure through secrecy. However, Jesus teaches us to bring

witnesses if the sinner doesn’t believe, but the purpose must be

for the correction in a positive way to express love and

brotherhood concern.
 Conceptual Framework

This study is conceptualized based on the assumption that

fraternal correction affects the seminarians of the John Paul

Seminary in terms of growth during the seminary formation for the

Formation Year 2024-2025:

The paradigm provides the following example to help make this

idea more concrete:

Things that affect

Fraternal the seminarians
Correction through fraternal
correction

The growth of the

seminarians in
the seminary
formation

Definition of Terms
Fraternal correction- (correctio fraterna) is a Christian social

practice in which a private individual confronts a peer directly,

ordinarily privately, about a perceived offence or wrongdoing.

This is opposed to an official discipline meted by a superior to

a subordinate.4

Seminary- A seminary, school of theology, theological college,

or divinity school is an educational institution for educating

students (sometimes called seminarians)

in scripture and theology, generally to prepare them

for ordination to serve as clergy, in academics, or mostly

in Christian ministry.5

Seminarian- A student studying in the seminary.

Formator- A formator is a priest appointed to the Seminary

faculty to act as leader of the men in his group. He is involved

in the life of the students, living among them and sharing

aspects of their daily life, formally and informally. It is he

who takes chief responsibility for the leadership of the group

while encouraging members to exercise responsibility for the

various aspects of group life. He gathers the group in prayer,

4
Britannica, Breviary, Melissa Petruzzello. [Link]
5
Wikipedia contributors. (2024, November 23). Seminary. Wikipedia. [Link]
leading the Eucharist, but delegates preparation for these

celebrations.6

Formation- Is all about preparing you to serve Christ and His

church. The goal for you to become a Holy Priest. It has four

primary areas of formation, Human, Spiritual, Pastoral and

Intellectual.

6
(Https://[Link]/images/upload/files/2%20Formation%20at%[Link]#:~:text=The
%20Formator%20is%20a%20priest%20appointed%20to%20the,Aspects%20of%20their%20daily%20life%2C
%20formally%20and%20informally., n.d.)
 CHAPTER II

REVIEW OF RELATED LITERATURE

A deep-rooted Christian tradition

The heart of fraternal correction is deep in the Gospel. Jesus

tells us to practice it in the context of unlimited forgiveness

and service to the most vulnerable. If your brother sins against

you, go and tell him his fault, between you and him alone. If he

listens to you, you have gained your brother. Jesus himself

corrects his disciples on several occasions, as the Gospels show

us: he reproves them when they are jealous of someone else

casting out demons in His name; he rebukes Peter firmly because

his way of thinking is not God’s but men’s; he redirects James

and John’s misguided ambition, affectionately correcting their

mistaken understanding of the kingdom he announces, while

acknowledging their courageous readiness to “drink of His cup”.7

Starting from Jesus’ teaching and example, fraternal correction

has become a sort of Christian family tradition that has been

7
[Link]
path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
practiced in the Church from the earliest times. It is a duty not

only of justice but of love. Among the recommendations given by

St Paul to the Christians at Corinth is to exhort one

another (exhortamini invicem). Plenty of passages in the New

Testament witness to the watchfulness of the shepherds of the

Church to correct the errors that were worming their way into

some of the first Christian communities. St Ambrose testified to

the practice of fraternal correction when he wrote, in the fourth

century, “If you discover some defect in a friend, correct him

privately (...) For corrections do more good and are more

profitable than friendship that keeps silent. If the friend is

offended, correct him just the same, firmly and without fear,

even though the correction tastes bitter to him. It is written in

the Book of Proverbs that wounds from a true friend are

preferable to kisses from flatterers (Prov 27:6).” And St

Augustine also warns against the grave fault entailed in omitting

to offer this help to one’s neighbour: “You do worse by keeping

silent than he does by sinning.”8

2. A Christian necessity

8
[Link]
path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
The natural basis for fraternal correction is the need everyone

has to be helped by others to attain their goal, because no-one

can see themselves objectively, nor is it easy to recognize one’s

own faults. Hence this practice has also been recommended by

classical authors as a way of helping friends. In turn, allowing

oneself to be corrected by others is a sign of maturity and a

condition for spiritual progress: “the good man rejoices to be

corrected; every wicked man reacts violently against guidance”

(admoneri bonus gaudet; pessimus quisque correctorem asperrime

patitur). Christians need their brothers and sisters in the faith

to do them the favour of fraternal correction. Together with

other essential helps – prayer, mortification, good example – the

practice of fraternal correction (which was recommended in Jewish

Wisdom literature) is a fundamental means for reaching holiness,

and contributes to the spreading of the Kingdom of God in the

world. He who heeds instruction is on the path to life, but he

who rejects reproof goes astray.9

3. Correcting out of love for our neighbour

Christian fraternal correction is born of charity, the

theological virtue by which we love God above all things and our

9
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path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
neighbour as ourselves for love of God. Since charity is the

“bond of perfection” and the form of all the virtues, the

exercise of fraternal correction is a source of personal

sanctification for the person who gives it and the person who

receives it. It offers the giver a chance to practice our Lord’s

command, this is my commandment, that you love one another as I

have loved you. It offers the receiver the lights they need to

renew their following of Christ in the specific point that has

been corrected.

To practise fraternal correction – which is so deeply rooted in

the Gospel – is a proof of supernatural trust and affection. Be

thankful for it when you receive it, and don’t neglect to

practice it with those around you. Fraternal correction is not

the outcome of irritation at another’s faults, or of offended

pride or wounded vanity. Love is the only possible motive for

fraternally correcting our neighbour. As St Augustine teaches,

“we must correct out of love, not out of a desire to hurt, but

with the loving intention of helping the person’s amendment. If

we act like that, we will be fulfilling the commandment very well

– if your brother sins against you, go and tell him his fault,

between you and him alone. Why do you correct him? Because you

are upset that he has offended you? God forbid. If you do it out
of self-love, your action is worthless. If it is love that moves

you, you are acting excellently.”10

4. A duty of justice

Christians have the duty to correct their neighbour fraternally

as a grave requirement of the virtue of charity. In the Old

Testament we find examples where the Lord God reminds the

prophets of this duty, as in the case of Ezekiel. So you, son of

man, I have made a watchman for the house of Israel; whenever

you hear a word from my mouth, you shall give them warning from

me. If I say to the wicked, ‘O wicked man, you shall surely

die,’ and you do not speak to warn the wicked to turn from his

way, that wicked man shall die in his iniquity, but his blood I

will require at your hand. But if you warn the wicked to turn

from his way, and he does not turn from his way, he shall die in

his iniquity, but you will have saved your life. The same idea

appears in the New Testament. The Apostle James says, My

brethren, if any one among you wanders from the truth and

someone brings him back, let him know that whoever brings back a

sinner from the error of his way will save his soul from death

and will cover a multitude of sins. And St Paul considers

10
[Link]
path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
fraternal correction as the best way to bring back someone who

has strayed from the path: If anyone refuses to obey what we say

in this letter (...) do not look on him as an enemy, but warn

him as a brother. We cannot be passive or indifferent towards our

neighbour’s faults. Still less can we indulge in complaining or

angry accusation. “Friendly correction is more beneficial than

violent accusation. The first inspires compunction, but the

second only arouses indignation.”

All Christians are in need of this help, but we have a special

duty to practice fraternal correction to those who are in

positions of authority, spiritual guidance, formation of others,

etc. in the Church, institutions that form part of the Church,

families and Christian communities. People who are in charge of

others need that help more urgently because they have more

responsibility, because no-one after lighting a lamp covers it

with a vessel, or puts it under a bed, but puts it on a stand,

that those who enter may see the light. In the same way, those

who work in governance or formation have a special responsibility

to practice it. On this subject, St Josemaría teaches, There is

a great love of comfort, and at times a great irresponsibility,

hidden behind the attitude of those in authority who flee from

the sorrow of correcting, making the excuse that they want to

avoid the suffering of others.

They may perhaps save themselves some discomfort in this life.

But they are gambling with eternal happiness – the eternal

happiness of others as well as their own – by these omissions of

theirs. These omissions are real sins.11

5. Dispositions necessary for giving and receiving fraternal

correction

Fraternal correction is one of the most authentic manifestations

of the “communion of saints” among those of us who still live as

pilgrims in this world, while being united to the dead and risen

Christ. All Christians, in Christ, form one single family, the

Church, for the praise and glory of the Blessed Trinity.

Christians are stimulated to maintain the practice of fraternal

correction by the realization of their responsibility for one

another’s holiness, i.e. their duty to cooperate so that every

baptized person perseveres in the place where they have been

called by God to become holy. This awareness becomes

progressively keener if we develop the habit of concern for our

neighbour – the healthy psychological prejudice of thinking

habitually about others.

11
[Link]
path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
Another equally necessary attitude is to be prepared to overcome

the difficulties that may arise. These are:

(1) an excessively human and not very supernatural approach that

leads us to think that it is not worthwhile making the

correction;

(2) the fear of upsetting the person whom we correct;

(3) the idea that our own unworthiness prevents us from

correcting the other person, whom we see as better qualified or

better disposed;

(4) the idea that it is not appropriate to correct someone else

when we ourselves have the same defect, to an even greater

degree; and

(5) the thought that there is no possibility of any improvement

in the person concerned, or that they had already been corrected

for that same fault with no apparent results. The ultimate source

of these objections is usually human respects, fear of being

badly thought of, or indolence. They are easily dealt with if we

keep a vivid awareness of the communion of saints, and hence of

the loyalty we owe to the Church, her pastors and institutions,

and all our brothers and sisters in the faith.

To receive fraternal corrections fruitfully, we need to have a

keen desire for holiness. This will enable us to see the

admonishment we have received as a divine grace aimed at

improving our faithfulness to God and service to others. The

exercise of humility will help us to receive correction

gratefully, and will enable us to hear God’s voice and not harden

our hearts.12

6. How to give fraternal correction and how to receive it

Jesus Christ’s specific recommendations, and other instructions

on charity in the Gospel, show how fraternal correction should be

practised: with supernatural outlook, humility, considerateness

and affection.

Because it is an admonishment with a supernatural purpose – the

holiness of the person corrected – the person giving the

correction should discern in the presence of God whether the

correction is opportune, and the most prudent way to give it (the

best time, the appropriate words, etc.) to avoid humiliating the

person being corrected. Asking the Holy Spirit for light, and

praying for the person we are going to correct, helps foster the

12
[Link]
path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
supernatural atmosphere that is necessary for the correction to

be effective.

Before giving the correction we should also consider humbly, in

God’s presence, our own unworthiness, and should examine our

conscience on the fault that is the subject of the correction. St

Augustine recommends this examination of conscience because we

often find it easy to notice in other people the very defects we

suffer from ourselves. “When we have to reprimand others, let us

first think whether we have committed that fault; and if we have

not committed it, let us consider the fact that we are human

beings and we could have committed it. Or whether we have been

guilty of it in the past, even though not at present. And then

let us be mindful of our shared weakness, so that mercy, and not

animosity, precedes the correction we give.”

Considerateness and affection are the distinguishing marks of

Christian charity and also, therefore, of the practice of

fraternal correction. To ensure that this admonition is the

expression of genuine charity, it is important to ask ourselves

before giving it: “How would Jesus act towards this person in

this situation?” Then it will be easier to see that Jesus would

correct not only promptly and frankly, but also kindly, with

understanding and respect. Hence St Josemaría teaches: When you

have to make a fraternal correction, do it with great kindness –

great charity! – in what you say and in the way you say it, for

at that moment you are God’s instrument. A specific note of

kindness is to give the admonishment in private with the person

concerned, and to avoid anything in the way of comments or jokes

that might detract from the supernatural tone of the correction.

When we give fraternal corrections we should avoid a possible

tendency to be overly impersonal, taking refuge in anonymity.

This inclination disappears when, with God’s grace, we make a

specific act of loyalty and think about the communion of saints.

Loyalty will lead us to correct the other person face to face,

without pretense and without humiliating them, but frankly, since

what we are seeking is their good and the holiness of the Church.

The firmness that is a necessary part of fraternal correction

does not conflict with gentleness and considerateness; the person

giving the correction should be like an iron fist in a velvet

glove.

The virtue of prudence has an important role to play as guide,

rule and measure of how to make (and receive) fraternal

correction. “Prudence disposes reason to discern in every

circumstance our true good and to choose the right means for

achieving it.” A rule of prudence that is borne out by experience

is to ask a competent person (spiritual director, priest,

superior) for advice on whether the envisaged correction is

opportune. This consultation is in no way an accusation or

denunciation, but is a wise exercise of the virtue of prudence,

seeking to ensure that the same person is not corrected for the

same fault by several different people, and it helps those giving

the correction to mature their judgment and form their own

consciences – in short, to become souls of worth. Prudence will

also lead us not to correct someone frequently about the same

topic, because we should rely on God’s grace and the passage of

time for others to improve.

Matters that may be the subject of fraternal correction include

all aspects of Christian living, because all of them together

make up the context of personal sanctification and the apostolate

of the Church. Generally speaking, they would include:

(1) habits contrary to the law of God and the commandments of the

Church;

(2) attitudes or behaviours that conflict with the witness that

all Christians are called to give in their family and social

life, in their job, etc.;

(3) single faults if they represent grave harm to the Christian

life of the person concerned or the Church.

When we receive fraternal correction it is important to maintain

the right attitude, which can be summed up as follows:

supernatural outlook, humility and gratitude. It is appropriate

to accept a fraternal correction gratefully, without arguing or

offering explanations or excuses, because we see the person who

corrects us as a brother or sister who is concerned for our

holiness. If we find ourselves annoyed or put off by a

correction, we should meditate on the words of St Cyril: “Reproof

makes the humble improve, but seems unbearable to the proud.” In

such cases, we should meditate on the correction in God’s

presence to grasp its full meaning, and if we still cannot

understand, we should consult a prudent person (priest, spiritual

director, etc.) to help us comprehend it properly.13

7. Fruits of fraternal correction

The practice of fraternal correction brings many benefits, both

for the giver and for the receiver. As a specific act of

Christian charity, it bears fruits of joy, peace and mercy. It

13
[Link]
path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
also requires us to exercise many virtues, starting with charity,

humility, and prudence. It improves our formation on the human

plane, making us more courteous; it improves interpersonal

relationships; it impedes malicious gossip or unkind jokes about

our neighbour’s behaviour or attitudes; it strengthens the unity

of the Church and her institutions at every level, thus giving

greater effectiveness to the evangelizing mission; it guarantees

faithfulness to the spirit of Jesus Christ; and it enables

Christians to experience the firm security of knowing that we can

count on the help of our brothers and sisters in the faith: A

brother helped by his brother is like a strong city.14

Correction, FRATERNAL, is here taken to mean the admonishing of

one’s neighbor by a private individual with the purpose of

reforming him or, if possible, preventing his sinful indulgence.

This is clearly distinguishable from an official disciplining,

whose mouth-piece is a judge or other like superior, whose object

is the punishment of one found to be guilty, and whose motive is

not so directly the individual advantage of the offender as the

furtherance of the common good. That there is, upon occasion and

with due regard to circumstances, an obligation to administer

fraternal correction there can be no doubt. This is a conclusion

14
[Link]
path-to-holiness/. (n.d.). [Link]
correction-a-help-along-the-path-to-holiness/.
[Link]
path-to-holiness/
not only deducible from the natural law binding us to love and to

assist one another, but also explicitly contained in positive

precept such as the inculcation of Christ: “If thy brother shall

offend against thee, go, and rebuke him between thee and him

alone. If he shall hear thee, thou shalt gain thy brother”

(Matt., xviii, 15). Given a sufficiently grave condition of

spiritual distress calling for succour in this way, this

commandment may exact fulfilment under pain of mortal sin. This

is reckoned to be so only when (I) the delinquency to be

corrected or prevented is a grievous one; (2) there is no good

reason to believe that the sinner will adequately provide for

himself; (3) there is a well-founded expectation that the

admonition will be heeded; (4) there is no one else just as well

fitted for this work of Christian charity and likely to undertake

it; (5) there is no special trouble or disadvantage accruing to

the reformer as a result of his zeal. Practically, however,

individuals without any official capacity are seldom impeachable

as having seriously transgressed the law in this matter becauseit

is but rarely one finds the coalition of circumstances just

enumerated.

Of course the reproof is to be administered privately, i.e.

directly to the delinquent and not in the presence of others.

This is plainly the method appointed by Christ in the words just

cited and only as a remedy for obduracy is any other contemplated

by Him. Still there are occasions upon which one might lawfully

proceed in a different way. For instance (a) when the offense is

a public one; (b) when it makes for the prejudice of a third

party or perhaps even the entire community; (c) when it can only

be condignly dealt with by the authority of a superior paternally

exercised; (d) when a public rebuke is necessary to preclude

scandal: witness the with-standing of Peter by Paul mentioned in

the Epistle to the Galatians (ii, 11-14); (e) when the offender

has already in advance relinquished whatever right he possessed

to have his good name safeguarded, as is the custom in some

religious bodies. The obligation of fraternal correction, so far

as private persons go, does not obtain, generally speaking, for

the case of one who violates a law through invincible ignorance.

The obvious reason is that there is then no formal sin. Superiors

to be sure can claim no such immunity for it is their duty to

instruct their subordinates. Every one, however, whether having

an official competency or not, is bound to give the admonition

when the sin, committed though it be from ignorance, is hurtful

to the offender or a third party or is the occasion of scandal.15

[Link]
15

(n.d.). [Link]
correction
According to the Catechism of the Catholic Church (CCC)

1829 The fruits of charity are joy, peace, and mercy; charity

demands beneficence and fraternal correction; it is benevolence;

it fosters reciprocity and remains disinterested and generous; it

is friendship and communion: Love is itself the fulfillment of

all our works. There is the goal; that is why we run: we run

toward it, and once we reach it, in it we shall find rest.

According to the Catechism of the Catholic Church (CCC) 2478 To

avoid rash judgment, everyone should be careful to interpret

insofar as possible his neighbor’s thoughts, words, and deeds in

a favorable way:

Every good Christian ought to be more ready to give a favorable

interpretation to another’s statement than to condemn it. But if

he cannot do so, let him ask how the other understands it. And if

the latter understands it badly, let the former correct him with

love. If that does not suffice, let the Christian try all

suitable ways to bring the other to a correct interpretation so

that he may be saved.

But what does the Bible say about fraternal correction? In the

gospel of Matthew 18:15-17, it says “If your brother or sister

sins, go and point out their fault, just between the two of you.
16
If they listen to you, you have won them over. But if they will
not listen, take one or two others along, so that ‘every matter

may be established by the testimony of two or three

witnesses.17 If they still refuse to listen, tell it to the

church; and if they refuse to listen even to the church, treat

them as you would a pagan or a tax collector.

In the book of the prophet Ezekiel 3:17-21, it says “Son of man,

I have made you a watchman for the house of Israel. Whenever you

hear a word from my mouth, you shall give them warning from me.

If I say to the wicked, ‘You shall surely die,’ and you give him

no warning, nor speak to warn the wicked from his wicked way, in

order to save his life, that wicked person shall die for his

iniquity, but his blood I will require at your hand. But if you

warn the wicked, and he does not turn from his wickedness, or

from his wicked way, he shall die for his iniquity, but you will

have delivered your soul. Again, if a righteous person turns from

his righteousness and commits injustice, and I lay a stumbling

block before him, he shall die. Because you have not warned him,

he shall die for his sin, and his righteous deeds that he has

done shall not be remembered, but his blood I will require at

your hand. But if you warn the righteous person not to sin, and

he does not sin, he shall surely live, because he took warning,

and you will have delivered your soul.”

In the second letter to Timothy 2:23-26, it is uttered “Have

nothing to do with foolish, ignorant controversies; you know that

they breed quarrels. And the Lord's servant must not be

quarrelsome but kind to everyone, able to teach, patiently

enduring evil, correcting his opponents with gentleness. God may

perhaps grant them repentance leading to a knowledge of the

truth, and they may come to their senses and escape from the

snare of the devil, after being captured by him to do his will.”

CHAPTER III

METHODOLOGY

Locale of the Study

The researchers have decided to conduct the study in John

Paul Seminary House of Formation, Alisyao Heights Brgy. Dona

Lucia, Mondragon Northern Samar, for the reason that the

respondent and the target root of information are accessible in

this institution. And also, because we can further search the

information needed about the impact of fraternal correction and

how it allows the seminarians of John Paul Seminary to grow in

their Seminary Formation.

Seminary is considered as the “heart of the diocese” because

just like the human heart which pumps blood throughout the body
in order to nourish life, the seminary produces worthy ministers

who will administer the sacraments, proclaim the Word of God,

instill spiritual guidance, lead the people of God through

servant leadership and thus, sustain a church that is living and

active.

In 1976 a formation house was opened to aspiring priests a

year later with Msgr. Romeo Infante as the first rector. With the

absence of the building, the first batch of aspirants were made

to share space with the bishop in his residence at Brgy. Cawayan,

Catarman.16

John Paul Seminary is serving the Diocese of Calbayog and Diocese

of Catarman for almost 46 years including the Diocese of Borongan

not until the formation house of Borongan erected in the year

2000 resulting to discontinuity of sending seminarians in John

Paul seminary.

Now, JPS still holds and becomes more fervent in its task of

forming would be priests and transforming their lives even on the

turn of the New Millennium through the four pillars of formation

which is the academics, spiritual, human, and pastoral and also

through its practices that enriches the spiritual life of the

seminarians which is essential to them aspiring priests.

16
Burabod 2022, Sem. Joaquin L. Pael (John Paul Seminary Official Publication & Yearbook.
Research Design

The study of the fraternal correction of the seminarians of

John Paul Seminary for the formation year 2024-2025 made use the

qualitative research design.

This design is suitable for the study because this is a

study of collecting and analyzing non-numerical data (e.g., text,

video, or audio) to understand concepts, opinions, or

experiences. It can be used to gather in-depth insights into a

problem or generate new ideas for research.17

Population & Sampling

The locale of the study which is the John Paul Seminary has

a total number of enrollees of 44 students. 19 of them are from

Grade 11, 5 from Precollege and 20 seminarians are from Grade 12.

The researchers decided to focus their study on the grade 12

seminarians of John Paul Seminary. The researchers narrowed down

their respondents and selected some students from grade 12 class

that will serve as their participants for the study.

The Participants

The participants of this study are the seminarians of John

Paul Seminary and there will be selected seminarians that will

serve as participants of the study.

17
[Link]
 The researchers will ask the respondents how fraternal

correction helps them grow in their seminary formation and how it

is being done to them. The researchers will also ask the

respondents on what are the advantages and disadvantages of

fraternal correction along their seminary formation, and if

fraternal correction does help them to pursue the vocation of

priesthood.

To get the target answers, the selected seminarians answered

some questions through an interview.

Research Instrument

The researchers prepared and used interview questions as the main

instrument for this study. There are twenty (20) questions that

were prepared by the researchers. Five (5) of them are about

their view of fraternal correction, another five (5) for the

lived experiences of the seminarians, another five (5) are the

impact of fraternal correction to the seminarians, and the other

five (5) are more focused on how fraternal correction help them

to pursue the vocation of priesthood.

Here are the following questions:

Questions about their view of fraternal correction

 1. When you are a fresh seminarian, what is your idea about

fraternal correction, did you ever think that it will be

helpful to you in your seminary formation?

2. What are the actions of others that made you think that

fraternal correction is such?

3. Do you consider fraternal correction as helpful in your

seminary formation?

4. During home visit, do you see fraternal correction different

from the seminary concept? why?

5. If ever you go out in the seminary, would your view of

fraternal correction change?

Questions about the lived experience of the Seminarians

1. Where were you ever corrected as freshmen in the seminary?

How?

2. Did you experience being corrected by some seminarians that

are younger than you? What did you feel?

3. Based on your experience, do you find fraternal correction

important in your seminary formation? Why?

4. Have you ever corrected by others in a wrong way? How?

5. Do you get to the point that fraternal correction made you

feel embarrassed to others? How do you overcome it?

Questions about the impact of fraternal correction among the

seminarians:

1. Did you realize your wrong doings when you were corrected by

others? How?

2. What are improvements that you’ve seen in yourself when you

were corrected?

3. As a seminarian, how do you use fraternal correction to help

others?

4. In what way fraternal correction strengthens you to follow

Christ your spiritual life?

5. Does the correction of others encourage you to change and be

a better version of yourself?? Why do you say so?

Questions about the relation of fraternal correction in their

vocation:

1 Did you ever experience corrected by others regarding your

spiritual life? How?

2 Does fraternal correction encourage you to pursue the vocation

of priesthood? Why?

3 As a seminarian, how important is fraternal correction to

nourish your vocation?

4 Do you apply the advice by others when you were corrected

regarding the nourishment of you vocation? Why do you say so?

5 Do you help your brothers by correcting their mistakes that

destroys their vocation towards priesthood? Why do you say so?