CONSECRATED

LIFE
60 YEARS OF
MAGISTERIAL DOCUMENTS

1947-2008

This collection does not include:

St. John Paul IIs Apostolic Exhortation
Vita Consacrata (1996).
It can be read:
HERE
Vatican IIs Perfectae Caritatis (1965)
Can be read:
HERE
***

For a presentation of consecrated life,

the kind of continued reflection
asked for in Vita Consacrata, see
K. Wjtowicz, cr,

The Priceless Gift:

A Primer of the Theology of Consecrated Life
(Rome, 2014)
HERE

A Brief and Partial Summary

Sanctae Ecclesiae (1966)

the dignity and rights of consecrated persons,
Venite seorsum (1969)
the value of enclosure,
Testificatio Evangelica (1971)
the meaning and value of the consecrated community
Evangelia nuntiandi (1975)
Mission and evangelization
Mutuae Relationes (1978)
the founding charisma and ecclesial relationships
Optiones evangelicae (1980)
human promotion and the problem of fidelity
Dimensio Contemplativa (1980)
the contemplative life
Redemptionis donum (1984)
vocation, consecration, covenant
Ad omnes personas consecratas (1988)
the role of Mary
Potissimum institutioni (1990)
issues of formation
Redemptoris Missio (1990)
the missionary vocation
Congregavit nos in unum Christi amor (1994)
fraternal life in community
Vita Consecrata (1996)
the mission of consecrated life in the Church and in the world.

Presentation by
Sr. Pascale-Dominique Nau, op
Monastero di San Giovanni Battista
Via delle Benedettine, 50
00135 Rome

ITALIA

Contents

Contents ................................................................................................................... 5
PROVIDA MATER ECCLESIA (1947) ................................................................. 19
The Law of Secular Institutes ...................................................................................................... 24
Residence for Superiors, especially General or Regional. ....................................................... 26
PRIMO FELICITER (1948) ..................................................................................29
CUM SANCTISSIMUS (1948) ...............................................................................33
RELIGIOSORUM INSTITUTIO (1961) ..............................................................37
Purpose, Binding Force, and Extent of This Instruction ....................................................... 37
The Instruction Quantum Religiones ........................................................................................ 37
The Purpose of This Instruction and Its Binding Force ........................................................ 37
The Principal Sources of This Instruction ................................................................................ 38
To Whom This Instruction Is Addressed ................................................................................. 39
I. THE MORE COMMON CAUSES OF DEFECTION ................................................... 39
An Inquiry into the Causes of Defections ................................................................................ 39
Undue Family Influence ............................................................................................................... 39
Undue Influence of Superiors and Directors ........................................................................... 40
Ignorance of Obligations and Lack of Liberty in Accepting Them ...................................... 40
Fear of an Uncertain Future ........................................................................................................ 40
Difficulty with Chastity ................................................................................................................ 40
Loss of the Religious Spirit .......................................................................................................... 41
Weakness and Subjective Character of Such Arguments ....................................................... 41
Removal of All Appearance of Justification for these Claims;
Superiors' Obligation in Conscience .......................................................................................... 41
II. THE CARE TO BE TAKEN IN THE SELECTION
OF CANDIDATES FOR THE STATE OF PERFECTION
AND THE CLERICAL STATE ............................................................................................... 42
A) General Warnings .................................................................................................................... 42
Quality before Quantity................................................................................................................ 42
Positive Signs of a Vocation ........................................................................................................ 43
Moral Certainty of the Fitness of Candidates ........................................................................... 43
5

The Responsibility of the Internal and External Forum;

Both Should Use the Same Principles........................................................................................ 44
The Role of the Confessor and the Spiritual Director ............................................................ 45
The Careful Choice of Confessors and Spiritual Directors .................................................... 45
The Cooperation of Candidates; Recommendation
of Sincerity and Docility ............................................................................................................... 45
The Time for Definitive Selection .............................................................................................. 46
B) The Required Freedom ........................................................................................................... 46
Freedom: A Sign of a Divine Vocation ..................................................................................... 46
Superiors Should Seek Out Supernatural Motives ................................................................... 47
Fatherly Help for Those Who Suffer Interior or Exterior Trials .......................................... 47
Acquiescence to the Judgment of Directors of the Forum .................................................... 47
How to Handle the Hesitant ....................................................................................................... 48
C) Necessary Knowledge of the Obligations............................................................................ 48
Candidates Should Be Taught the Obligations to Be Assumed ............................................ 48
Denunciation of Temerity in Embracing the Religious and Clerical Life ............................ 48
D) The Required Chastity ............................................................................................................ 49
Importance of this Point; Young Persons are to be
Properly Instructed and Warned of Its Dangers ...................................................................... 49
Those to Be Excluded; Practical Directives .............................................................................. 49
Care of Psychopathic Cases ......................................................................................................... 51
III. CARE IN TRAINING AND STRENGTHENING VOCATIONS ......................... 52
Experienced Directors Should Be Appointed and Sought Out Wherever They May Be . 52
The Qualities and Appointment of Those in Charge of Formation ..................................... 52
Avoiding False Humanism .......................................................................................................... 53
Natural Considerations Are Not to Be Made Light of
but Supernatural Ones Are to Be Preferred.............................................................................. 53
Training in Obedience and Self-Sacrifice .................................................................................. 54
Students Should Be Trained for the Apostolate, But Especially for a Spiritual and Deeply
Religious and Priestly Life............................................................................................................ 55
IV. DECLARATIONS AND INVESTIGATIONS REQUIRED BEFORE
PROFESSION OR INCORPORATION, AND BEFORE ORDERS ............................. 55
Attestation of One's Own Vocation to Sacred Orders
in the Religious Life ...................................................................................................................... 55
Above All, the Fitness of the Candidate Is to Be Established Clearly ................................. 56
The Best Time For Conferring Sacred Orders;
Major Orders Should Not Be Conferred Before Perpetual or Definitive Profession ....... 57
New Inquiry before Subdeaconate ............................................................................................. 57
Oath to Be Signed Before the Subdeaconate............................................................................ 57
Before Deaconate or Priesthood Superiors Should Carefully
Inquire into the Fitness of Candidates ....................................................................................... 58
In General, Dispensations Are Not to Be Requested ............................................................. 58
Superiors' Obligation in Conscience in Issuing Dimissorial or Testimonial Letters .......... 59
V. THE CARE OF NEWLY ORDAINED PRIESTS ......................................................... 59
Precautions to Be Taken in the First Years of the Priesthood; The Dangers of
Inexperience ................................................................................................................................... 59
The Danger of the "Heresy of Action" ..................................................................................... 60
The Danger of Imitating Worldly Conduct .............................................................................. 60
6

Young Priests Should Be Introduced Into the Ministry Gradually Under the Direction of
an Experienced Guide .................................................................................................................. 61
Young Priests Should Not Be Assigned to Small Houses;
Interest in Those Who Are Absent ............................................................................................ 61
Vacations with Relatives, at Spas and Other Worldly Centers .............................................. 62
The Reading of This Instruction................................................................................................. 62
ECCLESIAE SANCTAE (1966) .............................................................................65
I. NORMS FOR THE IMPLEMENTATION OF THE DECREES
OF THE SECOND VATICAN COUNCIL .......................................................................... 66
Christus Dominus and Presbyterorum Ordinis ....................................................................... 66
Distribution of the Clergy and Aid to Be Given to Dioceses ................................................ 67
The Power of Diocesan Bishops ................................................................................................ 69
Fostering Pastoral Study and Science......................................................................................... 69
Equitable Remuneration for Priests and Social Security for Priests ..................................... 69
The Care of Certain Organizations of the Faithful.................................................................. 70
Nomination of Bishops ................................................................................................................ 70
Resignation of Bishops ................................................................................................................. 71
Diocesan Boundaries .................................................................................................................... 71
Faculties of Auxiliary Bishops ..................................................................................................... 72
Episcopal Vicars ............................................................................................................................ 72
The Council of Priests and the Pastoral Council ..................................................................... 73
The new bishop will establish his own new council of priests. ............................................. 74
Suppression of Rights and Privileges in
Conferring Offices or Benefices ................................................................................................. 75
Vicars Forane ................................................................................................................................. 75
Removal, Transfer and Resignation of Pastors ........................................................................ 76
Establishment, Suppression and Change of Parishes .............................................................. 76
Religious.......................................................................................................................................... 77
Episcopal Conferences ................................................................................................................. 81
Provincial or Regional Ecclesiastical Boundaries ..................................................................... 82
Drawing Up Pastoral Directories ............................................................................................... 82
II. NORMS FOR THE IMPLEMENTATION OF THE DECREE OF
THE SECOND VATICAN COUNCIL PERFECTAE CARITATIS............................... 82
Part I: The Manner of Promoting the Adaptation and Renewal of Religious Life ............ 83
I. Concerning Those Who Are Bound to Promote Adaptation and Renewal .................... 83
II. Revision of Constitutions and Typika .................................................................................. 84
III. The Criteria of Renewal and Adaptation ............................................................................ 85
Part II: Some Things to be Adapted and
Renewed in the Religious Life ..................................................................................................... 86
I. The Divine Office of Brothers and Sisters............................................................................ 86
II. Mental Prayer ............................................................................................................................ 86
III. Mortification ........................................................................................................................... 86
IV. On Poverty .............................................................................................................................. 87
V. Living the Common Life ........................................................................................................ 87
VI. The Cloister of Nuns ............................................................................................................. 88
VII. The Training of Religious .................................................................................................... 88
7

VIII. The Union and Suppression of Institutes ....................................................................... 89

IX. On Conferences or Unions of
Major Superiors of Men and Women ........................................................................................ 90
CONCLUSION ............................................................................................................................ 90
III. NORMS FOR THE IMPLEMENTATION OF THE DECREE OF THE
SECOND VATICAN COUNCIL AD GENTES DIVINITUS ......................................... 90
VENITE SEORSUM (1969) ..................................................................................97
INTRODUCTION ...................................................................................................................... 97
I. THE PASCHAL MYSTERY AND THE NEW EXODUS ............................................ 97
Exodus in the History of Gods People .................................................................................... 98
Mystery and Reality of the New Exodus ................................................................................... 99
Withdrawal and Contemplation in the Mystery of the Church ........................................... 100
II. THE ENCOUNTER WITH GOD IN SOLITUDE..................................................... 101
The Pure Mind ............................................................................................................................. 102
To Listen to Gods Word........................................................................................................... 102
Love and Contemplation ........................................................................................................... 102
III. SERVING THE CHURCH AND HUMANITY ......................................................... 103
Love of Neighbor ........................................................................................................................ 103
In the Heart of the Churcha and of the World ...................................................................... 104
Cooperation in the Missionary Work of the Church ............................................................. 105
IV. Woman in the Mystery of Contemplative Life ................................................................ 106
The Blessed Virgin: Model of Contemplatives ....................................................................... 107
V. A LIVING SIGN AND TESTIMONY ........................................................................... 107
Being Witnesses of Gods Existence and Presence ............................................................... 107
For People and Society Today .................................................................................................. 108
VI. CHOICE AND VARIETY OF CONTEMPLATIVE VOCATIONS ..................... 108
Human Maturity and Vocation ................................................................................................. 108
Unity and the Variety of Contemplative Families .................................................................. 109
VII. CONFIRMATION AND RENOVATION
OF THE ENCLOSURE OF NUNS ...................................................................................... 109
Norms Regulating Papal Enclosure of Nuns.......................................................................... 110
RENOVATIONIS CAUSAM (1969) .................................................................... 115
INTRODUCTION .................................................................................................................... 115
I. SOME GUIDELINES AND PRINCIPLES .................................................................... 117
II. SPECIAL NORMS ............................................................................................................... 122
TESTIFICATIO EVANGELICA (1971) .............................................................. 131
INTRODUCTION .................................................................................................................... 131
The Council .................................................................................................................................. 131
The tradition of the Church ...................................................................................................... 132
Esteem and affection .................................................................................................................. 132
Renewal ......................................................................................................................................... 133
8

Necessary Discernment .............................................................................................................. 133

THE RELIGIOUS LIFE .......................................................................................................... 133
The Teaching of the Council ..................................................................................................... 133
I. FORMS OF THE RELIGIOUS LIFE ............................................................................... 134
Contemplative life ....................................................................................................................... 134
Apostolic Life............................................................................................................................... 135
Contemplation and Apostolate ................................................................................................. 135
The Charisms of Founders ........................................................................................................ 135
External Forms and Interior Driving Force ........................................................................... 135
II. ESSENTIAL COMMITMENTS ....................................................................................... 136
Consecrated Chastity .................................................................................................................. 136
A Source of Spiritual Fruitfulness............................................................................................. 136
A Gift of God .............................................................................................................................. 137
Consecrated Poverty ................................................................................................................... 137
The Cry of the Poor .................................................................................................................... 137
Poverty and Justice ...................................................................................................................... 138
Use of the World's Goods ......................................................................................................... 138
Life of Work................................................................................................................................. 138
Fraternal Sharing ......................................................................................................................... 139
Evangelical Exigency .................................................................................................................. 139
Consecrated Obedience.............................................................................................................. 139
Evangelical Fraternity and Sacrifice ......................................................................................... 140
Authority and Obedience........................................................................................................... 140
In the Needs of Daily Life ......................................................................................................... 141
Freedom and Obedience ............................................................................................................ 141
Conscience and Obedience........................................................................................................ 141
The CrossProof of the Greatest Love ..................................................................................... 142
III. LIFE STYLE ........................................................................................................................ 142
A Witness to Give ....................................................................................................................... 142
Following Christ's Example....................................................................................................... 143
Strengthening the Inner Man .................................................................................................... 143
Importance of Life Surroundings ............................................................................................. 143
Being Strengthened in God ....................................................................................................... 143
Necessary Withdrawal from the World ................................................................................... 144
Spiritual Initiation ........................................................................................................................ 144
Doctrine of Life ........................................................................................................................... 144
Forming the New Person........................................................................................................... 145
Cheerful Simplicity of Community Life .................................................................................. 145
Small Communities ..................................................................................................................... 145
Large Communities ..................................................................................................................... 146
IV. RENEWAL AND SPIRITUAL GROWTH .................................................................. 146
Desire for God............................................................................................................................. 146
Prayer............................................................................................................................................. 146
The Spirit of Prayer Permeating Fraternal Life ...................................................................... 146
Need for Interior Life ................................................................................................................. 146
Silence............................................................................................................................................ 147
Liturgical Life ............................................................................................................................... 147
The Eucharist as the Heart of the Community and Source of Life .................................... 148
9

Spiritual Fruitfulness for the World ......................................................................................... 148

Sharing in the Church's Mission ............................................................................................... 148
CONCLUDING APPEAL ....................................................................................................... 149
For Authentic Renewal of the Religious Life ......................................................................... 149
Need for Evangelical Witness in Today's World ................................................................... 149
Living Witnesses of the Love of the Lord .............................................................................. 150
Appeal to All Religious ............................................................................................................... 150
Fruitful Radiation of Joy ............................................................................................................ 150
Prayer to Mary.............................................................................................................................. 151
MUTUAE RELATIONES (1978) ........................................................................ 153
INTRODUCTION .................................................................................................................... 153
PART ONE: SOME DOCTRINAL POINTS ..................................................................... 154
Chapter I: The Church as a "New" People ............................................................................. 154
Not according to the flesh, but in the Spirit (LG 9) .............................................................. 154
"One body and, as parts of it, we belong to each other" (Rm 12,5; cfr. 1Co 12,13)........ 155
Called together to make up a "visible Sacrament" ................................................................. 155
Destined to witness and announce the Gospel ...................................................................... 155
Chapter II: The Ministry of the Bishops Within Organic Ecclesial Communion ............ 156
The communion proper to the People of God and its excellence ...................................... 156
Christ the Head is present in the Episcopal ministry ............................................................ 157
The indivisibility of the ministry of Bishops ........................................................................... 157
Some consequences .................................................................................................................... 158
Chapter III: Religious Life Within Ecclesial Communion ................................................... 159
The "ecclesial" nature of Religious Institutes ......................................................................... 159
The distinctive character of every Institute ............................................................................. 159
Some signs of a genuine "charism" .......................................................................................... 160
Service characteristic of religious authority ............................................................................. 160
Some conclusions as guidelines................................................................................................. 161
Chapter IV: Bishops and Religious Pursuing the
Self-Same Mission of the People of God ................................................................................ 162
Ecclesial mission flows from the "fountain of love" (AGD 2)............................................ 162
The absolute necessity of union with God ............................................................................. 162
Different forms of apostolic commitment .............................................................................. 163
Reciprocal influence between universal and particular Churches ....................................... 163
Missionary duty and the spirit of initiative .............................................................................. 164
Coordinating pastoral activity.................................................................................................... 165
Mutual collaboration among religious...................................................................................... 165
The pastoral meaning of exemption......................................................................................... 165
Some criteria for a just ordering of pastoral activity.............................................................. 166
PART TWO: DIRECTIVES AND NORMS........................................................................ 167
Chapter V: Some Points Regarding the Formative Aspect .................................................. 167
Chapter VI: Commitments and Responsibilities in the Field of Action ............................ 171
The practical directives set forth here refer to two kinds of
needs in the field of actionnamely, the pastoral and the religious. ...................................... 172
Requirements of pastoral mission............................................................................................. 172
Requirements of Religious Life ................................................................................................. 174
10

Chapter VII: The Importance of Suitable Coordination ...................................................... 177

On the diocesan level.................................................................................................................. 177
On the national, regional and ritual level................................................................................. 180
On the supra-national and universal level ............................................................................... 181
CONCLUSION .......................................................................................................................... 182
OPTIONES EVANGELICAE (1978) .................................................................. 183
INTRODUCTION .................................................................................................................... 183
I. FOUR MAIN CONCERNS ................................................................................................. 185
A. The option for the poor and for justice today .................................................................. 186
B. Social activities and works of religious................................................................................ 188
C. Involvement in the working world ...................................................................................... 190
D. Involvement in politics ......................................................................................................... 193
II. GENERAL CRITERIA OF DISCERNMENT.............................................................. 195
A. Present to humanity and to our times ................................................................................ 195
B. By the transforming power of Christ and the Gospel ...................................................... 196
C. In the organic ecclesial communion .................................................................................... 197
D. In dynamic fidelity to their own consecration according
to the charism of the founder ................................................................................................... 201
III. FORMATION REQUIREMENTS ................................................................................. 202
DIMENSIO CONTEMPLATIVA (1980) ............................................................ 207
INTRODUCTION .................................................................................................................... 207
I. DESCRIPTION OF THE CONTEMPLATIVE DIMENSION ................................. 208
II. GUIDELINES FOR INSTITUTES OF ACTIVE LIFE ............................................. 209
A. Integration of activity and contemplation .......................................................................... 209
B. Renewed attention to life in the Holy Spirit ...................................................................... 211
C. Community animation ........................................................................................................... 214
D. The contemplative dimension in formation ...................................................................... 214
E. Promotion of the contemplative dimension in the local Churches ............................... 216
III. GUIDELINES FOR SPECIFICALLY
CONTEMPLATIVE INSTITUTES ...................................................................................... 217
CONCLUSION .......................................................................................................................... 219
ESSENTIAL ELEMENTS (1983) ....................................................................... 221
INTRODUCTION .................................................................................................................... 221
I. RELIGIOUS LIFEA PARTICULAR FORM OF CONSECRATION TO GOD ... 222
II. CHARACTERISTICS .......................................................................................................... 224
1. Consecration by public vows ................................................................................................ 224
2. Communion in community ................................................................................................... 226
3. Prayer ........................................................................................................................................ 229
4. Asceticism ................................................................................................................................ 230
5. Public witness .......................................................................................................................... 231
6. Relation to the Church ........................................................................................................... 233
11

7. Formation ................................................................................................................................. 234

8. Government ............................................................................................................................. 236
9. Mary, joy and hope of religious life ...................................................................................... 237
III. SOME FUNDAMENTAL NORMS ............................................................................... 238
I. Call and consecration .............................................................................................................. 238
II. Community ............................................................................................................................. 239
III. Identity ................................................................................................................................... 239
IV. Chastity................................................................................................................................... 240
V. Poverty ..................................................................................................................................... 240
VI. Obedience .............................................................................................................................. 240
VII. Prayer and asceticism ......................................................................................................... 241
VIII. Apostolate........................................................................................................................... 241
IX. Witness ................................................................................................................................... 242
X. Formation................................................................................................................................ 242
XI. Government .......................................................................................................................... 242
CONCLUSION .......................................................................................................................... 244
POTISSIMUM INSTITUTIONI (1990) ............................................................. 245
INTRODUCTION .................................................................................................................... 245
The Purpose of Religious Formation ....................................................................................... 245
A Constant Concern ................................................................................................................... 245
The Post-Conciliar Activities of the Congregation for Institutes
of Consecrated Life and Societies of Apostolic Life ............................................................. 246
The Reason for this Document and to Whom It Is Directed ............................................. 247
I. RELIGIOUS CONSECRATION AND FORMATION ............................................... 247
Religious and Consecrated Life According to the Doctrine of the Church ...................... 248
Divine Vocation for a Mission of Salvation............................................................................ 248
A Personal Response .................................................................................................................. 248
Religious ProfessionAn Act of the Church which Consecrates and Incorporates ........... 249
A Life According to the Evangelical Counsels ....................................................................... 250
Chastity.......................................................................................................................................... 251
Poverty .......................................................................................................................................... 252
Obedience..................................................................................................................................... 253
Religious Institutes: A Diversity of Gifts to be Cultivated and Maintained ...................... 255
A Life Unified in the Holy Spirit .............................................................................................. 255
II. ASPECTS COMMON TO ALL STAGES OF RELIGIOUS FORMATION ......... 256
A) Agents and Environment of Formation ............................................................................ 256
The Spirit of God ........................................................................................................................ 256
The Virgin Mary .......................................................................................................................... 257
The Church and the "Sense of Church" .................................................................................. 258
The Community........................................................................................................................... 260
The Religious ThemselvesResponsible for their Formation ................................................ 262
Instructors or Formators (Superiors and Others Responsible for Formation)................. 262
B) The Human and Christian Dimension of Formation ...................................................... 264
C) Asceticism ............................................................................................................................... 264
D) Sexuality and Formation....................................................................................................... 266
III. THE STAGES OF RELIGIOUS FORMATION ........................................................ 267
12

A) The Stage before Entrance into the Novitiate .................................................................. 267

Rationale ....................................................................................................................................... 267
Content ......................................................................................................................................... 268
Forms of Realization................................................................................................................... 268
B) The Novitiate and First Profession ..................................................................................... 269
End ................................................................................................................................................ 269
Content ......................................................................................................................................... 269
Professional Work during the Course of the Novitiate ........................................................ 271
Some Conditions to be observed.............................................................................................. 271
Pedagogy ....................................................................................................................................... 272
The Directors of Novices and Their Collaborators .............................................................. 272
Religious Profession.................................................................................................................... 273
(134) John Paul II in Madrid, 2 November 1982AAS 75 (1983) 271. ................................ 274
C) Formation of the Temporarily Professed .......................................................................... 274
What Is Prescribed By The Church.......................................................................................... 274
Significance and Requirements of this Stage .......................................................................... 275
The Content and Means of Formation .................................................................................... 275
D) The On-Going Formation of the Perpetually Professed ................................................ 277
Reasons for On-Going Formation ........................................................................................... 278
Its Content.................................................................................................................................... 279
Special Times for On-Going Formation ................................................................................. 280
IV. FORMATION IN INSTITUTES ENTIRELY ORDERED TOWARDS
CONTEMPLATION, ESPECIALLY THOSE OF NUNS (PC 7) .................................. 281
The Place of these Institutes in the Church ............................................................................ 281
The Importance of Formation in these Institutes ................................................................. 281
Some Points to be Stressed........................................................................................................ 282
Lectio Divina................................................................................................................................ 282
Liturgy ........................................................................................................................................... 283
Work .............................................................................................................................................. 284
Asceticism ..................................................................................................................................... 284
Measures to Be Taken ................................................................................................................ 285
V. ACTUAL QUESTIONS CONCERNING RELIGIOUS FORMATION ................ 285
A) Young Candidates to Religious Life and Vocation Promotion ...................................... 286
B) Religious Formation and Culture ........................................................................................ 287
C) Religious Life and Ecclesial Movements ............................................................................ 288
D) Episcopal Ministry and the Religious Life......................................................................... 289
E) Inter-Institutional Collaboration on the Level of Formation ......................................... 291
VI. RELIGIOUS CANDIDATES FOR
PRIESTLY AND DIACONAL MINISTRIES .................................................................... 292
Formation ..................................................................................................................................... 292
The Specific Religious Character of Religious Priests and Deacons................................... 293
The Place of the Religious Priest within the Diocesan Presbyterate .................................. 294
CONCLUSION .......................................................................................................................... 295

13

CONGREGAVIT NOS IN UNUM CHRISTI AMOR (1994) ............................ 297

INTRODUCTION .................................................................................................................... 297
"Congregavit nos in unum Christi amor"................................................................................ 297
Theological development ........................................................................................................... 299
a) From Church-Mystery to the mystery dimension of religious community ................... 299
b) From Church-Communion to the communional-fraternal dimension of religious
community.................................................................................................................................... 299
c) From Church animated by charisms to the
charismatic dimension of religious community ...................................................................... 299
d) From Church as Sacrament of unity to the
apostolic dimension of religious community .......................................................................... 300
Canonical Development ............................................................................................................. 300
Development within Society ..................................................................................................... 301
Changes in religious life.............................................................................................................. 303
Objectives of the Document ..................................................................................................... 304
I. THE GIFT OF COMMUNION AND THE GIFT OF COMMUNITY ................... 305
The Church as communion ....................................................................................................... 305
This is our highest vocationto enter into communion
with God and with our brothers and sisters. .......................................................................... 306
Religious community as expression of ecclesial communion .............................................. 307
II. RELIGIOUS COMMUNITY AS PLACE
FOR BECOMING BROTHERS AND SISTERS ............................................................... 308
Spirituality and common prayer ................................................................................................ 309
Personal freedom and the building of fraternity .................................................................... 312
Communicating in order to grow together ............................................................................. 316
Religious community and personal growth ............................................................................. 318
Identity .......................................................................................................................................... 319
Affectivity ..................................................................................................................................... 319
Difficulties .................................................................................................................................... 321
From me to us ............................................................................................................................. 321
Being a community in permanent formation.......................................................................... 324
The community dimension of the evangelical counsels........................................................ 324
The charism .................................................................................................................................. 326
Authority in the service of fraternity ........................................................................................ 327
Authority is, evangelically, always service. ............................................................................... 328
a) Spiritual authority .................................................................................................................... 328
b) Authority conducive to unity ................................................................................................ 329
c) Authority capable of making final decisions
and assuring their implementation ........................................................................................... 329
Fraternity as sign.......................................................................................................................... 330
III. RELIGIOUS COMMUNITY AS PLACE AND SUBJECT OF MISSION ........... 332
Religious community and mission ............................................................................................ 333
In the particular Church ............................................................................................................. 334
The Parish..................................................................................................................................... 336
Ecclesial movements................................................................................................................... 336
SOME PARTICULAR SITUATIONS................................................................................... 338
14

Insertion into poor neighbourhoods........................................................................................ 338

Small Communities ..................................................................................................................... 339
Men and women religious living alone .................................................................................... 340
In Mission Territories ................................................................................................................. 342
Reorganization of Works ........................................................................................................... 342
Elderly Religious .......................................................................................................................... 343
New Relationship to the Laity................................................................................................... 344
CONCLUSION .......................................................................................................................... 345
INTER-INSTITUTE COLLABORATION FOR FORMATION (1999) .......... 347
I. FUNDAMENTAL PRINCIPLES AND PRACTICAL DIRECTIVES ...................... 349
Fundamental Principles .............................................................................................................. 349
a) FormationInalienable right and duty of every institute .................................................... 350
b) Collaboration and solidarity in formation .......................................................................... 351
c) Inter-institute centers and formation ................................................................................... 352
Practical Directives...................................................................................................................... 353
Religious institutes....................................................................................................................... 353
a) Chapters and Major Superiors .............................................................................................. 353
b) The formation community .................................................................................................... 353
Inter-congregational centers ...................................................................................................... 354
a) Centers and their constitution............................................................................................... 354
b) Directive responsibilities ....................................................................................................... 355
c) Professors ................................................................................................................................. 355
II. COLLABORATION IN THE VARIOUS PHASES OF FORMATION ................ 355
Preparation for novitiate ............................................................................................................ 356
Novitiate ....................................................................................................................................... 356
Formation of those with temporary vows............................................................................... 358
Continuing Formation ................................................................................................................ 360
III. INSTITUTES OF RELIGIOUS SCIENCES
AND OF PHILOSOPHICAL AND THEOLOGICAL FORMATION ....................... 361
Institutes of religious sciences ................................................................................................... 361
Institutes of theological and philosophical formation
for religious who are candidates for priesthood ..................................................................... 363
IV. INTER-INSTITUTE COLLABORATION
FOR THE FORMATION OF FORMATORS .................................................................... 366
The service of formation............................................................................................................ 366
Careful choice and solid preparation of formators ................................................................ 367
Inter-institute collaboration ....................................................................................................... 367
Courses.......................................................................................................................................... 368
CONCLUSION .......................................................................................................................... 370

15

VERBI SPONSA (1999) ....................................................................................... 373

INTRODUCTION .................................................................................................................... 373
PART I:THE MEANING AND VALUE
OF THE ENCLOSURE OF NUNS ...................................................................................... 375
In the mystery of the Son
in his communion of love with the Father .............................................................................. 375
In the mystery of the Church
in her exclusive union with Christ the Bridegroom ............................................................... 376
The ascetical dimension of the cloister .................................................................................... 378
In the communion of the Church ............................................................................................ 380
In the mission of the Church .................................................................................................... 381
The monastery in the local Church .......................................................................................... 383
PART II: THE ENCLOSURE OF NUNS............................................................................ 384
Papal enclosure ............................................................................................................................ 385
Enclosure according to the Constitutions ............................................................................... 386
Monasteries of nuns belonging to the ancient monastic tradition ...................................... 387
NORMS FOR THE PAPAL ENCLOSURE OF NUNS ................................................... 387
General Principles ....................................................................................................................... 387
Extent of enclosure ..................................................................................................................... 387
The obligation of enclosure ....................................................................................................... 388
Entering and leaving the enclosure .......................................................................................... 388
Meetings of Nuns ........................................................................................................................ 390
The means of social communications ...................................................................................... 390
Vigilance Over the Enclosure ................................................................................................... 391
PART III: PERSEVERANCE IN FIDELITY ..................................................................... 391
Formation ..................................................................................................................................... 391
Autonomy of the Monastery ..................................................................................................... 394
Relations with Institutes of Men ............................................................................................... 394
PART IV: ASSOCIATIONS AND FEDERATIONS ........................................................ 395
Formation ..................................................................................................................................... 396
Renewing and Supporting Monasteries ................................................................................... 397
CONCLUSION .......................................................................................................................... 397
STARTING AFRESH FROM CHRIST (2002) ................................................... 399
INTRODUCTION .................................................................................................................... 399
Contemplating the Splendour of the Face of Christ ............................................................. 399
Walking in the Footsteps of Christ .......................................................................................... 400
Five years after the Apostolic Exhortation Vita Consecrata ............................................ 401
Starting Afresh in Hope ............................................................................................................. 401
PART ONE: CONSECRATED LIFETHE PRESENCE
OF THE LOVE OF CHRIST IN THE MIDST OF HUMANITY................................. 403
A Walk in Time............................................................................................................................ 403
For the Holiness of the Whole People of God ...................................................................... 404
On Mission for the Kingdom.................................................................................................... 405
16

Open to the Spirit........................................................................................................................ 406

PART TWO: COURAGE TO FACE
TRIALS AND CHALLENGES .............................................................................................. 407
Rediscovering the Meaning and Quality of Consecrated Life.............................................. 407
The Task of Superiors ................................................................................................................ 409
Ongoing Formation .................................................................................................................... 410
Vocation Animation.................................................................................................................... 411
The Formative Courses .............................................................................................................. 413
Some Particular Challenges........................................................................................................ 414
PART THREE: SPIRITUAL LIFE IN THE FIRST PLACE ........................................... 415
Starting Afresh from Christ ....................................................................................................... 416
Contemplating the Faces of Christ ........................................................................................... 418
The Word of God ....................................................................................................................... 419
Prayer and Contemplation ......................................................................................................... 420
The Eucharist, a Privileged Place for Encounter with the Lord ......................................... 421
The Face of Christ in Trials ....................................................................................................... 422
The Spirituality of Communion ................................................................................................ 423
Communion between Old and New Charisms ...................................................................... 425
In Communion with the Laity................................................................................................... 426
In Communion with Bishops .................................................................................................... 427
PART FOUR: WITNESSES TO LOVE ............................................................................... 428
Knowing and Serving Christ ..................................................................................................... 428
In the Creativity of Charity ........................................................................................................ 430
Announcing the Gospel ............................................................................................................. 431
Serving Life .................................................................................................................................. 432
Spreading the Truth .................................................................................................................... 432
Openness to the Great Dialogues ............................................................................................ 433
The Daily Challenges .................................................................................................................. 435
Looking Forward and Beyond .................................................................................................. 435
THE SERVICE OF AUTHORITY AND OBEDIENCE (2008) ....................... 437
INTRODUCTION .................................................................................................................... 437
Consecrated Life as a witness of the search for God ............................................................ 437
A Path of Liberation ................................................................................................................... 438
Addressees, Intent and Limitations of the Document .......................................................... 438
FIRST PART: CONSECRATION AND SEARCH FOR THE WILL OF GOD ........ 440
Whom Are We Seeking? ............................................................................................................ 440
Obedience as Listening .............................................................................................................. 441
Hear, O Israel! (Dt 6,4) .......................................................................................................... 441
Obedience to the Word of God................................................................................................ 442
In the Following of Jesus, the Obedient Son of the Father ................................................. 443
Obedient to God Through Human Mediation ...................................................................... 444
Learning Obedience in the Day-to-Day .................................................................................. 445
In the Light and Strength of the Spirit..................................................................................... 446
Authority at the Service of Obedience to the Will of God .................................................. 447
Some Priorities in the Service of Authority ............................................................................ 448
The Service of Authority in the Light of Ecclesial Norms ................................................... 450
17

In Mission with the Freedom of the Children of God ......................................................... 452

SECOND PART: AUTHORITY AND OBEDIENCE IN COMMUNITY LIFE ...... 452
The New Commandment .......................................................................................................... 452
Persons in Authority at the Service of the Community,
the Community at the Service of the Reign of God .............................................................. 453
Docile to the Spirit who Leads to Unity .................................................................................. 453
For a Spirituality of Communion and a Communitarian Holiness ..................................... 454
The Role of Persons in Authority for the
Growth of the Community ........................................................................................................ 455
a) The Service of Listening ........................................................................................................ 455
b) Creation of an atmosphere favourable to dialogue, sharing and co-responsibility ...... 455
c) Soliciting the contribution of all for the concerns of all ................................................... 456
d) At the service of the individual and of the community .................................................... 456
e) Community discernment ....................................................................................................... 457
f) Discernment, authority and obedience ................................................................................ 458
g) Fraternal obedience ................................................................................................................ 459
Community Life as Mission ....................................................................................................... 460
THIRD PART: IN MISSION .................................................................................................. 461
In Mission with All One's Being, as Jesus the Lord .............................................................. 461
In Mission for Service................................................................................................................. 461
Authority and Mission ................................................................................................................ 462
a) Persons in authority encourage the taking up of responsibilities
and respect them when taken up .............................................................................................. 462
b) Persons in authority invite us to confront
diversity in a spirit of communion............................................................................................ 463
c) Persons in authority maintain a balance between the
various dimensions of consecrated life .................................................................................... 463
d) Persons in authority have a merciful heart ......................................................................... 464
e) Persons in authority have a sense of justice........................................................................ 465
f) Persons in authority promote collaboration with the laity ............................................... 465
Difficult Obedience .................................................................................................................... 466
Obedience and Objections of Conscience .............................................................................. 467
Difficult Kinds of Authority...................................................................................................... 468
Obedient Until the End ............................................................................................................. 468
Prayer for Persons in Authority ................................................................................................ 469
Prayer to Mary.............................................................................................................................. 469

18

PROVIDA MATER ECCLESIA

Pope Pius XII
Apostolic Constitution concerning Secular Institutes
1947
#1
An impressive chain of witness through the ages - Popes, Councils, Fathers, the wide
sweep of Church history, the building of Canon Law - show how lovingly and earnestly
the Church, far seeing Mother that she is, has cared for her best loved children, (1) those
who commit the whole of life, like slaves to Christ the Lord, following him through thick
and thin along their freely chosen way of the evangelical counsels. She has given them
wise precepts for the ordering of their life to make them ever worthy of so heavenly an
enterprise, so angelic a vocation. (2)
(1) Pius XI, Message on the radio, 12 February 1931, R.C.R. 1931, p. 89.
(2) Cfr. Tertullius, Ad uxorem, lib. 1, c. IV (PL 1,1281); Ambrosius, De virginibus, 1, 3, 11 (PL XVI,
202); Eucherius Lugdun., Exhortatio ad Monachos, I (PL L, 865); Bernardus, Epistola CDXLLX (PL
CLXXXII, 641); Id., Apologia ad Guillelmum, c. X (PL CLXXXII, 912.

#2
From the very first era of Christian history, when the Church could be said to be still in its
cradle, she explained with authority those doctrines and examples of Christ (3) and the
Apostles (4) which draw us to perfection. There is teaching, given with sureness of touch,
on how to lead a life dedicated to perfection, how best to combine its essential features.
(3) Mt 16,24 19,10-12 19,16-21 Mc 10,17-21 10,23-30 Lc 18,18-22 18,24-29 20,34-36.
(4) 1Co 7,25-35 7,37-38 7,40 Mt 19,27 Mc 10,28 Lc 18,28 Ac 21,8-9 Ap 14,4-5.

#3
Thanks to the consistent active involvement of Church and Ministry in the promotion of,
and care for, a life of complete dedication and consecration to Christ, "the first Christian
communities were ready-made seed-beds for the evangelical counsels", good soil with the
promise of excellent fruit. In the Apostolic Fathers and the older Christian writers (5)
there is abundant evidence that in the various local churches the profession of a life of
perfection had developed to a stage where it had begun to constitute an order or social
class ('ascetics', 'the continents', 'virgins') widely accepted, approved and esteemed. (6)
(5) Ignatius, Ad Polycarp., V (PG V, 724); Polycarpus, Ad Philippen., V, 3 (PC, V, 1009); Iustinus
Philosophus, Apologia I pro christianis (PG VI, 349,; Clemens Alexandrinus, Stromata (PG VIII, 24);
Hyppolitus, In Proverb. (PG X, 628); Id., De Virgine Corinthiaca (PG X, 871-874); Origenes, In Num.
hom., II, 1 (PG XII, 590); Methodius, Convivium decem virginum (PG XVIII, 27-220); Tertullianus, Ad
uxorem, lib., I, c. VII-VIII (PL I, 1286-1287); Id., De resurrectione carnis, c. VIII (PL. 11, 806);
Cyprianus, Epistola XXXVI (PL IV, 827); Id., Epist., LXII, 11 (PL IV, 366); Id., Testimon. adv. iudeos,
lib. III, c. LXXIV (PL IV, 771); Ambrosius, De viduis, II, 9 et ss. (PL XVI, 250-251); Cassianus, De
tribus generibus monachorum, V (PL XLIX, 1094); Athenagoras, Legatio pro christianis (PG VI, 965).

19

(6) Ac 21,8-10; cfr. Ignatius Antioch., Ad Smyrn., XIII (PG V, 717); Id., Ad Polyc., V (PG V, 728);
Tertullianus, De virginibus velandis (PL II, 935 ss.); Id., De exhortatione castitatis, c. VII (PL 11, 922);
Cyprianus, De habitu virginum, II (PL IV, 443); Hieronymus, Epistola LVIII, 4-6 (PL XXII, 582-583);
Augustinus, Sermo CCXIV (PL XXXVIII, 1070); Id., Contra Faustum Manichaeum, lib., V, c. IX (PL
XLII, 226).

#4
Faithful to Christ her spouse, ever true to herself, guided by the Holy Spirit, moving with
unerring and unhesitating steps through the long ages of her history, from the earliest
beginnings to the formation of Canon Law, the Church has gradually developed the
discipline of the state of perfection.
#5
To those who chose to make public external profession of perfection in any form the
Church, like a good mother acquiescing in a child's request, has always given every kind of
help for so holy a purpose. For individual profession of perfection - always "coram
Ecclesia" in the face of the Church, and public - it was provided that the Church herself
should receive it and recognize it. But the Church has always wisely given it the seal of her
sanction and strenuously defended it and given it many canonical effects. This is seen in
the primitive and venerable Blessing and Consecration of Virgins (7) which had its own
liturgical rite.
(7) Cfr. Optatus, De schismte donatistarum, lib. VI (PL XI, 1071 ss.); Pontificale Romanum, I 1De
benedictione et consecratione Virginum.

#6
From the time of the "Peace of Constantine", this care for the profession of perfection
was, as the situation demanded, directed chiefly to public profession properly so called, i.e.
made by groups united in fellowship for this purpose, approved and established by favor
or command of Church Authority.
#7
We have only to look at the glorious calendar of religious men and women through the
ages to see how a canonical religious life is closely interwoven with the holiness and
catholic apostolate of the Church itself. The relationship is integral to the Church and to
the Religious Orders and Congregations, which by the grace of the life-giving Spirit has
grown gradually and steadily in deeper and firmer self-consistency and unity and in
wonderful variety of forms.
#8
It was to be expected, as in fact it happened, that the field of juridical structure should
reflect this development. Faithful to the guiding hand of God's wisdom and providence
the Church so legislated for the canonical state of perfection as to make it one of the
cornerstones from which the edifice of ecclesiastical discipline would be built.
#9
In the first place the public state of perfection was given the standing of one of the three
chief ecclesiastical states of life, a new canonical category was created. No other class of
20

"canonical persons" was thought necessary, only religious (cleric or lay), (CIC 107). This
deserves profound reflection. The existing "orders of canonical persons" were considered
to arise by divine law from the nature of the Church as hierarchically constituted and
structured: to these was thus added an ecclesiastical institution (CIC 107 108,3). This class,
"religious", a state between the two and compatible with either, was created for no other
reason than that it is closely identified with the essential purpose of the Church,
sanctification effectually sought in ways congruous to so sublime a purpose.
#10
Public profession may in fact of itself produce nothing. The Church therefore with
progressively rigorous requirements restricted the approval of this canonical state of
perfection to associations founded by the Church itself, that is to Religious (CIC 488,1)
who received from the Church both canonical existence and approval of their way of life:
in practice this meant approval, after trial and slow mature consideration, in virtue of the
Church's teaching office not only in theoretical terms but in real life lived, and, tried and
retried by the test of experience, seen to be lived.
#11
The Code of Canon Law is so strict and uncompromising on this point that no exception
whatever is contemplated. No canonical state of perfection is recognized unless the
profession is made in a Religious Order or Congregation.
#12
Finally, as the state of perfection has the status of a legal entity with its appropriate
discipline, the Church made the wise provision that, for clerical Orders or Congregations,
in all things that pertained to the Religious as clerics, the Order or Congregation itself
would take the place of the diocese and admission would be equivalent to clerical
incarnation. (CIC 111,1 115 585). In the Code all the existing laws on Religious were
assembled, reviewed, and given a definite formulation. Confirmation, cumulative from
various contests, was given to the canonical acceptance of "states of perfection" as also to
their legal standing. To Pope Leo XIII canonical provisions "Conditae a Christo" (8) a
supplement was given, to complete the picture by the admission of Congregations of
simple vows to the status of Religious. With this it could be thought that the whole terrain
was mapped out. But a further possibility had to be envisaged. There were associations
which had deserved well of Church and State but had not all the specific features and legal
formalities (public vows for instance) which go with a canonical state of perfection. Yet
they were closely akin to Religious since they had everything that makes a life of
perfection in the plain meaning of those words. With these, too, the Church must be
concerned. They must be given in some way full and equal canonical standing in the
manner and degree appropriate to their nature. This was accordingly done by an
addendum to the section on Religious (Tit. XVII, Lib. II).
(8) Cost. "Conditae a Christo Ecclesiae", 8 dec. 1900; cfr Leonis XIII, Acta, vol. XX, p. 317-327.

#12
These wise and prudent laws, proofs of the Church's love and concern, made full
provision for those very many who had set their hearts on leaving their secular condition
21

and embarking upon a new way of life canonically approved, the life of Religious, a life
consecrated and ordered solely and exclusively for the achievement of perfection.
#13
But God's merciful kindness does not discriminate between man and man. (9) At his ways
and purposes we can only wonder. He has sent out his invitation, time and time again, to
all the faithful, that all should seek and practice perfection, (10) wherever they may be. So
it has came about in the working of Divine Providence that many chosen souls even in the
midst of the world, so vicious and corrupt, especially in our times, have opened out to him
like flowers to the sun, souls not only full of burning zeal for that perfection to which
each single soul is called, but capable in the midst of the world with a vocation that is
from God of finding new and excellent ways of seeking perfection together in associations
suitable to the needs of our times and yet well adapted to the search for perfection.
(9) 2 Par., XIX, 7; Rm 2,11 Ep 6,9; Col 3,25.
(10) Mt 5,48 19,12 Col 4,12 Jc 1,4.

#14
Every man and every woman may, in the hidden world of the human heart, (the canon
lawyer would call it forum internum) reach out to perfection. This context of high personal
endeavor we heartily commend to the prudence and zeal of spiritual directors. Our
concern here is with the visible structure, the forum externum, associations which
undertake to guide their members along the way that leads to perfection.
#15
We do not mean every kind of association of people who are sincerely committed to
secular Christian perfection. We are thinking of those which for all practical and essential
purposes are closest akin to the states of perfection already recognized in the Church, and
in particular to the Societies without public vows (Tit. XVII, of the Code) which have
their own external ways of association, different from the common life of Religious. This
convergence of essentials, as between these two kinds of association, is seen in the
following common features: they have an internal organization with rules and regulations
and distributed responsibilities: full membership involves freedom from incompatible
commitments: they profess the evangelical counsels: they have their definite ways of
ministry and apostolate.
#16
One can see the hand of God with the emergence during the early years of the nineteenth
century of such groups. The purpose then was to follow the evangelical counsels in the
world and to be free to take on those imperative tasks of charity from which in those
iniquitous times the religious communities were practically debarred. (11)
(11) S. C. Episcoporum et Regularium dec. "Ecclesia Catholica", d. 11 augusti 1889; cfr. AAS, XXIII,
634.

#17
These earliest Institutes gave progressive factual proof of their worth. They had wise and
exacting standards for admission. The training was well thought out and of sufficient
22

duration, their method of shaping the members' daily life in the world was a combination
of firmness and freedom to more. God's blessing was on their efforts, his grace was with
them. It became quite clear that a strict and effectual consecration of oneself to the Lord
in the world, much the same as that of Religious, was possible not only in the interior life
but also in visible form, and that this did in itself constitute a most useful means by which
apostolic action could reach and permeate the secular environment. For these reasons
"these Societies have repeatedly been given, equally with Religious Congregations, the
hallmark of official praise from the Holy See". (12)
(12) S. C. Episcoporum et Regularium dec. Ecclesia Catholica.

#18
The successful development of these Institutes showed their varied potential for souls and
for the Church.
#19
In such Institutes it is quite possible to lead a life of perfection in spite of any difficulties
arising from time, place and circumstances. For those who wish to do that but cannot or
should not join a Religious Community, an Institute is often the answer. The effectiveness
of Institute life in the Christian renewal of families, of secular professions, of society in
general, through people's daily contact, from the inside of the secular scene, with lives
perfectly and totally dedicated to God's sanctifying work in them is obvious. These
Institutes also open the way to many forms of apostolate and service in times, places and
circumstances from which priests and Religious are excluded by the nature of their calling,
or which for other reasons are not accessible to them.
#20
On the debit side of the account experience proved that this kind of free-lancing in the
life of perfection without the help and support of common life and a religious habit had
its difficulties and dangers which showed up from time to time as they could in the nature
of the case be expected to do. There was no surveillance by the diocesan bishop who
might well be ignorant of its presence in his diocese nor by superiors who often lived at a
distance. There was great discussion about where they stood in Canon Law and what the
Holy See had intended in giving them approval.
#21
In 1889 Pope Leo XIII had issued a Decree on the subject (13) to the following effect:
Although it was permissible to encourage and approve such Institutes the Congregation
itself encouraged and approved them not as Religious Congregations but only as pious
sodalities which did not have the existing canonical requirements for such status, in
particular a real religious profession, since the vows (where they had vows) were private
not public, that is received by a lawful Superior in the name of the Church. Such
encouragement and approval could be given only on condition that the respective
Ordinaries were given full information and responsibility. These statements and
regulations were effective at the time in clarifying the nature of these Institutes without
impeding their development and progress.
(13) Cfr. AAS XXIII. 634.

23

#22
Quietly and without publicity the Secular Institutes have proliferated in the last forty years.
They have taken many and various forms and some of them are completely self-contained
while others are linked in various ways with existing Religious Orders, Congregations or
Societies.
#23
The Apostolic Constitution Conditae a Christo said nothing about Secular Institutes, being
concerned only with Religious Congregations. The Code of Canon Law did not contemplate
them because the time was not ripe for giving them canonical structure. The matter was
deferred to future legislation.
#24
In the light of all this, acutely conscious of Our responsibility in this field and not
insensible to the claim of paternal love which these generous seekers of holiness in the
world make upon us, We decided that what was needed was a wise, clear-cut
differentiation of Institutes with full and authentic life of perfection as the test of
authenticity; We were aware of the danger of thoughtless and feckless founders and the
consequent proliferation of Institutes. We were also persuaded that deserving Institutes
should have their own law based on their own meaning and purpose and condition. We
have therefore decided to do for Secular Institutes with this present document what Pope
Leo XIII did for Religious Congregations of Simple Vows with the Apostolic Constitution
Conditae a Christo. (14)
(14) Cfr. Leonis XIII, Acta, vol. XX. D. 317-327.

#25
This present document is the result. It was first examined by the Holy Office, then, in Our
name and under Our own guidance, it was reviewed and given its final wording by the
Sacred Congregation for Religious. We hereby approve it. In general and in detail as hereunder each statement, decree and constitution has our Apostolic authority.
#26
The executive body with delegated plenary powers is the Sacred Congregation for
Religious.

The Law of Secular Institutes

Art. I
Societies, clerical or lay, whose members make profession of the evangelical counsels,
living in a secular condition for the purpose of Christian perfection and full apostolate
shall be distinguished from all other associations (Canon Pars Tertia, Lib. II ) by the name
of Institutes or Secular Institutes and shall be governed by this present Apostolic
Constitution.

24

Art. II - 1
Not having the three public religious vows (CIC 1308,1 488,1) and being under no
obligation to lead the canonical common life under the same roof (CIC 487 673 ff.),
Secular Institutes:
#27
In law, normally, neither are nor, properly speaking, can be called Religious Orders or
Congregations (CIC 487 488,1) or Societies of Common Life (CIC 673,1);
#28
They are not bound by the legislation made for Religious Orders or Congregations as
such: nor can they follow it except in cases where, by way of exception, some point of this
legislation - in particular legislation for Societies without public vows - is lawfully adapted
and applied to them.
Art. II - 2
Without prejudice to existing common relevant canonical norms, Institutes are governed
by these prescriptions as their own proper law framed in view of their proper natural
conditions:
#29
The general norms of this Apostolic Constitution as being the proper Statute of all Secular
Institutes.
#30
Norms laid down from time to time by the Sacred Congregation for Religious as need
arises and in the light of experience, whether by way of interpreting the Constitution
applying it, or improving upon it in general or in given cases.
#31
Particular Constitutions approved in accordance with Articles V VIII (below) which
prudently adapt the general norms of law and the particular norms described above (nos.
1, 2) to the various purposes, needs and circumstances of each Institute.
Art. III - 1
For canonical establishment as a Secular Institute a Pious Association, over and above the
common canonical requirements of Pious Associations must have the following
distinctive features:
2
In respect of their consecration of life and profession of Christian perfection: besides the
exercises of piety and self-denial which are a necessary part of the search for perfection of
Christian life, those who desire to be formal members in the strict sense of the word, of a
Secular Institute, must in fact tend to this perfection in the distinctive ways here specified:

25

#32
By profession made before God of celibacy and perfect chastity in the form of a vow,
oath, or consecration binding in conscience, according to the norms of the Constitutions.
#33
By a vow or promise of obedience, a permanent bond enabling them to devote themselves
entirely to God and works of charity or apostolate and to be constantly, in all they do,
subject to and under the moral guidance of Superiors in accordance with their
Constitutions.
#34
By a vow or promise of poverty whereby their use of temporal goods is not free but
defined and limited in accordance with the Constitutions.
3
In respect of the incorporation of members and the bond thereby created: he bond of
union between a Secular Institute and those who are in the strict sense of the word its
members must be:
#35
Stable as laid down by the Constitutions, either perpetual or temporary to be renewed at
the lapse of a specified period (CIC 488,1);
2 Mutual and full so that, in the way specified by the Constitutions, the member hands
himself over completely to the Institute and the Institute looks after the member and is
responsible for him.
4
In respect of common residences or houses: Secular Institutes while not requiring canonical
common life, or life under one roof (Art. II, l) must, as need or practical utility requires,
have one or more houses, namely:

Residence for Superiors, especially General or Regional.

#36
A house or houses where members in initial and final training may live or meet or hold
retreats and similar gatherings.
#37
A house or houses for members who, because of illness or circumstances, cannot look
after themselves or who ought not to live on their own or in lodgings.
Art. IV - 1
The point of reference for the government and care of Secular Institutes is the Sacred
Congregation for Religious without prejudice to the rights of the Sacred Congregation for
the spread of the faith, as provided in CIC 252,3, in respect of Societies and Seminaries
for Mission work.
26

2
Associations which are of a different nature from those described in Art. I or which are
not wholly committed to the aim and object there set out, as also those which lack any of
the features listed in Articles I and III of this Apostolic Constitution, are subject to the
legislation laid down for Associations of the Faithful in CIC 684 ff. and come under the
Sacred Congregation of the Council - without prejudice to the provisions of CIC 252,3 for
Mission territories.
Art. V - 1
Secular Institutes may be founded and given canonical existence (as in CIC 100,1-2) by
Bishops, but not by Vicars Capitular or Vicars General.
2
Such foundations should not be made or permitted without previous consultation of the
Sacred Congregation for Religious in accordance with CIC 492 and with Art. VI here
following:
Art. VI - 1
The information to be sent to the Sacred Congregation when applying for permission to
make a foundation should follow the lines of the information sent when a diocesan
Congregation or Society of Common Life is to be set up. With the variations arising from
the nature of the case as indicated from time to time by the same Sacred Congregation.
2
The permission is an endorsement in the given case of the Bishop's right to make such
foundations. Particulars of the foundation should be sent to Rome for registration.
Art. VII - 1
By approval or decree of praise from the Holy See a Secular Institute becomes an Institute
of pontifical right (CIC 488,3 673,2).
2
The requirements for such approval are, in general, the same as for Congregations or
Societies of Common Life (nos. 6 ff.). The variations arising from the nature of the case
are indicated from time to time by the Congregation.
3
Approval of the Constitutions of the Institute is given in stagesa first approval, a further
approval where opportune and a definitive approval. The procedure is as follows:
#38
First discussion at a meeting of the Consultors Commission under the Chairmanship of
the Cardinal Secretary of the Congregation or his deputy - the text presented and
submitted with supportive arguments by at-least one Consultor.

27

#39
A plenary meeting of the Sacred Congregation under the chairmanship of the Cardinal
Prefect for detailed reconsideration and decision. Expert Consultors, including, where
necessary or opportune, selected specialists, take part in this meeting.
#40
The Cardinal Prefect or the Secretary at a personal Audience submits the decision to the
supreme authority of the Sovereign Pontiff.
Art. VIII - In addition to their specific Secular Institute legislation, Institutes come under
the jurisdiction of Local Ordinaries in accordance with the canons relevant to non-exempt
Congregations or Societies of Common Life.
Art. IX - The structure of responsibilities and authority within the Institutes may follow
the model of Religious and Societies of Common Life, due allowance made (and approved
by the Sacred Congregation) for the nature, purposes and circumstances of each.
Art. X - The rights and obligations of Institutes already founded, and approved by
Bishops (after consultation of the Holy See) or by the Holy See itself, are not affected by
this Apostolic Constitution.
To this present document we give the full force of our Apostolic Authority.
Rome, St. Peter's, February 2, feast of the Purification of our Lady, 1947, the eighth of our
pontificate.
PIUS PP. XII

28

PRIMO FELICITER
Pope Pius XII
Motu proprio
1948
#1
The first anniversary of Provida Mater Ecclesia has come and gone, and it has been a year of
blessings. As we look around upon the Catholic scene we now see a multitude of souls
"hid with Christ in God" (1) stretching out towards sanctity in the midst of the world,
their whole lives joyfully consecrated to God, with "great heart and willing mind" (2) in
the new Secular Institutes. We cannot but give thanks to the Divine Goodness for this
new host which has come to increase the army of those who profess the evangelical
counsels in the world; and also for this great help which in these sad and disturbed times
has most providentially strengthened the Catholic apostolate.
(1) Col 3,3.
(2) 2M 1-3.
#2

The Holy Spirit who unceasingly remakes and renews (3) the face of the earth, daily
disfigured and blasted by all manner of atrocious evil, by special grace has called a
multitude of our sons and daughters - his blessing be upon them! - to the serried ranks of
the Secular Institutes, to make of them in this nonsensical shadow-world to which they do
not belong (4) but in which, by God's wise ordering, they must live, a salt, a seasoning,
kept salt by the vocation given, unfailing, (5) a light which shines out and is not overcome
in the darkness of the world, (6) and the little yeast, always and everywhere at work,
kneaded into every kind of society, from the humblest to the highest, to permeate each
and all by word, example and in every way, until it forms and shapes the whole of it,
making of it a new paste in Christ. (7)
(3) Ps 103,30.
(4) Jn 15,19.
(5) Mt 5,13 Mc 9,49 Lc 14,34.
(6) Jn 9,5 1,5 8,12 Ep 5,8.
(7) Mt 13,33 1Co 5,6.

It is our desire and intention that these Institutes, so many of them, sprung up all over the
world to our great comfort through the outpouring of the Spirit of Jesus Christ, (8) be
directed effectively according to the norms of Provida Mater Ecclesia and thus fulfill
abundantly the promise that is in them of a great harvest of sanctity, and that they be
prudently marshaled and wisely deployed to fight the battles of the Lord (9) in the field of
common apostolic endeavor and in those which they find for themselves. With this in
29

mind we confirm with great joy and after mature reflection the Apostolic Constitution
Provida Mater Ecclesia, and hereby enact the following canonical provisions.
(8) Rm 8,9.
(9) Ct 6,3.

#4
I. There is no longer any acceptable reason for Societies, cleric or lay, professing Christian
perfection in the world, and clearly and fully conforming to the features and requirements
prescribed in Provida Mater Ecclesia for a Secular Institute to be left, or remain on a purely
personal option in the canonical status of ordinary Associations of the Faithful (CIC 684725). They are now to be given the form and status of Secular Institutes, as being most
suitable for their nature and needs.
#5
II. The transference of an Association of the Faithful to the higher canonical status of a
Secular Institute must not obscure, even in special cases, the proper and specific character
of the Institutes, namely, that they are secular and that this is the real nature of their
calling.
Everything about them must be clearly secular. There will be no paring down of the full
profession of the Christian perfection, solidly founded on the evangelical counsels and
essentially the same as that of Religious, but perfection is to be lived and professed in the
world, therefore adapted to secular life, all along the line, i.e. in all things that are lawful
and compatible with the duties and apostolate of such a life of perfection.
#6
The whole life of a member of a Secular Institute, sacred to God by the profession of
perfection, must become an apostolate so continuous and holy, with such sincerity of
mind, interior union with God, generous self-forgetfulness and courageous self-denial,
such love of souls, as to nourish, unceasingly renew and outwardly express the spiritual
reality within. This apostolate of one's whole life is so deeply and sincerely experienced in
the Secular Institutes as to give the impression that, with the help and guiding wisdom of
Divine Providence, the thirst for souls and zeal for their salvation have not only happily
given occasion for a consecration of life but have largely imposed their own way and form
upon it and, in a way which could not have been predicted, to have created and met a
need which is not confined to a specific apostolate but is a new general way of
consecrated life. Not only is this apostolate something that happens in the world, but it
may almost be said to grow out of the world: its existence is in professions, activities,
forms, places, circumstances of a secular nature, and so it must remain.
#7
III. Secular Institutes do not come under the canonical discipline of Religious. As a
general rule Provida Mater Ecclesia neither requires nor allows the application to Secular
Institutes of legislation made for Religious. But some features of Religious life may be
compatible with the secular nature of Institutes, are no impediment to the total
commitment of life and are in keeping with the provisions of Provida Mater Ecclesia: these
may be retained.
30

#8
IV. Secular Institutes may have inter-diocesan and international structure and organization
(art. IX) and this certainly should make for an increase of vital energy, survival value and
effectiveness. But in this connection a number of things have to be taken into account,
e.g. the aim and purpose of a given Institute, the degree of expansion intended, the
Institute's actual stage of development and maturity, its condition and circumstances and
so forth. A federal basis is also a possibility not to be ruled out or under-estimated,
implying retention and reasonable encouragement of local characteristics, national,
regional, diocesan, provided that these are sound and retain a true sense of the catholicity
of the Church.
#9
V. Secular Institute life is a life totally consecrated to God and souls, in the world, with the
approval of the Church. Its structure extends already in various degrees beyond the
bounds of diocese or nation. These features more than justify the classification given to
Secular Institutes in Provida Mater Ecclesia as states of perfection canonically recognized and
structured by the Church itself and their assignment to the competence and responsibility
of the Sacred Congregation which has care and government of public states of perfection.
Therefore, saving always, according to the tenor of the canons and express requirements
of Provida Mater Ecclesia (Art. IV, 1 and 2), the rights of the Sacred Congregation of the
Council in what concerns pious sodalities and pious unions of the faithful (CIC 250,2) and
of the Congregation for the Propagation of the Faith in what concerns societies of
ecclesiastics at the seminaries for foreign missions, all societies wherever they may be including those which have ordinary or pontifical approval, - as soon as it is clear that they
have the features and requirements proper to Secular Institutes, are to be put into this new
form, according to the above mentioned norms (cfr. no. I); and, to preserve unity of
direction, they become at the level of universal government the exclusive responsibility
and concern of the Sacred Congregation of Religious in which a special Section has been
created for this purpose.
#10
VI. To Moderators and assistants of Catholic Action and of other associations of the
faithful, in which so many excellent young people are learning to lead a thoroughly
Christian life and to be apostles, we commend those who feel that God is calling them
further, either to Religious life in an Order or Congregation, or to a Society of common
life, or, to a Secular Institute. Such holy vocations are to be generally assisted. These
providential Secular Institutes are also to be given a helping hand in this way, and their
collaboration, where compatible with the rules of existing associations is to be sought and
welcomed.
#11
All the provisions and decisions herein contained are the executive responsibility of the
respective authorities, i.e. the Sacred Congregation of Religious, the other Congregations
here referred to, Local Ordinaries, Directors of Societies.
Rome, at St. Peter's, 12th March 1948, the beginning of the tenth year of Our Pontificate.
31

32

CUM SANCTISSIMUS
Sacred Congregation for Religious Instruction
Instruction
1948
#1
When Pope Pius XII promulgated the Constitution Provida Mater Ecclesia he assigned to
the Congregation for Religious, as having competence in this field, the executive
responsibility for carrying it into effect. This means that as need arises, and as experience
suggests, the Congregation should legislate for Secular Institutes in general and in
particular cases by way of interpreting Provida Mater or by supplementary and practical
legislation (Art. II, 82.2).
#2
Complete and fixed legislation is not at present feasible - it would restrict the development
of the Institutes - but there are points which have in fact been imperfectly understood or
interpreted, and these need to be clarified and settled taking into consideration the Motu
Proprio Primo feliciter. The present document is intended to give the broad lines, the
fundamentals, which will keep Secular Institutes on the right lines.
#3
In accordance with Art. V, 2 and Art. VI of Provida Mater, approval and foundation of a
Secular Institute is reserved to Bishops, after consultation of the Sacred Congregation for
Religious. It is not therefore possible for an association to assume the title of a Secular
Institute on the grounds that it has the requisite qualifications, viz. that it is an association
professing Christian perfection and devoted to apostolate in the world, and that it
conforms with Articles I and III of Provida Mater Ecclesia.
#4
All associations which qualify as Secular Institutes, including those in Mission territories,
come under the Sacred Congregation for Religious (Art. IV, 1 and 2) and the provisions of
Provida Mater Ecclesia. As laid down in Primo feliciter (no. V), they may not continue as
simple associations of the faithful (as in the Codex Book 2, Part IV). But see no. 5 below.
#5
By "Bishop" in par. 2 above, is meant exclusively the Local Ordinary. The petition for
leave to make the foundation must be accompanied by the information listed in the
Norms for the founding of a Congregation (S.C.R. 6 March 1921, 3-8) as these may be
applicable to Secular Institutes (Art. VII). Six copies of the draft Constitutions are also
required, in Latin or one of the languages accepted in the Curia, and Directories and other
documents relevant to the spirit and way of life and organization of the Institute. The
Constitutions should contain and express the nature of the Institute, the kind or categories
33

of members, the government, the form of consecration (Art. III, 2), the bond arising from
membership (Art. III, 3), the house of residence (Art. III, 5 4), training methods and
devotional customs.
#6
Associations canonically founded or approved by Bishops before the promulgation of
Provida Mater Ecclesia, as also those which had received some form of pontifical approval as
lay associations, may apply for recognition as Secular Institutes of diocesan or pontifical
right. Each case will be considered on its own merits in the light of Art. VI and VII of
Provida Mater. The following documentation is required: The original documents of
foundation or approval; the Constitutions so far observed; a brief account of the
beginnings and of the subsequent history of the Institute; the regulations they have
followed in their way of life, of their apostolate; besides which, particularly if they are of
diocesan right, commendatory letters from the Ordinaries in whose dioceses they have
centres.
#7
It is not considered opportune to present to the Sacred Congregation, with a view to
foundation as a Secular Institute, Associations of comparatively recent foundation, or
those not sufficiently developed, or the new groups continually coming into existence.
Such Associations may have all the marks of a good solid future Secular Institute, but as a
general rule to which exception can only be made for grave reasons subject to close
scrutiny, they are to remain in the care of the Bishop as simple Associations existing "de
facto" rather than "de jure", then, in consecutive stages gradually be given status as Pious
Unions, Sodalities or Confraternities until after a time of testing by the Ordinary they
clearly qualify.
#8
During this period of development and testing (no. 5) to see whether such Associations
really mean to reach full consecration to perfection of life and apostolate, and really have
the requisite features of a Secular Institute, care must be taken not to grant concessions,
private or public, of essentially Secular Institute features not warranted by the stage they
have reached, particularly such as would be difficult to rescind if the application for
Secular Institute status were eventually to be turned down. Such premature concessions
would give the appearance of pressure on the Authorities to grant or facilitate the
permission.
#9
For a practical, safe, positive assessment, namely that the Association really leads its
members, as secular men and women, to a full consecration and dedication recognizable
as a complete state of perfection, substantially that of Religious, the following must be
carefully weighed:
#10
a) Whether those who are enrolled as members in the stricter sense of the word "over and
above the general habitual piety and self-denial" without which a life of perfection would
be empty and illusory, are making firm and real profession of the three general evangelical
counsels in one of the various forms admitted in Provida Mater (Art. III,2). But in a broader
34

sense there may be members, attached and incorporated in various degrees, who aspire to
the perfect life of the Gospel, and try to live it in their own situation but do not, or
cannot, rise to a commitment to all three counsels at the higher level;
#11
b) Whether there is a stable, full, mutual bond between members in the specific sense of a)
above, and the Association, i.e. whether the member gives himself over completely to the
Association and the Association is actually or foreseeably, able and willing to take charge
and be canonically responsible. (Art. III, 3,2);
#12
c) Whether the Association has, or is making efforts to acquire, the houses mentioned in
Art. III, 4 of Provida Mater, and under what terms, for the purposes there mentioned.
#13
d) Whether they are steering clear of things incompatible with a true Secular Institute life,
e.g. clothing and common life of a Religious type (Tit. XVII, L. II, CIC ) (Art. II, 1; Art.
III, 4).
#14
As provided in Art. II, I, 2 of the Constitution Provida Mater Ecclesia, without prejudice to
Art. X, and Art. II, 1,1, Secular Institutes are neither obliged nor allowed to follow the
legislation general or particular, proper to Religious or Societies of Common Life. But the
Sacred Congregation may adapt and apply to Secular Institutes, by way of exception, some
of the rulings proper to those bodies which are equally in place in a Secular Institute
context, and may, due allowance being made for all circumstances, require of Secular
Institutes some well-tried, more or less general, standards which in the nature of the case
apply to both kinds of life.
#15
In particulara) CIC 500,2-3, strictly interpreted, is not concerned with Secular Institutes
and does not, as it stands, necessarily apply to them, but it will not be unreasonable to see
in these rulings a reliable criterion and a clear guideline for the approval and the
framework of Secular Institutes.
#16
b) Secular Institutes may (CIC 492,1) by special concession be aggregated to Religious (be
they Orders or other kinds of Religious) and accept their help including a degree of real
though not canonical direction. Requests for closer dependence than this, implying a
diminution of the self-government proper to Secular Institutes, or the assumption by
Religious of any degree of patronage or jurisdiction in this respect, shall not, in principle,
be favorably considered. If an Institute (particularly of women) positively wishes to accept
such dependence and approaches Religious with this in view, such a request shall not be
granted except with appropriate safeguards and after careful consideration of the good of
the Institute itself and of its spirit and of the nature and manner of the apostolate to
which, as a Secular Institute, it is committed.
#17
35

Profession of a state of perfection, in the complete sense of the word, and total
consecration to apostolate - these are the obligations assumed by members of a Secular
Institute. From both points of view they are in the same field - perfection and apostolate as members of lay associations and Catholic Action, but it is clear that more is expected of
an Institute member than of workers - excellent though these may be - in such
associations. Their call is to greater things. But while bearing this in mind they must,
without prejudice to their own internal organization, so fulfill their apostolate and give
their services, in accordance with the purpose for which they were founded, as to avoid all
confusion in the ranks, and to give as far as in them lies a shining example to the faithful,
whose eyes are upon them, of selfless, humble and reliable collaboration with the Pastors
of the Church (cf. Primo feliciter no. VI).
#18
a) On receipt of permission from the Holy See the Ordinary may proceed to raise the
existing association (or Pious Union or Sodality) to the status of a Secular Institute
The status in the Institute of each of its members is to be established and the existing
situation vis- -vis the Constitutions of the Institute. In this connection the Ordinary in
his discretion may decide whether steps already taken, in training for instance or
acceptance for consecration, should be taken into account.
#19
b) For the first ten years, as from the date of canonical foundation, the Local Ordinary
may, for the purpose of Office or position of responsibility or seniority or other canonical
effects in the Institute, dispense from constitutional requirements - general or proper to a
given Institute - as to age, period of probation, or years of consecration and so forth.
#20
c) By the act of canonical foundation of the Institute, houses or centres previously
established with consent of the Ordinaries (CIC 495,1) are incorporated as houses and
centres of the Institute.
Rome, at the Office of the Sacred Congregation for Religious, the 19th day of March,
feast of St. Joseph, Spouse of the Blessed Virgin Mary, 1948.
ALOYSIUS CARD. LAVITRANO,
Prefect
FR. LUKE ERMENEGILD PASETTO,
Secretary

36

RELIGIOSORUM INSTITUTIO
Sacred Congregaton for the Religious
An Instruction to the Superiors of Religious Communities, Societies without vows, and
Secular Institutes on the careful selection and training of candidates for the states of
perfection and Sacred Orders is as follows.
2 February 1961.

Purpose, Binding Force, and Extent of This Instruction

The Instruction Quantum Religiones
#1
The training of religious and of others pursuing perfection and aspiring to the ranks of the
clergy in the states of perfection has always been particularly close to the heart of the
Sacred Congregation for Religious. Thus, in the Instruction Quantum Religiones, of 1
December, 1931, the Sacred Congregation instructed the superiors general of religious
communities and clerical societies on the proper religious and clerical training of their
subjects, and on the investigation to be carried out before profession and the reception of
Sacred Orders. (1)
The main purpose of this Instruction was, in so far as human frailty may permit, to
forestall serious cases of defection not only from the religious state but likewise from the
sacred ranks in which religious had been enrolled through the reception of Orders.
(1) AAS 24 (1932) -74 -81; Enchiridion de Statibus Prefectionis, Rome, 1949, n. 363, pp. 471479. Cfr. also the Instruction Illud Saepius, De Qualitatibus recipiendorum, 15 August, 1915, in
Enchiridion de Stat. Perf., n. 286, pp. 340-344. English version of Quantum Religiones in Canon
Law Digest, 1, pp. 473-482.

The Purpose of This Instruction and Its Binding Force

#2
Now, however, without any change in the chief directives and criteria contained in the
aforesaid Instruction, this Sacred Congregation proposes to take up this same question
again and to treat it anew (CIC 22), especially as regards the selection and training of
candidates and the investigation to be made prior to professions and Sacred Orders in
order that the aforesaid Instruction may be in complete harmony with subsequent
developments and with later pertinent pontifical documents.

37

The Principal Sources of This Instruction

#3
In the Jubilee Year of 1950 there was held at Rome an International Congress of the
States of Perfection, in which specialists summoned from all over the world on the basis
of their knowledge and experience, spoke and wrote on the selection, nurturing, and
perfecting of religious and clerical vocations. These discussions were published in the
four-volume Acta et Documenta of the Congress. Later, congresses were held in various
nations and in them the same topics were taken up.
During this same period other documents of the utmost importance appeared. These were
the encyclical letter of Pope Pius XI, of immortal memory, Ad Catholici Sacerdotii, of 20
December, 1935, (2) and various others published by Pope Pius XII, of venerable
memory, to whom the states of perfection are so indebted, such as his Exhortation to the
Clergy, Menti Nostrae, of 23 September, 1950, (3) his encyclical letter, Sacra Virginitas, of 25
March, 1954, (4) his allocution, Sollemnis Conventus, of 24 June, 1939, to all clerical students
and their superiors, (5) his allocution, Haud Mediocri, of 11 February, 1958, to the superiors
general of religious orders and congregations resident in Rome, (6) and especially the
Apostolic Constitution, Sedes Sapientiae, of 31 May, 1956, on religious, clerical and apostolic
training of clerics in the states of perfection. (7) Nor of any lesser value are those
documents which the Sovereign Pontiff, John XXIII, happily reigning, has issued on the
priesthood and priestly formation, both in his solemn allocution on the occasion of the
first Roman Synod and likewise in the Synodal Constitutions. (8) There was also published
a reserved Circular Letter of the Sacred Congregation of the Sacraments on 27 December,
1955, (8a) addressed to local Ordinaries for secular clerics, imposing an investigation of
candidates before their promotion to Orders.
Certainly it was most opportune for, and even the duty of, this Sacred Congregation to
incorporate the fruits of this longstanding and rich experience and evolution into a new
Instruction, which would likewise serve as a particularized commentary on the Apostolic
Constitution, Sedes Sapientiae (cf. n. 40 and the Statuta Generalia, art. 17).
(2) AAS 28 (1936)-5-533; Ench. de Stat. Perf., n. 367, 481-521.
(3) AAS 42 (1950)-657-702.
(4) AAS 46 (1954)-161-191.
(5) AAS 31 (1939)-245-251; Ench. de Stat. Perf., n 373, pp. 530-537; Canon Law Digest, 2, pp. 427433.
(6) AAS 50 (1958) 153-161; Canon Law Digest, 5, pp. 365-374.
(7) Cfr. the doctrinal section in AAS 48 (1956) 354-365. The Statuta Generalia appended to this
same Apostolic Constitution were printed and promulgated separately from the AAS. The
references in the Instruction are to the second edition published under the direction of the Sacred
Congregation for Religious. English version of doctrinal section in Canon Law Digest, 4, pp. 169182; English version of the Statuta is available from the Catholic University of America Press.
(8) These documents of Pope John XXIII can be consulted in AAS 52 (1960)-179-309, and in the
Prima Romana Synodus, A.D. 1960, Vatican Press.
(8a) English version in Canon Law Digest, 4, pp. 303-315.

38

To Whom This Instruction Is Addressed

#4
This Instruction is addressed to the superiors of religious communities, societies living the
common life, and secular institutes, especially as far as the last are concerned, if their
members are incorporated into the institute as clerics. Therefore, although frequently, for
the sake of convenience, only religious will be mentioned, the norms and criteria set forth
in this Instruction are also applicable to the members of the other states of perfection (cf.
Stat. Gen., art. 16, 1-2).
Likewise, although the Instruction refers especially to candidates for the clerical state,
nevertheless those points which by their very nature deal with the selection and training of
candidates for the states of perfection are, with due adaptations, to be applied also to lay
religious, including religious women (Ibid., 3, 2).

I. THE MORE COMMON CAUSES OF DEFECTION

An Inquiry into the Causes of Defections
#5
It is necessary at the very outset to set down the most frequent grounds alleged for
defections and to lay before superiors the reasons which religious priests claim to be the
causes why they lose interest in the life they have embraced and ask the Holy See for
secularization or even for "laicization," i.e., reduction to the lay state. Attention must be
drawn also to the pretexts under which these same religious priests presume to leave the
religious life and return to the world on their own initiative, or even make so bold as to
question before the Apostolic Dicasteries their clerical obligations, especially celibacy.
Once the causes of defections are known, superiors will be able to exercise more
experienced care and vigilance either in examining the divine vocation of candidates or in
strengthening and preserving it by their devoted efforts.
In general, the aforesaid religious claim either that they entered on this way of life and
continued in it without a genuine divine vocation, or that they lost the genuine divine
vocation during the period of their formation or in the early years of their ministerial life.

Undue Family Influence

#6
Frequently such religious claim undue influence from parents and members of their
family, inasmuch as they were born into a large or poor family and thus were advised
either by their parents or by other relatives to leave the paternal home and go to the
seminary as a happy solution of family difficulties and were even at times pressured by
request, persuasion, or even disguised threats, into embracing the life of perfection and
the priestly life and continuing in it. As a result, they allege that their repugnance or
reluctance to accept the religious clerical state, for which they had an aversion, was broken
down.
39

Undue Influence of Superiors and Directors

#7
There were also those who lay at the door of their religious superiors and their spiritual
directors the responsibility for their most difficult situation, claiming that these latter,
although they had noticed in them no happiness in the religious clerical life, no spirit of
piety, and no zeal as they grew older, nevertheless did not hesitate to urge them on, either
because they hoped the subjects would do better in the future or because they were more
interested in the number than in the quality of vocations, or because, blinded by a false
sense of kindness toward the candidates, they threatened them with the danger of loss of
eternal salvation if they left the religious clerical state.

Ignorance of Obligations and Lack of Liberty in Accepting Them

#8
Not infrequently religious priests plead insufficient knowledge of religious and clerical
obligations, especially celibacy, or uncertain will in advancing to perpetual profession or
Sacred Orders. If they entered a religious seminary as young boys or in their early
adolescent years with only a confused knowledge of the religious and ecclesiastical
vocation or with a very uncertain will, these unfortunate religious and priests claim that
they never got over this state of mind, once they had completed their studies and their
years of formation. Nevertheless, they did not withdraw from the path on which they had
entered either because they heedlessly followed their companions according to custom, or
because, being bashful and incapable of any serious decision, they unwillingly went along
with the urgings and counsels of their superiors. Hence they affirm that in making
profession or receiving Orders they were not sufficiently aware of the obligations of the
priestly life or did not accept them with full freedom.

Fear of an Uncertain Future

#9
At times such candidates, on the verge of Sacred Orders or perpetual profession and
somewhat mature in age, finding themselves without academic degrees and untrained in
any art or liberal profession, were afraid to leave the religious life, feeling deep down in
their hearts that if they returned to the world, they could not make an upright living unless
by manual labor, or would be obliged to make difficult and uncertain efforts to acquire a
liberal profession. Therefore they regarded the decision to continue in the religious clerical
life as a lesser evil.

Difficulty with Chastity

#10
Sometimes these religious priests affirm that it is now impossible for them to observe
chastity, first because of bad habits contracted in youth, which were sometimes corrected
but still never completely eradicated, and secondly because of sexual tendencies of a
pathological nature, which they feel cannot be brought under control either by ordinary or
40

extraordinary means, even those of a spiritual order, in such a way that they frequently fall
into the solitary sin.

Loss of the Religious Spirit

#11
Lastly, not infrequently there is adduced as a cause the loss of the religious spirit either
because, under the insidious impact of present-day naturalism, these priests become
incapable of discipline and religious observance, or because, living in religious houses an
indolent and unproductive life, deceived by the desire of life outside and ill-regulated
pseudo-apostolic activism and neglecting the interior life, they fall victims to dangers of all
kinds, which they do not avoid and do not even recognize.

Weakness and Subjective Character of Such Arguments

#12
Unfortunate religious priests bring forth these and other similar arguments, at times even
attempting to make the Church responsible for their deplorable condition, as though the
Church, through her ministers, had admitted them to the religious and priestly life without
the necessary qualifications, or did not know how to train and protect them once they had
been called unto the portion of the Lord. But, as the Sacred Congregation of the
Sacraments states in the above-mentioned Circular Letter: "it cannot be denied that these
charges made by the priests during the trials have only a shadowy appearance of truth, for
often the only proof is the statement made by the plaintiff alone, a very interested party,
and not by witnesses or documents proved in court." (8b) Nor is this surprising since
these unfortunate religious priests not infrequently take their present state of mind and
psychic crisis, which has gradually evolved over a period of years, and unconsciously
transfer it to the time of their profession and ordination, being unaware of the inner
change which has taken place within themselves.
(8b) Canon Law Digest, 4, p. 308.

Removal of All Appearance of Justification for these Claims; Superiors' Obligation

in Conscience
#13
And yet the honor of the Church, the welfare of religious communities and the edification
of the faithful demand of superiors most accurate diligence and untiring zeal in order not
to provide even a vestige of foundation for priests advancing such claims.
Superiors should see to it that they be not responsible for the mistakes or errors of those
in charge of selecting and training young men. This will be the case if they are culpably
uninformed of the norms laid down by the Church, or ignore them, or apply them
carelessly; if, ignoring the necessary discernment of spirits, they admit into religious life
and allow to remain therein those who have not been called by God, or if they neglect to
give proper formation to those who are evidently called and to safeguard them in their
divine vocation. Therefore, this Sacred Congregation regards it as its duty to exhort
41

superiors most earnestly always to keep before their eyes the norms herein set forth, being
mindful of the grave warning of this Sacred Congregation in its Instruction, Illud Saepius,
of 18 August, 1915: "When a religious leaves his order, the superior of that same order, if
he has diligently examined his conscience before God, will very frequently be well aware
that he himself is not without fault and has failed in his duty. This neglect of duty is often
verified either in the admission of candidates or in training them to the religious life, or,
after they have made vows, in keeping watch over them." (9)
(9) Ench. de Stat. Perf., n. 286, p. 341.

II. THE CARE TO BE TAKEN IN THE SELECTION OF CANDIDATES FOR

THE STATE OF PERFECTION AND THE CLERICAL STATE
A) General Warnings

Quality before Quantity

#14
First of all, although vocations to the state of evangelical perfection and to the priesthood
are to be promoted by every means (Stat. Gen., art. 32), still care must be taken lest an
immoderate desire to increase numbers should interfere with quality and selection. Let all
be convinced that, unless great zeal for an abundance of students is closely bound up with
proper care for their formation, such zeal does not produce the desired effects, and even
does just the contrary. For just as it is evident that, with the help of God's grace, nothing
contributes more to inspiring vocations than the exemplary life of those who have been
properly formed, in the same way nothing is more conducive to impeding the growth of
vocations or to suffocating them than the example of mistakes which are unfortunately
beheld in those who are without proper solid formation. "Seek ye first the kingdom of
God and His justice and all these things will be added unto you. We can say, and all
superiors should repeat: Let us seek out quality first of all, because then, if we may use
such an expression, quantity will automatically be present by itself. This will be the
concern of Divine Providence. It is not our task to look for numbers, since it is not given
to us to inspire vocations in souls. In this truth there is contained the whole of the
theology of a vocation: it comes from God and only God can give it. It is our task to
nurture this vocation, to enrich it, and to adorn it This is the guarantee and promise of
your future prosperity." (10) As a matter of fact, experience teaches us that God favors
with an abundance of vocations those religious communities which flourish with the rigor
of discipline and carry out their own proper role in the Mystical Body of Christ, and that,
on the contrary, those communities suffer a lack of candidates, whose members do not
comply faithfully with His divine counsels. Wherefore, those who are suffering from a
shortage of vocations and anxiously devote themselves to collecting them, using at times
methods and procedures which are certainly not to be recommended, would do well to
exert the greatest care in training in the best way possible the candidates who
spontaneously come to them or are drawn to them by prudent means and are already
42

entrusted to them by the Church and Divine Providence. For the rest, let us not be
unmindful of the teaching of Holy Scripture, which the Sovereign Pontiff recalls to us in
such timely fashion: "Gedeon, who had at his disposal an immense multitude of men
apparently ready and prepared to fight all battles and conquer all difficulties, heard the
voice of the Lord declaring that to accomplish hard and difficult tasks, rather than large
numbers, the courage of a few was sufficient." (11)
(10) Allocution of Pius XI to the General Chapter of the Oblates of Mary Immaculate, 14
September, 1932. Allocution of Pius XII to the superiors General, 11 February, 1958, in AAS 50
(1958)-160; Canon Law Digest, 5, p. 373.
(11) John XXIII, allocution of 28 January, 1960, to the clerical students of the Diocese of Rome or
residing in Rome, in AAS 52 (1960)-263; English version in The Pope Speaks, 6 (1960)-364. Prima
Romana Synodus, p. 436. Cfr. Pius XI, encyclical Ad Catholici Sacerdotii, AAS 28 (1936)-44;Ench. de
Stat. Perf., n. 367, p. 513.

Positive Signs of a Vocation

#15
It will be helpful to recall, then, that only those candidates can be admitted who are free of
any canonical impediment and who, at the same time, show positive signs of a divine
vocation, conformably to the prescriptions of the Apostolic Constitution, Sedes Sapientiae,
and the Statuta Generalia, art. 31, 2, 1, 2. Let this be the first and absolute principle in
selecting vocations. For, as we are clearly admonished by the same Apostolic Constitution,
Sedes Sapientiae: "A call from God to enter the religious or the sacerdotal state is so
necessary that, if this is lacking, the very foundation on which the whole edifice rests is
wanting. For whom God has not called, His grace does not move nor assist." (12)
The canonical fitness of the candidate for bearing the obligations of the institute (CIC 538;
Stat. Gen., art. 31, 1) must be evinced by positive arguments (CIC 973,3), and it must
consist in all the requirements and, according to differences in age, all the physical,
intellectual and moral qualities, either of nature or of grace, whereby a young man is
rightly prepared for the worthy acceptance and performance of religious and priestly
obligations (Stat. Gen., art. 33).
(12) Apostolic Const. Sedes Sapientiae, nn. 12-13; Canon Law Digest, 4, P. 173.

Moral Certainty of the Fitness of Candidates

#16
Candidates should not be admitted to religious seminaries except after careful
investigation and the securing of detailed information on each individual. In seminaries
and novitiates the necessary proofs and investigations are to be repeated with faithful
observance of the General Statutes of the Apostolic Constitution Sedes Sapientiae, art. 3134. Doubtful fitness is not enough but "as often as there still remains some prudent doubt
as to the fitness of a candidate, it is wrong to permit him to contract obligations (CIC
571,2), especially if they be definitive, (CIC 575,1 637). (13) Still greater care must be
exercised in this regard if there be question of Sacred Orders. (14) The period of trial is to
be continued as provided for in canon law, and all possible means must be employed
43

which may be useful in acquiring this moral certitude" (CIC 571,2 574,2; Stat. Gen., art. 34,
2, 1, 2, 3). Appropriately, therefore, all due proportion being guarded as to the
different degrees of probation and selection, should superiors and all those engaged in
deciding vocations apply to themselves the canonical prescriptions whereby the bishop is
warned "that he should confer Sacred Orders on no one unless he is morally certain, by
positive arguments, of the candidate's canonical fitness; otherwise, he not only sins most
grievously himself but exposes himself to the danger of sharing in the sins of others" (CIC
973,3). For the selection and training of a religious candidate is a step toward sacred
ordination and in the ordination of religious, as Pius XI wisely warns, the Bishop "always
places full confidence in the judgment of their superiors." (15) Consequently, in case of
doubt as to fitness, it is certainly unlawful to proceed further for there is involved
something on which the welfare of the Church and the salvation of souls depend in a
special manner, and in which consequently, the safer opinion must always be followed.
"This safer opinion in the question now before us, does more to protect the best interests
of ecclesiastical candidates since it turns them aside from a road on which they might be
led on to eternal ruin." (16)
(13) Stat. Gen., art. 34, 2, 1.
(14) Ibid., n. 2.
(15) Pius XI, Encyclical Ad Catholici Sacerdotii, AAS 28 (1936) Ench. de Stat. Perf., n. 367, p. 513.
(16) Pius XI, ibid., AAS 28 (1936)-41; Ench. de Stat. Perf., n. 367; p. 511. Cfr. also the Encyclical
Sacra Virginitas, AAS 46 (1954)-180-181.

The Responsibility of the Internal and External Forum; Both Should Use the Same
Principles
#17
In this most important task the chief responsibility lies with major superiors. It is their
work to organize and direct this entire activity, to be acquainted thoroughly with the
norms set down by the Apostolic See, and to make sure they are faithfully carried out. On
them, consequently, in this matter lies the greatest burden of responsibility (Stat. Gen., art.
27, 1). But major superiors need the helpful cooperation of all who are in charge of
selecting and training candidates, whether they be superiors and directors in the external
forum or confessors and spiritual prefects, each within the limits of his office. For some
of the signs of a divine vocation or lack of it, by their very nature, come to the knowledge
of superiors in the external forum, while others, since they belong rather to the intimate
realm of mind and conscience, can oftentimes be known only by confessors and spiritual
directors. All these individuals accept a burden in conscience in the choice of priests and
religious and in their admission to profession and to ordination, and through their
ignorance or negligence they may have a share in the sins of others. Nevertheless, they
must use different methods in discharging their duties. Directors in the external forum
must do their duty exteriorly according to the norms of common and particular law. The
case is different with confessors who are bound by "the inviolable sacramental seal," and
with spiritual directors in the stricter sense (cf. Stat. Gen., art. 28, 2, 9), who are likewise
bound to secrecy "by virtue of the religious office they have accepted." Confessors and
spiritual directors should strive, but only in the internal forum, to see that those who
either are not called by God or who have become unworthy should not go farther. But
although the procedure in the internal and the external forum is different, it is of the
44

utmost importance that "all should use the same principles in testing vocations and taking
appropriate precautions to the end that young men may be prudently admitted to
profession and to Orders." (17)
(17) Prima Romana Synodus, 484, 3.

The Role of the Confessor and the Spiritual Director

#18
Confessors have the grave duty of warning, urging, and ordering unfit subjects, privately
and in conscience, with no regard for human respect, to withdraw from the religious and
clerical life. Although they may appear to have all the dispositions required for sacramental
absolution, they are, nevertheless, not for that reason to be regarded as worthy of
profession or ordination. The principles governing the sacramental forum, especially those
pertinent to the absolution of sins, are different from the criteria whereby, according to
the mind of the Church, judgment is formed on fitness for the priesthood and the
religious life. Consequently, penitents who are certainly unworthy of profession and
ordination can be absolved if they show proof of true sorrow for their sins and seriously
promise to drop the idea of going on to the religious or clerical state, but they must be
effectively barred from profession and ordination. Likewise spiritual directors are under
obligation in the non-sacramental internal forum, to judge of the divine vocation of those
entrusted to them and are also under the obligation to warn and privately urge those who
are unfit, to withdraw voluntarily from the life they have embraced.

The Careful Choice of Confessors and Spiritual Directors

#19
Lastly, using this occasion, this Sacred Congregation earnestly stresses for superiors both
the importance and the necessity of carefully choosing as confessors and spiritual directors
in religious seminaries men properly trained and gifted with great prudence and
perspicacity in understanding the minds of the young (Stat. Gen., art. 24, 2). Superiors
themselves must encourage a watchful and uniform policy among all those dedicated to
the formation of the young lest they allow unqualified candidates to ascend to Orders.

The Cooperation of Candidates; Recommendation of Sincerity and Docility

#20
Finally, candidates should be prudently urged to cooperate in the formation of a correct
judgment on their vocation, for to them this is of the utmost importance. They should
understand correctly that leaving the religious life and the ranks of the clergy is not always
and for everyone an evil. It is not an evil but is actually something good for those who are
not called or are not properly disposed. Indeed, infidelity resulting in the loss of a divine
vocation is certainly dangerous, but the situation would be still more serious if those who
are not called or who are unworthy were blindly to take on religious and clerical
obligations. Therefore, they are especially urged to practice simplicity and sincerity in
opening their hearts, and docility and perfect obedience to the counsels and precepts of
their confessors, directors, and superiors: "According as young men will be known for
45

their integrity and sincerity, all the more effectively can they be assisted by their superiors,
when the time comes to decide if they are divinely called to enter upon the way of
perfection and to receive Sacred Orders." (18)
Consequently, all candidates should be well aware of the mind of the Church on the
manifestation of conscience as set forth in canon 530, 2, and as explained in the Statuta
Generalia. (19)
(18) Cfr. Prima Romana Synodus, 477.
(19) Cfr. Stat. Gen., art. 28, 3, 1.

The Time for Definitive Selection

#21
As for the time when the definitive selection is to be made, every means should be
diligently employed to insure that this selection takes place within the time limits
determined by law. Superiors shall bear well in mind that only rarely should a further
extension of probation be requested (cf. Stat. Gen., art. 34, 3). The excellent norm laid
down in the encyclical letter, Ad Catholici Sacerdotii, should be observed: "And although it is
better not to postpone this selection unduly, since in this matter delay usually leads to
error and causes harm, nevertheless, whatever may have been the motive for the delay,
just as soon as it is evident that there has been a deviation from the right path, then, with
no trace of human respect, the remedy must be applied." (20)
(20) Pius XI, Encyc. Ad Catholici Sacerdotii, AAS 28 (1936)-39; Ench. de Stat. Perf., n. 367, pp. 509510.

B) The Required Freedom

Freedom: A Sign of a Divine Vocation

#22
Among the requisites for a genuine divine vocation there is rightly listed the free will of
the candidates or a choice free of all moral pressure along with perfect knowledge of the
obligations of their state. Full freedom is prescribed by ecclesiastical law for the reception
of Orders and for the validity of the novitiate and profession (21) and, in virtue of art. 32,
3 of theStatuta Generalia, in the recruitment of vocations everything must be avoided
which could diminish the freedom of the candidates or improperly affect it. Particularly in
the free acceptance of this counsel there is discerned the special call from God or the
movement of the Holy Spirit, who interiorly enlightens and inspires a person, who has the
other qualifications, to pursue the evangelical counsels or to embrace the priesthood. For
the divine inspiration required by St. Pius X (22) in a true vocation, or that marked
attraction for sacred duties mentioned by Pius XI in his encyclical letter, Ad Catholici
Sacerdotii, (23) is discerned in their right propensity and intention of mind or the choice of
their free will (cf. CIC 538), rather than in an inner urging of conscience and sensible
attraction which may be lacking.
46

(21) Cfr. CIC 971 542,1 572,1-4 2352.

(22) St. Pius X, Apostolic letter, Cum primum, 4 Aug., 1913, in AAS, 5 (1913)-388; Ench. de Stat.
Perf., n. 279, p. 331.
(23) Pius XI, Encyc. Ad Catholici Sacerdotii, 28 (1936)-39; Ench. de Stat. Perf., n. 367, p. 510.

Superiors Should Seek Out Supernatural Motives

#23
Since it is the task of superiors to pass judgment on the vocation of their candidates, they
should the more carefully examine the spontaneous response of these candidates or the
decision of their free will. Let them examine very frequently into the supernatural motives
of vocations in their students, especially if they come from poor families, or are without
the means of leading an upright life in the world, or are lacking academic degrees, or if
they are known for narrow-mindedness, anxiety or ambivalence, worried by scruples, or
completely incapable of facing up to anything important. To provide fuller knowledge of
candidates, they can request of them an "historical sketch" of their vocation in so far as
this may be possible. Thus they can be brought face to face with genuine personal
reflection on their own vocation.

Fatherly Help for Those Who Suffer Interior or Exterior Trials

#24
Superiors should not fail to remind candidates in a fatherly way that if any one, as the
result of undue influence from parents or relatives, or because of financial difficulties,
feels himself being forced into profession or ordination against his will, he should
confidently make the situation known to his superiors or confessor. These latter should
show themselves ready to provide assistance to enable the candidate to escape this danger
unscathed, providing ways and means, if possible, to help him conveniently obtain a
respectable livelihood in the world. (24)
(24) Circular Letter of the Sacred Congregation of the Sacraments, n. 5;Canon Law Digest, 4, p. 311.

Acquiescence to the Judgment of Directors of the Forum

#25
When any student, on the advice of his confessor or spiritual director, informs his
superiors that he does not have the qualifications for the priesthood, then the superior
should accept this statement and make no further investigation. If the candidate in
question is a subdeacon or deacon, then, with his consent, the superior should take up
with the Apostolic See his reduction to the lay state. (25)
(25) Ibid., n. 6; Canon Law Digest, loc. cit.

47

How to Handle the Hesitant

#26
In the case of candidates who are undecided and apprehensive and who cannot make up
their minds either to accept or leave the religious life or to receive or decline Orders,
superiors should dismiss those whom they recognize as unworthy. Those whom they
deem qualified should be exhorted to make vows or to agree to be ordained. Nevertheless,
they should refrain from forcing profession or ordination on them and should leave the
final decision to their own free will, avoiding all undue influence which could give the
impression of drawing them on to profession or ordination by coaxing or by threatening
spiritual disaster and the pains of hell which they would incur if they withdrew from
profession or ordination. (26)
(26) Stat. Gen., art. 32, 3. Cfr. Prima Romana Synodus, 467, 2. Circular Letter of the Sacred
Congregation of the Sacraments, n. 7; Canon Law Digest, 4, p. 311.

C) Necessary Knowledge of the Obligations

Candidates Should Be Taught the Obligations to Be Assumed

#27
Candidates must make vows and receive Orders deliberately; otherwise they would not be
free. Superiors are seriously obliged in conscience to make sure that aspirants and novices
as well as students throughout the entire period of their studies be carefully instructed on
the duties and obligations of the religious and clerical life. The duties and obligations of
the religious and clerical life should be discussed frequently by novice masters and spiritual
prefects, each in his own field, by means of timely warnings and the usual instructions and
exhortations. Preachers should likewise take up this subject in retreats before perpetual
profession and sacred ordinations. Lastly, in their explanation of the tract on Orders,
professors of moral theology should provide lectures on clerical duties and obligations,
and candidates for Orders should be questioned on these points in their examinations.

Denunciation of Temerity in Embracing the Religious and Clerical Life

#28
It is commendable to keep the sanctity of the religious life and the dignity and excellence
of the priesthood frequently placed before candidates from the very beginning and
throughout the whole period of their formation, and defection from a genuine divine
vocation is justly censured. But similarly, and even more severely, should rashness in
embracing the religious and priestly state be denounced and its manifold dangers pointed
out for those who either were not called by God or have become unworthy of a divine
vocation, but who venture to make vows or to receive Sacred Orders. Superiors should
form the conscience of candidates, carefully avoiding all error and confusion in their
teaching on the religious and priestly vocation, and on virginity and Christian marriage.
Let all be firmly convinced that the time for sounding out a vocation does not lapse
48

completely with the first admission of the candidate, but continues on to perpetual
profession and ordination to the priesthood. (27)
(27) Cfr. Stat. Gen., art. 39, 1, 1.

D) The Required Chastity

Importance of this Point; Young Persons Are to Be Properly Instructed and
Warned of Its Dangers
#29
Among the proofs and signs of a divine vocation the virtue of chastity is regarded as
absolutely necessary "because it is largely for this reason that candidates for the ranks of
the clergy choose this type of life for themselves and persevere in it." Consequently:
a) "Watchful and diligent care is to be taken that candidates for the clergy should have a
high esteem and love for chastity, and should safeguard it in their souls.
b) "Not only, therefore, are clerics to be informed in due time on the nature of priestly
celibacy, the chastity which they are to observe (cfr. CIC 132), and the demands of this
obligation, but they are likewise to be warned of the dangers into which they can fall on
this account. Consequently, candidates for Sacred Orders are to be exhorted to protect
themselves from dangers from their earliest years." (28)
c) Although virginity embraced for the kingdom of heaven is more excellent than
matrimony, nevertheless, candidates for Sacred Orders should not be unaware of the
nobility of married life as exemplified in Christian marriage established by the plan of
God. Therefore, let them be so instructed that, with a clear understanding of the
advantages of Christian matrimony, they may deliberately and freely embrace the greater
good of priestly and religious chastity.
d) But should superiors find a candidate unable to observe ecclesiastical celibacy and
practice priestly chastity, then, completely ignoring any other outstanding qualities, they
should bar him from the religious life and the priesthood (cfr. Stat. Gen., art. 34, 2, 4),
conforming to the following directives and using all prudence and discretion in the
application of the same, namely:
(28) Pius XII, Exhort. Menti Nostrae, AAS 42 (1950)-690-691; cfr. Encyc. Sacra virginitas, AAS 46
(1954)-164, 170, 174, 179, 182.

#30

Those to Be Excluded; Practical Directives

1. A candidate who shows himself certainly unable to observe religious and priestly
chastity, either because of frequent sins against chastity or because of a sexual bent of
mind or excessive weakness of will, is not to be admitted to the minor seminary and,
49

much less, to the novitiate or to profession. If he has already been accepted but is not yet
perpetually professed, then he should be sent away immediately or advised to withdraw,
according to individual cases, no matter what point in his formation he has already
reached. Should he be perpetually professed, he is to be barred absolutely and
permanently from tonsure and the reception of any Order, especially Sacred Orders. If
circumstances should so demand, he shall be dismissed from the community, with due
observance of the prescriptions of canon law.
2. Consequently, any candidate who has a habit of solitary sins and who has not given
well-founded hope that he can break this habit within a period of time to be determined
prudently, is not to be admitted to the novitiate. Nor can a candidate be admitted to first
profession or to renewal of vows unless he has really amended his ways. But if a novice or
a temporarily professed religious gives evidence of a firm purpose of amendment with
good grounds for hope of success, his probation can be extended as provided for in
canon law (CIC 571,2 574,2 973,3; Stat. Gen., art. 34, 2, 3).
Well-grounded hope of amendment can be provided by those youths who are physically
and psychically normal or endowed with good bodily and mental health, who are noted
for solid piety and the other virtues intimately connected with chastity, and who sincerely
desire the religious and priestly life.
3. A much stricter policy must be followed in admission to perpetual profession and
advancement to Sacred Orders. No one should be admitted to perpetual vows or
promoted to Sacred Orders unless he has acquired a firm habit of continency and has
given in every case consistent proof of habitual chastity over a period of at least one year.
If within this year prior to perpetual profession or ordination to Sacred Orders doubt
should arise because of new falls, the candidate is to be barred from perpetual profession
or Sacred Orders (cf. above, no. 16) unless, as far as profession is concerned, time is
available either by common law or by special indult to extend the period for testing
chastity and there be question of a candidate who, as was stated above (no. 30, 2) affords
good prospects of amendment.
4. If a student in a minor seminary has sinned gravely against the sixth commandment
with a person of the same or the other sex, or has been the occasion of grave scandal in
the matter of chastity, he is to be dismissed immediately as stipulated in CIC 1371, except
if prudent consideration of the act and of the situation of the student by the superiors or
confessors should counsel a different policy in an individual case, sc., in the case of a boy
who has been seduced and who is gifted with excellent qualities and is truly penitent, or
when the sin was an objectively imperfect act.
If a novice or a professed religious who has not yet made perpetual vows should be guilty
of the same offense, he is to be sent away from the community or, should the
circumstances so demand, he is to be dismissed with due observance of canon CIC 647,2,
1. If a perpetually professed religious is found guilty of any such sin, he is to be
perpetually excluded from tonsure and the reception of any further Order. If the case
belongs to the external forum, he is to receive a canonical warning unless, as provided for
in CIC 653 and CIC 668, there be grounds for sending him back to the world (cf. Stat.
Gen., art. 34, 2, 4).
50

Lastly, should he be a subdeacon or deacon, then, without prejudice to the abovementioned directives and if the case should so demand, the superiors should take up with
the Holy See the question of his reduction to the lay state.
For these reasons, clerics who in their diocese or religious who in another community
have sinned gravely against chastity with another person are not to be admitted with a
view to the priesthood, even on a trial basis, unless there be clear evidence of excusing
causes or of circumstances which can at least notably diminish responsibility in conscience
(Circular Letter of S. C. of the Sacraments, n. 16; Canon Law Digest, 4, p. 314).
Advancement to religious vows and ordination should be barred to those who are afflicted
with evil tendencies to homosexuality or pederasty, since for them the common life and
the priestly ministry would constitute serious dangers.
5. Very special investigation is needed for those students who, although they have hitherto
been free of formal sins against chastity, nevertheless suffer from morbid or abnormal
sexuality, especially sexual hyperesthesia or an erotic bent of nature, to whom religious
celibacy would be a continual act of heroism and a trying martyrdom. For chastity, in so
far as it implies abstinence from sexual pleasure, not only becomes very difficult for many
people but the very state of celibacy and the consequent loneliness and separation from
one's family becomes so difficult for certain individuals gifted with excessive sensitivity
and tenderness, that they are not fit subjects for the religious life. This question should
perhaps receive more careful attention from novice masters and superiors of
scholasticates than from confessors since such natural tendencies do not come out so
clearly in confession as in the common life and daily contact.

Care of Psychopathic Cases

#31
In addition, special attention must be paid to those who give evidence of neuropsychosis
and who are described by psychiatrists as neurotics or psychopaths, especially those who
are scrupulous, abulic, hysterical, or who suffer from some form of mental disease
(schizophrenia, paranoia, etc.). The same is true of those who have a delicate constitution
or, particularly, those who suffer from weakness of the nervous system or from protracted
psychic melancholia, anxiety or epilepsy (CIC 984,3), or who are afflicted with obsessions.
Similarly, precautions are needed in examining the children of alcoholics or those tainted
with some hereditary weakness, especially in the mental order (cf. Stat. Gen., art. 33; 34,
1). Finally, those young men are in need of special attention who manifest exaggerated
attachment to the comforts of life and worldly pleasures. Superiors should carefully
examine all these types and subject them to a thorough examination by a prudent and
expert Catholic psychiatrist who, after repeated examinations, will be in a position to
determine whether or not they will be able to shoulder, with honor to that state, the
burden of religious and priestly life, especially celibacy.

51

III. CARE IN TRAINING AND STRENGTHENING VOCATIONS

Experienced Directors Should Be Appointed and Sought Out Wherever They May
Be
#32
After the accurate selection of vocations, superiors should have as their second principle
the task of appointing excellent and experienced directors for the education of young
religious conformably to art. 24 of the Statuta Generalia. "To these religious houses,"
advises Pius XI, "assign priests adorned with excellent virtue, and do not be afraid to take
them away from other tasks which may be apparently more important but which cannot
match this work of capital importance, which can be replaced by no other. Look for them
also in other fields, wherever you find men capable and fit for this most noble task." (29)
Only if this advice is heeded will this Instruction produce any real fruit; if this counsel is
not heeded, then the entire Instruction will be to no purpose.
(29) Pius XI, Encyc. Ad Catholici Sacerdotii, AAS 28 (1936), 37; Ench. de Stat. Perf., n. 367, p. 508.

The Qualities and Appointment of Those in Charge of Formation

#33
Let all superiors, each one within his own jurisdiction, exactly carry out all the pertinent
prescriptions of the Apostolic Constitution, Sedes Sapientiae, articles 24 and 25. Two points
call for special emphasis in this Instruction:
1. Responsibility for formation should not be entrusted to younger religious. It should be
observed, first of all, that it is extremely dangerous to turn over to younger priests the very
difficult work of religious and priestly formation and especially the task of training minds,
since these younger religious have not yet fully completed their own personal formation
nor achieved the maturity of age required by CIC 559,1, nor acquired any measure of
experience in the ministry. (30)
2. Nor should they be assigned without preparation. Secondly, superiors should beware of
directors who are chosen haphazardly or who are unprepared. A natural disposition is not
enough but, presupposing all the natural and supernatural gifts needed for this difficult
task, they usually have a real need to study ecclesiastical pedagogy because, in this sacred
discipline, those in charge of formation learn the principles, criteria, and the practical
norms of clerical and religious training according to the words and the mind of the
Church. On the other hand, ignorance of these principles gives rise to many lamentable
evils.
(30) Cfr. Stat. Gen., art. 5l.

52

Avoiding False Humanism

#34
The Apostolic Constitution, Sedes Sapientiae, with the accompanyingStatuta Generalia, deals
with religious, clerical, and apostolic formation. Nothing needs to be added to this
Constitution lest we fall into unnecessary repetitions, but some points having a particular
bearing on our purpose need to be mentioned. In the first place, those charged with the
training of youth should never lose sight of the warning of Pius XII, formulated in the
Apostolic Constitution, Sedes Sapientiae, n. 23 (Canon Law Digest, 4, p. 176), where he states:
"Nevertheless, though all should make much of the human and natural training of the
religious cleric, the supernatural sanctification of the soul undoubtedly has the first place
in the entire course of his development."
Therefore, the religious life must be defended against any appearance of false humanism
or naturalism, and its supernatural character and sanctity must be safeguarded by all
available means. "This is necessary particularly today, if at any time, when so-called
naturalism has worked its way into the minds and souls of men." (31)
(31) Pius XII, Exhort. Menti Nostrae, AAS 42 (1950)-673.

Natural Considerations Are Not to Be Made Light of but Supernatural Ones Are to
Be Preferred
#35
Consequently, supernatural reasons for embracing religious vows and the priestly life
should be stressed and they should be preferred to the natural virtues in the training of
young religious. For rightly, in this matter, does Leo XIII warn"It is truly difficult to
understand how those imbued with Christian wisdom can prefer natural to supernatural
virtues and attribute to the former greater efficacy and fecundity. Will nature, with the
help of grace, be weaker than if left to its own powers? Did those most holy men whom
the Church admires and openly honors show themselves weak and incompetent in the
order of nature because they were outstanding for Christian virtue?" (32)
And Pius XII in the Apostolic Constitution, Sedes Sapientiae, teaches as follows"With
regard to the resources and methods of education, those which nature itself supplies and
those which are offered by the human ingenuity of the present age, if they are good, are
clearly not to be neglected, but to be highly esteemed and wisely employed. However,
there is no more fatal mistake than to rely exclusively or excessively on these natural
means and to relegate supernatural aids and resources to a secondary place or in any way
to neglect them. Because in order to attain religious and clerical perfection and apostolic
results, the supernatural means, the sacraments, prayer, mortification, and the like, are not
merely necessary but altogether primary and essential." (33)
(32) Leo XIII, Letter Testem benevolentiae, 12 Jan., 1899, in Acta Leonis XIII, vol. XIX, pp. 15-16.
(33) Pius XII, Apost. Const. Sedes Sapientiae, n. 21; cfr. also Pius XII, Alloc. Haud Mediocri, 11 Feb.,
1958, to superiors general resident in Rome, AAS 50 (1958)-153 ff. Cfr. respectively Canon Law
Digest, 4, pp. 175-176; 5, pp. 365 ff.

53

Training in Obedience and Self-Sacrifice

#36
On more than one occasion in these modern times the Roman Pontiffs have spoken on
religious obedience and abnegation of the will, and they have enlightened us on their
supernatural nature, the diligence and perfection with which religious should practice
them, on dangerous doctrines on these subjects and, in particular, on the false concept of
personality and a certain popular or democratic spirit which is making its way into men's
minds and which makes obedience as taught and practiced by Christ our Lord altogether
void of meaning.
Attention should be called to the pernicious effects on the religious life of that practical
"system" which, ignoring more or less the obligations of the religious life, gives in to all
the inclinations and pleasures of nature, which are not only not regarded as unlawful but
are even looked upon as a postulate of our times and as a perfecting of human nature and,
as a result, as something owed to nature or at least altogether permitted. Whence, upon
the pretext of progress, bodily comforts and pleasures of all kinds are sought out as well as
freedom for the internal and external senses, the satisfaction of one's faculties, and the
indiscriminate indulgence of curiosity in regard to books, newspapers, radio, movies,
television, (34) profane worldly spectacles, and, lastly, a life without subjection, with ample
free play for one's will and activity. All these endanger even the essential obligations of the
religious life since they preclude any spirit of humility, self-sacrifice, and mortification
which, on the contrary, according to the words of Christ, "If any one wishes to come after
Me, let him deny himself, and take up his cross and follow me," (Mt 16,24), must be taken
as the foundation of the entire Christian life (35) and which can be achieved only through
crucifixion to the world (Ga 6,14). "He who is half-hearted or slothful," the Sovereign
Pontiff exhorts, "who wishes to loll around in the comforts of this life, who burns with
excessive thirst for human things and human knowledge, and who wants to experience all
that earth can give, can neither be nor be called a true soldier of the kingdom of God.
Beloved sons, take careful note of this, namely, that the secret and fruitful power of your
future apostolate lies particularly in the necessary right detachment of soul from the things
of earth." "The man who, shying away from the austerity of religious discipline, would
want to live in a religious community just as if he were a man of the world, who seeks out
according to his own will whatever seems to be to his own advantage, whatever pleases
and satisfies him would that man be worthy of Christ his Head?" (36) Consequently,
superiors have a grave obligation to implant the following rule of the life of perfection in
the souls of their young subjects: religious may use these comforts and pleasures of life
only in so far as they contribute to the pursuit of evangelical perfection and the proper
exercise of the apostolate according to one's own constitutions. This norm differs not a
little from the one used as a standard for the common state of the Christian life.
However, this does not prevent the acceptance of today's fine, useful discoveries when
they are regarded as aids to a fuller formation, or as helps in multiplying apostolic activities
and advancing perfection, carefully shunning all the extras which please and satisfy nature
but which are not at all necessary for the achieving of the scope of the religious life and
the apostolate. Wherefore, buildings intended for seminaries should be built and furnished
according to the norms of religious simplicity and poverty, which demand that these
houses be so organized that the minds of the students will be imbued with that spirit of
54

austerity and self-sacrifice which, by its very nature, is required both by the state of the
evangelical counsels and likewise by their future apostolic life.
(34) Cfr. Sacred Congregation for Religious, Letter to the Superiors General of the Institutes of
Perfection on the use of radio and television, 6 August, 1957; Canon Law Digest, 4, pp. 206-209.
(35) Cfr. Alloc. of Pius XII, Haud Mediocri, as quoted above in note 33; Alloc. to the Superiors
General, 11 Feb., 1958, in AAS 50 (1958)-156;Canon Law Digest, 5, p. 368.
(36) Quotations from John XXIII and Pius XII respectivelyJohn XXIII, Alloc. to the ecclesiastical
students in Rome, AAS 52 (1960)-264; The Pope Speaks, 6 (1960)-364; Prima Romana Synodus, p.
437; Pius XII, Alloc. to the Society of Jesus assembled in General Congregation, 10 Sept., 1957, in
AAS 49 (1957)-808; The Pope Speaks, 4 (1957-58)-449.

Students Should Be Trained for the Apostolate, But Especially for a Spiritual and
Deeply Religious and Priestly Life
#37
Lastly, it is an all too clear fact that many young men at the present time are more
interested in the external activity of the apostolate, which falls in well with their particular
bent of mind, than in the religious perfection of their own souls, of which they have only
vague ideas and little esteem. Because of this, after some years in the active life, they are
bored by religious practices whose real value they do not understand, or which they regard
as hindrances to the apostolate. Then they want to be free of these observances and wish
to enter the secular clergy. In order to forestall this danger, superiors, in training their
students, should take very special care that the life of evangelical perfection is kept before
them and explained in its various phases that they may be attracted to the religious life and
be strengthened in perseverance therein, not merely out of the desire of engaging in the
apostolate, but particularly from a sincere determination to pursue evangelical perfection
unwaveringly through the observance of the evangelical counsels and their own
constitutions (CIC 593) out of an intense love of God in imitation of Jesus Christ and a
supernatural desire of sanctifying their souls, because, as Pius XII notes, "the priest is by
his very office an instrument for the sanctification of others, so much so that the salvation
of souls and the growth of the Kingdom of God depend in a considerable degree upon
his holiness." (37)
(37) Pius XII, Apost. Const. Sedes Sapientiae, n. 23; Canon Law Digest, 4, p. 176; also his Allocution to
Superiors General, 11 Feb., 1958, in AAS 50 (1958)-157; Canon Law Digest, 5, p. 370. Cfr. Stat. Gen.,
art. 37; 40, 2, 1, 2; 3.

IV. DECLARATIONS AND INVESTIGATIONS REQUIRED BEFORE

PROFESSION OR INCORPORATION, AND BEFORE ORDERS
Attestation of One's Own Vocation to Sacred Orders in the Religious Life
#38
Since in the acceptance of religious or clerical obligations it is most important to safeguard
and foster the liberty and spontaneous freedom of the candidates and to avoid completely
55

the weakness which may be called the "follow-the-crowd" attitude, and since it is
altogether proper that in serious decisions in matters affecting their own life they form the
habit of thinking for themselves, the following directives shall henceforth be observed by
all superiors of clerical Religious Communities, Societies and Secular Institutes.
Before temporary profession, which absolutely must precede promotion to tonsure and
Minor Orders, novices are to present to their superiors a written declaration in which they
attest explicitly to their vocation to the state of perfection and the clerical state, and at the
same time declare their firm intention to bind themselves forever to the ranks of the
clergy in the state of perfection. (38) This declaration can again be demanded of
temporarily professed candidates before perpetual profession. These petitions and
attestations are to be preserved in the archives. Lest the students sign approved printed
formulas mechanically, they should write out these declarations in their own hand and,
before they sign their name, should carefully consider, in consultation with their spiritual
director, each and every one of the points contained therein.
(38) Cfr. CIC 973,1; Sacred Congregation for Religious, Instruction: Quantum Religiones, 1 Dec.,
1931, in AAS 24 (1932)-79; Ench. de Stat. Perf.; n. 363, p. 477; Canon Law Digest, 1, pp. 479-80.

Above All, the Fitness of the Candidate Is to Be Established Clearly

#39
Superiors should not allow anyone to be advanced to Orders, even only Minor Orders,
without clear evidence, secured through careful examination, regarding his conduct, piety,
modesty, chastity, inclinations for the clerical state, progress in ecclesiastical studies, and
religious discipline. (39) To obtain this with greater certainty, superiors should get the
opinion of the spiritual prefect, if he is directly responsible for the training of the students,
and that of others who, because of their special association with the students, may be in a
position to have a thorough knowledge of their life and conduct. (40) These opinions
should not be accepted lightly but should be carefully weighed, with all due consideration
of the prudence, sincerity, and maturity of judgment of those who have given them.
An authentic report of these investigations and of the outcome of these inquiries should
be drawn up and kept in the archives.
Finally, the superiors, either personally or through some other experienced and prudent
priest likely to win the confidence of the students, should question them carefully in order
to acquire still greater certainty that they are aspiring to Orders in the religious state freely,
deliberately, and for supernatural motives.
(39) Cfr. CIC 973,1 1357,2.
(40) Cfr. Stat. Gen., art 28, 2, 3, 9, 10, and the Instruction Quantum Religiones, n. 14, as quoted
above in note 38.

56

The Best Time For Conferring Sacred Orders; Major Orders Should Not Be
Conferred Before Perpetual or Definitive Profession
#40
As regards ordination itself, this Sacred Congregation adopts the timely directives
formulated by the Sacred Congregation of the Sacraments in no. 14 of its Circular Letter,
namelyFor the more careful and immediate preparation of candidates for Orders,
especially Sacred Orders, provision should be made that sacred ordinations be had at the
time more fit for them, at a date well known ahead of time and never unexpectedly. As a
result, it seems very appropriate to exclude the time immediately preceding or following
the end of the scholastic year. At this time, as a rule, the students, tired by work and
preoccupied in mind because of the examinations recently taken in sacred studies or
because of those soon to be taken, lack the necessary peace of mind for being properly
able to ponder the very serious business of their ordination.
As for the reception of Major Orders, superiors of the states of perfection should bear in
mind that they may not promote their students to these orders before perpetual
profession or incorporation (CIC 964,3-4). In those states of perfection which do not have
perpetual obligations or vows, superiors are likewise forbidden to promote their
candidates to Sacred Orders before these vows or obligations have become definitive. (41)
(41) Cfr. Stat. Gen., art. 8, 1, 2; Sacred Congregation for Religious, Instruction Quantum Religiones,
n. 15, in AAS 24 (1932)-80; Ench. de Stat. Perf., n. 363, p. 478; Canon Law Digest, 1, p. 480.

New Inquiry before Subdeaconate

#41
Before candidates are admitted to the subdeaconate, superiors must make a new inquiry
on the above-mentioned points (n. 39). To this end, the records of the investigation
already made and preserved in the archives are to be examined anew and further
testimony on the conduct and spiritual qualities of the student is to be compared with
previous reports in order to see clearly what progress these young men have made since
their first profession both in religious discipline and in clerical studies. After all this, if the
candidates are found worthy and fit, and if there is no canonical reason for withholding
them from the reception of Orders, the superiors may issue dimissorial or testimonial
letters for their ordination, with due observance of the prescriptions of canon law and
their own constitutions. (42)
(42) Sacred Congregation for Religious, Instruction Quantum Religiones, n. 16; Canon Law Digest, 1,
pp. 480-481.

Oath to Be Signed Before the Subdeaconate

#42
In all the states of perfection, before presenting candidates for the subdeaconate,
superiors must, in view of the sacred ordination which is to follow in proper time and in

57

addition to the inquiry prescribed above, demand an attestation written personally by the
candidates and confirmed under oath before the superior in the following terms:
"I, the undersigned, a member of the (Order, Congregation, Society, Institute of ), in
presenting this petition to Superiors for the reception of the Order of the Subdeaconate,
after having carefully considered the matter before God, do hereby testify under oath: 1)
that in the reception of the said Sacred Order I am moved by no coercion, compulsion, or
fear, but am seeking it of my own accord, and do of my own full and free will desire to
embrace it together with the obligations that are attached to it. 2) I acknowledge that I am
fully informed of all the obligations that flow from the aforesaid Sacred Order, and I
freely embrace them, and resolve with the help of God to keep them faithfully during my
entire life. 3) I declare that I clearly understand all that the vow of chastity and the law of
celibacy prescribe, and I firmly resolve with the help of God to observe these obligations
faithfully until the end of my life. 4) Finally, I sincerely promise that I will always,
according to the sacred canons, most respectfully obey in all things which are commanded
me by my Superiors according to the discipline of the Church, and am prepared to give
good example both in work and in word, so that in the reception of this great office I may
be worthy to receive the reward which God has promised. To all this I testify and swear
upon these sacred Gospels which I touch with my hand.
This day of 19 (43)
(Signed)
(43) Ibid., n. 17; Canon Law Digest, 1, p. 481.

Before Deaconate or Priesthood Superiors Should Carefully Inquire into the

Fitness of Candidates
#43
Although for the Order of deaconate and priesthood it is not necessary to gather such
detailed information and to require new testimonials, nevertheless, superiors should be
watchful and determine whether, in the interval between the conferral of one sacred
ordination and the next, any new factors may have emerged which might raise doubts on
their vocation to the priesthood or show they have no vocation. In this case, after a most
careful investigation and after seeking the advice of prudent men, superiors should strictly
forbid the reception of any new Order and should refer the case to this Sacred
Congregation, which, according to the requirements of individual cases, will decide what
seems most opportune in the Lord. (44)
(44) Ibid., n. 20; Canon Law Digest, 1, p. 482.

In General, Dispensations Are Not to Be Requested

#44
Superiors should bear in mind the prescription of the Statuta Generalia, art. 34, 3, 2, 3,
namely: "Only in individual cases and for causes which are proportionately really serious
58

should superiors venture to ask for dispensations concerning: 2 age and the other
requirements for Orders, especially Sacred Orders; 3 the organized course of studies,
either as regards the individual disciplines, attendance at class, or passing examinations."
Superiors of religious orders who have the faculty of anticipating sacred ordinations
beyond the limits laid down by common law should, in the use of this privilege, as long as
it remains in force, follow the same restrictive criterion as that formulated in art. 34. In
addition, as is proper in the use of other privileges, they should comply with the practice
and rules customarily observed by the S. Congregation for Religious in granting similar
indults to those subject to common law.
When there is question of age, superiors should lean more toward postponing rather than
anticipating ordination.

Superiors' Obligation in Conscience in Issuing Dimissorial or Testimonial Letters

#45
As regards the ordination of religious, in virtue of canon law major superiors either issue
dimissorial letters to the ordaining Bishops (CIC 964,2-3 966,1) or at least they present
their candidates for ordination with testimonial letters (CIC 993,5). By these testimonial
letters the religious superior not only testifies that the candidates belong to his community
but also certifies that they have completed the prescribed studies, have taken the oath, and
have complied with the other requirements of law (CIC 995,1). Hence it is clear that the
very serious obligation, which binds Bishops to train, test, and choose their secular
candidates who wish to receive Sacred Orders, likewise extends to religious superiors to
whom it pertains to permit their subjects to advance to Sacred Orders. And although, as
canon law provides (CIC 997,2), Bishops are free to disregard the declarations of superiors
and to examine religious ordinands personally, nevertheless, they are not bound to do so
but, before God and the Church, they may accept the testimony of superiors and throw
back on them the full responsibility in conscience for the training and the worthiness of
their candidates (CIC 970 995,2).

V. THE CARE OF NEWLY ORDAINED PRIESTS

Precautions to Be Taken in the First Years of the Priesthood; The Dangers of
Inexperience
#46
After they have completed their course of studies and the pastoral year and have received
Sacred Orders, young priests should start their ministry with all due precautions, aware of
the very special dangers confronting them in the first years of their priesthood, during
which, not infrequently, as Pius XII observed in his exhortation to the clergy, the great
hopes entertained for young priests have apparently faded away. (45)
At the outset of their ministry, both because of the passions besetting their youth and
because of their more frequent contacts with the world, many serious difficulties usually
59

arise along with new kinds of temptations. And since new priests experience a certain
sense of independence and feel that they must do their work in their own way in the
ministry entrusted to them, they easily tend to shake off all restraint and, because of their
inexperience, can fall into numerous errors and failings which may rightly be feared to lead
to deplorable defections. This is why young priests sometimes think they must act on their
own and introduce many reforms, disregarding the methods and systems of older priests.
Lastly, they frequently are either left without any fruitful occupation or else are overloaded
with self-assigned work or work which has been given to them by their superiors, not
without danger to their spiritual life.
(45) Pius XII, Exhort. Menti Nostrae, AAS 42 (1950)-692. Cfr. also the Instruction Quantum
Religiones, n. 10; Canon Law Digest, 1, p. 478.

The Danger of the "Heresy of Action"

#47
On this spiritual danger Pope Pius XII, of venerable memory, has warned us in the
following most serious words: "We cannot refrain from expressing Our concern and Our
anxiety for those who, because of special circumstances of our day and age, have too
frequently so engulfed themselves in a whirl of external activity as to neglect the first duty
of priests, that is to say, procuring their own personal sanctification. We have already
publicly stated (cf. AAS, 36 (1944) 239, Letter Cum proxime exeat) that 'those men must
be recalled to the right path who rashly hold that man can be saved by what is rightly and
deservedly called the "heresy of action," that kind of action, We say, which is not based on
the assistance of Divine Grace and does not make constant use of the necessary means for
the pursuit of sanctity provided by Jesus Christ.'" (46)
(46) Pius XII, Exhort. Menti Nostrae, AAS 42 (1950)-677.

The Danger of Imitating Worldly Conduct

#48
It happens that the sacred ministry, which should be an instrument for personal
sanctification, at times becomes for some people, through their own fault, an occasion for
relaxation of discipline and harm to their religious spirit. Not rarely in the exercise of this
ministry religious priests adopt the habits of people in the world in speech, conduct, and
comportment; they violate poverty through uncontrolled use of material things; they lose
esteem for regular discipline and the exercises of piety through prolonged absence from
their religious house. Such priests quickly go seeking outside their religious house
activities, which provide stable and permanent work in order to have a pretext for
withdrawing from religious discipline.

60

Young Priests Should Be Introduced Into the Ministry Gradually Under the
Direction of an Experienced Guide
#49
Superiors will forestall these difficulties if, in the first place, they effectively put into
practice the excellent advice, based on experience, of the Statuta Generalia, art. 51, namely:
that "the young priest should not be regarded as definitively formed and put to the test in
his religious and apostolic life until, after the completion of about his thirtieth year and
through personal contact with the ministry," he has rounded out his formation. In the
meantime, according to the directives contained in the aforementioned exhortation of
Pope Pius XII, (47) young priests should be introduced gradually into the apostolic
ministry, safeguarded with wise and watchful care, and paternally directed in their
activities. For this reason, contact with the world should not be either abrupt, frequent, or
awkward; rather it should be moderate, humble, and gracious while the young priests
devote themselves to study and prayer under the direction of a skilled spiritual director
and, as far as possible, the guidance of some other experienced priest assigned to assist
them. For "just as long periods of time are necessary for oak trees to put down solid roots,
in the same way long-standing patience is always required for the formation of a man of
God. Consequently, restraints should be placed on the generous self-assurance of youth
whereby they would be plunged into activity before their time, since undue haste in
activity scatters rather than builds, and is both for him who indulges in it and for the
apostolic ministry itself a source of harm." (48)
(47) Ibid., p. 692.
(48) Pius XII, Alloc. Quamvis Inquieti, 17 Sept., 1946, in AAS 38 (1946) -383; Ench. de Stat. Perf., n.
385, p. 574.

Young Priests Should Not Be Assigned to Small Houses; Interest in Those Who
Are Absent
#50
As a general rule, young priests should not be assigned to small houses but should rather
be assigned where religious discipline is easily reconciled with moderate exercise of the
apostolate and where the prescriptions of the preceding article can be conveniently
complied with.
In addition, superiors should see to it that the aforesaid priests do not spend unduly long
periods away from their religious house and, in every case, that they return to the
community for the monthly day of recollection and for their retreat.
Finally, they shall exercise special vigilance over those who are absent from the religious
house in what concerns their life, conduct, comportment, and the use and administration
of temporal goods. (49)
(49) Cfr. the Instruction of the Sacred Congregation for Religious on religious military
chaplains, in AAS 47 (1955)-93-97, and the decree on religious in military service,
especially articles IV and V, 30 July, 1957, in AAS 49 (1957)-871-874. For these
documents respectively, see Canon Law Digest, 4, pp. 152-157; 90-93.
61

Vacations with Relatives, at Spas and Other Worldly Centers

#51
Superiors should not allow religious priests to spend long periods with relatives or friends
for vacation or rest since this practice causes surprise to people of the world and becomes
a source of criticism among their fellow-religious. Nor for purposes of health should they
be permitted to make frequent visits to the homes of relatives nor given easy access to
spas and other public places, which are indeed places for convalescence but are likewise
centers of unrestrained and worldly satisfactions, contrary to religious decorum and spirit.
If there be question of sojourns at beaches or if religious must spend time outside their
house at warm springs, "they should carefully conform to the prescriptions laid down by
local Ordinaries." (50) For the rest, the directives enumerated by this Sacred Congregation
for Religious for superiors general (51) on the frequentation of spas are confirmed and
once again it is recommended that religious houses be located in healthful climates where
those in need of rest and treatment may occupy themselves and at the same time live their
religious life.
(50) Cfr. Prima Romana Synodus, 87.
(51) Sacred Congregation for Religious, Circular Letter of 15 July, 1926;Canon Law Digest, 3, p. 216. Bouscaren, T. Lincoln S.J. and James O'Connor, S.J., The Canon Law Digest, Vol. V (1961), "Canon
973" (1917 Code of Canon Law), 452-486.

The Reading of This Instruction

#52
It is of the greatest importance for the Church that the criteria and directives here set
down should, first of all, be known and that they should be kept in mind and constantly
put into practice. It is no less important that there should be a uniform policy in all the
states of perfection and, especially, that within the same institute there should be
concerted action on the part of all those dedicated to the training of youth.
Wherefore, let superiors see to it that at the beginning of each school year, in place of the
Instruction Quantum Religiones, this Instruction be read or at least summarized before the
superiors, masters, spiritual prefects and their assistants, confessors, and professors, as
well as in monastic, general, and provincial councils.
At the same time there should be read or made known to the young candidates the
prescriptions which touch them directly, such as those referring to freedom and the
conditions to be complied with in embracing the religious and clerical life, the sworn
declaration mentioned in n. 42, and other similar provisions.
By the faithful observance of all these directives, the task of investigating the canonical
fitness of candidates for the state of perfection and Sacred Orders will meet with success;
those who are not fit will be barred in time and at the very outset, and only those worthy
and fit will be admitted to Sacred Orders. These, in turn, properly instructed and trained,
will effectively promote the glory of God and the salvation of souls to the honor of the
Church and the state of evangelical perfection.
62

In the audience graciously granted on 23 January, 1961, to the undersigned Cardinal

Prefect of the Sacred Congregation for Religious, our Holy Father, Pope John XXIII,
deigned to approve this Instruction and ordered that it be communicated to superiors of
institutes of evangelical perfection.
Rome, the 2nd day of February, feast of the Purification of the Blessed Virgin Mary, in the
year 1961.
SACRED CONGREGATION FOR RELIGIOUS

63

64

ECCLESIAE SANCTAE
Pope Paul VI
Apostolic Letter Issued Motu Proprio Implementing the Following Decrees of Vatican
Council II: CHRISTUS DOMINUS Decree on the Pastoral Office of Bishops in the
Church
PRESBYTERORUM ORDINIS Decree on the Ministry and Life of Priests
PERFECTAE CARITATIS Decree on the Adaptation and Renewal of Religious Life
AD GENTES DIVINITUSDecree on the Missionary Activity of the Church
August 6, 1966
The governing of holy Church, following the conclusion of the Second Ecumenical
Vatican Council, demands indeed that new norms be established and that new
adjustments be made to meet relationships introduced by the Council and which will be
more and more adapted to the new goals and areas of the apostolate which through the
Council have been opened up to the Church in the modern world. Because of great
changes this world is in need of a shining light and longs for the supernatural flame of
charity.
Prompted therefore by these considerations, as soon as the Ecumenical Council ended we
appointed study commissions to apply their learning and experience to determine to the
best of their ability definite norms for the implementation of the decrees of the Council
for which a suspension of the effects of the law (vacatio legis) had been decreed. As we
gladly wrote in the letter issued motu proprio last June 10 beginning with the words Munus
Apostolicum those commissions devoted themselves diligently to their assigned task, and at
the appointed time informed us of their conclusions.
After careful consideration of these conclusions we consider that now is the time to
publish these norms. However since this involves matters pertaining to discipline, an area
in which experience can still offer more suggestions, and since on the other hand a special
commission is engaged in revising and improving the Code of Canon Law in which all the
laws of the Church will be arranged in a more consistent, and suitable, and at the same
time definitive manner, we think that we will be acting wisely and prudently if we publish
these norms on an experimental basis. During this interval it will be the right of episcopal
conferences to make known to us their observations and comments which the
implementation of the norms will perhaps suggest to be made and to present new
measures to us.
Therefore after carefully examining the matter, motu proprio and by our apostolic authority
we decree and promulgate the following norms for the implementation of the decrees of
the Council which begin with these wordsChristus Dominus (On the Bishops' Pastoral
Office in the Church) Presbyterorum Ordinis (On the Life and Ministry of Priests),
Perfectae Caritatis (On the Adaptation and Renewal of Religious Life) and Ad Gentes
65

Divinitus (On the Missionary Activity of the Church), and we command that they be
observed by way of experiment, that is until the new Code of Canon Law is promulgated,
unless in the meantime some other provision is to be made by the Apostolic See.
These norms will begin to be in force next October 11, the feast of the Maternity of the
Blessed Virgin Mary, on which day the holy Council was begun four years ago by our
predecessor of venerable memory, John XXIII.
We order that whatever has been prescribed by us in this letter issued motu proprio be firm
and ratified, all things to the contrary, even those worthy of most special mention, not
withstanding.
Given at Rome at St. Peter's, August 6, the feast of the Transfiguration of Our Lord Jesus
Christ, 1966, in the fourth year of our pontificate.
POPE PAUL VI

I. NORMS FOR THE IMPLEMENTATION OF THE DECREES OF THE

SECOND VATICAN COUNCIL
Christus Dominus and Presbyterorum Ordinis
The Episcopal Office, which the holy Second Vatican Council placed in a clearer light in
the Dogmatic Constitution Lumen Gentium and in the Decree Christus Dominus, was divinely
established for the building up of the Mystical Body of Christ, which is the Church.
For this reason the sacred shepherds are bound to fulfill their office of teaching,
sanctifying, and feeding the People of God with enduring care, both by generously sharing
with the Roman Pontiff concern for all the churches, and by providing more zealously for
the correct ruling of the dioceses entrusted to them, and lastly by working together
energetically for the common good of the various churches.
In the government of the dioceses entrusted to them, however, the bishops have
necessary helpers and counselors especially the priests whom they should be willing to
hear, in fact consult, preserving all the while the bishops' power to act freely, in setting
down methods of procedure and norms and in making laws in keeping with the awareness
of their obligation and the principles of Church government (cfr. Dogmatic Constitution
Lumen Gentium, No. 27).
That bishops then may be able more easily and aptly to exercise their pastoral office and
more effectively put into practice the principles which have been solemnly approved by
the holy Council either in the Decree Christus Dominus or in the Decree Presbyterorum
Ordinis, the following norms are established.

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Distribution of the Clergy and Aid to Be Given to Dioceses

(No. 6 of The Decree Christus Dominus CD 6 and no. 10 of Presbyterorum Ordinis PO10)
#1
If it seems opportune, a special committee will be established at the Apostolic See whose
function it will be to propose general principles by which a more suitable distribution of
the clergy is to be regulated, keeping in mind the needs of the various churches.
#2
It will pertain to the patriarchal synods and the episcopal conferences, with careful
attention to the prescriptions of the Apostolic See, to enact regulations and publish norms
for the bishops in order to obtain a suitable distribution of the clergy, both of their own
territory and of those coming from other regions, by which provision is made for the
needs of all the dioceses in their territory and the welfare of the churches in mission
countries and in nations suffering from a lack of clergy. In each episcopal conference,
therefore, a commission should be established whose task will be to investigate the needs
of the various dioceses within their territory and the possibilities of giving some of their
own clergy to other churches, to carry out the decisions made and approved by the
conferences regarding the distribution of the clergy and to inform the bishops of the
territory of these decisions.
#3
To facilitate the transfer of clerics from one diocese to another without prejudice to the
system of incardination and excardination, which is of course to be adjusted to new
circumstances the following regulations should be observed.
1. Clerics are to be so instructed in the seminaries as to be concerned not only for the
diocese for whose service they are ordained, but also for the whole Church, and so that
they may be ready to dedicate themselves, with the permission of their own bishops, to
those particular churches whose needs are urgent;
2. Aside from real necessity in their own diocese, Ordinaries or hierarchs should not deny
permission to emigrate to those clerics whom they know to be prepared and consider
suitable to go to regions suffering from a grave shortage of clergy, to carry on the sacred
ministry there. They are to see to it, however, that by a written agreement with the
Ordinary of the place in question the rights and obligations of their clerics are clearly
determined;
3. These same Ordinaries should see to it that clerics intending to transfer from their own
diocese to the diocese of another country are suitably prepared for the exercise of the
sacred ministry there; that is, that they acquire a knowledge of the region's language and
that they understand the country's institutions, social conditions, customs and practices;
4. Ordinaries can grant their clerics permission to transfer to another diocese for a
specified time, even to be renewed repeatedly, in such a way, however, that these clerics
remain incardinated in their own diocese and enjoy all the rights on their return which
they would have if they had been assigned to the sacred ministry in the diocese;
67

5. However, a cleric who legitimately transfers from his own diocese to another is, by law,
incardinated into the new diocese at the end of five years if he manifest such an intention
in writing both to the Ordinary of the guest diocese and to his own Ordinary and
provided that neither of these indicate his opposition to his intention in writing within
four months.
#4
Moreover, to carry on special pastoral or missionary work for various regions or social
groups which are in need of special assistance, prelatures composed of priests from the
secular clergy equipped with special training can be usefully established by the Apostolic
See. These prelatures are under the government of their own prelate and possess their
own statutes.
It will be in the competence of this prelate to establish and direct a national or
international seminary in which students are suitably instructed. The same prelate has the
right to incardinate the same students and to promote them to sacred orders under the
title of service for the prelature.
The prelate must make provision for the spiritual life of those whom he has ordained
according to the above title, and for the continual perfecting of their special training and
their special ministry making agreements with the local Ordinaries to whom the priests are
sent. He must likewise provide for their proper support, a matter which must be provided
for through the same agreements, matter from the resources which belong to the prelature
itself or from other suitable resources. In like manner he must provide for those who on
account of poor health or for other causes must leave the task assisted to them.
Laymen, whether single or married, may also dedicate themselves with their professional
skill to the service of these works and projects after making an agreement with the
prelature.
Such prelatures are not erected unless the episcopal conferences of the territory in which
they will render their services have been consulted. In rendering this service, diligent care
is to be taken to safeguard the rights of local Ordinaries and close contacts with the same
episcopal conferences are always to be maintained.
#5
Finally it is also within the competence of patriarchal synods and episcopal conferences to
establish appropriate regulations with regard to the use of ecclesiastical property, paying
attention above all to the needs of the dioceses themselves in the territory. In these
regulations certain subsidies may be imposed on dioceses to be given to works of the
apostolate or of charity or to churches provided with meager resources or in poverty
because of special circumstances.

68

The Power of Diocesan Bishops

(No. 8 of The Decree Christus Dominus CD 8)
#6
Norms for the implementation of the prescription of No. 8 have been set down in the
Apostolic Letter issued motu proprio June 15, 1966, which begins with the words De
Episcoporum Muneribus.

Fostering Pastoral Study and Science

(No. 16 of the Decree Christus Dominus CD 16 and no. 19 of the Decree Presbyterorum
Ordinis PO 19)
#7
Bishops either individually or collectively should make provisions that all priests, even if
engaged in the ministry, complete a series of pastoral lectures in the course of the year
immediately after ordination and that they attend at specified times other lectures in which
an opportunity is given to their priests both to acquire a fuller knowledge of pastoral
methods and of the theological, moral and liturgical sciences, and to strengthen their
spiritual life and to share their apostolic experiences with their brother priests.
Bishops or episcopal conferences should also see to it that, according to local conditions,
one or several priests of proven learning and virtue are chosen as moderators of studies to
promote and arrange pastoral lectures and other aids which are considered necessary to
foster the scientific and pastoral training of priests of their own territory: study centers,
mobile libraries, congresses on catechetics, homiletics or the liturgy and other subjects of
this kind.

Equitable Remuneration for Priests and Social Security for Priests

(No. 16 of the Decree Christus Dominus CD 16 and nos. 20-21 of the Decree
Presbyterorum Ordinis PO 20-21)
#8
Patriarchal synods and episcopal conferences are to see to it that norms are established,
either for individual dioceses or for several of them together, or for the whole territory by
which suitable provision is made for the sustenance of all clerics who exercise or have
exercised an office for the service of the people of God. The remuneration to be given to
clerics first of all should be the same for all those who work under the same
circumstances, taking into account both the nature of the office and of times and places,
and the remuneration must be sufficient so that clerics can lead an honorable life and be
in a position to help the poor.
Reform of the system of benefices is entrusted to the Commission for the Revision of the
Code of Canon Law. Meanwhile, the bishops having heard the councils of priests should see
69

to it that an equitable distribution of goods is provided for, including revenues coming

from benefices.
The same conferences should take care that at least in regions in which the sustenance of
the clergy depends entirely or in great measure on the offerings of the faithful a special
institution be established in each diocese to collect offerings for this purpose. The
administrator of this institution is to be the bishop of the diocese who will be assisted by
delegated priests and, where it seems useful, also by laymen skilled in economic affairs.
Finally, the same episcopal conferences should see to it that, with due regard always for
ecclesiastical and civil laws, there be in each country, either diocesan institutions, which
may also be affiliated with each other, or institutions established for several dioceses
together, or an association established for the entire country by which under the vigilance
of the sacred hierarchy sufficient provision is made both for suitable security and health
insurance, as it is called, and for due sustenance of the clergy who are sick, incapacitated,
or aged.
It will be the concern of the revision of the Code of Canon Law to determine the methods
according to which another common fund is to be established in individual dioceses or
regions by which the bishops will be able to satisfy other obligations to persons serving
the Church and to meet various needs of the diocese and by which richer dioceses can
also help the poorer ones.

The Care of Certain Organizations of the Faithful

(No. 18 of the Decree Christus Dominus CD 18)
#9
The episcopal conferences are asked that, bearing in mind the great number of migrants
and travelers today, they assign to a priest delegated for this purpose or to a special
commission established for this purpose everything pertaining to the study and direction
of the spiritual care of these persons.

Nomination of Bishops
(No. 20 of the Decree Christus Dominus CD 20)
#10
The right of the Roman Pontiff to nominate and appoint bishops freely remaining intact
and without prejudice to the discipline of the Eastern Churches, episcopal conferences
according to norms established or to be established by the Apostolic See, shall with
prudent counsel and in secret each year consider ecclesiastics to be promoted to the office
of bishops in their own territory and propose the names of the candidates to the
Apostolic See.

70

Resignation of Bishops
(No. 21 of the Decree Christus Dominus CD 21)
#11
That the prescription of No. 21 of the Decree Christus Dominus may be put into effect, all
bishops of dioceses and others who are juridically their equals are earnestly requested of
their own free will to tender their resignation from office not later than at the completion
of their 75th year of age to the competent authority which will make provision after
examining all circumstances of individual cases.
A bishop whose resignation from office has been accepted may maintain a home in his
diocese if he wishes. Furthermore, the diocese itself must provide the bishop who resigns
with appropriate and fitting sustenance. It is the right of the territorial episcopal
conferences to determine by way of a general norm the ways in which dioceses must
satisfy this obligation.

Diocesan Boundaries
(Nos. 22-24 of the Decree Christus Dominus CD 22-24)
#12
1. In order that diocesan boundaries can be suitably revised episcopal conferences should
subject present territorial divisions of the churches to scrutiny, each establishing for its
own territory a special commission if the case warrants it. Therefore the status of the
dioceses must be carefully investigated in relation to territory, personnel and means.
Individual bishops directly involved and bishops of the entire province or ecclesiastical
region within whose confines a revision of dioceses is made are to be heard. The
assistance of real experts, whether ecclesiastical or lay, is to be sought as much as possible.
Considerations based on natural locations which perhaps suggest a change in boundaries
are to be weighed dispassionately. All changes which perhaps should be made, which are
mentioned in Nos. 22-23 of the Decree Christus Dominus, should be proposed. In the
division and dismembering of dioceses due care must be taken for an equitable and
suitable distribution of priests and seminarians, taking into consideration both the needs
of carrying on the ministry of salvation in each diocese and the special conditions and
desires of the priests and seminarians involved.
2. For the churches of the Eastern Rites it is indeed desirable that in determining the
boundaries of eparchies the closer proximity of those places where faithful of the same
rite live be taken into consideration.

71

Faculties of Auxiliary Bishops

(Nos. 25-26 of the Decree Christus Dominus CD 25-26)
#13
1. It is necessary to name auxiliary bishops for a diocese whenever the genuine needs of
the apostolate exercised in the diocese demand it. Assuredly the well-being of the Lord's
flock which must be fed, the unity of governing in the administration of the diocese, the
position as a member of the episcopal college which an auxiliary bishop possesses, and
effective cooperation with the bishop of the diocese, constitute the chief principles which
must be kept in sight when dealing with the power to be granted to an auxiliary bishop.
2. The bishop of the diocese must appoint the auxiliary either vicar general (Syncellus) or
episcopal vicar so that in every case, however, he depends solely upon the authority of the
bishop of the diocese.
3. To provide sufficiently for the common good of the diocese and to safeguard the
dignity of the auxiliary bishop, the Council has decided to make clear its desire that when a
See is vacant, the governing of the diocese should be entrusted by those who have the
right to do so to the auxiliary, or to one of the auxiliaries if there are several. However,
unless some other provision has been made in a particular case the competent authority,
the auxiliary bishop does not, when the See becomes vacant, lose the powers and faculties
he enjoyed by law when the See was filled, as the vicar general or as the episcopal vicar.
Then, however, an auxiliary who has not been elected to the office of vicar capitular until
the new bishop takes possession of the See enjoys his power conferred upon him by the
law to be exercised in full accord with the vicar capitular who is in charge of the
government of the diocese.

Episcopal Vicars
(No. 27 of the Decree Christus Dominus CD 27)
#14
1. The new office of episcopal vicar has been established in the law by the Council so that
the bishop, strengthened by new collaborators, can exercise the pastoral government of
the diocese more effectively. Therefore it is left to the decision of the bishop of the
diocese to appoint freely one or more episcopal vicars according to special local needs.
Furthermore he retains the faculty of naming one or more vicars general according to the
norms of CIC 366 of the Code of Canon Law.
2. Episcopal vicars enjoy the ordinary vicarious power which the common law grants to a
vicar general, but in a specified part of the diocese, or for a certain class of affairs, or for
the faithful of a certain rite or for groups of persons as specified in the nomination by the
bishop of the diocese. Therefore, within the limits of their competence, the habitual
faculties granted by the Apostolic See to the bishop and the execution of rescripts pertain
to them unless a different arrangement has expressly been made, or unless they are
granted to the bishop by reason of personal qualifications. The bishop of the diocese,
72

however, is free to reserve to himself or the vicar general the cases he chooses and
likewise to give an episcopal vicar the special mandate which is prescribed by the common
law for certain matters.
3. As a collaborator with the episcopal office, the episcopal vicar must refer all that has
been done or is to be done by him to the bishop of the diocese. Indeed, he should never
act contrary to the mind and will of the bishop of the diocese. Furthermore, he should not
fail to have frequent dialogue with other collaborators of the bishops especially the vicar
general, according to the methods to be determined by the bishop of the diocese in order
to strengthen the unity of discipline among clergy and people and to reap more abundant
fruits in the diocese.
4. A request refused by a vicar general or an episcopal vicar cannot validly be granted by
another vicar of the same bishop, even when the reasons for the refusal are received from
the vicar who made the refusal of the request.
Furthermore, a request refused by a vicar general (or Syncellus) or by an episcopal vicar
and later granted by the bishop is invalid if no mention has been made of this refusal; but
if the bishop has refused a request, even if the refusal has been mentioned, the request
cannot validly be obtained from a vicar general or an episcopal vicar without the consent
of the bishop.
5. Episcopal vicars who are not auxiliary bishops are named for a time to be specified in
the act of appointment. They can, however, be removed at the will of the bishop. When
the See is vacant, their office ceases unless they are auxiliary bishops. It is expedient
however that the vicar capitular use them as his delegates lest the good of the diocese
suffer some harm.

The Council of Priests and the Pastoral Council

(No. 27 of the Decree Christus Dominus CD 27 and no. 7 of the Decree Presbyterorum
Ordinis PO 7)
#15
In regard to the council of priests:
1. In each diocese, according to a method and plan to be determined by the bishop, there
should be a council of priests, that is a group or senate of priests who represent the body
of priests and who by their counsel can effectively assist the bishop in the government of
the diocese. In this council the bishop should listen to his priests, consult them and have
dialogue with them on those matters which pertain to the needs of pastoral work and the
good of the diocese.
2. Religious may also be named members of the council of priests to the extent that they
have the care of souls and take part in the works of the apostolate.
3. The council of priests has only a consultative vote.
73

4. When the See becomes vacant, the council of priests ceases unless in special
circumstances to be reviewed by the Holy See the vicar capitular or apostolic
administrator confirms its existence.

The new bishop will establish his own new council of priests.
#16
In regard to the pastoral council, which is highly recommended by the Decree Christus
Dominus:
1. It is the function of the pastoral council to investigate everything pertaining to pastoral
activities, to weigh them carefully and to set forth practical conclusions concerning them
so as to promote conformity of the life and actions of the People of God with the Gospel.
2. The pastoral council, which has a consultative vote only, can be set up in various ways.
Ordinarily, although by its nature it is a permanent institution, with regard to members
and activity it can be temporary and perform its function as the occasion demands. The
bishop will be able to convoke it whenever it seems opportune to him.
3. Clerics, Religious and laity specially chosen by the bishop take part in the pastoral
council.
4. That the purpose of this council actually be accomplished, it is expedient that advance
study precede the common effort using the assistance, if the case warrants it, of institutes
or offices which work to this end.
5. Where there are hierarchies of different rites in the same territory, it is highly
recommended that insofar as possible the pastoral council be interritual in character, that
is, that it be composed of clerics, Religious and laity of the various rites.
6. Other dispositions are left to the free determination of the bishop of the diocese, with
due regard to what is said in No. 17.
#17
1. It is expedient that in questions concerning the council of priests and the pastoral
council, and in those which touch upon their relationships with one another or with
councils of the bishop already in existence by force of existing law, the bishops, especially
when meeting in their conferences, take common counsel and publish similar norms for
all dioceses of the territory.
Let the bishops also see to it that all diocesan councils are coordinated in the most suitable
way by means of an accurate indication of competence, mutual participation of members
in joint or successive sessions, and other ways.

74

2. In the meantime, bishops' councils already in existence by virtue of existing law, that is
the cathedral chapter, the board of consultors and the like, if there are any, retain their
own office and competence until these bodies are revised.

Suppression of Rights and Privileges in Conferring Offices or Benefices

(No. 28 of the Decree Christus Dominus CD 28)
#18
1. The good of souls demands that the bishop have appropriate freedom in suitably and
equitably conferring on more qualified clerics offices and benefices, even those to which
the care of souls is not attached. The Apostolic See no longer reserves to itself the
bestowal of offices or benefices, whether the care of souls is attached or not, except those
which are consistorial. In the law of foundation of any benefice, those clauses are
henceforth prohibited which restrict the bishop's liberty in conferring it. Privileges
entailing no obligation which may have been granted to physical or moral persons until
now, and which include the right of election, nomination or presentation for any kind of
vacant non-consistorial office or benefice are abrogated. The customs are abrogated and
the rights are taken away of nominating, electing or presenting priests for a parochial
office or benefice. The law of competitive examinations, even for offices or benefices
which do not involve the care of souls, is suppressed.
With regard to popular elections as they are called, where such are in force, it is the
function of the episcopal conference to propose to the Apostolic See measures which
seem appropriate to bring about their abrogation insofar as possible.
2. If, however, rights and privileges in this matter have been established by means of an
agreement between the Apostolic See and a nation, or by means of a contract entered into
with physical or moral persons, arrangements should be made with the interested parties
for their cessation.

Vicars Forane
(No. 30 of the Decree Christus Dominus CD 30)
#19
1. Those priests are to be considered among the more immediate collaborators with the
bishop of the diocese who exercise a pastoral office of a supra-parochial nature; among
these are the vicars forane who are also called archpriests or deans, and among the
Orientals, Protopresbyters. Priests who are more outstanding for their learning and
apostolic zeal are to be assigned to the exercise of this office so that, provided with the
necessary faculties by the bishop, they may be able to promote and direct common
pastoral activity in the territory entrusted to them. Consequently this office is not attached
to a particular parish.
2. Vicars forane, archpriests or deans are to be appointed for a time determined by
particular law; however they can be removed at the will of the bishop. It is expedient that
75

the bishop of the diocese listen to their opinions as often as there is a question of the
appointment, transfer or removal of pastors within the territory of which they are in
charge.

Removal, Transfer and Resignation of Pastors

(No. 31 of the Decree Christus Dominus CD 31)
#20
1. Without prejudice to the law in force with regard to Religious, the bishop can
legitimately remove any pastor from a parish whenever his ministry, even through no
grave fault of his own, becomes harmful or at least ineffective for any of the reasons
recognized by law, or for another similar reason according to the judgment of the bishop,
following the method of procedure established for removable pastors (CIC 2157-2161 of
the Code of Canon Law) until the revision of the Code. The law of the Oriental Church is
not affected by this norm.
2. If the good of souls or the needs or welfare of the Church demand, the bishop can
transfer a pastor from the parish which he is suitably directing to another parish or any
other ecclesiastical office. If the pastor refuses, the bishop must observe the above
mentioned procedure in all things for a valid decree of transfer.
3. So that the prescription of No. 31 of the Decree Christus Dominus may be carried out all
pastors are asked of their own free will to submit their resignation from office to their
own bishop not later than at the completion of their 75th year. The bishop will make the
decision whether to accept or defer the resignation after considering all circumstances
regarding the person and the place. The bishop is to provide suitable support and housing
for those who resign.

Establishment, Suppression and Change of Parishes

(No. 32 of the Decree Christus Dominus CD 32)
#21
1. Every effort is to be made that parishes, in which apostolic activity can be performed
only with difficulty or less effectively because of the excessive number of the faithful or
too vast a territory or for any other reason, be suitably divided or dismembered according
to the various circumstances. Likewise parishes which are too small should be united
insofar as the situation demands it and circumstances permit.
2. Parishes are no longer to be united pleno iure to chapters of canons. If such united
parishes exist, they are to be divided, after consultation with both the chapter and the
council of priests, and a pastor appointed whether chosen from the members of the
chapter or not who enjoys all the faculties which belong to pastors according to the
prescriptions of the law.

76

3. The bishop of the diocese on his own authority can establish or suppress parishes or
change them in any way after consultation with the council of priests in such a way,
however, that, if there be agreement between the Apostolic See and the civil government,
or rights acquired by other physical or moral persons, the matter be suitably settled with
them by the competent authority.

Religious
(Nos. 33-35 of the Decree Christus Dominus CD 33-35)
#22
The norms here established apply to all Religious, men and women, of whatever rite but
the rights of Patriarchs for the Orientals remain intact.
#23
1. All Religious, including the exempt, who work in places where a rite different from their
own is the only rite, or where the number of faithful of the other rite is so large that in
common opinion it is considered the only rite, depend on the local Ordinary or hierarch
of this rite in those things which pertain to the external activity of the ministry and are
subject to him in accord with the norm of law.
2. Where there are several local Ordinaries or hierarchs, however, these Religious, when
engaged in work among the faithful of different rites, are bound by the norms which are
given by the Ordinaries and hierarchs by mutual agreement.
#24
Even though in mission areas the exemption of Religious is in effect within their own
lawful sphere, nevertheless, on account of the special circumstances of exercising the
sacred ministry in these areas, according to the intention of the Decree Ad Gentes Divinitus,
the special statutes issued or approved by the Apostolic See to regulate the relationships
between local Ordinaries and Religious superiors, especially in a mission entrusted to an
institute, must be observed.
#25
1. All Religious, even the exempt, are bound by the laws, decrees and ordinances enacted
by the local Ordinary for various activities, in those matters which touch upon the exercise
of the sacred apostolate, as well as for pastoral and social action prescribed or
recommended by the local Ordinary.
2. Likewise, they are bound by the laws, decrees, and ordinances enacted by the local
Ordinary or the episcopal conference which concern the following, among other things:
(a) The public use of all instruments of social communication, according to the norm of
Nos. 20 and 21 of the Decree Inter Mirifica;
(b) Attendance at public entertainment;
(c) Enrollment in or cooperation with societies or associations which the local Ordinary or
the episcopal conference has decreed should be avoided;

77

(d) Ecclesiastical attire, but without prejudice to CIC 596 of the Code of Canon Law and
Canon CIO 139 of the Oriental Code of Canon Law concerning Religious, and according to
the following stipulationthe local Ordinary or the episcopal conference, to avoid things
that would astonish the faithful, can forbid clerics, whether secular or Religious, even the
exempt, to wear lay dress in public.
#26
Moreover, Religious are also bound by the laws and decrees issued by the local Ordinary
according to the norm of the law regarding the public exercise of worship in their own
churches and in public and semi-public oratories if the faithful ordinarily attend them. The
proper right of the Religious remains intact which they lawfully use for their own
community alone, taking into consideration the order of the Divine Office in choir and
the sacred functions which pertain to the special purpose of the institute.
#27
1. The episcopal conference of any country can, after consultation with the interested
Religious superiors, establish norms for seeking alms which must be observed by all
Religious, including those who by institution are called and are mendicants, though their
right to beg remains intact.
2. Likewise, Religious may not proceed in the collection of funds by public subscription
without the consent of the Ordinaries of those places where the funds are collected.
#28
Religious should zealously promote those works proper or special to their own institute,
that is, those which with the approval of the Apostolic See were undertaken either from
the institute's very foundation or by reason of venerable traditions and then were defined
and ordered by the institute's constitution and other particular laws, special consideration
being given to the spiritual needs of the dioceses and maintaining fraternal concord with
the diocesan clergy and with other institutes which perform similar works.
#29
1. Works proper or special to the institute which are carried out in its own houses, even if
these are rented, depend on the superiors of the institute who according to the
constitutions rule and direct them. However, these works are also subject to the
jurisdiction of the local Ordinary according to the norm of law.
2. Works which have been entrusted to the institute by the local Ordinary, however, even
though they may be proper or special to it, are under the authority and direction of the
same Ordinary, without prejudice, however, to the right of Religious superiors to exercise
vigilance over the life of the members of the institute, and, in combination with the local
Ordinary, over the fulfillment of duties committed to them.
#30
1. When a local Ordinary entrusts an apostolic work to an institute, observing what must
be observed according to law, a written agreement should be entered into between the
Ordinary and the competent superior of the institute by which, among other things, the
78

matters pertaining to the carrying out of the work, the assignment of personnel for the
work and finances are clearly defined.
2. For such works, members of the Religious institute who are truly qualified are to be
selected by their own Religious superior, after mutual consultation with the local Ordinary,
and if it is a case of conferring an ecclesiastical office on one of the members, the
Religious must be named by the local Ordinary on presentation by, or at least with the
consent of, the Religious superior, for a definite period of time set by mutual consent.
#31
Also when an office is to be entrusted to a Religious by the local Ordinary or by an
episcopal conference, it should be done with the consent of his superior and with a
written agreement.
#32
For a grave reason any member of a Religious institute can be removed from the position
assigned to him either at the will of the authority who made the appointment, after he has
advised the Religious superior, or at the will of the superior after he has advised the one
who made the appointment. In this matter the superior and the authority are legally equal
and the action of the one does not require the consent of the other, nor is the one bound
to make known to the other the reason for his judgment, much less prove it, though
recourse to the Apostolic See, without suspensive effect (in devolutivo), remains open.
#33
1. A local Ordinary can on his own authority, with the consent of the competent Religious
superior, entrust a parish to a Religious institute even by establishing a parish in the
Religious church of an institute. This assignment of a parish can be in perpetuity or for a
certain specified time; in either case, it must be done through a written agreement between
the Ordinary and the competent superior of the institute. Among other things, this
agreement is to define expressly and accurately those matters which pertain to carrying out
the work, the assignment of personnel for the work and financial matters.
2. The local Ordinary can also appoint a Religious, with the permission of his superior, as
pastor of a parish which is not entrusted to Religious, entering into a special and suitable
agreement with the competent Religious superior.
#34
1. A Religious house belonging to exempt Religious, whether "formal" or "non-formal,"
cannot be suppressed without apostolic approval and consultation with local Ordinary.
2. Religious superiors who, for whatever reason, ask for the suppression of any house or
work, should not do so hastily. Let them remember that all Religious have the duty to
work assiduously and diligently not only for building up and increasing the whole Mystical
Body of Christ but also for the good of the particular churches.
3. When, however, the suppression of a house or work is requested by superiors,
especially because of insufficient personnel, the local Ordinary is to consider the request
kindly.
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#35
Associations of the faithful which are under the leadership and direction of a Religious
institute, even if they have been established by the Apostolic See, are subject to the
jurisdiction and vigilance of the local Ordinary who, according to the norms of the sacred
canons, has the right and the duty of holding a visitation of them.
If these associations are engaged in external works of the apostolate or in the promotion
of divine worship, they must observe the prescriptions given by the local Ordinary or the
episcopal conference in these matters.
#36
1. The apostolic activity of members of Institutes of perfection who lead a life which is
not totally contemplative is not so circumscribed by the projects either proper to their
institute or by others occasionally assumed that, in keeping with urgent spiritual needs and
the lack of clergy, both priests and also all men and women members cannot be called
upon by the local Ordinary, taking into account the special nature of each institute and
with the consent of the competent Religious superior, to render assistance in the various
ministries of dioceses of regions.
2. If, in the judgment of the local Ordinary, the help of Religious is considered necessary
or very useful to carry on the various works of the apostolate and to foster charitable
projects and those of the pastoral ministry in secular parishes or diocesan associations, the
requested help should be given as far as possible by Religious superiors upon request of
the Ordinary.
#37
In all churches and in all public and semipublic oratories belonging to Religious which de
facto are habitually open to the faithful, the local Ordinary can prescribe that episcopal
documents be read publicly, that catechetical instruction be given and finally that special
collections be taken up for specified parish, diocesan, national or universal undertakings;
such collections are carefully to be sent to the episcopal curia.
#38
The local Ordinary has the right, with respect to the observance of general laws and
episcopal decrees concerning divine worship to conduct a visitation of the churches of
Religious, even exempt, and also their semipublic oratories, provided the faithful
ordinarily frequent them. If he should discover abuses in this regard, and the Religious
superior has been admonished in vain, he can himself by his own authority make
provisions.
#39
1. According to the norm of No. 35, 4 of the Decree Christus Dominus, the right of
Religious in regard to the direction of the schools remaining in effect, and observing the
norms established there concerning the prior agreement to be mutually entered into
between bishops and Religious superiors, the general policy of the Catholic school of
Religious institutes involves the general distribution of all Catholic schools in a diocese,
their common cooperation and supervision so that these schools no less than others may
be adapted to pursue cultural and social aims.
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2. The local Ordinary can conduct a visitation, either personally or through a delegate,
according to the norms of the sacred canons, of all schools, colleges, oratories, recreation
centers, protectorates, hospitals, orphanages and other similar institutions of Religious
institutes devoted to works of religion or to the temporal or spiritual works of charity,
except those schools of an institute which are open exclusively to the institute's own
students.
#40
Norms concerning the assignment of members of Religious institutes to diocesan
undertakings and ministries to be carried out under the direction of the bishops are also to
be applied to other projects and ministries which go beyond the area of a diocese, with
appropriate principles adapted to similar cases.

Episcopal Conferences
(No. 38 of the Decree Christus Dominus CD 38)
#41
1. Bishops of countries or territories which do not yet have an episcopal conference
according to the norms of the Decree Christus Dominus are to see to its establishment as
soon as possible, and to the drawing up of its statutes which are to be confirmed by the
Apostolic See.
2. Episcopal conferences already established must draw up their own statutes according to
the prescriptions of the holy Council or, if they have already drawn them up, revise them
according to the mind of the Council and submit them to the Apostolic See for
confirmation.
3. Bishops of countries where it is difficult to establish a conference should, after
consultation with the Apostolic See, join that conference which is more suited to the
needs of the apostolate in their own country.
4. Episcopal conferences of several countries, or international conferences, can be
established, only with the approval of the Apostolic See, to which it pertains to draw up
special norms. Whenever such conferences undertake actions or programs which have an
international character, however, the Holy See must be given advance notice.
5. Relationships between episcopal conferences, especially those of neighboring countries,
can be maintained in opportune and suitable ways through the secretariat of these
conferences. Among other things, such relationships can include especially:
(a) Communicating the principal methods of action in pastoral matters and activities;
(b) Forwarding writings and papers which set forth the decisions of the conference or the
acts or documents issued jointly by the bishops;

81

(c) Sending information about various undertakings of the apostolate, proposed or

recommended by the episcopal conference, which may be useful in similar cases;
(d) Proposing more serious questions which seem to be of very great importance in
modern times and particular circumstances;
(e) Indicating dangers or errors arising in their own country which can also creep into
other countries, so that suitable and opportune measures can be taken to guard against
them, remove them, or constrain them, and similar matters.

Provincial or Regional Ecclesiastical Boundaries

(Nos. 39-41 of the Decree Christus Dominus CD 39-41)
#42
Episcopal conferences are to study carefully whether the more effective promotion of the
good of souls in their territory(a) demands more suitable boundaries for ecclesiastical
provinces or (b) suggests the establishment of ecclesiastical regions. Insofar as the answer
is affirmative plans are to be submitted to the Apostolic See for the revision of provincial
boundaries and the juridical establishment of regions. Furthermore the conference should
indicate to the Holy See plans for the grouping together of dioceses in the territory which
have until now been immediately subject to the Apostolic See.

Drawing Up Pastoral Directories

(No. 44 of the Decree Christus Dominus CD 44)
#43
With regard to pastoral directories, patriarchal synods and episcopal conferences are asked
to study promptly the questions which are to be treated in both general and special
directories and to communicate their proposals and wishes to the Apostolic See as soon as
possible.

II. NORMS FOR THE IMPLEMENTATION OF THE DECREE OF THE

SECOND VATICAN COUNCIL PERFECTAE CARITATIS
That the fruits of the Council may carefully mature, it is necessary that Religious institutes
promote first of all a renewal of spirit, and then that they take care to carry out this
renewal adapted to their life and discipline prudently and yet skillfully by applying
themselves assiduously to the study especially of the Dogmatic Constitution Lumen
Gentium (LG 5 6) and the Decree Perfectae Caritatis, and by putting into effect the norms
and teachings of the Council.
To speed up the implementation of the Decree Perfectae Caritatis the following norms
which will affect all Religious, whether Latin or Oriental, with suitable adjustments,
establish a procedure and give certain rules.
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Part I: The Manner of Promoting the Adaptation and Renewal of Religious Life

I. Concerning Those Who Are Bound to Promote Adaptation and Renewal

#101
The most important role in the adaptation and renewal of the Religious life belongs to the
institutes themselves, which will accomplish it especially through general chapters, or
among the Orientals through synaxes. The task of the chapters is not completed by merely
making laws, but especially by promoting spiritual and apostolic vitality.
#102
The cooperation of all superiors and members is necessary to renew Religious life in
themselves, to prepare the spirit of the chapters, to carry out the works of the chapters, to
observe faithfully the law and norms enacted by the chapters.
#103
A special general chapter, ordinary or extraordinary, should be convened within two or at
most three years to promote the adaptation and renewal in each institute.
This chapter can be divided into two distinct periods, separated generally by not more
than a year, if the chapter itself so decides by secret vote.
#104
The general commission in preparing this chapter should suitably provide for full and free
consultation of the members and arrange the results of this consultation in time so that
the work of the chapter may be helped and directed. It will be possible to accomplish this,
for example, by consulting conventual and provincial chapters, by establishing
commissions, by proposing series of questions, etc.
#105
For stauropagial monasteries it shall be the duty of the patriarch to set forth the norms for
pursuing this consultation.
#106
This general chapter has the right to alter certain norms of the constitutions, or among
Orientals the norms of the Typika, as an experiment, as long as the purpose, nature and
character of the institute are preserved. Experiments contrary to the common law,
provided they are to be undertaken prudently, will be willingly permitted by the Holy See
as the occasions call for them.
These experiments can be prolonged until the next Ordinary general chapter, which will
have the faculty to continue them further but not beyond the chapter immediately
following.
#107
The general council has the same faculty during the time that intervenes between chapters
of this kind, in accordance with conditions to be determined by the chapters, and among

83

the Orientals in independent monasteries the Hegumen with the minor Synaxis has this
power.
#108
The definitive approval of the constitutions is reserved to the competent authority.
#109
As far as the revision of the constitutions of nuns is concerned, each monastery by means
of a chapter, or even the individual nuns, should make known their wishes which, to
safeguard the unity of the Religious family in keeping with its nature, should be collected
by the highest authority of the order, if she is present, otherwise by the delegate of the
Holy See; among Orientals, by the patriarch or the local hierarch. The wishes and
opinions can be sought from the assemblies of the federations or from other gatherings
legitimately called together. The bishops' pastoral solicitude should also lend benevolent
assistance to this end.
#110
If at times in monasteries of nuns certain experiments with respect to observances are
judged opportune for an interval, these can be permitted by the superiors general or by
delegates of the Holy See, and among Orientals by the patriarch or the local hierarch. Yet
special consideration should be given to the special outlook and frame of mind of those
who are cloistered and who have so great a need for stability and security.
#111
It shall be the duty of those authorities mentioned above to provide for the revision of the
texts of the constitutions with the help and consultation of the monasteries themselves
and for their submission for the approval of the Holy See or the competent hierarch.

II. Revision of Constitutions and Typika

#112
The general laws of each institute (constitutions, Typika, rules or whatever name they
bear) should ordinarily include these elements:
(a) The evangelical and theological principles of the religious life and of its union with the
Church and suitable and clear words in which "the spirit of the founders and their specific
aims and healthy traditions, all of which constitute the patrimony of each institute, are
acknowledged and preserved." (PC 2b);
(b) The necessary juridical norms for defining clearly the character, purpose and means of
the institute, which norms should not be excessively multiplied but should always be
presented in an adequate manner.
#113
The union of both elements, spiritual and juridical, is necessary so that the principal codes
of the institutes have a stable foundation and that the true spirit and life-giving norm
pervade them; care must therefore be taken that a merely juridical or purely exhortatory
text is not composed.

84

#114
Those matters which are now obsolete, or subject to change according to a particular era,
or which correspond with merely local usages should be excluded from the fundamental
code of the institutes.
Those norms however which correspond with the needs of the present time, the physical
and psychological conditions of the members and particular circumstances should be set
down in supplementary codes called "directories," books of customs, or in books bearing
other titles.

III. The Criteria of Renewal and Adaptation

#115
The norms and spirit to which adaptation and renewal must correspond should be
gathered not only from the Decree Perfectae Caritatis but also from other documents of the
Second Vatican Council, especially from chapters 5 and 6 of the Dogmatic Constitution
Lumen Gentium (LG 5 6).
#116
The institutes should take care that the principles established in No. 2 of the Decree
Perfectae Caritatis actually pervade the renewal of their religious life; therefore:
1. Study and meditation on the Gospels and the whole of Sacred Scripture should be more
earnestly fostered by all members from the beginning of their novitiate. Likewise, care
should be taken that they share in the mystery and life of the Church in more suitable
ways;
2. The various aspects (theological, historical, canonical, etc.) of the doctrine of the
religious life should be investigated and explained.
3. To achieve the good of the Church, the institutes should strive for a genuine knowledge
of their original spirit, so that faithfully preserving this spirit in determining adaptations,
their religious life may thus be purified of alien elements and freed from those which are
obsolete.
#117
Those elements are to be considered obsolete which do not constitute the nature and
purpose of the institute and which, having lost their meaning and power, are no longer a
real help to religious life. Nevertheless, consideration must be given to the witness which
the religious state has as its role the obligation of giving.
#118
The form of government should be such that "the chapters and councils each in its
own way express the participation and concern of all the members for the welfare of the
whole community" (No. 14 of the Decree Perfectae Caritatis). This will be realized especially
if the members have a really effective part in selecting the members of these chapters and
councils. Similarly the form of government should be such that the exercise of authority is
85

made more effective and unhindered according to modern needs. Therefore, superiors on
every level should be given sufficient powers so that useless and too frequent recourse to
higher authorities is not multiplied.
#119
Nevertheless, suitable renewal cannot be made once and for all but should be encouraged
in a continuing way, with the help of the zeal of the members and the solicitude of the
chapters and superiors.
Part II: Some Things to be Adapted and Renewed in the Religious Life

I. The Divine Office of Brothers and Sisters

(No. 3 of the Decree Perfectae Caritatis PC 3)
#120
Although Religious who recite a duly approved Little Office perform the public prayer of
the Church (cfr. Constitution Sacrosanctum Concilium, SC 98), it is nevertheless
recommended to the institutes that in place of the Little Office they adopt the Divine
Office either in part or in whole so that they may participate more intimately in the
liturgical life of the Church. Religious of the Eastern Rites, however, should recite the
doxologies and the Divine Lauds according to their own Typika and customs.

II. Mental Prayer

(No. 6 of the Decree Perfectae Caritatis PC 6)
#121
In order that Religious may more intimately and fruitfully participate in the most holy
mystery of the Eucharist and the public prayer of the Church, and that their whole
spiritual life may be nourished more abundantly, a larger place should be given to mental
prayer instead of a multitude of prayers, retaining nevertheless the pious exercises
commonly accepted in the Church and giving due care that the members are instructed
diligently in leading a spiritual life.

III. Mortification
(Nos. 5 and 12 of the Decree Perfectae Caritatis PC 5 12)
#122
Religious should devote themselves to works of penance and mortification more than the
rest of the faithful. However, the special penitential practices of institutes should be
revised insofar as it is necessary so that, taking into account traditions, whether of the East
or of the West, and modern circumstances, the members may in practice be able to
observe them, adopting new forms also drawn from modern conditions of life.
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IV. On Poverty
(No. 13 of the Decree Perfectae Caritatis PC 13)
#123
Institutes especially through their general chapters should diligently and in concrete
manner promote the spirit and practice of poverty according to the intention of No. 13 of
the Decree Perfectae Caritatis (PC 13) while also seeking and urging new ways in keeping
with the nature of their institute to make the practice and witness of poverty more
effective in modern times.
#124
It is the right of institutes with simple vows to decree in general chapter whether the
renunciation of inheritances which have been acquired and will be acquired should be
incorporated into the constitutions and, if this is done, whether such renunciation should
be obligatory or optional. They should also decide when this is to be done, that is,
whether before perpetual profession or some years later.

V. Living the Common Life

(No. 15 of the Decree Perfectae Caritatis PC 15)
#125
In institutes devoted to works of the apostolate the common life, which is so important
for Religious as a family united in Christ to renew fraternal cooperation, should be
promoted by every means possible in a manner suitable to the vocation of the institute.
#126
In institutes of this kind the order of the day cannot always be the same in all their houses,
nor at times in the same house for all the members. The order, however, is always to be so
arranged that the Religious, aside from the time given to spiritual things and to works,
should also have some periods to themselves and be able to enjoy suitable recreation.
#127
General chapters and synaxes should explore ways is which members who are called
"conversi," "cooperatores," or by any other such name, may gradually obtain an active
vote in specified community actions and elections and also a passive vote in the case of
certain offices. Thus indeed it will come about that they are closely joined with the life and
works of the community and the priests will be freer to devote themselves to their own
ministry.
#128
In monasteries where the stage of having one class of nun has been achieved, choir
obligations should be defined in the constitutions, taking into consideration the diversity
of persons which the distinction of activities and special vocations requires.

87

#129
Sisters devoted to the external service of the monasteries, whether called oblates or some
other name, should be governed by special statutes in which consideration should be
given to the needs of their vocation which is not contemplative only and also to the needs
of the vocation of the nuns with whom their lives are joined, even though they themselves
are not nuns.
The superioress of the monastery has a grave obligation to have solicitous care for these
Sisters, to provide them with a fitting religious training, to treat them with a true sense of
charity and to promote a bond of sisterliness between them and the community of nuns.

VI. The Cloister of Nuns

(No. 16 of the Decree Perfectae Caritatis PC 16)
#130
The papal enclosure of monasteries must be considered an ascetical institution closely
joined to the special vocation of nuns. The enclosure is a sign, safeguard and special
expression of their withdrawal from the world.
Nuns of the Oriental rites should observe their own cloister in the same spirit.
#131
This enclosure should be arranged in such a way that material separation from the outside
world is always preserved. Individual Religious families, according to their own spirit, can
establish and define in their constitutions particular norms for this material separation.
#132
Minor enclosure is abolished. Nuns, therefore, who by their rule are devoted to external
works should define their own enclosure in their constitutions. However, nuns who,
although contemplative by the rule, have taken up external works, after a suitable time
which is granted them to deliberate, should either retain the papal enclosure and give up
their external works or, continuing these works, should define their own enclosure in their
constitutions, retaining their status as nuns.

VII. The Training of Religious

(No. 18 of the Decree Perfectae Caritatis PC 18)
#133
The training of Religious beginning with the novitiate should not be organized in the same
way in all institutes, but the special character of each institute should be considered. In the
revision and adaptation of this training an adequate and prudent place is to be given for
experience.

88

#134
Those precepts set down in the Decree Optatam Totius (On the Training of Priests),
adapted to suit the character of each institute, are to be observed faithfully in the
education of Religious clerics.
#135
Further training after the novitiate is to be given in a way suitable to each institute. This
training is altogether necessary for all members, even for those living a contemplative life,
for Brothers in lay religious institutes and for Sisters in institutes dedicated to apostolic
works, such as now exists in many institutes and are called juniorates, scholasticates and
the like. This training should generally be extended over the entire period of temporary
vows.
#136
This training is to be given in suitable houses and, lest it be purely theoretical, should for
the sake of the inexperienced be complemented by the performance of works and duties
in keeping with the nature and circumstances proper to each institute in such a way that
they gradually become part of the life to be lived in the future.
#137
While always maintaining the formation proper to each institute, when individual institutes
cannot give adequate doctrinal or technical training this can be provided by the fraternal
collaboration of many. This collaboration can take various forms at different levels:
common lectures or courses, loan of teachers, associations of teachers, sharing of facilities
in a common school to be attended by members of several institutes.
Institutes equipped with the necessary means should willingly assist others.
#138
After adequate experimentation, each institute is to prepare its own suitable norms for the
formation of its members.

VIII. The Union and Suppression of Institutes

(NOS. 21-22 of the Decree Perfectae Caritatis PC 21-22)
#139
Promoting any kind of union between institutes presupposes a suitable spiritual,
psychological and juridical preparation, according to the intention of the Decree Perfectae
Caritatis. For this purpose it will often be profitable that the institutes be helped be some
assistant approved by the competent authority.
#140
In the aforementioned cases and circumstances the good of the Church is to be kept in
view, but with the consideration for the specific character of each institute as well as to
the freedom of individual members.

89

#141
Among the criteria that can contribute to forming a judgment on the suppression of an
institute or monastery, taking all the circumstances into account, the following especially
are to be considered togetherthe small number of Religious in proportion to the age of the
institute or the monastery, the lack of candidates over a period of several years, the
advanced age of the majority of its members. If a decision for suppression is reached,
provision should be made that the institute be joined "if it is possible, with another more
vigorous institute or monastery not much different in purpose and spirit" (No 21 of the
Decree Perfectae Caritatis). The individual Religious, however, should be consulted
beforehand and all should be done with charity.

IX. On Conferences or Unions of Major Superiors of Men and Women

(NO. 23 of the Decree Perfectae Caritatis PC 23)
#142
Care is to be taken that the union of superiors general of men and women can be heard
and consulted by means of a council established at the Sacred Congregation for Religious.
#143
It is of greatest importance that national conferences or unions of major superiors of men
and women cooperate with episcopal conferences with confidence and reverence (cfr. CD
35 AG 33).
Therefore it is hoped that questions involving both sides be discussed in mixed
commissions composed of both bishops and major superiors of men or women.

CONCLUSION
#144
These norms, to be in force for Religious of the whole Church, leave untouched the
general laws of the Church, both of the Latin Church and of the Eastern Churches and
the special laws of Religious institutes, unless they explicitly or implicitly change them.

III. NORMS FOR THE IMPLEMENTATION OF THE DECREE OF THE

SECOND VATICAN COUNCIL AD GENTES DIVINITUS
Since the Decree Ad Gentes Divinitus (On the Missionary Activity of the Church) of the
Holy Second Vatican Council must be in force for the universal Church and be faithfully
observed by everyone so that the whole Church may become truly missionary and the
entire People of God become aware of its missionary obligation, local Ordinaries should
see to it that the Decree comes to the knowledge of all the faithful. Discourses on the
Decree should be given to the clergy and sermons preached to the people, in which
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everyone's responsibility in conscience with regard to missionary activity is pointed out

and inculcated.
To apply the Decree more readily and faithfully, the following are set down:
#201
Mission Theology should be so incorporated in the teaching and development of
theological doctrine that the missionary nature of the Church may be fully brought to
light. In addition, the Lord's plans of preparing for the Gospel and the possibility of
salvation for those to whom the Gospel has not been preached are to be examined and
the necessity of evangelization and incorporation in the Church is to be made clear.
(Ch. 1 of the Decree Ad Gentes Divinitus)
All these points are then to be taken into account in arranging studies in seminaries and
universities in the proper sequence. (AGD 39)
#202
Episcopal conferences are invited to propose to the Holy See as soon as possible more
general questions pertaining to the missions which can be dealt with in the coming
meeting of the Synod of Bishops. (AGD 29)
#203
To increase the missionary spirit among the Christian people, daily prayers and sacrifices
are to be encouraged so that the annual mission day will become as it were a spontaneous
expression of that spirit. (AGD 36)
Bishops or episcopal conferences should prepare various invocations on behalf of the
missions to be inserted in the Prayer of the Faithful at Mass.
#204
A priest should be appointed in each diocese for the effective promotion of missionary
undertakings, and he should be a member of the pastoral council of the diocese. (AGD
38)
#205
To promote the missionary spirit, seminarians and young people in Catholic organizations
should be encouraged to establish and maintain contact with seminarians and similar
organizations in mission lands, so that an exchange of knowledge may foster among the
Christian people a missionary and ecclesial awareness. (AGD 38)
#206
Realizing the urgency of the evangelization of the world, bishops should promote
missionary vocations among their own clergy and youth; and they should provide
institutes engaged in missionary work with the means and opportunity to make the
diocese aware of the needs of the missions and to inspire missionary vocations. (AGD 38)
In fostering vocations for the missions, the Church's mission to all peoples and the ways
in which various institutes, priests, Religious and laity of both sexes strive to fulfill this
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mission should be diligently explained. Particular emphasis should be given to the special
missionary vocation "for life" (AGD 23-24), and illustrative examples should be given.
#207
The pontifical mission societies are to be promoted in every diocese and their statutes,
particularly those which deal with the transmission of subsidies, should be duly observed.
(AGD 38)
#208
Since the voluntary contributions of the faithful for the missions are not at all sufficient, it
is recommended that, as soon as possible, there be established a certain fitting
contribution to be made annually by the diocese itself and by the parishes and other
diocesan groups from their own income and to be distributed by the Holy See, while other
contributions made by the faithful remain intact. (AGD 38)
#209
In the episcopal conferences there should be an episcopal commission for the missions
which will have the duty of fostering missionary activity, mission awareness, coordinated
arrangements for cooperation among the dioceses, and also of maintaining relations with
other episcopal conferences and seeking ways to maintain equity as far as possible in
missionary aid. (AGD 38)
#210
Since missionary institutes remain extremely necessary, let all recognize that they have an
office of evangelization entrusted to them by ecclesiastical authority to carry out the
missionary duty of the entire People of God. (AGD 27)
#211
Bishops should also use missionary institutes to inspire the faithful with zeal for things
missionary and they should, observing the right order, provide opportunities for these
institutes to arouse and foster mission vocations among youth and to seek contributions.
(AGD 23 37 38)
However, to maintain greater unity and efficiency, bishops should make use of the
national or regional mission council which will consist of the directors of the pontifical
mission societies and the missionary institutes functioning in the country or region.
#212
Each missionary institute should immediately take steps toward its own adaptation and
renewal, particularly regarding its methods of preaching the Gospel and of Christian
initiation and its form of community life (PC 3).
#213
1. There is to be but one competent curial office (dicasterium) for all the missions, namely
the Sacred Congregation for the Propagation of the Faith. But since certain missions are
for special reasons temporarily still subject to other curial offices, a missionary section
should in the meantime be established in these offices which will maintain close relations
with the Sacred Congregation for the Propagation of the Faith so as to provide a
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completely constant and uniform method and norm in the organization and direction of
all the missions.
2. Subject to the Sacred Congregation for the Propagation of the Faith are: the Pontifical
Mission Societies, that is, the Pontifical Society for the Propagation of the Faith, the
Society of St. Peter for the native clergy, the Missionary Union of the Clergy and the Holy
Childhood Association.
#214
The president of the Secretariat for Christian Unity, by reason of his office, is a member
of the Sacred Congregation for the Propagation of the Faith; the secretary of this
secretariat is one of the consultors of the Sacred Congregation for the Propagation of the
Faith. (AGD 29)
The Sacred Congregation for the Propagation of the Faith is to be represented in like
manner in the Secretariat for Christian Unity.
#215
Unless in individual cases the Supreme Pontiff decrees otherwise, 24 representatives take
part in the direction of the Sacred Congregation for the Propagation of the Faith with a
deliberative vote. These are: 12 prelates from the missions, 4 from other regions, 4 from
the superiors of institutes, 4 from the pontifical mission societies. All will be called
together twice a year. Members of this body are to be named for five-year terms, with
approximately one-fifth changed each year. On completion of their term, they can be
named for another five years.
Episcopal conferences, however, institutes and the pontifical mission societies, observing
norms to be communicated as soon as possible by the Apostolic See, are to propose the
names from which the Supreme Pontiff will choose the above-mentioned representatives
and also the names of those, even if they live in the missions, from whom consultors can
be chosen.
#216
Representatives of Religious institutes in the missions, of regional mission societies and lay
councils, especially those which are international, are to take part in meetings of this curial
office with a consultative vote. (AGD 29)
#217
The Sacred Congregation for the Propagation of the Faith after consultation with
episcopal conferences and missionary institutes should as soon as possible outline general
principles according to which agreements should be made between the local Ordinaries
and missionary institutes to govern their mutual relations. (AGD 32)
In making these agreements the continuance of missionary activity and the needs of the
institutes are to be taken into account.
#218
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Because it is desirable that episcopal conferences in the missions be united in organic

groups according to the so-called socio-cultural areas (see No. 9 above) the Sacred
Congregation for the Propagation of the Faith (AGD 29) should promote such
coordinations of episcopal conferences.
It is the function of these conferences, in collaboration with the Sacred Congregation for
the Propagation of the Faith:
1. To explore methods, even new ones, by which the faithful and the missionary institutes
by uniting forces must incorporate themselves into the peoples or groups with whom they
live or to whom they are sent (AGD 10-11), and with whom they must undertake the
dialogue of salvation;
2. To establish study groups to investigate peoples' ways of thinking about the universe,
man and his attitude towards God, and to give theological consideration to whatever is
good and true. (AGD 22)
Such theological study should provide the necessary foundation for the adaptations which
must be made, and which the study groups should investigate. These adaptations should
among other things give attention to methods of preaching the Gospel, liturgical forms,
the religious life and ecclesiastical legislation. (AGD 19)
With regard to perfecting methods of evangelization and catechesis (AGD 13-14), the
Sacred Congregation for the Propagation of the Faith should promote close cooperation
among the higher institutes of pastoral studies.
With regard to liturgical forms, the study groups should submit documents and proposals
to the council for the implementation of the Constitution on the Sacred Liturgy.
As far as the religious condition is concerned (AGD 18), care should be taken lest more
attention be given to exterior forms (such as gestures, dress, the arts, etc.) than to the
religious dispositions of the peoples which are to be adopted and the evangelical
perfection which is to be assimilated.
3. To promote at stated times meetings of seminary teachers to adapt study programs and
to exchange information, and by conferring with the study groups mentioned above to
provide more suitably for modern needs in the training of priests. (AGD 16).
4. To investigate a more suitable method by which personnel (priests, catechists, institutes,
etc.) can be distributed in the territory especially to make better provision for the lack of
personnel in densely populated places.
#219
In the distribution of subsidies, a suitable share is to be set aside each year for the training
and support of local clergy, the missionaries and catechists, and for the study groups
mentioned above in No. 18. Bishops should present documentation on these matters to
the Sacred Congregation for the Propagation of the Faith. (AGD 17 29)
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#220
A pastoral council should be duly established which according to No. 27 of the Decree
Christus Dominus CD 27 will have the duty to "investigate pastoral works, to weigh them
and to formulate practical conclusions regarding them." They are also to devote
themselves to the preparation of a diocesan synod and to see to the implementation of the
synodal statutes. (AGD 30)
#221
Conferences and unions of men Religious and of women Religious are to be established in
the missions in which the major superiors of all the institutes of the same country or
region are to participate and by which their projects are to be coordinated. (AGD 33).
#222
Scientific institutes should be increased in the missions according to needs and
possibilities. These should work together with concerted effort so that the labors of
research and specialization are properly organized; care should be taken to avoid
duplication of projects of the same nature in the same region (AGD 34).
#223
Cooperation with missionary bishops is necessary in order that immigrants from mission
countries may be properly received and assisted by fitting pastoral care from bishops in
established Christian countries (AGD 38).
#224
Regarding laymen in the missions:
1. The sincere intention of serving the missions, maturity, suitable preparation,
professional specialization as it is called, and a suitable time to be spent in the missions are
to be urged.
2. Lay mission organizations should be efficiently coordinated.
3. The bishop of the mission should be solicitous for the welfare of such laymen.
4. Social security is to be assured for these laymen (AGD 41).

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96

VENITE SEORSUM
Sacred Congregation for Religious and for Secular Institutes
Instruction on the Contemplative Life and on the Enclosure of Nuns
August 15, 1969

INTRODUCTION
#1
"Come away by yourselves to a lonely place" (Mc 6,31). Numerous are those who have
heard this call and have followed Christ, withdrawing into solitude to worship the Father
there.
It was by this inspiration of the Spirit (1) that some were led to establish institutions
dedicated to contemplation alone, among which convents of nuns occupy a position of
great distinction.
With vigilant and maternal care, the Church has always watched over virgins consecrated
to God, considered by St. Cyprian as "a more illustrious part of Christ's flock" (2), and it is
particularly on this account that she has defended their separation from the affairs of the
world by issuing a considerable number of regulations regarding papal enclosure. (3)
Since the Second Vatican Council likewise manifested its concern about this matter, (4) it
is the purpose of this Instruction to continue its work by legislating the norms which in
the future will regulate the enclosure of nuns wholly dedicated to contemplation. These
norms are prefaced by certain fundamental considerations regarding enclosure itself.
(1) Cfr. Pachomius, Vies Coptes, Cod. Bo. n. 17 (Lefort, p. 91). GS 38 Mt 4,1.
(2) Cyprian, De habitu virginum 3PL 4,455.
(3) Already from the sixth century; cfr. Caesarius of Arles, Reg. and Virg. (Approved by Pope
Hormisdas) 1PL 67, 1107; Conc. Epaonen. (517 AD) c. 38, CCL 148 A, p. 34. Cfr. also Boniface
VIII, Const. Periculoso (1298 AD), Council of Trent, session 25, decree de Regularibus, c. 5; CIC 597603 2342; Pius XII, Const. Apost. Sponsa Christi; Sacred Congregation for Religious, Instructions
Inter praeclara and Inter cetera.
(4) Second Vatican Council, decree PC 16"The papal cloister for nuns totally dedicated to
contemplation is to be retained. Still, it should be modified according to the conditions of time and
place, and outdated customs done away with. In such matters, consideration should be given to the
wishes of the monasteries themselves."

I. THE PASCHAL MYSTERY AND THE NEW EXODUS

#2
Withdrawal from the world for the sake of leading a more intense life of prayer in solitude
is nothing other than a very particular way of living and expressing the paschal mystery of
Christ, which is death ordained toward resurrection.
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Exodus in the History of Gods People

#3
This mystery is portrayed in Holy Scripture in terms of a passage of Exodus, which
without doubt constitutes the most important event in the development of Israelite
history, inasmuch as it forms the basis of Israel's faith (5) and of her more intimate life
with God, (6) an event which the Church recognizes as a certain prefiguration of Christian
salvation. (7)
Certainly no one is unaware to what degree the sacred liturgy and the tradition of the
Fathers-as the Apostles and Evangelists themselves had already done-evoked biblical
themes of Exodus in order to penetrate and expound the mystery of Christ. (8) From the
dawn of the Chosen People's history, Abraham is depicted as being called to leave his
country, his family and his father's house, while the Apostle repeatedly teaches that the
same calling was the beginning of a long mystical journey to a homeland which is not of
this world. (9)
(5) Cfr. Decalogue"I am Yahweh your God who brought you out of the land of Egypt, out of the
house of slavery. You shall have no gods except me" (Ex 20,2-3). And with reference to the
covenant made at Shechem"We have no intentions of deserting Yahweh and serving other gods.
Was it not Yahweh our God who brought us and our ancestors out of the land of Egypt, the house
of slavery, who worked those great wonders before our eyes and preserved us all along the way we
travelled and among all the peoples through whom we journeyed?" (Jos 24,16-17). Idolatry, on the
contrary, consists in saying"Here is your god Israel, who brought you out of the land of Egypt" (Ex
32,4). Expressions of this type are frequent.
(6) Thus in the prayer of Israel, as may be inferred from the Psalms. Likewise anniversary feasts
commemorating episodes of the exodus became liturgical celebrations. The promise or covenant
was made in the desert, during the exodus. When hardships were inflicted on Israel because of her
sins, she remembered the miracles performed by God in the past and placed her hope in them,
since God who does not change is always capable of repeating the same miracles. Cf. Dt 20,1 Is
43,16-21 63,10-14 Ba 2,11 Si 36,5. But it will be necessary to pass again through the desert that
purifies (Os 2,16-25): then it will no longer be a question of delivering the people from external
enemies, but from the slavery of sin. The real exodus is a spiritual conversion.
(7) Second Vatican Council, Decl. Nostra aetate, NAE 4" (The Church) professes that all who
believe in Christ, Abraham's sons according to the faith, are included in the same patriarch's call,
and likewise that the salvation of the Church was mystically foreshadowed by the chosen people's
exodus from the land of bondage". Cf. 1Co 10,11"All this happened to them as a warning, and it
was written down to be a lesson for us who are living at the end of the age". And Irenaeus"The
departure from Egypt that God made His people undertake was in all its detail an image and
prefiguration of the exodus through which the Church of the future was to evolve out of
paganism" (Adv. haer. 4, 30 SC 100, p. 784).
(8) According to the New TestamentA) Christ puts into effect the new exodusMt 2,15 4,4 (cfr. Ex
16); Mt 4,7 (cfr. Ex 17); Mt 4,10 (cfr. Dt 32,48-53); Mt 5,21-22 ff; Mt 11,10 (cfr. Ml 3,1-2 Ex 23,20);
Mt 26,28 (cfr. Mc 10,38 EX 24,8 He 9,18-28). Lc 9,31 12,50 (Mc 10,38; cfr. 1Co 10,2). Jn 1,17 3,14
6,31-33 6,49-50 6,58 7,37-39 (cf. Ex 17,1-7); Mt 19,36. - B) The Christian life as a new exodus1Co
10,1-11 2Co 3,6-18 He 4,1-9 8,1-13 9 12,18-24 1P 1,16 2,9 Ap 1,6 15,3 2,17 21, 2-3 (cf. Os 2,14-24
Ex 25,8). - For the evidence of the Fathers and the liturgy, cf. R. Le Deaut and J. Lecuyer,
"Exode," inDS 4, 1973-1995.

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(9) He 11,13-16"All these died in faith, before receiving any of the things that had been promised,
but they saw them in the far distance and welcomed them, recognizing that they were only
strangers and nomads on earth. People who use such terms about themselves make it quite plain
that they are in search of their real homeland. They can hardly have meant the country they came
from, since they had the opportunity to go back to it; but in fact they were longing for a better
homeland, their heavenly homeland".

Mystery and Reality of the New Exodus

#3
What in this way was merely prefigured in the Old Testament, becomes a reality in the
New. Coming from the Father and entering the world (cfr. Jn 16,28) to arouse a people
"that walked in darkness" (Is 9,2 Mt 4,16), the Word of God delivered us from the
domination of darkness (cf. Col 1,13), that is from sin, and through His death (cf. Jn 13,1
16,28 and He 9,11-12 10,19-20) He set us on the return road to the Father, who "raised us
up with him and made us sit with him in the heavenly places in Christ Jesus" (Ep 2,6; cf.
Col 2,12-13 3,1). Herein lies the true-essence of the paschal mystery of Christ and the
Church.
But the death of Christ demands a real type of solitude, as the Apostle himself understood
it, (10) and many Fathers and Doctors of the Church after him. (11) They attributed in
fact this significance to certain episodes in Christ's lifewhile considering Him withdrawing
into solitude or into the desert to engage in battle "with the ruler of this world" (cf. Mt 41
JN 12,31 13,30), (12) but especially when He withdrew to pray to His Father, to whose
will He was totally submitted. (13) In this way He presignified the solitude of His passion,
(14) which the Evangelists represent to us as a new exodus. (15)
Hence to withdraw into the desert is for the Christian tantamount to associating himself
more intimately with Christ's passion, and it enables him, in a very special way, to share in
the paschal mystery and in the passage of Our Lord from this world to the heavenly
homeland. It was precisely on this account that monasteries were founded, situated as they
are in the very heart of the mystery of Christ.
(10) He 13,12-14"Jesus suffered outside the gate Let us go to Him then, outside the camp, and
share His degradation. For there is no eternal city for us in this life but we look for one in the life
to come.
(11) "My God, my God, why have you deserted me?" (Mt 27,46). "Truly the Cross of Christ is
called a desert because it is inhabited by a few, and Christ our God is a true hermit by Whom the
Cross is carried" (author from the beginning of the 13th century, in Arch. d'histoire doctr. et litt. du
Moyen Age 31, 1964, 41).
(12) Cfr. Origen, in Matth. 12, 8-9, CGS 10, 200.
(13) Cfr. Mt 14,23 (Mc 6,46); Mc 1,35 Lc 5,16 6,12 9,18 9,28 (Mt 17,1), Mc 11,1, especially Lc 22,4144"Then he withdrew from them about a stone's throw away, and knelt down and prayed. 'Father,'
he said, 'if you are willing take this cup away from me. Nevertheless let your will be done, not
mine'. In his anguish he prayed even more earnestly."-The prayer of Moses on the hilltop,
isolated from the battle which was being waged on the plain (Ex 7,8-13), is, according to the
Fathers, a foreshadowing of Christ on the Cross outside the gates of Jerusalem. Cf. Epist. Barnabae
12, 2-4 (Hemmer. 74); Justin, Dial. cum Triph. 90, 4-5; 91, 3; 97, 1; 111, 1-2; 112, 2; Irenaeus,
Demonstrat, 46.

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(14) Hilary" (The Evangelist says that) when evening came He was alonethis presignifies Christ's
solitude during His passion", In Matth. 14, 23PL. 9, 1001.
(15) Cfr. above note (8).

Withdrawal and Contemplation in the Mystery of the Church

#4
Certainly the faithful are called to follow Christ in the proclamation of His gospel of
salvation, and they should at the same time contribute to the construction of the earthly
city, thus becoming, as it were, a leaven by which it is transformed into the household of
God. (16) It is in this sense that the follower of Christ is said to remain in the world (cf. Jn
17,15). Yet with this mission the fullness of the mystery of the Church is not expressed,
since Church, though established for the service of God and man (17) is likewise-and even
more especially-the aggregate of all who are redeemed, that is, of those who through
Baptism and the other sacraments have already passed from this world to the Father. (18)
The Church is indeed "eager to act," yet at the same time she is no less "devoted to
contemplation," in such a way that in her "the human is directed and subordinated to the
divine, the visible likewise to the invisible, action to contemplation." (19)
It is therefore both legitimate and necessary that some of Christ's followers, those upon
whom this particular grace has been conferred by the Holy Spirit, (20) should give
expression to this contemplative character of the Church by actually withdrawing into
solitude to lead this particular type of life, in order that "through constant prayer and
ready penance they give themselves to God alone". (PC 7) (21)
On the other hand, it should be quite evident that a certain degree of withdrawal from the
world and some measure of contemplation must necessarily be present in every form of
Christian life, as the Second Vatican Council rightly declared in reference to priests and
religious dedicated to the apostolate. (22) Indeed it is true that even outside the monastic
setting there are some who through the grace of the Holy Spirit are elevated to
contemplation. But just as a certain invitation of this type is extended to all Christians, so
too a certain degree of separation from the affairs of this world is necessary to all, even
though all do not withdraw to the desert in the same way. Monks and nuns, however,
retiring to a cloistered life, put into practice in a more absolute and exemplary way an
element essential to every Christian life: "From now on let those who deal with the
world (live) as if they had no dealings with it. For the form of this world is passing away."
(1Co 7,29, 31). (23)
(16) Second Vatican Council Const. Past. Gaudium et spes 40"The Church serves as a leaven and
as a kind of soul for human society as it is to be renewed in Christ and transformed into God's
family" (cfr. GS 3).
(17) The Church is at the service of men in their earthly undertakingsSecond Vatican Council
Const. Gaudium et spes, GS 3 40-45; decree Ad gentes 12"She claims no other authority than that of
ministering to men with the help of God, in a spirit of charity and faithful service."-But it is
especially in view of their eternal salvation that she serves themcf. Lumen Gentium 48"Christ has
established His body, the Church, as the universal sacrament of salvation". Cf. GS 5.
(18) Cfr. Second Vatican Council Const. Lumen Gentium LG 2 7, etc.
(19) Cfr. Second Vatican Council, Const. Sacrosanctum Concilium, SC 2.

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(20) Cfr. Second Vatican Council, Const. Gaudium et spes 38"Now the gifts of the Spirit are diverse.
He calls some to give clear witness to the desire for a heavenly home and to keep that desire green
among the human family".
(21) According to the tradition of the Fathers, the contemplative life portrays the prayer of Christ
in solitude or on the mountain top, which in its turn prefigured the contemplative life. Cfr.
Cassian"Yet He withdrew into the hills by Himself to pray, thus giving us an example of
withdrawalso that we likewise retire into solitude" (Conlat. 10, 6, 4PL 49, 826); Jerome"Seek then
Christ in solitude, and pray alone with Jesus in the hills" (Ep. ad Paulinum, 58, 4, 2, CSEL 54, 532),
Isidore"But the fact that He passed the night praying in the hills, entails a foreshadowing of the
contemplative life" (Different. lib. 2, 2, 34PL 83, 91); pseudo-Jerome"When He prayed, He typified
the contemplative life; when He sat to teach, He exemplified the active life Going out to the hills
to pray and going out toward the multitude, He portrayed the union of both lives" (PL 30, 571);
Wilfrid Strabo"When He ascended the mountain, He typified the contemplative life" (Expos. in IV
Evangel. PL 114, 872); Paschasius Radbertus"In order that we attend to God alone, in
contemplation, that is on the mountain top" (Expos. in Matth.PL 120, 522); William of St. Thierry"
(The solitary life) was intimately patronised by our Lord Himself and longed for in His presence by
His disciples. When they who were in His company on the holy mountain saw the glory of His
transfiguration, immediately Peter decided that it would be good for him to stay there forever"
(Ad fratres de Monte Dei, I, 1PL 184, 310); Amadeus of Lausanne" (God) established for us a
vantage-point on the mountain top with Moses and Elias, thus enabling us to see unveiled what we
are seeking" (Homily 3, ed. Bavaud, SC 72,90-92); Seconld Vatican Council, Const. Lumen gentium
46"Religious should carefully consider that through them, to believers and non-believers alike, the
Church truly wishes to give an increasingly clear revelation of Christ. Through them Christ should
be shown contemplating on the mountain and always obeying the will of the Father who sent
Him". - The exodus theme is likewise applied to the monastic life in the East by John Climacus,
Scala Paradisi, 1st stepPG 88, 632-644), and from the time of Ambrose for the West (EP 27, 1-3,
and 28, 1, 8PL 16, 1047, 1051, 1053). Cf. also Jerome ad Eustochium"Follow Moses into the desert,
and you will enter the promised land" (EP 22,24, PL 22, 410).
(22) Cfr. Second Vatican Council, Const. Lumen Gentium 41" (The priest must not) be undone by
his apostolic cares, dangers, and toils, but rather led by them to higher sanctity. His activities should
be fed and fostered by a wealth of meditation"; decree Perfectae Caritatis 5"Therefore the members
of each institute, as they seek God before all things and only Him, should combine contemplation
with apostolic love. By the former they adhere to God in mind and heart".
(23) The text is cited in GS 42. Cfr. the same Const. n. 44"For the people of God has no lasting
city here below but looks forward to one which is to come"; GS 6"The Church on earth while
journeying in a foreign land away from her Lord, regards herself as an exile"

II. THE ENCOUNTER WITH GOD IN SOLITUDE

#5
To the foregoing concepts, elicited from the paschal mystery of Christ in the way that the
Church participates in it, those must be added which bring to light the importance of
recollection and silence in rendering intimacy with God in prayer safer and easier. (24)
(24) Os 2,14: "I am going to lure her and lead her out into the wilderness and speak to her heart".
Augustine"It is difficult to see Christ in the crowda certain degree of solitude is necessary for our
spirit; God is seen in a certain undistracted seclusion. The crowd is noisy; this vision demands
isolation" (In 10. Tract. 17, 5PL 35, 1533); Guigues the Carthusian"Who, when His passion was
imminent, left His apostles to pray alone, showing us particularly with this example how much

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solitude favors prayers, since He did not want to pray in anyone's company, not even the apostles"
(Consuetudines 80, 10PL 153, 758). - John of the Cross" (For prayer) it is good to choose a place that
is solitary, and even wild, so that the spirit may resolutely and directly soar upward to God, and not
be hindered or detained by visible things For this reason our Savior was wont to choose solitary
places for prayer, and such as occupied the senses but little, in order to give us an example. He
chose places that lifted up the soul to God, such as mountains, which are lifted up above the
earth". (3MC 39,2 CSB 35,1).

The Pure Mind

The way of life of those who are totally dedicated to contemplation, aiming as it does at
eliminating all that might divide the spirit against it self in any way, enables them to
achieve that fullness of their personalities whose hallmark is unity, and permits them to
devote themselves more thoroughly to the quest for God their goal, (25) and to attend to
Him more perfectly.
(25) Cfr. Paul VI All. October 24, 1964"May St. Benedict return to help us to recuperate the
personal type of life which today we anxiously look for; which the development of modern-day
living, on whose account we feel the exasperated desire to be ourselves, suffocates while
promoting, deludes while making us conscious of it. Commotion, din, feverish activity, outward
appearances and the crowd all threaten man's inner awareness. He lacks silence with its genuine
voice speaking in the depths of his being; he lacks order, he lacks prayer, he lacks peace, he lacks
himself' (AAS 56 (1964) 987).

To Listen to Gods Word

#7
Such a quest for God, moreover, for which man should renounce everything he possesses,
(cfr. Lc 14,33) is furthered to the utmost by reading and meditating on Holy Scripture (cfr.
PC 6). Reading of the Bible should therefore accompany prayer, "so that God and man
may talk together; for we speak to Him when we pray; we hear Him when we read the
divine saying'" (cf. DV 25; St. Ambrose, De Officiis Ministrorum, I, 20, 88: PL 16, 50).
And by studying Holy Scripture, which is "like a mirror in which the pilgrim Church on
earth looks at God, from whom she has received everything" (DV 7), each one "inflamed
with love of God burns to contemplate His beauty" (II-II 180,1, in corpore).

Love and Contemplation

In such a way love and contemplation aid one another reciprocally. "The love of God is
understanding HimHe is not known unless He is loved, nor is He loved unless He is
known; and in reality He is known only to the degree that He is loved, and loved to the
degree that He is known" (William of St. Thierry, Expositio in Cant., c. IPL 180, 499, C).
Thus in silence and solitude "resolute men are able to recollect themselves and, so to
speak to dwell within themselves as much as they please, cultivating the buds of virtue and
feeding happily on the fruits of paradise. Here one strives to acquire that eye by whose
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limpid glance the bridegroom is wounded with love, and in whose purity alone may God
be seen. Here one is occupied in busy leisure, and rests in quiet activity. Here, for fatigue
undergone in strife, God grants His athletes the reward they have longed for, namely a
peace unknown to the world and the joy of the Holy Spirit This is the better part that
Mary chose, that shall not be taken away from her." (26)
(26) Bruno, Ad Radulphum, 6 (SC 88, p. 70).

III. SERVING THE CHURCH AND HUMANITY

#8
It must not be thought, however, that monks and nuns, because they are separated from
the rest of mankind, are cut off, as it were, from the world and the Church and are aloof
from them. On the contrary, they are united with them "in a more profound sense in the
heart of Christ," (27) since we are all one in Christ (cf. 1Co 10,17 Jn 17,20-22). (28)
(27) Second Vatican Council, Const. Lumen Gentium GS 46. Cfr. Evagrius"The monk is he who is
separated from all and united to all." (De Oratione 124, for French text see I. Hausherr, Les lecons d'un
contemplative, p. 158); Peter Damian"Though we seem to be separated far from the Church through
physical solitude, we are forever and most intimately in her presence through the inviolable mystery
of unity" (Opusc. XI, L. qui appellatur Dominus vobiscum, 10 PL 145, 239). With words of great
fervor St. Teresa presented that ideal to the nuns of the first convent she founded"Oh my sisters in
Christ! Help me to entreat this of the Lord, Who has brought you here together for that very
purpose this is your vocation; this must be your business; these must be your desires; these your
tears; these your petitions" (Way of Perfection, 1,5).
(28) Cfr. Peter Damian"Therefore, if all who believe in Christ are one in Him, wherever any
member is bodily present, there too will the entire body be by reason of the sacramental mystery
Hence if we all form the same body of Christ, even though we appear to be scattered physically,
spiritually however, it is impossible that we be separated one from the other since we remain in
Him" (Opusc. XI L. qui appellatur Dominus vobiscum, 6PL 145, 236-238); Paul VI"You are not
separated from the great communion of Christ's family, you are specialists, and your speciality is
today, no less than yesterday, beneficial and edifying for the entire Church, and indeed even for the
whole of society" (All. to the superiors of the Benedictine nuns, September 28, 1966, AAS 58
(1966) 1159-1160).

Love of Neighbor
#9
Apart from the traditional contribution of monasteries in the cultural and social domain,
conclusive and unshakable evidence exists bearing witness to the great love with which
men and women dedicated to contemplation alone harbor in their hearts the sufferings
and anguish of all men.
From Scripture, moreover, it is evident that it was in the desert or in a mountain solitude
that God revealed hidden truths to man (cfr. Gn 32,25-31 EX 3 24,1-8 34,5-9 1R 19,8-13
Lc 2,7-9 Mt 17,1-8). These in fact are places in which heaven and earth seem to merge,
where the world, in virtue of Christ's presence, rises from its condition of arid earth and
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becomes paradise anew (cf. Mc 1,13). (29) How then can contemplatives be considered
alien to mankind, if in them mankind achieves its fulfillment?
(29) Cfr. Is 11,6-9; in the opposite sense, Gn 9,2. For the comparison of the monastery with
paradise, cfr. Jerome"You have a cell for paradisepick the various fruits of the Scriptures" (Ep. 125
ad Rusticum 7PL 22, 1075); Anselm, Ep. 3, 102PL 159, 140; Peter Damian, Ep. 6, 3PL 144, 374;
William of Malmesbury, De gestis Pont. Angliae 4PL 179, 1612-1623; Bernard, Sermo de diver. 42, 4PL
183, 663; William of St. Thierry, De natura et dignitate amoris, 25PL 184, 396; Peter of Celle, Ep. 75PL
202, 522. Cf. J. Leclerq, La vie parfait, Turnhout 1948; G. M. Colombas, Paraiso y vida angelica,
Montserrat 1958.

In the Heart of the Churcha and of the World

#10
But however much as contemplatives are entrenched, so to speak, in the heart of the
world, still more so are they in the heart of the Church. (30) Their prayers, particularly
their participation in the Eucharistic sacrifice of Christ and their liturgical recitation of the
Divine Office, constitute the fulfillment of a function essential to the ecclesial community,
namely, the glorification of God. This in fact is the prayer that renderd to the Father,
through the Son and in the Holy Spirit, "a choice sacrifice of praise." (31) Those who
worship in this way are admitted to the intimacy of the ineffable conversation which Our
Lord has unendingly with His heavenly Father, and in whose bosom He pours out His
infinite love. This, in a word, is the prayer which is like an apex toward which converges
the universal activity of the Church. (32) In this way contemplative religious, bearing
witness to the intimate life of the Church, are indispensable to the fullness of its presence.
(33)
Furthermore, by vivifying the entire Mystical Body by the fervor of their love, and by
bolstering the various efforts of the apostolate, which are indeed nothing without charity
(cfr. 1Co13,1-3), contemplatives raise the level of the spiritual life of the whole Church.
"In the heart of the Church, my Mother, I shall be love," exclaimed the Saint who,
without ever having stepped outside of her convent, was nevertheless declared by Pope
Pius XI Patroness of all the Missions. (34) Did not God through His charity, manifested
in such proportions as to entail the sacrifice of His Son on the Cross, deliver all men from
sin? Therefore, when one steeps himself in this paschal mystery of the supreme love of
God for man (cf. Jn 13,1 15,13), he necessarily participates in the redemptive mission of
Christ's passion, which is the beginning of every apostolate. (35)
(30) Cfr. Paul VI"We want these islands of withdrawal, of penance, and of meditation to bear in
mind that they are neither forgotten nor detached from the communion of God's Church, but
rather that they make up its heart, they multiply its spiritual wealth, they render its prayer sublime,
they sustain its charity, they participate in its suffering, its fatigue, its apostolate, its hopes, they
increase its merits" (All. of February 2, 1966, Insegnamenti di Paolo VI, (1966) p. 56).
(31) Second Vatican Council decree Perfectae Caritatis PC 7. John of the Cross"A little of this pure
love is more precious before God and the soul, more beneficial for the Church, than all those
works together. For this reason Mary Magdalenhid herself in the desert for 30 years to dedicate
herself wholly to this lovein view of how much a little of this love benefits the Church and is
important to Her. In a word, it was for this love that we were created" (CSB 29,2-3).

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(32) Cfr. Second Vatican Council Const. Sacrosanctum Concilium SC 10"The glorification of God, to
which all other activities of the Church are directed as toward their goal"; cfr. also Const. Gaudium
et spes GS 76; decree AA 2.
(33) Cfr. Second Vatican Council decree Ad gentes 18"For the contemplative life belongs to the
fullness of the Church's presence, and should therefore be everywhere established." Cfr. John
XXIII"The contemplative life! It constitutes one of the fundamental structures of the Holy
Church, it has been present during all the phases of her bimillenary history" (All. to the Cistercians
of the Strict Observance, September 20, 1960, AAS 52 (1960) 896).
(34) "Charity gave me the key to my vocation. I understood that if the Church had a body,
composed of different members, the most necessary, the noblest of all, would not be lacking. I
understood that the Church had a heart and that this heart was burning with love. I understood
that love alone makes the members of the Church act, that if love should be extinguished the
apostles would no longer preach the Gospel, the martyrs would refuse to shed their blood. Yes, I
have found my place in the Churchin the heart of the Church, my Mother, I shall be love"
(Autobiographical manuscripts, ms B, Lisieux 1957, p. 229).
(35) Cfr. John XXIII"For the apostolate, in the true sense of the word, consists in participation in
the salvific work of Christ, which is possible only through assiduous prayer and personal sacrifice.
In fact it was particularly through his prayer to the Father and through His self-immolation that the
Savior redeemed the human race which was bound and crushed by sin. Hence it is that whoever
endeavors to follow Christ in this essential aspect of His saving mission, even though he abstains
from external action, exercises the apostolate nevertheless in a most excellent way (Epist. Causa
praeclara July 16, 1962, AAS 54 (1962) 568).

Cooperation in the Missionary Work of the Church

#11
Finally, religious engaged in contemplation alone sustain through their prayers the
missionary activity of the Church, "for it is God who sends workers into His harvest when
He is asked to do so, who opens the minds of non-Christians to hear the Gospel, and who
makes the word of salvation fruitful in their hearts." (36) In solitude, where they are
devoted to prayer, contemplatives are never forgetful of their brothers. If they have
withdrawn from frequent contact with their fellowmen, it is not because they were seeking
themselves and their own comfort, or peace and quiet for their own sake, but because, on
the contrary, they were intent on sharing to a more universal degree the fatigue, the misery
and the hopes of all mankind. (37)
(36) Second Vatican Council decree Ad Gentes AGD 40. Cfr. Const. Umbratilem (AAS 16 (1924)
389), and the decree of the Sacred Congregation of Rites super tuto for the canonization of B.
Teresa Margaret Redi, February 18, 1934"the soul truly crucified with Christ in the supreme
martyrdom of the spirit, acquires for itself and for others the superabundant fruits of redemption.
Such are the purest and most exalted souls in the Church who by suffering, loving and praying
exercise an apostolate which, though silent, benefits everyone to the utmost (AAS 26 (1934) 106).
(37) Cfr. Paul VI:"Does this material, external and social seclusion separate you from the Church? I
am here to tell you that the Church keeps you in mind. You are not forgotten, and for this reason
that separation which would be the most desolating-the spiritual kind-does not exist. Why? Because
you are the objects of special attention, of particular awareness, and even more. The Church is
watching you, you have dedicated yourselves to this kind of life in order to speak unendingly with
our Lord, to be able to understand His voice better, and-to sum up our poor human words with
greater clarity and emphasis: you have turned this contact between heaven and earth into the one
and only program of your entire life. You as contemplatives have dedicated yourselves to this
absorption of your souls by God. You see, the Church perceives in you the fullest expression of

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itself; in a certain way you are placed at its peak" (All to the Camaldolese nuns on the Aventine,
February 23, 1966, in Vita Monastica, n. 85, p. 68); "in the Catholic Church you have been assigned
not only a place but also a function, as the Council says; you are not separated from the great
communion of Christ's family, you are specialists" (All. to the superiors of the Benedictine nuns,
October 28, 1966 AAS 58 (1966) 1159-1160). And the Second Vatican Council firmly declares:
"Let no one think that by their consecration religious have become strangers to their fellowmen or
useless citizens of this earthly city. For even though in some instances religious do not directly
mingle with their contemporaries, yet in a more profound sense these same religious are united
with them in the heart of Christ and cooperate with them spiritually. In this way the work of
building up the earthly city can always have its foundation in the Lord and can tend toward Him.
Otherwise, those who build the city will perhaps have labored in vain" (Const. Lumen gentium 46).
Such is the apostolic content of the contemplative ideal according to St. Teresa of Jesus: "Persuade
the sisters to busy themselves constantly in beseeching God to help those who work for the
Church" (Way of Perfection, title to chapter 3). "If we can prevail with God in the smallest degree
about this, we shall be fighting His battle even while living a cloistered life. If your prayers and
desires and disciplines and fasts are not performed for the intentions of which I have spoken,
reflect and believe that you are not carrying out the work or fulfilling the object for which the Lord
has brought you here" (ibid., chapter 3, paras. 5, 10).

IV. Woman in the Mystery of Contemplative Life

#12
Truly great, therefore, is the mystery of the contemplative life. And whereas its eminent
role in the economy of salvation emerges along general lines from the foregoing remarks,
the mystery is seen to be enacted in a very special way in the case of cloistered nuns.
These women, in fact, by their very nature, portray in a more meaningful way the mystery
of the Church, the "spotless spouse of the spotless Lamb" (38) and, seated at the Lord's
feet and listening to His teaching (cf. Lc 10,39) in silence and withdrawal, seek and savor
the things that are above where their lives are hidden with Christ in God, until they appear
in glory with their Spouse. (39) It is woman's role to receive the word rather than to carry
it to the far ends of the earth, even though she can be summoned successfully to the latter
vocation. It is her place to become thoroughly and intimately acquainted with the word
and to render it fruitful, in a very clear, vivid and feminine way. For, in fact, once she has
attained full maturity, woman intuits more keenly the needs of others and the assistance
which they hope for. Hence, she expresses more clearly the fidelity (40) of the Church
toward her Spouse, and at the same time is endowed with a more acute sense of the
fruitfulness of the contemplative life. On this account the Church, as is apparent from her
Liturgy, (41) has always had particular regard for the Christian virgin. Highlighting the
divine jealousy surrounding her, (42) the Church has safeguarded with special solicitude
her withdrawal from the world and the enclosure of her convent. (43)
(38) Second Vatican Council Const. Lumen gentium LG 6.
(39) Ibid.
(40) Cfr. Second Vatican Council Const. Lumen gentium 6: "The Churchwhom He unites to
Himself by an unbreakable covenantonce she had been purified, He willed her to be joined unto
Himself and to he subject to Him in love and fidelity."
(41) The liturgy in the West adapts and applies nuptial metaphors only to holy women, illustrating
their holiness as the splendor of the spiritual betrothals plighted with our Lord their Spouse.
Conversely, never for them-as for men-does it ever employ themes relating to the new man, or to

106

other motifs indicating a relationship with Christ as priest, pastor or prophet. Likewise, from the
4th century, the religious profession of women entailed a special ceremony distinct from that used
by monks; this was the taking of the virginal veil, thought to have been adopted from the marriage
veiling of brides, and which therefore signified a form of marriage.
(42) Cfr. Dt 4, 24 2Co 11, 2: "The jealousy that I feel for you is God's own jealousy: I arranged for
you to marry Christ so that I might give you away as a chaste virgin to this one husband."
(43) Cfr. the citations in note (3).

The Blessed Virgin: Model of Contemplatives

#13
At this point it is impossible to pass over in silence the Blessed Virgin Mary, who
welcomed into her bosom the Word of God. "Full of faith, and conceiving Christ first in
her mind before in her womb," (44) a garden enclosed, a sealed fountain, a closed gate (cf.
Ct 4,12 Ez 44,1-2), "in faith and charity she is the Church's model and excellent
exemplar." (45) The Blessed Virgin exhibits herself as a splendid model of the
contemplative life, and a venerable liturgical tradition, both in the Eastern Church and the
Western, appropriately applies to her these words from the Gospel: "Mary has chosen the
better part" (Lc 10,38-42). (46)
(44) Cfr. Augustine, Serm. 215, 4: PL 38, 1074.
(45) Second Vatican Council Const. Lumen Gentium LG 53.
(46) Such New Testament pericopes, like the gospel selections for certain solemnities of our Lady,
are used from the 6th century, e.g. for the feast of the Dormition or Assumption, both in the East
and the West (cfr. B. Capelle, "La fete de l'Assomption dans l'histoire liturgique," in: Ephemer. theol.
Lovan. 3 (1926) 33-45).
(46) Cfr. Ac 6,2-4: "It would not be right for us to neglect the word of God so as to give out
food we will continue to devote ourselves to prayer and to the service of the word."

V. A LIVING SIGN AND TESTIMONY

#14
Still another aspect intrinsic to the mystery of the contemplative life must be illustrated,
namely the importance of the sign and witness by which contemplatives, though especially
commissioned by God to pray, are not for that reason excluded from the "apostolate of
the word," (47) well through they do not engage in direct public preaching.
(47) Cfr. Ac 6,2 6,4: "Non est aequum nos derelinquere verbum Dei et ministrare mensis Nos vero orationi et
ministerio verbi instantes erimus".

Being Witnesses of Gods Existence and Presence

#15
If present-day society, which so easily reflects God and denies His existence, the life of
men and women completely dedicated to the contemplation of eternal truth constitutes an
open profession of the reality of both His existence and His presence, since such a life
seeks that loving intimacy with God which "bears witness with our spirit that we are
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children of God" (Rm 8,16). Hence, whoever leads such a life can efficaciously reassure
both those who suffer temptations against faith and those who through error are led to be
skeptical as to whatever possibility man might, have of conversing with the transcendent
God. (48)
(48) Cfr. Message de moines contemplatifs to the 1st synod of bishops in LOsservatore Romano of
September 12, 1967.

For People and Society Today

#16
Through such wondrous conversation with God men and women dedicated exclusively to
contemplation in silence and solitude, and to the practice of charity and the other Chrisian
virtues, proclaim the death of the Lord until He comes. And indeed, so much the more do
they proclaim it, since their entire life, dedicated to an unremitting quest for God, is
nothing other than a journey to the heavenly Jerusalem and an anticipation of the
eschatological Church immutable in its possession and contemplation of God.
Furthermore, contemplatives do not only preach to the world the goal to be reached, that
is, eternal life, but they likewise indicate the way that leads to it. If the spirit of the
beatitudes, which animates the discipleship of Christ, is to vivify any and every form of
Christian life, (49) the life of the contemplative testifies that such can be put into practice
even during one's earthly existence. This witness will exercise a more forceful influence on
men of our times to the degree that it is collective, or rather, social. It is not, in fact, the
witness-of the individual that attracts the men of today, but the witness, fruit of a life led
together with others, of a given community, or better still, of a given society already firmly
established, which, in virtue of its continuity and vigor, confirms the validity of the
principles upon which it is founded. Such indeed is the witness of the contemplative
community, which Paul VI appropriately described at Monte Cassino, speaking of "a
small, ideal society in which at last reign love, obedience, innocence, freedom from created
things, and the art of turning them to good use, in which prevail the spirit, peace, and-in a
word-the Gospel. (50)
(49) Cfr. Second Vatican Council Const. Gaudium et spes GS 72.
(50) "A small, ideal society in which at last reign love, obedience, innocence, freedom from created
things, and the art of turning them to good use, in which prevail the spirit, peace, and-in a word-the
Gospel" (AAS 56,1964) 987).

VI. CHOICE AND VARIETY OF CONTEMPLATIVE VOCATIONS

Human Maturity and Vocation
#17
Yet it is easy to understand that the specific and definite commitment which is assumed in
the cloistered life cannot originate from, and still less thrive in, any ephemeral type of
fervor whatever. On the contrary, it must be the product of mature reflection and
unfaltering decisiveness which enable one to renounce certain social advantages known
and esteemed at their true value. Such maturity is required in order that this type of life be
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chosen with perfect liberty of spirit in which the religious consumes his entire earthly
existence clinging to Christ alone and occupied with the affairs of heaven. On this
account, vocations for the cloistered life of nuns must be placed under lengthy and careful
probation, in order that the motives by which they are led become clearly discerned, and
those candidates be duly excluded who, perhaps unknowingly, are not inspired by
sufficiently clear and supernatural considerations, which as a result may well stand in the
way of their spiritual and human development. (51) The useful precautions prescribed by
the statutes of each Institute are to be observed, not only for the admission of postulants
but especially before the religious pronounce their perpetual vows.
(51) Cfr. Second Vatican Council Const. Lumen Gentium 46: "Finally, everyone should realize that
the profession of the evangelical counsels, though entailing the renunciation of certain values which
undoubtedly merit high esteem, does not detract from a genuine development of the human
person. Rather, by its very nature it is most beneficial to that development." Cf. also decree PC 12.

Unity and the Variety of Contemplative Families

#18
All that is set forth in this Instruction is applicable to every Institute dedicated wholly to
the contemplative life. Every religious family, nevertheless, has its own particular
characteristics, determined in many instances by the Founder himself, and these must be
faithfully respected. Nor is the possibility denied that within the Church, through the
inspiration of the Holy Spirit, new forms of the contemplative life may originate in the
future.
Thus the elements that distinguish one Institute from another are indeed recognized as
legitimate, since they constitute a splendid array of variety, arising principally, as is evident,
from the practical importance which each Institute attributes to mental prayer or to
liturgical worship, to life led in common or characterized by elements of eremitical
solitude, these being factors of diversity readily compatible with the structures of
monasticism. Differences without doubt further depend on the manner in which each
Institute conceives and observes material separation from the world by means of
enclosure.

VII. CONFIRMATION AND RENOVATION OF THE ENCLOSURE OF

NUNS
#19
Confirming, then, the prescriptions of the Second Vatican Council regarding the
observance and adaptation of the enclosure, which is a tried and unquestionable advantage
for the contemplative life, the Sacred Congregation for Religious and Secular Institutes
has undertaken to legislate the following norms approved by Pope Paul VI on July 12,
1969, for cloistered nuns dedicated wholly to contemplation.

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Norms Regulating Papal Enclosure of Nuns

#20
"The papal enclosure of convents is to be regarded as an ascetical regulation particularly
consistent with the special vocation of nuns, in that it is the sign, the safeguard nd the
characteristic form of their withdrawal from the world" (Motu Proprio Ecclesiae Sanctae, II, n.
30).
1. The enclosure reserved for nuns totally dedicated to contemplation (PC 16) is called
papal since the norms which govern it must be sanctioned by apostolic authority, even
though they are to be established by particular law, by which are fitly expressed the
characteristics proper to each Institute.
2. The law of papal enclosure applies to all that part of the house inhabited by the nuns,
together with the gardens and orchards, access to which is reserved to the nuns
themselves.
3. The area of the convent subject to the law of enclosure must be circumscribed in such a
way that material separation be ensured (M. P. Ecclesiae Sanctae II, n. 31), that is, all coming
in and going out must be thereby rendered impossible (e.g., by a wall or some other
effective means, such as a fence of planks or heavy iron mesh, or a thick and firmly rooted
hedge). Only through doors kept regularly locked may one enter or leave the enclosure.
4. The mode of ensuring this effective separation, especially as far as the choir and parlor
are concerned, is to be specified in the Constitutions and in supplementary legislative
documents, particular consideration being given to the diversity of each Institute's
traditions and to the various circumstances of time and place (e.g., grates, lattice-work,
stationary partitions, etc.). In conformity with article 1, however, the means of separation
mentioned above must be previously submitted for the approval of the sacred
Congregation for Religious and Secular Institutes.
5. In virtue of the law of enclosure, the nuns, novices and postulants must live within the
confines of the convent circumscribed by the enclosure itself, nor may they licitly go
beyond them, except in the cases provided for by law (cfr. art. 7).
6. The law of enclosure likewise forbids anyone, of whatever class, condition, sex or age,
to enter the cloistered area of the convent, except in the cases provided for by law (cfr.
articles 8 and 9).
7. Besides cases provided for by particular indults from the Holy See, those mentioned in
article 5 may leave the enclosure:
a) in the case of very grave and imminent danger;
b) with permission of the Superior, and with at least habitual consent of the local Ordinary
and of the regular superior, if there is one:

110

1) to consult physicians or to undergo medical treatment, provided that this is done locally
or in the vicinity of the convent;
2) to accompany a sick nun, if real necessity so demands;
3) to perform manual labor or to exercise necessary surveillance in places situated outside
the enclosure, yet on the premises of the convent;
4) to exercise one's civil rights;
5) to conduct business transactions which cannot be handled otherwise.
Except for purposes of medical treatment, if absence from the enclosure is to be
prolonged for more than one week, the Superior must previously obtain the consent of
the local Ordinary and of the regular superior, if there is one.
c)except in the cases referred to under (b), the Superior must seek permission from the
local Ordinary, and, if there is one, from the regular superior, by whom such permission
may be granted only if there is really a serious reason, and then for just as brief a period as
is necessary;
d) all absences permitted in accordance with clauses (a), (b) and (c) of this article may not
be prolonged beyond three months without the authorization of the Holy See.
8. Besides cases provided for by particular indults of the Holy See, the following are
permitted to enter the cloister:
a) Cardinals, who may likewise introduce their retinue; nuncios and apostolic delegates, in
the areas of their own jurisdiction;
b) reigning sovereigns or heads of State, together with their wives and retinue;
c) the local Ordinary and the regular superior, for a reasonable motive;
d) canonical visitors at the time of the visitation but only for inspection, and provided that
they be accompanied by a male religious;
e) a priest, together with servers, to administer the sacraments to the sick or to hold
funeral services. A priest may likewise be admitted to assist those religious suffering from
a chronic or grave illness;
f) a priest, together with servers, to conduct liturgical processions, if such is requested by
the Superior;
g) physicians and all others whose work or skill is required to provide for the needs of the
convent, with the permission of the Superior and under the surveillance of the local
Ordinary and, if there is one, of the regular superior;
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h) sisters employed in the external service of the convent, in accordance with the statutes
of each Institute.
9. Any particular law approved by the Holy See in accordance with article 1 may, in
conformity with the spirit and characteristics of each Institute, either determine stricter
prescriptions regarding enclosure, or sanction other instances in which one may enter or
leave the enclosure legitimately, in order to provide for the needs of the convent or to
further the good of the nuns themselves.
10. The use of the radio and television in convents of nuns dedicated totally to the
contemplative life, may be permitted only in circumstances of a religious nature.
11. Newspapers, magazines and other publications must not be either too numerous or
admitted indiscriminately (cfr. IM 4). By such means, in fact, even the best religious
communities can be permeated with and disturbed by the spirit of worldliness.
12. Meetings and conventions of any kind which can hardly be reconciled with the
cloistered life and are to be prudently avoided. If, however, current circumstances seem to
justify it, nuns might sometimes, after having obtained the necessary permission, be
authorized to assist at those meetings which will truly benefit the cloistered life, provided
such absences from the convent do not become too frequent. The Superiors are to bear in
mind that the purity and fervor of the cloistered life depend to a great extent on the strict
observance of the rules of enclosure. On this account, leaving the premises of the convent
must always remain an exception.
13. The law of enclosure entails a serious obligation in conscience, for both the nuns and
outsiders.
14. During the canonical visitation, whereas the Visitor must inspect the material cloister,
the Superior is to report to him on the observance of the cloister prescriptions, presenting
for his examination the book in which must be faithfully recorded all the instances of
entering and leaving the enclosure.
15. Since the Church holds the cloistered contemplative life in great esteem, she highly
praises those nuns who, though updating their cloistered life in ways ever more consistent
with their contemplative vocation, maintain, nevertheless, full and reverent respect for
their withdrawal from the world (PC 7). Those, on the other hand, who have both the
right and the duty to supervise observance of the cloister laws, namely the local Ordinary
and, if there is one, the regular superior, are earnestly exhorted by the Church to safeguard
such observance with the greatest diligence, and to lend, in accordance with their duty,
their valuable assistance to the Superior, who is directly responsible for the enforcement
of the enclosure laws.
16. Until the promulgation of the new Code of Canon Law, the penalties established for
those who violate the nuns enclosure will be inoperative.
17. Regarding the mode of procedure in updating the cloistered life, let the norms
specified in part II, numbers 9, 10 and 11 of the Motu Proprio Ecclesiae Sanctae be faithfully
112

observed. With reference to number 6 of the same Motu Proprio, however, experiments
contrary to what is established by the present norms, which are to constitute the general
law, cannot be undertaken without permission previously obtained from the Holy See.
Furthermore, those convents which have already introduced certain innovations with a
view to updating papal enclosure are hereby obliged to submit such modifications to the
judgment of the Sacred Congregation for Religious and Secular Institutes within six
months from the date of publication of the present Instruction.
HILDEBRAND CARD. ANTONIUTTI
Prefect
EDWARD HESTON, C.S.C.
Secretary

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114

RENOVATIONIS CAUSAM
Sacred Congregation for Religious and Secular Institutes
Instruction on the renewal of religious formation
6 January 1969

INTRODUCTION
In its discussion of the question of renewal to the end that the Church might be enriched
with a greater abundance of spiritual strength and be the better prepared to proclaim the
message of salvation to contemporary man, the Second Vatican Ecumenical Council
devoted not small measure of attention also to those who pursue the divine gift of a
religious vocation, and it set forth in a clearer light the nature, structure and importance of
their way of life. (1) Concerning their place in the body of the Church the Council of
affirmed: "Although the religious state constituted by the profession of the evangelical
counsels does not belong to the hierarchical structure of the church, nevertheless it
belongs inseparably to her life and holiness". (2)
(1) Cfr. Dogmatic Constitution, Lumen Gentium, LG 43 ff. (Ed. Abbot, p. 73 ff.) and Decree Perfectae
caritatis (Ed. Abbot, p. 466 ff.).
(2) Lumen gentium LG 44, ed. Abbott, p. 75.

Besides, since it is the function of the hierarchy of the Church go nourish the people of
God and lead them to the choicest pastures (cfr. Ez 34,14), it devolves on the same
hierarchy to govern with wise legislation the practice of the evangelical counsels. For by
that practice is uniquely fostered the perfection of love for god and neighbor.
Submissively following the promptings of the Holy Spirit, the hierarchy also endorses
rules formulated by eminent men and women, and authentically approves later
modifications. Moreover, by its watchful and shielding authority, the hierarchy keeps close
to communities established far and wide for the upbuilding of Christs body, so that they
can grow and flourish in accord with the spirit of their founders". (3)
(3) Lumen gentium LG 45. ed. Abbott, p. 75.

It is no less true that the generous vitality, and especially the renewal of the spiritual,
evangelical and apostolic life which must animate the various Institutes in the untiring
pursuit of an ever great charity is the responsibility chiefly of those who have received the
mission, in the name of the Church and with the grace of the Lord, to govern these
Institutes, and at the same time of the generous collaboration of all their members. It is of
the very nature of the religious life, just as it is of the very nature of the church, to have
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that structure without which no society, not even a supernatural one, would be able to
achieve its end, or be in a position to provide the best means to attain it.
Wherefore, having learned also from centuries of experience, the Church was led gradually
to the formulation of a body of canonical norms, which have contributed in no small
degree to the solidity and vitality of religious life in the past. Everyone recognizes that the
renewal and adaptation of different Institutes as demanded by actual circumstances,
cannot be implemented without a revision of the canonical prescriptions dealing with the
structure and the means of the religious life.
As "the suitable renewal of religious communities depends very largely on the training of
their members", (4) several Congregations both of men and of women, anxious to work
out the renewal desired by the Council, have endeavored by serious inquiries and have
often take advantage of the preparation of the special General Chapter prescribed by the
Motu Proprio "Ecclesiae sanctae" (II, n. 3), (5) in order to discover the best conditions for a
suitable renewal of the various phases of the formation of their members to the religious
life.
(4) Perfectae caritatis PC 18, ed. Abbott, p. 478.
(5) Ecclesiae sanctae, II, part 1, n. 3.

Thus it was that a certain number of requests were formulated and transmitted to the
Sacred Congregation for Religious and for Secular Institutes, especially through the
"Union of Superiors General". These requests were intended to secure a broadening of
the canonical norms actually governing religious formation in order to permit the various
Institutes, conformably to the instructions of the Decree "Perfectae caritatis", n. 3 ff., (6) to
make a better adaptation of the entire formation cycle to the mentality of younger
generations and modern living conditions, as also to the present demands of the
apostolate, while remaining faithful to the nature and the special aim of each Institute.
(6) Perfectae caritatis PC 3, ed. Abbott, p. 469.

It is evident that no new clear and definitive legislation can be formulated except on the
basis of experiments carried out on a sufficiently vast scale and over a sufficiently long
period of time to make it possible to arrive at an objective judgment based on facts. This
is most rue since the complexity of situations, their variations according to localities and
the rapidity of the changes which affect them make it impossible for those charged with
the formation of the youth of today to an authentic religious life to determine a priori
which solutions might be best.
This is why this Sacred Congregation for Religious and for Secular Institutes, after careful
examination of the proposals submitted regarding the different phase of religious
formation, has deemed it opportune to broaden the canonical rules now in force in order
to permit these necessary experiments. Nevertheless, although the juridical norms are
being eased, it is important that this not be to the detriment of those basic values which
the prevailing legislation understood to safeguard. For "it must be seriously borne in mind
that even the most desirable changes made on behalf of contemporary needs will fail of
their purpose unless a renewal of spirit give life to them". (7)
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(7) Perfectae caritatis PC 2, ed. Abbott, p. 469.

In order to be authentic, every revision of the means and the rules of the religious life
presupposes at the same time a re-defining of the values which are essential to the
religious life, since the safeguarding of these values is the aim of these norms. For this
reason and in order to permit a clearer understanding of the significance of the new
rulings set forth in this present Instruction, the Sacred Congregation has deemed it useful
to preface them with certain explanatory remarks.

I. SOME GUIDELINES AND PRINCIPLES

#1
Not only the complexity of the situations alluded to previously, but also, especially, the
growing diversity of Institutes and their activities makes it increasingly difficult to
formulate any useful set of directives equally applicable to all Institutes everywhere. Hence
the much broader norms set forth in this Instruction give to individual Institutes the
possibility of prudently choosing the solution best suited to their needs.
It is especially important, particularly with reference to formation and education, to
remember that not even the best solutions can be absolutely identical both for Institutes
of men and those of women. Similarly, the framework and the means of formation must
vary according as an Institute is dedicated to contemplation or is committed to apostolic
activities.
#2
Questions raised by the faculty granted in this present Instruction to those Institutes
which might deem it opportune, to replace temporary vows with some other kind of
commitment, emphasize the necessity of recalling here the nature and the proper value of
Religious Profession. Such profession, whereby the members "either by vows or by other
sacred bonds which are like vows in their purpose", (8) bind themselves to living the three
evangelical counsels, brings about a total consecration to God, who alone is worthy of
such a sweeping gift on the part of a human person. It is more in keeping with the nature
of such a gift to find its culmination and its most eloquent expression in perpetual
profession, whether simple or solemn. In fact, "this consecration will be all the more
perfect according as through firmer and more solid bonds there will be reflected the image
of Christ united with the Church His Spouse through an unbreakable bond". (9) Thus it is
that religious profession is an act of religion and a special consecration whereby a person
dedicates himself to God.
(8) Lumen gentium LG 44, ed. Abbott, p. 74.
(9) Lumen gentium LG 44, ed. Abbott, p. 74.

Not only according to the teaching of the Church but likewise by the very nature of this
consecration, the vow of obedience, whereby a religious consummates the complete
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renunciation of himself and, along with the vows of religious chastity and poverty, offers
to God as it were a perfect sacrifice, belongs to the essence of religious profession. (10)
(10) Perfectae caritatis PC 14, ed. Abbott, p. 477.

Thus consecrated to Christ, the religious is at the same time bound to the service of the
Church and, according to his vocation, is led to the realization of the perfection of that
apostolic charity which must animate and impel him, whether in a life entirely give over to
contemplation or in different apostolic activities. This notwithstanding, it is important to
note that, even though in Institutes dedicated to the apostolate "the very nature of the
religious life requires apostolic action and services", (11) this apostolic activity is not the
primary aim of religious profession. Besides, the same apostolic works could be carried
quite well without the consecration deriving from the religious state although, for one who
has taken on its obligations, this religious consecration can and must contribute to greater
dedication to the apostolate.
(11) Ibid., PC 8, ed. Abbott, p. 477.

Hence, although it is in order to renew religious life in its means and its forms of
expression, it cannot be asserted that the very nature of religious profession must be
changed or that there should be a lessening of the demands proper to it. The youth of
today who are called by God to the religious state are not less desirous than before, rather
they ardently desire to live up to this vocation in all its requirements, provided these be
certain and authentic.
#3
Nevertheless, in addition to the religious vocation strictly and properly so called, the Holy
Spirit does not cease to stir up in the Church, especially in these latter times, numerous
Institutes, whose members, whether bound or not by sacred commitments, undertake to
live in common and to practice the evangelical counsels in order to devote themselves to
various apostolic or charitable activities. The Church has sanctioned the authentic nature
of these different modes of life and has approved them. Still, these modes do not
constitute the religious state even though, up to a certain point, they have often been
likened to religious life in canonical legislation. Therefore, the norms and directives
contained in this present Instruction deal directly with religious Institutes in the strict
sense. Other Institutes, however, if they so wish, are free to follow them in the proper
organization of their formation program and in whatever is best suited to the nature of
their activities.
#4
The faculties granted to religious Institutes by this present Instruction have been
suggested by a certain number of considerations based on experience which it is here in
order to explain briefly.
It would appear that in our day and age genuine religious formation should proceed more
by stages and be extended over a longer period of time, since it must embrace both the
time of the novitiate and the years following upon the first temporary commitment. In
this formation cycle the novitiate must retain its irreplaceable and privileged role as the
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first initiation into religious life. This goal cannot be attained unless the future novice
possesses a minimum of human and spiritual preparation which must not only be verified
but, very often, also completed.
In fact, for each candidate the novitiate should come at the moment when, aware of
Gods call, he has reached that degree of human and spiritual maturity which will allow
him to decide to respond to this call with sufficient and proper responsibility and
freedom. No one should enter religious life without this choice being freely made, and
without the separation from men and things which this entails being accepted.
Nevertheless, this first decision does not necessarily demand that the candidate be then
able to measure up immediately to all the demands of the religious and apostolic life of the
Institute, but he must be judged capable of reaching this goal by stages. Most of the
difficulties encountered today in the formation of novices are usually due to the fact that
when they were admitted they did not have the required maturity.
Thus, preparation for entrance into the novitiate proves to be increasingly necessary as the
world becomes less Christian in outlook. Inmost case, in fact, a gradual spiritual and
psychological adjustment appears to be indispensable in order to prepare the way for
certain breaks with ones social milieu and even worldly habits. Young people today who
are attracted by the religious life are not looking for an easy life, indeed, their thirst for the
absolute is consuming. But their life of faith is oftentimes based on merely elementary
knowledge of doctrine, in sharp contrast to the development of their knowledge of
profane subjects.
Hence it follows that all Institutes, even those whose formation cycle includes no
postulancy, must attach great importance to this preparation for the novitiate. In Institutes
having minor seminaries, seminaries or college, candidates for the religious life usually go
directly to the novitiate. It will be worthwhile to reconsider if this policy should be
maintained, or if it is not more advisable, in order to assure better preparation for a fully
responsible choice of the religious life, to prepare for the novitiate by a fitting period of
probation in order to develop the human and emotional maturity of the candidate.
Moreover, while it must be recognized that problems vary according to countries, it must
be affirmed that the age required for admission to the novitiate should be higher than
heretofore.
#5
As regards the formation to be imparted in the novitiate in Institutes dedicated to the
works of the apostolate, it is evident that greater attention should be paid to preparing the
novices, in the very beginning and more directly, for the type of life or the activities which
will be theirs in the future, and to teaching them how to realize in their lives in progressive
stages that cohesive unity whereby contemplation and apostolic activity are closely linked
together, a unity which is one of the most fundamental and primary values of these same
societies. The achievement of this unity requires a proper understanding of the realities of
the supernatural life and of the paths leading to a deepening of union with God in the
unity of one same supernatural love for God and for men, finding expression at times in
the solitude of intimate communing with the Lord and at others in the generous giving of
self to apostolic activity. Young religious must be taught that this unity so eagerly sought
and toward which all life tends in order to find its full development, cannot be attained on
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the level of activity alone, or even be psychologically experienced, for it resides in that
divine love which is the bond of perfection and which surpasses all understanding.
The attainment of this unity, which cannot be achieved without long training in self-denial
or without persevering efforts towards purity of intention in action, demands in those
Institutes faithful compliance with the basic law of all spiritual life, which consists in
arranging a proper balance of periods set aside for solitude with God and others devoted
to various activities and to the human contacts which these involve.
Consequently, in order that novices, while acquiring experience in certain activities proper
to their Institute, may discover the importance of this law and make it habitual, it has
seemed advisable to grant to those Institutes which might regard it as opportune, the
faculty of introducing into the novitiate formative activity and experimental periods in
keeping with their activities and their type of life.
It must be emphasized that this formative activity, which complements novitiate teaching,
is not intended to provide the novices with the technical or professional training required
for certain apostolic activities, training which will be afforded to them later on, but rather
to help them, in the very midst of these activities, to better discover the exigencies of their
vocation as religious and how to remain faithful to them.
In fact, confronted with the diversity of apostolic activities available to them, let religious
not forget that, differently from secular institutes, whose specific activity is carried out
with the means of the world or in the performance of temporal tasks, religious must,
above all, according to the teaching of the Council, be in a special manner witnesses to
Christ within the Church: "Religious should carefully consider that, through them, to
believers and non-believers alike, the Church truly wishes to give an increasingly clearer
revelation of Christ. Through them Christ should be shown contemplating on the
mountain, announcing God's kingdom to the multitude, healing the sick and the maimed,
turning sinners to wholesome fruit, blessing children, doing good to all, and always
obeying the will of the Father who sent Him". (12)
There is a diversity of gifts. Wherefore, each one must stand firm in the vocation to which
he has been called, since the mission of those called to the religious state in the Church is
one thing; the mission of secular institutes is another thing; the temporal and apostolic
mission of the laity not especially consecrated to God in an Institute, is quite another.
It is in line with this perspective on his vocation that whoever is called by God to the
religious state must understand the meaning of the formation which is begun in the
novitiate.
Therefore, the nature and the educational value of these periods, as well as the timeliness
of introducing them into the novitiate, will be evaluated differently in congregations of
men or of women, in Institutes dedicated to contemplation or to apostolic activities.
Indeed, the effectiveness of this formation, while it is imparted in an atmosphere of
greater freedom and flexibility, will also depend largely an the firmness and the wisdom of
the guidance afforded by the Novice Master and by all those who share in the formation
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of young religious after the novitiate. It is extremely important also to recall the
importance of the role played in such formation by the atmosphere of generosity provided
by a fervent and united community, in the midst of which young religious will be enabled
to learn by experience the value of mutual fraternal assistance as an element of readier
progress and perseverance in their vocation.
(12) Lumen gentium LG 46, ed. Abbott, p. 77.

#6
In order then to respond to this same need of gradual formation the question has arisen
concerning the extension of the period prior to perpetual profession in which a candidate
is bound by temporary vows or by some other form of commitment.
It is proper that when he pronounces his perpetual vows, the religious should have
reached the degree of spiritual maturity required in order that the religious state to which
he is committing himself in stable and certain fashion may really be for him a means of
perfection and greater love, rather than a burden to heavy to carry. Nevertheless, in certain
cases the extension of temporary probation can be an aid to this maturity, while in others
it can involve drawbacks which it will not be out of place to point out. The fact of
remaining for too long a time in a state of uncertainty is not always a contribution to
maturity, and this situation may in some cases encourage a tendency to instability. It
should be added that in the case of non-admission to perpetual profession, the return to
lay life will often entail problems of readjustment, which will be all the more serious and
trying according as the time spent in temporary commitment has been longer. Superiors,
consequently, mast be aware of their grave responsibilities in this field and should not put
off until the last minute a decision which could and should have been taken earlier.
#7
No Institute should decide to use the faculty granted by this Instruction to replace
temporary vows by some other form of commitment without having clearly considered
and weighed the reasons for and the nature of this commitment.
For him who has heeded the call of Jesus to leave everything to follow Him there can be
no question of how important it is to respond generously and whole-heartedly to this call
from the very outset of his religious life, the making of temporary vows is completely in
harmony with this requirement. For, while still retaining its probationary character by the
fact that it is temporary, the profession of first vows makes the young religious share in
the consecration proper to the religious state.
Yet, perpetual vows can be prepared for without making temporary vows. In fact, more
frequently now than in the past, a certain number of young candidates come to the end of
their novitiate without having acquired the religious maturity sufficient to bind themselves
immediately by religious vows, although no prudent doubt can be raised regarding their
generosity or their authentic vocation to the religious state. This hesitancy in pronouncing
vows is frequently accompanied by a great awareness of the exigencies and the importance
of the perpetual religious profession to which they aspire and wish to prepare themselves.
Thus it has seemed desirable in a certain number of Institutes that at the end of their
novitiate the novices should be able to bind themselves by a temporary commitment
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different from vows, yet answering their twofold desire to give themselves to God and the
Institute and to pledge themselves to a fuller preparation for perpetual profession.
Whatever form such a temporary commitment may take, fidelity to a genuine religious
vocation demands that it should in some way be based on the requirements of the three
evangelical counsels, and should thus be already entirely orientated toward the one
perpetual profession, for which it must be, as it were, an apprenticeship and a preparation.
#8
He who commits himself to walk in the path of the Savior in the religious life, must bear
in mind Our Lords own words that "no one, having put his hand to the plow and looking
back, is fit for the kingdom of God" (Lc 9,62). Just the same, the psychological and
emotional difficulties encountered by some individuals in their progressive adaptation to
the religious life are not always resolved upon the termination of the novitiate, and at the
same time there is no doubt that their vocation can be authentic. In many cases, the
permission for absence provided for by Canon law will allow superiors to make it possible
for these religious to spend time outside a house of the Institute in order to be the better
able to resolve their problems. But in some more difficult cases, this solution will be
inadequate. Superiors can then persuade such candidates to return to lay life, using if
necessary, the faculty granted in No. 38 of this Instruction.
#9
Lastly, a religious formation more based on stages and judiciously extended over the
different periods of the life of a young religious should find its culmination in a serious
preparation for perpetual vows. It is in fact desirable that this unique and essential act
whereby a religious is consecrated to God forever should be preceded by a sufficiently
long immediate preparation, spent in retreat and prayer, a preparation which could be like
a second novitiate.

II. SPECIAL NORMS

The Sacred Congregation for Religious and for Secular Institutes, in its desire to promote
necessary and useful experiments in view of the adaptation and renewal of religious
formation, having examined these questions in its plenary meetings of June 25-26, 1968,
by virtue of a special mandate from the Sovereign Pontiff, Pope Paul VI, has seen fit, by
this Instruction, to formulate and to publish the following norms:
#10
I. Religious formation comprises two essential phasesthe novitiate and the probationary
period which follows the novitiate and lasts for a period adapted to the nature of the
Institute, during which the members are bound by vows or other commitments.
II. A preliminary Period of varying duration, obligatory, in certain Institutes under the
mine of postulancy, usually precedes admission to the novitiate.

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#11
I. This preliminary probation has as its purpose not merely to formulate a tentative
judgment on the aptitudes and vocation of the candidate, but also to verify the extent of
his knowledge of religious subjects and, where need be, to complete it in the degree
judged necessary and, lastly, to permit a gradual transition from lay life to the life proper
to the novitiate.
II. During this probationary period it is particularly necessary to secure assurance that the
candidate for religious life be endowed with such elements of human and emotional
maturity as will afford grounds for hope that he is capable of undertaking properly the
obligations of the religious state and that, in the religious life and especially in the
novitiate, he will be able to progress toward fuller maturity.
III. If in certain more difficult cases, the Superior feels, with the free agreement of the
subject, that he should have recourse to the services of a prudent and qualified
psychologist known for his moral principles, it is desirable, in order that this examination
may be fully effective, that it should take place after an extended period of probation, so
as to enable the specialist to formulate a diagnosis based on experience.
#12
1. In Institutes, where a postulancy is obligatory, whether by common law or in virtue of
the Constitutions, the General Chapter may fellow the norms of this present Instruction
for a better adaptation of the period of postulancy to the requirements of a more fruitful
preparation for the novitiate
II. In other Institutes it belongs to the General Chapter to determine the nature and the
length of this preliminary probation, which can vary according to candidates.
Nevertheless, if it is to be genuinely effective, this period should neither be too brief nor,
as a general rule, be extended beyond two years.
III. It is preferable that this probation should not take place in the novitiate house. It
could even be helpful that, either in whole or in part, it be organized outside a house of
the Institute.
IV. During this preliminary probation, even if it takes place outside a house of the
Institute, the candidates will be placed under the direction of qualified religious and there
should be sufficient collaboration between these latter and the Novice Master, with a view
to assuring continuity of formation.
#13
I. Religious life begins with the novitiate. Whatever may be the special aim of the Institute,
the principal purpose of the novitiate is to initiate the novice into the essential and
primary requirements of the religious life and also, in view of a greater charity, to
implement the evangelical counsels of chastity, poverty, and obedience of which he will
later make profession, "either through vows or other sacred bonds which are like vows in
their purpose". (13)

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II. In those Institutes where "the very nature of the religious life requires apostolic action
and service", (14) the novices are to be gradually trained to dedicate themselves to
activities in keeping with the purpose of their Institute, while developing that intimate
union with Christ whence all their apostolic activity must flow. (15)
(13) Lumen gentium LG 44, ed. Abbott, p. 75.
(14) Perfectae caritatis PC 8, ed. Abbott, p. 742.
(15) Ibid., ed. Abbott, p. 472.

#14
Superiors responsible for the admission of candidates to the novitiate will take care to
accept only those giving proof of the aptitudes and elements of maturity regarded as
necessary for commitment to the religious life as lived in the Institute.
#15
I. In order to be valid, the novitiate must be made in the house legitimately designated for
this purpose.
II. It should be made in the community or group of novices, fraternally united under the
direction of the Novice Master. The program as well as the nature of the activities and
work of the novitiate must be organized in such a way as to contribute to novice
formation.
III. This formation, conformable to the teachings of Our Lord in the Gospel and the
demands of the particular aim and spirituality of the Institute, consists mainly in initiating
the novices gradually into detachment from everything not connected with the kingdom
of God, the practice of obedience, poverty, prayer, habitual union with God in availability
to the Holy Spirit, in order to help one another spiritually in frank and open charity.
IV. The novitiate will also include study and meditation on Holy Scripture, the doctrinal
and spiritual formation indispensable for the development of a supernatural life of union
with God and an understanding of the religious state and lastly an initiation to liturgical
life and the spirituality proper to the Institute.
#16
I. The erection of a novitiate does not require the authorization of the Holy See. It
belongs to the Superior general, with the consent of his council and conformably to the
norms laid down in the Constitutions, to erect or to authorize the erection of a novitiate,
to determine the special details of the program and to decide on its location in a given
house of the Institute.
II. If necessary, in order to make more effective provision for the formation of the
novices, the Superior General may authorize the transfer of the novitiate community
during certain periods to another residence designated by himself.

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#17
In case of necessity, the Superior General, with the consent of his council and after
consultation with the interested provincial, may authorize the erection of several novitiates
within the same province.
#18
In view of the very important role of community life in the formation of the novices, and
when the small number of the novices would prevent the creation of conditions favorable
to genuine community life, the Superior General should, if possible, organize the novitiate
in another community of the Institute able to assist in the formation of this small group of
novices.
#19
In special cases and by way of exception, the Superior General, with the consent of his
council, is empowered to allow a candidate to make his novitiate validly in some house of
the Institute other than the novitiate under the responsibility of an experienced religious
acting as Novice Master.
#20
For a reason which he regards as just, the major superior may allow first profession to be
made outside the novitiate house.
#21
In order to be valid, the novitiate as described above must last twelve months.
#22
I. Absences from the novitiate group and house which, either at intervals or continuously,
exceed three months render the novitiate invalid.
II. As for absences lasting less than three months, it pertains to the major superiors, after
consultation with the Novice Master, to decide in each individual case, taking into account
the reasons for the absence, whether this absence should be made up by demanding an
extension of the novitiate, and to determine the length of the eventual prolongation. The
Constitutions of the Institute may also provide directives on this point.
#23
I. The General Chapter, by at least a two-thirds majority, may decide, on an experimental
basis, to integrate into novitiate formation one or several periods involving activities in
line with the character of the Institute and away from the novitiate, in the degree in which,
in the judgment of the Novice Master and with the consent of the major superior, such an
experiment would seem to be a useful contribution to formation.
II. These formation stages may be used for one or several novices or for the novitiate
community as a wholeWherever possible, it would be preferable that the novices take part
in these stages in group of two or more.
III. During these stages away from the novitiate community, the novices remain under the
responsibility of the Novice Master.
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#24
I. The total length of the periods spent by a novice outside the novitiate will be added to
the twelve months of presence required by Art. 21 for the validity of the novitiate, but in
such a way that the total duration of the novitiate thus expanded does not exceed two
years.
II. These formative apostolic periods may not begin until after a minimum of three
months in the novitiate and will be distributed in such a way that the novice will spend at
least six continuous months in the novitiate and return to the novitiate for at least one
month prior to first vows or temporary commitment.
III. In cases where Superiors would deem it useful for a future novice to have a period of
experience before beginning the three months of presence required at the start of the
novitiate, this period could be regarded as a probation period and only after its completion
would the novitiate begin.
#25
I. The nature of experimental periods outside the novitiate can vary according to the aims
of various Institutes and the nature of their activities. Still, they must always be planned
and carried out in view of forming the novice or, in certain cases, testing his aptitude for
the life of the Institute. Besides gradual preparation for apostolic activities, they can also
have as their purpose to bring the novice into contact with certain concrete aspects of
poverty or of labor, to contribute to character formation, a better knowledge of human
nature, the strengthening of the will, the development of personal responsibility and,
lastly, to provide occasions for effort at union with God in the context of the active life.
II. This balancing of periods of activity and periods of retreat consecrated to prayer,
meditation or study, which will characterize the formation of the novices, should stimulate
them to remain faithful to it through the whole of their religious life. It would also be well
for such periods of retreat to be regularly planned during the years of formation preceding
perpetual profession.
#26
The Major Superior may, for a just cause, allow first profession to be anticipated, but not
beyond fifteen days.
#27
In Institutes having different novitiates for different categories of religious, and unless the
Constitutions stipulate otherwise, the novitiate made for one category is valid likewise for
the other. It belongs to the constitution to determine eventual conditions regulating this
passage from one novitiate to the other.
#28
The special nature and aim of the novitiate, as also the close bonds which should be found
among the novices, really demand a certain separation of the novice group from the other
members of the Institute. Nevertheless the novices may, according to the judgment of the
Novice Master, have contacts with other communities or religious. Hence it will be the
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task of the General Chapter, taking into consideration the spirit of the Institute and the
demands of special circumstances, to decide what kind of contacts the novices may have
with the other members of the Institute.
#29
I. The General Chapter may permit or even impose during the regular novitiate year
certain studies which may be useful for the formation of the novices. Doctrinal studies
must be put at the service of a loving knowledge of God and a deepening of the life of
faith.
II. Excluded from the novitiate year described in No. 21 are all formal study programs,
even of theology or philosophy, as also studies directed toward the obtaining of diplomas
or in view of professional training.
#30
All tasks and work entrusted to novices will be under the responsibility and direction of
the Novice Master, who nevertheless may seek the aid of competent persons. The Chief
aim of these various tasks must be the formation of the novices, not the interests of the
Congregation.
#31
I. In the direction of the novices, particularly during the periods of formative activity, the
Novice Master will base his direction on the teaching so clearly enunciated by the Second
Vatican Council. "Therefore, in order that members may above all respond to their
vocation of following Christ and may serve Christ Himself in His members, their
apostolic activity should result from their intimate union with Him". (16) "To this end, let
the members of all Institutes, seeking above all only God, unite contemplation, whereby
they are united with Him in mind and heart, with apostolic love, whereby they strive to
associate themselves with the work of redemption and to spread the kingdom of God"
(17)
(16) Perfectae caritatis PC 8, ed. Abbott, p. 472.
(17) Ibid., PC 5, ed. Abbott, p. 470.

II. With this in mind he should teach the novices:

1. to seek in all things, as well in apostolic activities or the service of men as in the times
consecrated to silent prayer or study, purity of intention and the unity of charity toward
God and toward men;
2. when the apostolic activities of their Institute lead them to become involved in human
affairs, to learn how to use this world "as though not using it";
3. to understand the limitations of their own activity without being discouraged and to
work at the order of their own life, bearing in mind that no one can give himself
authentically to God and his brethren without first getting possession of himself in
humility;
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4. to bring about in their lives, along with a will which is firm and rich in initiative, and
conformable to the demands of a vocation to an Institute dedicated to the apostolate, the
indispensable balance on both the human and the supernatural level between times
consecrated to the apostolate and the service of men and more or less lengthy periods in
solitude or in community, devoted to prayer and meditative reading of the Word of God;
5. in fidelity to this program which is essential to every consecrated life, to ground their
hearts gradually in union with God and that peace which comes from doing the divine
will, whose demands they will have learned to discover in the duties of their state and in
the promptings of justice and charity.
#32
I. Unity of heart and mind must reign between Superiors, the Novice Master and the
novices. This union, which is the fruit of genuine charity, is necessary for religious
formation.
II. Superiors and the Novice Master must always show toward the novices evangelical
simplicity, kindness coupled with gentleness, and respect for their personality, in order to
build up a climate of confidence, docility and openness in which the Novice Master will be
able to orientate their generosity toward a complete gift of themselves to the Lord in faith,
and gradually lead them by word and example to learn in the mystery of Christ Crucified
the exigencies of authentic religious obedience. Thus, let the Novice master teach his
novices "to bring an active and responsible obedience to the offices they shoulder and the
activities they undertake". (18)
(18) Perfectae caritatis PC 14, ed. Abbott, p. 477.

#33
As for the habit of the novices and other candidates to the religious life, the decision rests
with the General Chapter.
#34
I. The General Chapter, by a two-thirds majority, may decide to replace temporary vows
in the Institute with some other kind of commitment as, for example, a promise made to
the Institute.
II. This commitment will be made at the end of the novitiate and for the duration of the
probationary period extending to perpetual profession or to the sacred commitments
which are its equivalent in certain Institutes. (19) This temporary commitment may also be
made for a briefer period and be renewed at stated intervals, or even be followed by the
making of temporary vows.
(19) Cfr above, n. 3.

#35
I. It is altogether proper that this temporary bond should have reference to the practice of
the three evangelical counsels, in order to constitute a genuine preparation for perpetual
profession. It is of the utmost importance to safeguard unity of religious formation.
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Although the practice of this life is realized definitively at perpetual profession, it must
begin quite a long time before this profession.
II. Since, therefore, the one perpetual profession assumes its full significance, it is fitting
that it should be preceded by a period of immediate preparation lasting for a certain length
of time, and serving as a kind of second novitiate. The duration and details will be
determined by the General Chapter.
#36
Whatever may be the nature of this temporary commitment, its effect will be to bind
whoever makes it to his congregation or his Institute and it will entail the obligation of
observing the rule, Constitutions and other regulations of the Institute. The General
Chapter will determine other aspects and consequences of this commitment.
#37
I. The General Chapter, after careful consideration of all the circumstances, shall decide
on the length of the period of temporary vows or commitments, which is to extend from
the end of the novitiate until the making of perpetual vows. This period shall last for no
less than three years and no more than nine, counting the time continuously.
II. The prescription still stands that perpetual profession must be made before the
reception of Holy Orders.
#38
I. When a member has left his Institute legitimately, either at the expiration of his
temporary profession or commitment or after dispensation from these obligations, and
later requests re-admission, the Superior General, with the consent of his council, may
grant this re-admission without the obligation of prescribing the repetition of the
novitiate.
II. The Superior General must, none the less, impose on him a certain period of
probation, upon the completion of which the candidate may be admitted to temporary
vows or commitment for a period of no less than one year or no less than the period of
temporary probation which he would have had to complete before perpetual profession at
the time he left the Institute. The Superior may also demand a longer period of trial.
III. Application of the Special Norms
In the implementation of these present decisions the following directives shall be
observed:
I. The prescriptions of common law remain in force except in so far as this present
Instruction may derogate therefrom.
II. The faculties granted by this Instruction may not in any way be delegated.
III. The term "Superior General" also includes the Abbot President of a Monastic
Congregation.
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IV. In case the Superior General is incapacitated or legitimately impeded from acting,
these same faculties are granted to the one who is legitimately designated by the
Constitutions to replace him.
V. In the case of nuns dedicated exclusively to contemplative life, special regulations shall
be inserted into the Constitutions and submitted for approval. Nevertheless, the norms
indicated in Nos. 22, 26 and 27 may be applied to them.
VI. 1. If the special General Chapter prescribed by the Motu Proprio "Ecclesiae sanctae"
has already been held, it will belong to the Superior General and his council, acting as a
body, after due consideration of all the circumstance, to decide if it advisable to convoke a
General Chapter to decide the questions reserved to it, or to await the next ordinary
General Chapter.
2. Should the Superior General with his council, as above, deem it too difficult or even
impossible to convoke a new General Chapter and if, at the same time, the
implementation of the faculties reserved to the decision of the Chapter is regarded as
urgent for the welfare of the Institute, the Superior General and his council, as before, is
hereby authorized to implement some or all of these faculties until the next General
Chapter, provided that he previously consult the other major superiors with their councils
and obtain the consent of at least two-thirds of their number. The major superiors in turn
should make it a point to consult first their perpetually professed religious. In Institutes
having no provinces, the Superior General must consult the perpetually professed and
obtain the consent of two-thirds.
VII. These directives, issued on an experimental basis, take effect as of the date of the
promulgation of the present Instruction.
Rome, January 6, on the Feast of the Epiphany of Our Lord, in the year 1969.
I. CARD. ANTONIUTTI
Prefect
ANTONIO MAURO
Tit. Archbishop of Tagaste

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TESTIFICATIO EVANGELICA
Pope Paul VI
Apostolic Exhortation on the renewal of religious life according to the teachings of
Vatican II
1971

INTRODUCTION
Beloved Sons and Daughters of Christ,
#1
The evangelical witness of the religious life clearly manifests to men the primacy of the
love of God; it does this with a force for which We must give thanks to the Holy Spirit. In
all simplicity following the example given by Our venerated predecessor, John XXIII, on
the eve of the Council (1) We would like to tell you what hope is stirred up in Us, as well
as in all the pastors and faithful of the Church, by the spiritual generosity of those men
and women who have consecrated their lives to the Lord in the spirit and practice of the
evangelical counsels. We wish also to assist you to continue in your path of following
Christ in faithfulness to the council's teaching.
(1) Exhortation Il tempio Massimo, July 2, 1962, AAS 54, 1962, pp. 508-517.

The Council
#2
By doing this, We wish to respond to the anxiety, uncertainty and instability shown by
some; at the same time We wish to encourage those who are seeking the true renewal of
the religious life. The boldness of certain arbitrary transformations, an exaggerated distrust
of the past even when it witnesses to the wisdom and vigor of ecclesial traditions and a
mentality excessively preoccupied with hastily conforming to the profound changes which
disturb Our times have succeeded in leading some to consider as outmoded the specific
forms of religious life. Has not appeal even unjustly been made to the Council to cast
doubt on the very principle of religious life? And yet it is well known that the Council
recognized "this special gift" as having a choice place in the life of the Church, because it
enables those who have received it to be more closely conformed to "that manner of
virginal and humble life which Christ the Lord elected for Himself, and which His Virgin
Mother also chose." (2) The Council has also indicated the ways for the renewal of
religious life in accordance with the Gospel. (3)
(2) LG 46, AAS, 57, 1965, p. 52.

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(3) Perfectae Caritatis, AAS, 58, 1966, pp. 702-712.

The tradition of the Church

#3
From the beginning, the tradition of the Church is it perhaps necessary to recall it?
presents us with this privileged witness of a constant seeking for God, of an undivided
love for Christ alone, and of an absolute dedication to the growth of His kingdom.
Without this concrete sign there would be a danger that the charity which animates the
entire Church would grow cold, that the salvific paradox of the Gospel would be blunted,
and that the "salt" of faith would lose its savor in a world undergoing secularization.
From the first centuries, the Holy Spirit has stirred up, side by side with the heroic
confession of the martyrs, the wonderful strength of disciples and virgins, of hermits and
anchorites. Religious life already existed in germ, and progressively it felt the growing need
of developing and of taking on different forms of community or solitary life, in order to
respond to the pressing invitation of Christ: "There is no one who has left house, wife,
brothers, parents or children for the sake of the kingdom of God who will not be given
repayment many times over in this present time, and, in the world to come, eternal life."
(4)
Who would venture to hold that such a calling today no longer has the same value and
vigor? That the Church could do without these exceptional witnesses of the transcendence
of the love of Christ? Or that the world without damage to itself could allow these lights
to go out? They are lights which announce the kingdom of God with a liberty which
knows no obstacles and is daily lived by thousands of sons and daughters of the Church.
(4) Lc 18,29-30.

Esteem and affection

#4
Dear sons and daughters, you have wished by means of the practice of the evangelical
counsels to follow Christ more freely and to imitate Him more faithfully, dedicating your
entire lives to God with a special consecration rooted in that of Baptism and expressing it
with greater fullness: could you but understand all the esteem and the affection that We
have for you in the name of Christ Jesus! We commend you to Our most dear brothers in
the episcopate who, together with their collaborators in the priesthood, realize their own
responsibility in regard to the religious life. And We ask all the laity to whom "secular
duties and activities belong properly, although not exclusively" (5) to understand what a
strong help you are for them in the striving for that holiness, to which they also are called
by their baptism in Christ, to the glory of the Father. (6)
(5) Cfr. GS 43, AAS, 58, 1966, p. 1062.
(6) Cfr. Lumen gentium, V, AAS, 57, 1965, pp. 44-49.

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Renewal
#5
Certainly many exterior elements, recommended by founders of orders or religious
congregations are seen today to be outmoded. Various encumbrances or rigid forms
accumulated over the centuries need to be curtailed. Adaptations must be made. New
forms can even be sought and instituted with the approval of the Church. For some years
now the greater part of religious institutes have been generously dedicating themselves to
the attainment of this goal, experimenting sometimes too hardily with new types of
constitutions and rules. We know well and We are following with attention this effort at
renewal which was desired by the Council. (7)
(7) Cfr. Motu Proprio Ecclesiae Sanctae, August 6, 1966, AAS, 58, 1966, pp. 757ff.; Renovationis causam,
January 6, 1969, AAS, 61, 1969, pp. 103ff.

Necessary Discernment
#6
How can We assist you to make the necessary discernment in this dynamic process itself,
in which there is the constant risk that the spirit of the world will be intermingled with the
action of the Holy Spirit? How can what is essential be safeguarded or attained? How can
benefit be obtained from past experience and from present reflection, in order to
strengthen this form of evangelical life? According to the singular responsibility which the
Lord has given us in His Church that of confirming our brethren (8) We would like to
encourage you to proceed with greater sureness and with more joyful confidence along the
way that you have chosen. In the "pursuit of perfect charity" (9) which guides your
existence, what attitude could you have other than a total surrender to the Holy Spirit
who, working in the Church, calls you to the freedom of the sons of God? (10)
(8) Cfr. Lc 22,32.
(9) Cfr. PC 1, AAS, 58, 1966, p. 702.
(10) Cfr. Ga 5,13 2Co 3,17.

THE RELIGIOUS LIFE

The Teaching of the Council
#7
Dear sons and daughters, by a free response to the call of the Holy Spirit you have
decided to follow Christ, consecrating yourselves totally to Him. The evangelical counsels
of chastity vowed to God, of poverty and of obedience have now become the law of your
existence. The Council reminds us that "the authority of the Church has taken care, under
the inspiration of the Holy Spirit, to interpret these evangelical counsels, to regulate their
practice, and also to establish stable forms of living according to them." (11) In this way,
the Church recognizes and authenticates the state of life established by the profession of
the evangelical counsels: "The faithful of Christ can bind themselves to the three
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previously mentioned counsels either by vows, or by other sacred bonds which are like
vows in their purpose. Through such a bond a person is totally dedicated to God by an act
of supreme love. It is true that through Baptism he has died to sin and has been
consecrated to God. However, in order to derive more abundant fruit from this baptismal
grace, he intends, by the profession of the evangelical counsels in the Church, to free
himself from those obstacles which might draw him away from the fervor of charity and
the perfection of divine worship. Thus he is more intimately consecrated to divine service.
This consecration will be the more perfect to the extent that, through more firm and
stable bonds, the indissoluble union of Christ with his Spouse the Church is more
perfectly represented." (12)
This teaching of the Council illustrates well the grandeur of this self-giving, freely made by
yourselves, after the pattern of Christ's self-giving to His Church; like His, yours is total
and irreversible. It is precisely for the sake of the kingdom of heaven that you have vowed
to Christ, generously and without reservation, that capacity to love, that need to possess
and that freedom to regulate one's own life, which are so precious to man. Such is your
consecration, made within the Church and through her ministry both that of her
representatives who receive your profession and that of the Christian community itself,
whose love recognizes, welcomes, sustains and embraces those who within it make an
offering of themselves as a living sign "which can and ought to attract all the members of
the Church to an effective and prompt fulfillment of the duties of their Christian
vocationmore adequately manifesting to all believers the presence of heavenly goods
already possessed in this world." (13)
(11) LG 43, AAS, 57, 1965, p. 49.
(12) LG 44, p. 50.
(13) Ibid., pp. 50-51.

I. FORMS OF THE RELIGIOUS LIFE

Contemplative life
#8
Some of you have been called to the life which is termed "contemplative." An irresistible
attraction draws you to the Lord. Held in God's grasp, you abandon yourselves to His
sovereign action, which draws you toward Him and transforms you into Him, as it
prepares you for that eternal contemplation which is the common vocation of us all. How
could you advance along this road and be faithful to the grace which animates you if you
did not respond with all your being, through a dynamism whose driving force is love, to
that call which directs you unswervingly towards God? Consider, therefore, every other
immediate activity to which you must devote yourselves fraternal relationships,
disinterested or remunerative work, necessary recreation as a witness rendered to the Lord
of your intimate communion with Him, so that He may grant you that unifying purity of
intention which is so necessary for encountering Him in prayer itself. In this way you will
contribute to the building up of the kingdom of God by the witness of your lives and with
a "hidden apostolic fruitfulness." (14)
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(14) PC 7, AAS, 58, 1966, p. 705.

Apostolic Life
#9
Others are consecrated to the apostolate in its essential mission, which is the proclaiming
of the Word of God to those whom He places along their path, so as to lead them
towards faith. Such a grace requires a profound union with the Lord, one which will
enable you to transmit the message of the Incarnate Word in terms which the world is
able to understand. How necessary it is therefore that your whole existence should make
you share in His passion, death and glory. (15)
(15) Cfr. Ph 3,10-11.

Contemplation and Apostolate

#10
When your vocation destines you for other tasks in the service of men pastoral life,
missions, teaching, works of charity and so on is it not above all the intensity of your
union with the Lord that will make them fruitful, in proportion to that union "in secret"?
(16) In order to be faithful to the teaching of the Council, must not "the members of each
community who are seeking God before all else combine contemplation with apostolic
love? By the former they cling to God in mind and heart; by the latter they strive to
associate themselves with the work of redemption and to spread the kingdom of God."
(17)
(16) Cfr. Mt 6,6.
(17) Cfr. PC 5, AAS, 58, 1966, p. 705.

The Charisms of Founders

#11
Only in this way will you be able to reawaken hearts to truth and to divine love in
accordance with the charisms of your founders who were raised up by God within His
Church. Thus the Council rightly insists on the obligation of religious to be faithful to the
spirit of their founders, to their evangelical intentions and to the example of their sanctity.
In this it finds one of the principles for the present renewal and one of the most secure
criteria for judging what each institute should undertake. (18) In reality, the charism of the
religious life, far from being an impulse born of flesh and blood (19) or one derived from
a mentality which conforms itself to the modern world, (20) is the fruit of the Holy Spirit,
who is always at work within the Church.
(18) Cfr. LG 45, AAS, 57, 1965, pp. 51-52; PC 2 b, AAS, 58, 1966, p. 703.
(19) Cfr. Jn 1,13.
(20) Cfr. Rm 12,2.

External Forms and Interior Driving Force

#12
It is precisely here that the dynamism proper to each religious family finds its origin. For
while the call of God renews itself and expresses itself in different ways according to
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changing circumstances of place and time, it nevertheless requires a certain constancy of

orientation. The interior impulse which is the response to God's call stirs up in the depth
of one's being certain fundamental options. Fidelity to the exigencies of these fundamental
options is the touchstone of authenticity in religious life. Let us not forget that every
human institution is prone to become set in its ways and is threatened by formalism. It is
continually necessary to revitalize external forms with this interior driving force, without
which these external forms would very quickly become an excessive burden.
Through the variety of forms which give each institute its own individual character and
which have their root in the fullness of the grace of Christ, (21) the supreme rule of the
religious life and its ultimate norm is that of following Christ according to the teaching of
the Gospel. Is it not perhaps this preoccupation which in the course of the centuries has
given rise in the Church to the demand for a life which is chaste, poor and obedient?
(21) Cfr. 1Co 12,12-30.

II. ESSENTIAL COMMITMENTS

Consecrated Chastity
#13
Only the love of God it must be repeated calls in a decisive way to religious chastity. This
love moreover makes so uncompromising a demand for fraternal charity that the religious
will live more profoundly with his contemporaries in the heart of Christ. On this
condition, the gift of self, made to God and to others, will be the source of deep peace.
Without in any way undervaluing human love and marriage is not the latter, according to
faith, the image and sharing of the union of love joining Christ and the Church? (22)
consecrated chastity evokes this union in a more immediate way and brings that
surpassing excellence to which all human love should tend. Thus, at the very moment that
human love is more than ever threatened by a "ravaging eroticism," (23) consecrated
chastity must be today more than ever understood and lived with uprightness and
generosity. Chastity is decisively positive; it witnesses to preferential love for the Lord and
symbolizes in the most eminent and absolute way the mystery of the union of the Mystical
Body with its Head, the union of the Bride with her eternal Bridegroom. Finally, it
reaches, transforms and imbues with a mysterious likeness to Christ man's being in its
most hidden depths.
(22) Cfr. GS 48, AAS, 58, 1966, pp. 1067-1069; cfr. Ep 5,25 5,32.
(23) Cfr. Address to the "Equipes Notre-Dame," May 4, 1970, AAS, 62, 1970, p. 429.

A Source of Spiritual Fruitfulness

#14
Thus, dear brothers and sisters, it is necessary for you to restore to the Christian
spirituality of consecrated chastity its full effectiveness. When it is truly lived, for the sake
of the kingdom of heaven, consecrated chastity frees man's heart and thus becomes "a
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sign and stimulus of charity as well as a special source of spiritual fruitfulness in the
world." (24) Even if the world does not always recognize it, consecrated chastity remains
in every case effective in a mystical manner in the world.
(24) Cfr. LG 42, AAS, 57, 1965, p. 48.

A Gift of God
#15
For our part, We must be firmly and surely convinced that the value and the fruitfulness
of chastity observed for love of God in religious celibacy find their ultimate basis in
nothing other than the Word of God, the teachings of Christ, the life of His Virgin
Mother and also the apostolic tradition, as it has been unceasingly affirmed by the Church.
We are in fact dealing here with a precious gift which the Father imparts to certain people.
This gift, fragile and vulnerable because of human weakness, remains open to the
contradictions of mere reason and is in part incomprehensible to those to whom the light
of the Word Incarnate has not revealed how he who loses his life for Him will find it. (25)
(25) Cfr. Mt 10,39 16,25 Mc 8,35 Lc 9,24 Jn 12,25.

Consecrated Poverty
#16
Observing chastity as you do in the following of Christ, you desire also, according to His
example, to live in poverty in the use of this world's goods which are necessary for your
daily sustenance. On this point, moreover, our contemporaries question you with
particular insistence. It is certainly true that religious institutes have an important role to
fulfill in the sphere of works of mercy, assistance and social justice; it is clear that in
carrying out this service they must be always attentive to the demands of the Gospel.

The Cry of the Poor

#17
You hear rising up, more pressing than ever, from their personal distress and collective
misery, "the cry of the poor." (26) Was it not in order to respond to their appeal as God's
privileged ones that Christ came, (27) even going as far as to identify Himself with them?
(28) In a world experiencing the full flood of development this persistence of povertystricken masses and individuals constitutes a pressing call for "a conversion of minds and
attitudes," (29) especially for you who follow Christ more closely in this earthly condition
of self-emptying. (30) We know that this call resounds within you in so dramatic a fashion
that some of you even feel on occasion the temptation to take violent action. As disciples
of Christ, how could you follow a way different from His? This way is not, as you know, a
movement of the political or temporal order; it calls rather for the conversion of hearts,
for liberation from all temporal encumbrances. It is a call to love.
(26) Cfr. Ps 9,13 Jb 34,28 Pr 21,13.
(27) Cfr. Lc 4,18 6,20.
(28) Cfr. Mt 25,35-40.

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(29) GS 63, AAS, 58, 1966, p. 1085.

(30) Cfr. Mt 19,21 2Co 8,9.

Poverty and Justice

#18
How then will the cry of the poor find an echo in your lives? That cry must, first of all, bar
you from whatever would be a compromise with any form of social injustice. It obliges
you also to awaken consciences to the drama of misery and to the demands of social
justice made by the Gospel and the Church. It leads some of you to join the poor in their
situation and to share their bitter cares. Furthermore, it calls many of your institutes to
rededicate for the good of the poor some of their works something which many have
already done with generosity. Finally, it enjoins on you a use of goods limited to what is
required for the fulfillment of the functions to which you are called. It is necessary that in
your daily lives you should give proof, even externally, of authentic poverty.

Use of the World's Goods

#19
In a civilization and a world marked by a prodigious movement of almost indefinite
material growth, what witness would be offered by a religious who let himself be carried
away by an uncurbed seeking for his own ease, and who considered it normal to allow
himself without discernment or restraint everything that is offered him? At a time when
there is an increased danger for many of being enticed by the alluring security of
possessions, knowledge and power, the call of God places you at the pinnacle of the
Christian conscience. You are to remind men that their true and complete progress
consists in responding to their calling "to share as sons in the life of the living God, the
Father of all men." (31)
(31) PP 21, AAS, 59, 1967, p. 268.

Life of Work
#20
You will likewise be able to understand the complaints of so many persons who are drawn
into the implacable process of work for gain, of profit for enjoyment, and of
consumption, which in its turn forces them to a labor which is sometimes inhuman. It will
therefore be an essential aspect of your poverty to bear witness to the human meaning of
work which is carried out in liberty of spirit and restored to its true nature as the source of
sustenance and of service. Did not the Council stressin a very timely wayyour
necessary submission to "the common law of labor?" (32) Earning your own living and
that of your brothers or sisters, helping the poor by your work these are duties incumbent
upon you. But your activities cannot derogate from the vocation of your various institutes,
nor habitually involve work such as would take the place of their specific tasks. Nor
should these activities in any way lead you towards secularization, to the detriment of your
religious life. Be watchful therefore regarding the spirit which animates you: what a failure

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it would be if you felt yourselves valued solely by the payment you receive for worldly
work!
(32) PC 13, AAS, 58, 1966, p. 708.

Fraternal Sharing
#21
The necessity, which is so imperative today, of fraternal sharing must preserve its
evangelical value. According to the expression in the Didache, "if you share eternal goods,
with all the more reason should you share the goods that perish." (33) Poverty really lived
by pooling goods, including pay, will testify to the spiritual communion uniting you; it will
be a living call to all the rich and will also bring relief to your needy brothers and sisters.
The legitimate desire of exercising personal responsibility will not find expression in
enjoyment of one's own income but in fraternal sharing in the common good. The forms
of poverty of each person and of each community will depend on the type of institute and
on the form of obedience practiced in it. Thus will be brought to realization, in
accordance with particular vocations, the character of dependence which is inherent in
every form of poverty.
(33) Didache, IV, 8; cfr. Ac 4,32.

Evangelical Exigency
#22
You are aware, dear sons and daughters, that the needs of today's world, if you experience
them in heart-to-heart union with Christ, make your poverty more urgent and more deep.
If, as is evident, you must take account of the human surroundings in which you live, in
order to adapt your life style to them, your poverty cannot be purely and simply a
conformity to the manners of those surroundings. Its value as a witness will derive from a
generous response to the exigencies of the Gospel, in total fidelity to your vocation not
just from an excessively superficial preoccupation for appearing to be poor and in
avoiding those ways of life which would denote a certain affectedness and vanity. While
We recognize that certain situations can justify the abandonment of a religious type of
dress, we cannot pass over in silence the fittingness that the dress of religious men and
women should be, as the Council wishes, a sign of their consecration (34) and that it
should be in some way different from the forms that are clearly secular.
(34) Cfr. PC 17, AAS, 58, 1966, p. 710.

Consecrated Obedience
#23
Is it not the same fidelity which inspires your profession of obedience, in the light of faith
and in accordance with the very dynamism of the charity of Christ? Through this
profession, in fact, you make a total offering of your will and enter more decisively and
more surely into His plan of salvation. Following the example of Christ, who came to do
the will of the Father, and in communion with Him who "learned to obey through
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suffering" and "ministered to the brethren," you have assumed a firmer commitment to
the ministry of the Church and of your brethren. (35)
(35) Cfr. PC 14, p. 709; Jn 4,34 5,30 10,15-18 He 5,8 10,7 Ps 40,8-9.

Evangelical Fraternity and Sacrifice

#24
The evangelical aspiration to fraternity was forcefully expressed by the Council. The
Church was defined as the People of God, in which the hierarchy is at the service of the
members of Christ united by the same charity. (36) The same paschal mystery of Christ is
lived in the religious state as in the whole Church. The profound meaning of obedience is
revealed in the fullness of this mystery of death and resurrection in which the supernatural
destiny of man is brought to realization in a perfect manner. It is in fact through sacrifice,
suffering and death that man attains true life.
Exercising authority in the midst of your brethren means therefore being their servants,
(37) in accordance with the example of Him who gave "his life as a ransom for many."
(38)
(36) Cfr. Lumen gentium, chaps. I-III, AAS, 57, 1965, pp. 5-36.
(37) Cfr. Lc 22,26-27 Jn 13,14.
(38) Mt 20,28; cfr. Ph 2,8.

Authority and Obedience

#25
Consequently, authority and obedience are exercised in the service of the common good
as two complementary aspects of the same participation in Christ's offering. For those in
authority, it is a matter of serving in their brothers the design of the Father's love; while, in
accepting their directives, the religious follow our Master's example (39) and cooperate in
the work of salvation. Thus, far from being in opposition to one another, authority and
individual liberty go together in the fulfillment of God's will, which is sought fraternally
through a trustful dialogue between the superior and his brother, in the case of a personal
situation, or through a general agreement regarding what concerns the whole community.
In this pursuit, the religious will be able to avoid both an excessive agitation and a
preoccupation for making the attraction of current opinion prevail over the profound
meaning of the religious life. It is the duty of everyone, but especially of superiors and
those who exercise responsibility among their brothers or sisters, to awaken in the
community the certainties of faith which must be their guide. This pursuit has the aim of
giving depth to these certainties and translating them into practice in everyday living in
accordance with the needs of the moment; its aim is not in any way to cast doubt on
them. This labor of seeking together must end, when it is the moment, with the decision
of the superiors whose presence and acceptance are indispensable in every community.
(39) Cfr. Lc 2,51.

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In the Needs of Daily Life

#26
Modern conditions of life naturally have their effect on the way you live your obedience.
Many of you carry out part of your activity outside your religious houses, performing a
function in which you have special competence. Others join together in work teams
having their own pattern of life and action. Is not the risk which is inherent in such
situations a call to reassert and re-examine in depth the sense of obedience? If the risk is
to have good results, certain conditions must be respected. First of all, it is necessary to
see whether the work undertaken conforms with the institute's vocation. The two spheres
ought also to be clearly marked off. Above all, it must be possible to pass from external
activity to the demands of common life, taking care to insure full effectiveness to the
elements of the strictly religious life. One of the principal duties of superiors is that of
insuring that their brothers and sisters in religion should have the indispensable conditions
for their spiritual life. But how could they fulfill this duty without the trusting
collaboration of the whole community?

Freedom and Obedience

#27
Let us add thisthe more you exercise your responsibility, the more you must renew your
self-giving in its full significance. The Lord obliges each one to "lose his life" if he is to
follow Him. (40) You will observe this precept by accepting the directives of your
superiors as a guarantee of your religious profession, through which you offer to God a
total dedication of your own wills as a sacrifice of yourselves. (41) Christian obedience is
unconditional submission to the will of God. But your obedience is more strict because
you have made it the object of a special giving, and the range of your choices is limited by
your commitment. It is a full act of your freedom that is at the origin of your present
positionyour duty is to make that act ever more vital, both by your own initiative and by
the cordial assent you give the directives of your superiors. Thus it is that the Council
includes among the benefits of the religious state "liberty strengthened by obedience," (42)
and stresses that such obedience "does not diminish the dignity of the human person but
rather leads it to maturity through that enlarged freedom which belongs to the sons of
God." (43)
(40) Cfr. Lc 9,23-24.
(41) Cfr. PC 14, AAS, 58, 1966, p. 708.
(42) LG 43, AAS, 57, 1965, p. 49.
(43) PC 14, AAS, 58, 1966, p. 709.

Conscience and Obedience

#28
And yet, is it not possible to have conflicts between the superior's authority and the
conscience of the religious, the "sanctuary of a person where he is alone with God, whose
voice echoes in the depths of his being"? (44) Need we repeat that conscience on its own
is not the arbiter of the moral worth of the actions which it inspires? It must take account
of objective norms and, if necessary, reform and rectify itself. Apart from an order
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manifestly contrary to the laws of God or the constitutions of the institute, or one
involving a serious and certain evil in which case there is no obligation to obey the
superior's decisions concern a field in which the calculation of the greater good can vary
according to the point of view. To conclude from the fact that a directive seems
objectively less good that it is unlawful and contrary to conscience would mean an
unrealistic disregard of the obscurity and ambivalence of many human realities. Besides,
refusal to obey involves an often serious loss for the common good. A religious should
not easily conclude that there is a contradiction between the judgment of his conscience
and that of his superior. This exceptional situation will sometimes involve true interior
suffering, after the pattern of Christ Himself "who learned obedience through suffering."
(45)
(44) GS 16, AAS, 58, 1966, p. 1037.
(45) He 5,8.

The CrossProof of the Greatest Love

#29
What has been said indicates what degree of renunciation is demanded by the practice of
the religious life. You must feel something of the force with which Christ was drawn to
His Crossthat baptism He had still to receive, by which that fire would be lighted which
sets you too ablaze (46) something of that "foolishness" which St. Paul wishes we all
had, because it alone makes us wise. (47) Let the Cross be for you, as it was for Christ,
proof of the greatest love. Is there not a mysterious relationship between renunciation and
joy, between sacrifice and magnanimity, between discipline and spiritual freedom?
(46) Cfr. Lc 12,49-50.
(47) Cfr. 1Co 3,18-19.

III. LIFE STYLE

A Witness to Give
#30
Let us admit, sons and daughters in Jesus Christ, that at the present moment it is difficult
to find a life style in harmony with this exigency. Too many contrary attractions lead one
to seek first of all for a humanly effective activity. But is it not for you to give an example
of joyful, well-balanced austerity, by accepting the difficulties inherent in work and in
social relationships and by bearing patiently the trials of life with its agonizing insecurity,
as renunciations indispensable for the fullness of the Christian life? Religious, in fact, are
"striving to attain holiness by a narrower path." (48) In the midst of troubles, great or
small, your interior fervor enables you to recognize the Cross of Christ and assists you to
accept these troubles with faith and love.
(48) Cfr. LG 13, AAS, 57, 1965, p. 18.

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Following Christ's Example

#31
It is on this condition that you will give the witness which the People of God expect. It is
the witness of men and women capable of accepting the abnegation of poverty, and of
being attracted by simplicity and humility; it is that of those who love peace, who are free
from compromise and set on complete self-denial of those who are at the same time free
and obedient, spontaneous and tenacious, meek and strong in the certainty of the Faith.
This grace will be given to you by Christ Jesus in proportion to the fundamental gift
which you have made of yourselves and which you do not retract. The recent history of
many religious in various countries who have suffered generously for Christ gives
eloquent proof of this. While We express to them our admiration, We hold them up as an
example for all.

Strengthening the Inner Man

#32
Along this path a precious aid is offered you by the forms of life which experience,
faithful to the charisms of the various institutes, has given rise to. Experience has varied
the combinations of these forms, never ceasing to put forward new developments. No
matter how different their expressions are, these forms are always ordered to the
formation of the inner man. And it is the care you have for strengthening the inner man
which will help you to recognize, in the midst of so many different and attractive
possibilities, the most suitable forms of life. An excessive desire for flexibility and creative
spontaneity can in fact give rise to accusations of rigidity directed against that minimum of
regularity in activities which community life and personal maturity ordinarily require.
Disorderly outbursts, which appeal to fraternal charity or to what one believes to be
inspirations of the Spirit, can also lead to the breakup of communities.

Importance of Life Surroundings

#33
As you know from experience, the importance of the surroundings in which one lives
should not be underestimated either in relation to the habitual orientation of the whole
person so complex and divided in the direction of God's call, or in relation to the spiritual
integration of the person's tendencies. Does not the heart often let itself cling to what is
passing? Many of you will in fact be obliged to lead your lives, at least in part, in a world
which tends to exile man from himself and to compromise both his spiritual unity and his
union with God. You must therefore learn to find God even under those conditions of
life which are marked by an increasingly accelerated rhythm and by the noise and the
attraction of the ephemeral.

Being Strengthened in God

#34
Everyone can see how much the fraternal setting of an ordered existence with freely
undertaken discipline of life helps you to attain union with God. This discipline is
increasingly necessary for anyone who "returns to the heart," (49) in the biblical sense of
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the term, something deeper than our feelings, ideas and wishes, something imbued with
the idea of the infinite, the absolute, our eternal destiny. In the present disarray it is
especially necessary for religious to give witness as persons whose vital striving to attain
their goal the living God has effectively created unity and openness in the depth and
steadfastness of their life in God. This is accomplished by the integration of all their
faculties, the purification of their thoughts and the spiritualization of their senses.
(49) Cfr. Is 46,8.

Necessary Withdrawal from the World

#35
To the extent therefore that you carry on external activities it is necessary that you should
learn to pass from these activities to the life of recollection, in which the vigor of your
souls is renewed. If you truly do the work of God, you will of your own accord feel the
need for times of retreat which, together with your brothers and sisters in religion, you
will transform into times of fullness. In view of the hectic pace and tensions of modern
life it is appropriate to give particular importance over and above the daily rhythm of
prayer to those more prolonged moments of prayer, which can be variously spread out in
the different periods of the day, according to the possibilities and the nature of your
vocation. If according to your constitutions the houses to which you belong widely
practice fraternal hospitality, it will be for you to regulate the frequency and mode of that
hospitality, so that all unnecessary disturbance is avoided, and so that your guests are
helped to attain close union with God.

Spiritual Initiation
#36
This is the meaning of the observances which mark the rhythm of your daily life. An alert
conscience, far from looking upon them solely as obligations imposed by a rule, judges
them from the benefits that they bring, inasmuch as they ensure a greater spiritual fullness.
It must be affirmed that religious observances demand, far more than intellectual
instruction or training of the will, a true initiation with the purpose of deeply christianizing
the individual in the spirit of the evangelical beatitudes.

Doctrine of Life
#37
The Council considers "a proven doctrine of acquiring perfection" (50) as one of the
inherited riches of religious institutes and one of the greatest benefits that they must
guarantee. And since this perfection consists in advancing ever further in the love of God
and of our brethren, it is necessary to understand this doctrine in a very concrete way, that
is as a doctrine of life that must be effectively lived. This means that the pursuit to which
the institutes devote themselves cannot consist only in certain adaptations to be carried
out in relation to the changing circumstances of the world; they must instead assist the
fruitful rediscovery of the means essential for leading a life completely permeated with
love of God and of men.
(50) Cfr. LG 43, AAS, 57, 1965, p. 49.

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Forming the New Person

#38
In consequence the necessity makes itself felt, both for the communities and for those
who constitute them, of passing from the psychological level to the level of that which is
truly "spiritual." (51) Is not the "new man" spoken of by St. Paul perhaps like the ecclesial
fullness of Christ and at the same time the sharing by each Christian in this fullness? Such
an aim will make of your religious families the vital environment which will develop the
seed of divine life the seed which was planted in each of you at Baptism and which your
consecration, if lived to the full, will enable to bear its fruits in the greatest abundance.
(51) Cfr. 1Co 2,14-15.

Cheerful Simplicity of Community Life

#39
Even if like every Christian you are imperfect, you nevertheless intend to create
surroundings which are favorable to the spiritual progress of each member of the
community. How can this result be attained, unless you deepen in the Lord your
relationships, even the most ordinary ones, with each of your brethren? Let us not forget
that charity must be as it were an active hope for what others can become with the help of
our fraternal support. The mark of its genuineness is found in a joyful simplicity, whereby
all strive to understand what each one has at heart. (52) If certain religious give the
impression of having allowed themselves to be crushed by their community life, which
ought instead to have made them expand and develop, does this perhaps happen because
this community life lacks that understanding cordiality which nourishes hope? There is no
doubt that community spirit, relationships of friendship and fraternal cooperation in the
same apostolate, as well as mutual support in a shared life chosen for a better service of
Christ, are so many valuable factors in this daily progress.
(52) Cfr. Ga 6,2.

Small Communities
#40
From this point of view, there are emerging certain tendencies aiming at the establishment
of smaller communities. A sort of spontaneous reaction against the anonymity of the great
urban centers, the necessity of adapting the living quarters of a community to the cramped
environment of modern cities and the very need to be closer, in one's living conditions, to
the people to be evangelized these are among the reasons that lead certain institutes to
plan by preference the foundation of communities with a small number of members. Such
small communities can in addition favor the development of closer relationships between
the religious and a shared and more fraternal undertaking of responsibility. Nevertheless,
while a certain structure can in fact favor the creation of a spiritual environment, it would
be vain to imagine that it is sufficient for making it develop. Small communities, instead of
offering an easier form of life, prove on the contrary to make greater demand on their
members.

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Large Communities
#41
On the other hand it remains true that communities containing many members
particularly suit many religious. Communities of this sort may likewise be called for by the
nature of a charitable service, by certain tasks of an intellectual nature or by the
contemplative or monastic life. May perfect unity of hearts and minds be always found
there, in exact correspondence to the spiritual and supernatural goal which is pursued.
Besides, whatever their size, communities large or small will not succeed in helping their
members unless they are constantly animated by the Gospel spirit, nourished by prayer
and distinguished by generous mortification of the old man, by the discipline necessary for
forming the new man and by the fruitfulness of the sacrifice of the Cross.

IV. RENEWAL AND SPIRITUAL GROWTH

Desire for God
#42
Dear religious, how could you fail to desire to know better Him whom you love and
whom you wish to make manifest to men? It is prayer that unites you to Him. If you have
lost the taste for prayer, you will regain the desire for it by returning humbly to its
practice. Do not forget, moreover, the witness of history: faithfulness to prayer or its
abandonment are the test of the vitality or decadence of the religious life.

Prayer
#43
The discovery of intimacy with God, the necessity for adoration, the need for intercession
the experience of Christian holiness shows us the fruitfulness of prayer, in which God
reveals Himself to the spirit and heart of His servants. The Lord gives us this knowledge
of Himself in the fervor of love. The gifts of the Spirit are many, but they always grant us
a taste of that true and intimate knowledge of the Lord. Without it we shall not succeed
either in understanding the value of the Christian and religious life or in gaining the
strength to advance in it with the joy of a hope that does not deceive.

The Spirit of Prayer Permeating Fraternal Life

#44
The Holy Spirit also gives you the grace to discover the image of the Lord in the hearts of
men, and teaches you to love them as brothers and sisters. Again, He helps you to see the
manifestations of His love in events. If we are humbly attentive to men and things, the
Spirit of Jesus enlightens us and enriches us with His wisdom, provided that we are
imbued with the spirit of prayer.

Need for Interior Life

#45
Is not perhaps one of the miseries of our times to be found in the imbalance "between the
conditions of collective existence and the requisite of personal thought and even of
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contemplation?" (53) Many people, including many of the young, have lost sight of the
meaning of their lives and are anxiously searching for the contemplative dimension of
their being. They do not realize that Christ, through His Church, can respond to their
expectations. Facts of this kind should cause you to reflect seriously on what men have
the right to expect of you you who have formally committed yourselves to a life in the
service of the Word, "the true light that enlightens all men." (54) Be conscious then of the
importance of prayer in your lives and learn to devote yourselves to it generously.
Faithfulness to daily prayer always remains for each one of you a basic necessity. It must
have a primary place in your constitutions and in your lives.
(53) GS 8, AAS, 58, 1966, p. 1030.
(54) Jn 1,9.

Silence
#46
The interior man is aware that times of silence are demanded by love of God. As a rule he
needs a certain solitude so that he may hear God "speaking to his heart." (55) It must be
stressed that a silence which is a mere absence of noise and words, in which the soul
cannot renew its vigor, would obviously lack any spiritual value. It could even be harmful
to fraternal charity, if at that moment it were essential to have contact with others. On the
contrary, the search for intimacy with God involves the truly vital need of a silence
embracing the whole being, both for those who must find God in the midst of noise and
confusion and for contemplatives. (56) Faith, hope and a love for God which is open to
the gifts of the Spirit, and also a brotherly love which is open to the mystery of others,
carry with them an imperative need for silence.
(55) Cfr. Os 2,16 (14).
(56) Cfr. Venite seorsum, August 15, 1969, AAS, 61, 1969, pp. 674-690; Message of contemplatives
to the Synod of Bishops, October 10, 1967, La Documentation Catholique, 64, Paris 1967, coll.
1907-1910.

Liturgical Life
#47
Finally, there is surely no need to remind you of the special place occupied in your
community life by the Church's liturgy, the center of which is the Eucharistic Sacrifice, in
which interior prayer is linked to external worship. (57) At the moment of your religious
profession you were offered to God by the Church, in close union with the Eucharistic
Sacrifice. (58) Day after day this offering of yourselves must become a reality, concretely
and continuously renewed. Communion in the Body and Blood of Christ is the primary
source of this renewal; (59) by it may your will to love truly, and even to the sacrifice of
your lives, be unceasingly confirmed.
(57) Cfr. Sacrosanctum Concilium, AAS, 56, 1964, pp. 97-134.
(58) Cfr. Ordo professionis Religiosae.
(59) Cfr. PC 15, AAS, 58, 1966, p. 709.

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The Eucharist as the Heart of the Community and Source of Life

#48
Your communities, since they are united in Christ's name, naturally have as their center
the Eucharist, "the Sacrament of love, the sign of unity and the bond of charity." (60) It is
therefore normal that these communities should be visibly united around an oratory, in
which the presence of the Holy Eucharist expresses and at the same time makes real that
which must be the principal mission of every religious family, as also of every Christian
assembly. The Eucharist, through which we do not cease to proclaim the death and
resurrection of the Lord and to prepare ourselves for His coming again in glory, brings
back constantly to mind the physical and moral sufferings by which Christ was afflicted,
and which He had indeed freely accepted, even to His agony and death on the Cross. May
the trials which you encounter be for you an opportunity for bearing in union with the
Lord, and of offering to the Father, the many misfortunes and unjust sufferings which
weigh upon our brothers and sisters; to these the sacrifice of Christ can alone in faith give
meaning.
(60) SC 47, AAS, 56, 1964, p. 113.

Spiritual Fruitfulness for the World

#49
In this way, the world too is present at the center of your life of prayer and offering, as the
Council has explained with force"Let no one think that religious by their consecration
have become strangers to their fellowmen or useless citizens of this earthly city. For even
though in some instances religious do not directly serve their contemporaries, yet in a
more profound sense these same religious are united with them in the heart of Christ and
spiritually collaborate with them. In this way the work of building up the earthly city can
always have its foundation in the Lord and can tend towards Him in such a way that those
who build this city will not have labored in vain." (61)
(61) LG 46, AAS, 57, 1965, p. 52.

Sharing in the Church's Mission

#50
This sharing in the Church's mission, the Council insists, cannot take place without
openness to collaboration in "her enterprises and objectives in such fields as the scriptural,
liturgical, doctrinal, pastoral, ecumenical, missionary and social." (62) While anxious to
take part in the pastoral activity of the whole, you will surely do so keeping in mind the
particular character of each institute. And you will always recall that exemption applies
chiefly to internal structure; it does not dispense you from submission to the jurisdiction
of the bishops in charge, "insofar as the performance of their pastoral office and the right
ordering of the care of souls require." (63) Besides, must not you more than others
untiringly recall that the Church's activity continues that of the Savior, for the good of
men, only by entering into the activity of Christ Himself, who brings all back to His
Father: "All are yours; and you are Christ's; and Christ is God's"? (64) God's call in fact
orients you, in the most direct and effective manner, towards the eternal kingdom.
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Through the spiritual tensions which are inevitable in every truly religious life, you "give
splendid and striking testimony that the world cannot be transfigured and offered to God
without the spirit of the beatitudes." (65)
(62) PC 2c, AAS, 58, 1966, p. 703.
(63) CD 35 3, AAS, 58, 1966, p. 691.
(64) 1Co 3,22-23; cfr. GS 37, AAS, 58, 1966, p. 1055.
(65) LG 31, AAS, 57, 1965, p. 37.

CONCLUDING APPEAL
For Authentic Renewal of the Religious Life
#51
Dear sons and daughters in Christ, the religious life, if it is to be renewed, must adapt its
accidental forms to certain changes which are affecting with growing rapidity and to an
increasing extent the conditions of life of every human being. But how is this to be
attained while maintaining those "stable forms of living" (66) recognized by the Church,
except by a renewal of the authentic and integral vocation of your institutes? For a living
being, adaptation to its surroundings does not consist in abandoning its true identity, but
rather in asserting itself in the vitality that is its own. Deep understanding of present
tendencies and of the needs of the modern world should cause your own sources of
energy to spring up with renewed vigor and freshness. It is a sublime task in the measure
that it is a difficult one.
(66) Cfr. LG 43, p. 49.

Need for Evangelical Witness in Today's World

#52
A burning question of the present day preoccupies Ushow can the message of the Gospel
penetrate the world? What can be done at those levels in which a new culture is unfolding,
where a new type of man is emerging, a man who no longer believes he needs
redemption? Since all men are called to the contemplation of the mystery of salvation, you
can understand how these questions create such a serious obligation in your lives and such
a challenge to your apostolic zeal! Dear religious, according to the different ways in which
the call of God makes demands upon your spiritual families, you must give your full
attention to the needs of men, their problems and their searching; you must give witness
in their midst, through prayer and action, to the Good News of love, justice and peace.
The aspirations of men to a more fraternal life among individuals and nations require
above all a change in ways of living, in mentality and in hearts. Such a mission, which is
common to all the People of God, belongs to you in a special way. How can that mission
ever be fulfilled if there is lacking an appreciation of the absolute, which results from a
certain experience of God? This does but emphasize the fact that authentic renewal of the
religious life is of capital importance for the very renewal of the Church and of the world.

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Living Witnesses of the Love of the Lord

#53
Today more than ever, the world needs to see in you men and women who have believed
in the Word of the Lord, in His resurrection and in eternal life, even to the point of
dedicating their lives to witnessing to the reality of that love, which is offered to all men.
In the course of her history, the Church has ever been quickened and gladdened by many
holy religious who, in the diversity of their vocations, have been living witnesses to love
without limit and to the Lord Jesus. Is not this grace, for the man of today, a refreshing
breeze coming from infinity itself, and foreshadowing man's liberation in eternal and
absolute joy? Open to this divine joy, live generously the demands of your vocation,
renewing the affirmation of the realities of faith and in its light interpreting in a Christian
way the needs of the world. The moment has come, in all seriousness, to bring about a
rectification, if need be, of your consciences, and also a transformation of your whole
lives, in order to attain greater fidelity.

Appeal to All Religious

#54
As we contemplate the tenderness of the Lord when He referred to His followers as the
"little flock" and reassured them that His Father was pleased to grant them the kingdom,
(67) we make this appeal to youkeep the simplicity of the "least ones" of the Gospel. May
you succeed in discovering this anew in an interior and closer relationship with Christ and
in your direct contact with your brethren. You will then experience through the action of
the Holy Spirit the joyful exultation of those who are introduced into the secrets of the
kingdom. Do not seek to be numbered among the "learned and clever" whose numbers
seem inclined by a combination of circumstances to increase. Such secrets are hidden
from these. (68) Be truly poor, meek, eager for holiness, merciful and pure of heart. Be
among those who will bring to the world the peace of God. (69)
(67) Cfr. Lc 12,32.
(68) Cfr. Lc 10,21.
(69) Cfr. Mt 5,3-11.

Fruitful Radiation of Joy

#55
The joy of always belonging to God is an incomparable fruit of the Holy Spirit, and one
which you have already tasted. Filled with the joy which Christ will preserve in you even in
the midst of trial, learn to face the future with confidence. To the extent that this joy
radiates from your communities, it will be a proof to everyone that the state of life which
you have chosen is helping you by the threefold renunciation of your religious profession
to realize the greatest possible expansion of your life in Christ. Seeing you and the life you
lead, the young will be able to understand well the appeal that Jesus never ceases to make
among them. (70) The Council, in fact, brings this to mind: "The example of your life
constitutes the finest recommendation of the institute and the most effective invitation to
embrace the religious life." (71) There is no doubt, moreover, that by showing you
profound esteem and great affection, bishops, priests, parents and Christian educators will
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awaken in many the desire to follow in your footsteps, in response to that call of Jesus
which never ceases to be heard among His followers.
(70) Cfr. Mt 19,11-12 1Co 7,34.
(71) Cfr. PC 24, AAS, 58,1966, p. 712.

Prayer to Mary
#56
May the most beloved Mother of the Lord, after whose example you have consecrated
your lives to God, obtain for you in your daily journeying that lasting joy which Jesus
alone can give. May your life, following her example, give witness to that "maternal love,
which should animate all those who, associated in the apostolic mission of the Church,
collaborate in the regeneration of men." (72) Beloved sons and daughters, may the joy of
the Lord transfigure your consecrated life and may His love make it fruitful. With deep
affection We bless you in His name.
(72) LG 65, AAS, 57, 1965, p. 65.

From the Vatican, on the Feast of the Holy Apostles Peter and Paul, 29 June 1971, in the
ninth year of our Pontificate.
PAULUS P. P. VI

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152

MUTUAE RELATIONES
Sacred Congregation for Religious and for Secular Institutes
Sacred Congregation for Bishops
Guidelines for relations between the Bishops and the Religious in the Church
1978

INTRODUCTION
I. Mutual relations among the various members of the People of God have attracted
particular attention today. In fact, the conciliar doctrine on the mystery of the Church and
continuing cultural changes have brought present conditions to such a point of
development that completely new problems have arisen. A good number of these, though
delicate and complex, are without doubt positive. It is precisely within the context of these
problems that the mutual relations between bishops and religious, which cause special
concern, are situated. One cannot but be impressed if one considers the fact the
importance of which deserves to be studied more deeply there are over one million
women religious in the world one sister, that is, for every 250 Catholic women and
that there are about 270,000 men religious, of whom the priests make up 35.6% of all the
priests in the Church. In some areas they account for more than half of the total as, for
example, in Africa and in some parts of Latin America.
II. The Sacred Congregation for Bishops and the Sacred Congregation for Religious and
for Secular Institutes held a mixed Plenary Assembly (October 16-18, 1975) on the tenth
anniversary of the promulgation of the Decrees Christus Dominus and Perfectae Caritatis
(October 28, 1965). The National Conferences of Bishops and of Religious, as also the
International Unions of Superiors General, Men and Women, were consulted and
collaborated. The following questions, principally, were dealt with by the Plenary
Assembly:
a) what bishops expect from religious;
b) what religious expect from bishops;
c) what means are to be used to arrive at orderly and fruitful cooperation between bishops
and religious, both on diocesan and on national and international levels.

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Subsequently, when the general criteria were established and various additions were made
in the text of the proposals presented to the Fathers, the Plenary Assembly decided that a
document giving pastoral guidelines should be drawn up.
The contributions of the Sacred Congregations for Oriental Churches and for the
Evangelization of Peoples are also contained in this document.
III. The matter treated is circumscribed by well-defined limits. It deals with the relations
between bishops and religious of all rites and territories throughout the Church and aims
at making a practical contribution to the smooth functioning of the same. The direct
subject of discussion are the relations which should exist between the local Ordinary, on
the one hand, and Religious Institutes and Societies of Common Life on the other. Secular
Institutes are not dealt with directly, except where general principles of the consecrated
life (cf. PC 4) and the place of these Institutes within the particular Church (cf. CD 33) are
involved.
The text is divided into two parts: one doctrinal, the other normative. The intention is to
give some guidelines for an ever better and more efficient application of the principles of
renewal set forth by the Second Ecumenical Vatican Council.

PART ONE: SOME DOCTRINAL POINTS

Before giving pastoral norms for some of the problems which have arisen in the relations
between bishops and religious, it seems advisable that a brief doctrinal synthesis be
presented to make it possible to recognize the principles on which these relationships are
based. Moreover, the exposition of such principles, though concise, presupposes an ample
doctrinal development of the Council documents.
Chapter I: The Church as a "New" People

Not according to the flesh, but in the Spirit (LG 9)

#1
The Council has emphasized the singular constitutive nature of the Church, presenting her
as Mystery (cfr. LG 1). Indeed, from Pentecost on (cfr. LG 4), there exists in the world a
new People, which, vivified by the Holy Spirit, assembles in Christ in order to have access
to the Father (cf. Ep 2,18). The members of this People are gathered from all nations and
are merged into such an intimate unity (cf. LG 9) that its reality cannot be explained by
recourse to any mere sociological formula; for real newness, transcending the human order,
is inherent in it. Only in this transcendent perspective can we rightly interpret the
relationships among various members of the Church. The element on which the
uniqueness of this nature is based is the very presence of the Holy Spirit. He, in fact, is the
life and vitality of the People of God and the principle of unity in its communion. He is
the vigor of its mission, the source of its multiple gifts, the bond of its marvelous unity,
the light and beauty of its creative power, the flame of its love (cf. LG 4 7 8 9 12 18 21).
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In fact, the spiritual and pastoral awakening apparent in these recent years reveals, by
virtue of the presence of the Holy Spirit on which some insidious abuses, though
disquieting, give no evidence of having cast the slightest shadow a special privileged
moment (cf. EN 75) for a flourishing spousal newness of the Church as she tends towards
the day of her Lord (cf. Ap 22,17).

"One body and, as parts of it, we belong to each other" (Rm 12,5; cfr. 1Co 12,13)
#2
In the mystery of the Church, unity in Christ involves a mutual communion of life among
her members. God, in fact, "willed to make men holy and save them, not as individuals
without any bond or link between them, but rather to make them into a people" (LG 9).
The very life-giving presence of the Holy Spirit (cf. LG 7) builds up organic cohesion in
Christ: indeed, He unifies the Church "in communion and in the works of ministry, He
bestows upon her varied hierarchic and charismatic gifts, and in this way directs her; and
He adorns her with His fruits" (LG 4; cf. Ep 4,11-12 1CO 12,4 Ga 5,22).
The elements, then, which differentiate the various members among themselves, the gifts,
that is, the offices and the various duties, constitute substantially a kind of mutual
complement and are actually ordered to the one communion and mission of the self-same
Body (cf. LG 7 AA 3). Consequently, the fact that in the Church there are pastors, laymen
or religious does not indicate inequality in regard to the common dignity of the members;
rather it expresses the articulation of the joints and the functions of a living organism.

Called together to make up a "visible Sacrament"

#3
The newness of the People of God in its two-fold aspect, of a visible social organism and an
invisible divine presence intimately united, is similar to the very mystery of Christ. In fact,
"as the assumed nature, inseparably united to Him, serves the divine Word as a living
organ of salvation, so, in a somewhat similar way, does the social structure of the Church
serve the Spirit of Christ who vivifies it, in the building up of the body" (LG 8; cf. Ep
4,16). The intimate reciprocal connection of the two elements, therefore, confers upon the
Church her special sacramental nature, by virtue of which she completely transcends the
limits of any simply sociological perspective. The Council, in fact, was able to assert that
the People of God is for all men "the visible sacrament of this saving unity" (LG 9; cf. LG
1 8 48 GS 42 AG 1 5).
The present social evolutions and cultural changes, which we ourselves are witnessing,
even though they evoke in the Church the need to renew not a few perhaps of her human
aspects, are nevertheless unable to deface in the least her specific structure as universal
sacrament of salvation. On the contrary, these very changes, which are to be promoted, will
serve at the same time to place her nature in ever greater evidence.

Destined to witness and announce the Gospel

#4
All members pastors, laymen and religious each in his own manner, participate in
the sacramental nature of the Church. Likewise, each one, according to his proper role,
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must be a sign and instrument both of union with God and of the salvation of the world. All, in
fact, have this two-fold aspect in their calling:
a) to holiness: "all in the Church, whether they belong to the hierarchy or are cared for by
it, are called to holiness" (LG 39).
b) to the apostolate: the entire Church "is driven by the Holy Spirit to do her part for the
full realization of the plan of God" (LG 17; cfr. AA 2 AG 1 2 3 4 5).
Therefore, before considering the diversity of gifts, offices and duties, we must recognize
as fundamental the common vocation of all to union with God for the salvation of the
world. This vocation requires in all, as a criterion for participating in ecclesial communion,
the primacy of life in the Spirit: this is the basis for the privilege of hearing the Word, of
interior prayer, of the realization of living as a member of the entire Body and of concern
for its unity, of the faithful fulfillment of one's own mission, of the gift of self in service
and of the humility of repentance.
From this common baptismal vocation to life in the Spirit flow clarifying exigencies and
productive influences with respect to the relations which must exist between bishops and
religious.
Chapter II: The Ministry of the Bishops Within Organic Ecclesial Communion

The communion proper to the People of God and its excellence

#5
Organic communion among the members of the Church is the fruit of the Holy Spirit
Himself, in such a way that it necessarily presupposes the historical initiative of Jesus
Christ and His paschal exodus. The Holy Spirit is, in fact, the Spirit of the LordJesus
Christ, "now raised to the heights by God's right hand" (Ac 2,3), "poured out on His
disciples the Spirit promised by the Father" (LG 5). Now, if the Spirit is like the soul of
the Body (cf. LG 7), Christ is objectively its Head (cf. LG 7); both therefore are the source
of the organic cohesion of its members (cf. 1Co 12-13 Col 2,19). Consequently they can
have no true docility to the Spirit without fidelity to the Lord, who sends Him; Christ, in
fact, "is the head that adds strength and holds the whole body together, with all its joints
and sinews" and this is the only way in which it can reach its full growth in God (Col
2,19).
The organic communion of the Church, therefore, is not exclusively spiritual, born, that is,
in whatever manner it may be, of the Holy Spirit, and of itself preceding the ecclesial
function and creative of them, but is simultaneously hierarchic inasmuch as by a vital
impulse it is derived from Christ, the Head. The very gifts given by the Spirit are willed
precisely by Christ and are of their nature directed to the contexture of the Body in order
to vivify its functions and activities. "Now the Church is His body, He is its head. As He is
the Beginning, He was first to be born from the dead, so that He should be first in every
way" (Col 1,18; cf. LG 7). In this manner the organic communion of the church, both as
to its spiritual aspect and its hierarchical nature, has its origin and vitality simultaneously in
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Christ and in His Spirit. Rightly and appropriately, therefore, the Apostle Paul has used
the formulas "in Christ" and "in the Spirit" a number of times, making them converge in
an intimate and vital way (cf. Ep 2,21-22; and in various places in the Epistles).

Christ the Head is present in the Episcopal ministry

#6
The Lord Himself "set up in His Church a variety of offices which aim at the good of the
whole Body" (LG 18). Among these ministries, that of the episcopate is fundamental to all
the others. The bishops, in hierarchic communion with the Roman Pontiff, make up the
College of Bishops in such a way that jointly they manifest and carry out in the ChurchSacrament the function of Christ, the Head: "In the person of the bishops, then, to whom
the priests render assistance, the Lord Jesus Christ, supreme High Priest, is present in the
midst of the faithful.... (Bishops) in a resplendent and visible manner, take the place of
Christ Himself, teacher, shepherd and priest, and act as His representatives" (LG 21; cf.
LG 27 28 PO 1,2 CD 2). No one in the Church other than a bishop carries out an organic
function of fecundity (cf. LG 18, 19), unity (cf. LG 23), and spiritual authority (cf. LG 22)
which is so basic that it influences all ecclesial activity. Even though the exercise of
manifold other tasks and initiatives is distributed diversely among the People of God,
nevertheless, the Roman Pontiff and the Bishops have the ministry of discernment and
harmony (cf. LG 21) which involves an abundance of special gifts of the Holy Spirit and
the distinctive charism of ordering the various roles in intimate docility of mind to the one
and only vivifying Spirit (cf. LG 12, 24, etc.).

The indivisibility of the ministry of Bishops

#7
The bishop with the collaboration of his priests renders a three-fold service to the
community of the faithful, namely that of teaching, sanctifying and ruling (cfr. LG 25-27
CD 12-20 PO 4-6). There is no question, however, of three separate ministries. Since, in
the New Law, Christ has essentially fused the three functions of Teacher, Priest and
Pastor into one, there is only one ministry unique in its origin. Consequently the bishop's
ministry is exercised in its different functions in an indivisible way.
If circumstances at times require that one of these three aspects be given greater
prominence, the other two are never to be separated or disregarded, lest the inner unity of
the entire ministry be weakened in any way. The bishop, then, not only governs, not only
sanctifies, not only teaches, but, with the help of his priests, he feeds his flock by teaching,
by sanctifying, by governing, as a unique and indivisible action. Hence the bishop, by
virtue of his very ministry, is responsible, in a special way for the growth in holiness of all
his faithful inasmuch as he is the principal dispenser of the mysteries of God and the
sanctifier of his flock according to the vocation proper to each one (cf. CD 15)
likewise, therefore, and above all according to the vocation of religious.
The duty of the sacred hierarchy with respect to religious life
#8
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Careful reflection on the functions and duties of the Roman Pontiff and the bishops in
regard to the practical life of religious leads one to discover with particular concreteness
and clarity its ecclesial dimension, namely the unquestionable bond of religious life with
the life and holiness of the Church (cf. LG 44). Through the action of the sacred
hierarchy, God consecrates religious for a more generous service of Him within the People
of God (cf. LG 44). Likewise the Church, through the ministry of her Pastors, besides
giving legal sanction to the religious form of life and thus raising it to the dignity of a
canonical state... sets it forth liturgically also as a state of consecration to God" (LG 45; cf.
SC 80,2).
Bishops, furthermore, as members of the Episcopal College, in harmony with the will of
the Supreme Pontiff, are united in thisnamely, in wisely regulating the practice of the
evangelical counsels (cfr. LG 45); in authentically approving Rules proposed to them (cf.
LG 45) in such a way that a mission recognized as typically theirs is conferred on
Institutes; that a commitment to found new churches is fostered in them, and that specific
duties and mandates are entrusted to them; in seeing to it, by their concern, that Institutes
"upheld by their supervisory and protective authority... may develop and flourish in
accordance with the spirit of their founders" (LG 45); in determining the exemption of
some institutes "from the jurisdiction of local ordinaries for the sake of the general good"
(LG 45) of the universal Church and to better "ensure that everything is suitably and
harmoniously arranged within them, and the perfection of the religious life promoted"
(CD 35, 3).

Some consequences
#9
These brief considerations on "hierarchic communion" in the Church shed much light on
the relations that should be fostered between bishops and religious.
a) Christ is the Head of the ecclesial Body, the eternal Pastor, who has given precedence to
Peter and the Apostles and their successors, namely the Roman Pontiff and the bishops,
constituting them sacramentally his Vicars (cfr. LG 18 22 27) and granting them
appropriate charisms. No one else has the power to exercise any function, whether of
teaching, sanctifying or governing, except by participation and in communion with them.
b) The Holy Spirit is called the soul of the ecclesial body. No member of the People of
God, no matter what ministry he may exercise, possesses personally in himself, in their
totality, gifts, offices and duties, but must enter into communion with the others.
Differences in the People of God, whether of gifts or functions, converge and mutually
complement one another, for the unique communion and mission.
c) Bishops, in union with the Roman Pontiff, receive from Christ the Head the duty (cfr.
LG 21) of discerning gifts and competencies, of coordinating multiple energies, and of
guiding the entire People in living in the world as a sign and instrument of salvation. They,
therefore, are also entrusted with the duty of caring for religious charisms, all the more so
because the very indivisibility of their pastoral ministry makes them responsible for

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perfecting the entire flock. In this way, by fostering religious life and protecting it in
conformity with its own definite characteristics, bishops fulfill a real pastoral duty.
d) All pastors, mindful of the apostolic admonition never to be a "dictator over any group
that is put in (their) charge, but (to) be an example that the whole flock can follow" (1P
5,3), will rightly be aware of the primacy of life in the Spirit. This demands that they be at
the same time leaders and members; truly fathers, but also brothers; teachers of the faith, but
especially fellow disciples of Christ; those indeed, responsible for the perfection of the faithful, but
also true witnesses of their personal sanctification.
Chapter III: Religious Life Within Ecclesial Communion

The "ecclesial" nature of Religious Institutes

#10
The religious state is not a kind of intermediate way between the clerical and lay condition of life, but
comes from both as a special gift for the entire Church (cfr. LG 43).
It consists in the following of Christ, by publicly professing the evangelical counsels of
chastity, poverty and obedience, and by assuming the commitment of removing all
obstacles which could detract from the fervor of charity and from the perfection of divine
worship. A religious, in fact, "dedicates himself wholly to God, his supreme love. In a new
and special way he makes himself over to God, to serve and honor Him;" this unites the
religious "to the Church and her mystery in a special way" and urges such a one to work
with undivided dedication for the good of the entire Body (cf. LG 44).
This clearly indicates that religious life is a special way of participating in the sacramental
nature of the People of God. Indeed, the consecration of those professing religious vows
is especially ordained to this purpose, namely of offering to the world visible proof of the
unfathomable mystery of Christ, inasmuch as in themselves they really present "Christ in
contemplation on the mountain, or proclaiming the kingdom of God to the multitudes, or
healing the sick and maimed and converting sinners to a good life, or blessing children
and doing good to all men, always in obedience to the will of the Father who sent Him"
(LG 46).

The distinctive character of every Institute

#11
There are many Religious Institutes in the Church, each differing one from the other
according to its proper character (cfr. PC 7 8 9 10). Each, however, contributes its own
vocation as a gift raised up by the Spirit through the work of outstanding men and women (cf.
LG 45 PC 1 2), and authentically approved by the sacred hierarchy.
The very charism of the Founders (EN 11) appears as an "experience of the Spirit,"
transmitted to their disciples to be lived, safeguarded, deepened and constantly developed
by them, in harmony with the Body of Christ continually in the process of growth. "It is
for this reason that the distinctive character of various religious institutes is preserved and
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fostered by the Church" (LG 44; cf. CD 33 35,1 35,2; etc.). This distinctive character also
involves a particular style of sanctification and of apostolate, which creates its particular
tradition, with the result that one can readily perceive its objective elements.
In this hour of cultural evolution and ecclesial renewal, therefore, it is necessary to
preserve the identity of each institute so securely, that the danger of an ill-defined situation
be avoided, lest religious, failing to give due consideration to the particular mode of action
proper to their character, become part of the life of the Church in a vague and ambiguous
way.

Some signs of a genuine "charism"

#12
Every authentic charism implies a certain element of genuine originality and of special
initiative for the spiritual life of the Church. In its surroundings it may appear troublesome
and may even cause difficulties, since it is not always and immediately easy to recognize it
as coming from the Spirit.
The specific charismatic note of any institute demands, both of the Founder and of his
disciples, a continual examination regarding fidelity to the Lord; docility to His Spirit;
intelligent attention to circumstances and an outlook cautiously directed to the signs of the
times; the will to be part of the Church; the awareness of subordination to the sacred
hierarchy; boldness of initiatives; constancy in the giving of self; humility in bearing with
adversities. The true relation between genuine charism, with its perspectives of newness,
and interior suffering, carries with it an unvarying history of the connection between
charism and cross, which, above every motive that may justify misunderstandings, is
supremely helpful in discerning the authenticity of a vocation.
Individual religious, too, certainly possess personal gifts, which without doubt usually
come from the Spirit. They are intended for the enrichment, development and
rejuvenation of the life of the institute, in the unity of the community and in giving proof
of renewal. Discernment of such gifts, however, and their correct use will be measured
according to the consistency they show both with the community commitment of the
Institute and with the needs of the Church as judged by legitimate authority.

Service characteristic of religious authority

#13
Superiors fulfill their duty of service and leadership within the religious institute in
conformity with its distinctive character. Their authority proceeds from the Spirit of the
Lord through the sacred hierarchy, which has granted canonical erection to the institute
and authentically approved its specific mission.
Considering then the fact that the prophetic, priestly and royal condition is common to all the
People of God (cfr. LG 9 10 34 35 36), it seems useful to outline the competency of
religious authority, paralleling it by analogy to the three-fold function of pastoral ministry,
namely, of teaching, sanctifying and governing without, however, confusing one authority
with the other or equating them.

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a) Regarding the office of teaching, religious superiors have the competency and authority of
spiritual directors in relation to the evangelical purpose of their institute. In this context,
therefore, they must carry on a veritable spiritual direction of the entire Congregation and
of its individual communities. They should accomplish this in sincere harmony with the
authentic magisterium of the hierarchy, realizing that they must carry out a mandate of
grave responsibility in the evangelical plan of the Founder.
b) As to the office of sanctifying, the superiors have also a special competency and
responsibility, albeit with differentiated duties. They must foster perfection in what
concerns the increase of the life of charity according to the end of the institute, both as to
formation, initial and ongoing, of the members and as to communal and personal fidelity
in the practice of the evangelical counsels according to the Rule. This duty, if it is rightly
accomplished, is considered by the Roman Pontiff and the bishops a valuable help in the
fulfillment of their fundamental ministry of sanctification.
c) As to the office of governing, superiors must render the service of ordering the life of the
community, of organizing the members of the institute, of caring for and developing its
particular mission and of seeing to it that it be efficiently inserted into ecclesial activity
under the leadership of the bishops.
Institutes then have an internal organization all their own (cfr. CD 35, 3) which has its
proper field of competency and a right to autonomy, even though in the Church this
autonomy can never become independence (cfr. CD 35, 3 and 4). The correct degree of
such autonomy and the concrete determination of competency are contained in common
law and in the Rules or Constitutions of each institute.

Some conclusions as guidelines

#14
From the above reflections on religious life, we can deduce some specific conclusions:
a) Religious and their communities are called to give clear testimony in the Church of total
dedication to God. This is the fundamental option of their Christian existence and their
primary duty in their distinctive way of life. Whatever the specific character of their
institute may be, religious are, in fact, consecrated in order to show forth publicly in the
Church-Sacrament "that the world can not be transfigured and offered to God without
the spirit of the beatitudes" (LG 31).
b) Every institute exists for the Church and must enrich her with its distinctive
characteristics, according to a particular spirit and a specific mission. Religious, therefore,
should cultivate a renewed ecclesial awareness, by offering their services for the building
up of the Body of Christ, by persevering in fidelity to their Rule, and by obeying their
superiors (cf. PC 14 CD 35, 2).
c) Religious superiors have a grave duty, their foremost responsibility in fact, to assure the
fidelity of the members to the charism of the Founder, by fostering the renewal prescribed
by the Council and required by the times.
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They should strive zealously, therefore, to direct and continually animate their members to
pursue this goal. They should, moreover, consider it their privileged duty to bring about
fitting and updated formation (PC 2d; PC 14 18).
Finally, aware of the fact that religious life of its very nature requires a special participation
on the part of the members, superiors should strive to encourage it, since "effective
renewal and right adaptation cannot be achieved save with the cooperation of all the
members of an institute" (PC 4).
Chapter IV: Bishops and Religious Pursuing the Self-Same Mission of the People
of God

Ecclesial mission flows from the "fountain of love" (AGD 2)

#15
The mission of the People of God is one. In a certain sense it constitutes the heart of the
entire ecclesial mystery. The Father, in fact, "has consecrated the Son and sent (Him) into
the world" (Jn 10,36), "Mediator between God and men" (AGD 3). On Pentecost "Christ
sent the Holy Spirit from the Father to exercise inwardly His saving influence, and to
promote the spread of the Church" (AGD 4). Thus the Church, throughout her history,
"is by her very nature missionary" (AGD 2; cf. LG 17), in Christ and in virtue of the
Spirit. All pastors, laymen and religious each according to his specific vocation, are
called to be apostolically committed (cf. n. 4). This commitment arises from the love of
the Father; the Holy Spirit, then, nourishes it, "giving life to ecclesiastical structures, being
as it were their soul, and inspiring in the hearts of the faithful that same spirit of mission
which impelled Christ Himself" (AGD 4). Consequently the mission of the People of God
can never consist solely in the activity of the exterior life, since apostolic commitment
cannot in the absolute be reduced to mere human promotion, however efficacious it be,
because every pastoral and missionary initiative is rooted in participation in the mystery of
the Church. And, in fact, the Church's mission is by its very nature nothing else than the
mission of Christ continued in the history of the world. It consists principally in the coparticipation in the obedience of Him (cf. He 5,8) who offered Himself to the Father for
the life of the world.

The absolute necessity of union with God

#16
Mission, which begins with the Father, requires that those who are sent exercise their
awareness of love in the dialog of prayer. Therefore, in these times of apostolic renewal, as
always in every form of missionary engagement, a privileged place is given to the
contemplation of God, to meditation on His plan of salvation, and to reflection on the
signs of the times in the light of the Gospel so that prayer may be nourished and grow in
quality and frequency.
It is urgently necessary that everyone appreciate prayer and have recourse to it. Bishops
and their priest-collaborators (cfr. LG 25 27 28 41), "dispensers of the mysteries of God"
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(1Co 4,1) "should aim to make of one mind in prayer all who are entrusted to their care,
and to ensure their advancement in grace through the reception of the sacraments, and
that they become faithful witnesses to the Lord" (CD 15). Religious, in turn, inasmuch as
they are called to be, as it were, specialists in prayer (Paul VI, Oct. 28, 1966), "should seek
and love above all else God..." and "in all circumstances they should take care to foster a
life hidden with Christ in God (cf. Col 3,3) which is the source and stimulus of love of
neighbor" (PC 6).
By disposition of divine Providence, today many of the faithful are led by an inner impulse
to gather in groups to hear the Gospel, to meditate and give themselves up to
contemplation. Consequently for the very efficacy of mission, it is indispensable to make
certain that all, especially pastors, give themselves up to prayer, and likewise that religious
institutes preserve in their form of dedication to God, both by fostering the eminent role
that communities of contemplative life hold in this field (cf. PC 7 and AGD 18), and by
providing that religious, dedicated to apostolic work nourish their intimate union with
Christ and give clear witness of it (cf. PC 8).

Different forms of apostolic commitment

#17
Cultural situations in which apostolic activity is carried out vary; differences, therefore, can
be noticed in the unity of mission. These, however, "do not flow from the inner nature of
the mission itself, but from the circumstances in which it is exercised. These
circumstances depend either on the Church itself or on the peoples, classes, or men to
whom its mission is directed" (AGD 6).
These assuredly real differences, although contingent, affect notably not only the exercise
of the pastoral ministry of bishops and priests, but also the particular life-style and duties
of religious. They exact difficult adaptations, especially on the part of institutes dedicated
to apostolic activity on an international level.
Regarding the relations between bishops and religious, therefore, in addition to the
differences in functions (cfr. AA AA 1) and charisms (cfr. LG 2) the concrete difference
existing within nations must likewise be carefully considered.

Reciprocal influence between universal and particular Churches

#18
The problem of the mutual influence between universal and particular values of the
People of God arises from the need to insert the mystery of the Church into the setting
distinctive of each region.
Vatican Council II dealt not only with the universal Church but also with particular and
local Churches, which it presented as one of the aspects of renewal in ecclesial life (cfr.
LG 13 23 26 CD 3 CD 11 15 AG CD 22 PC 20). In this light, a certain process of
decentralization, which necessarily has its consequences in the relations between bishops
and religious (cf. EN 61-64), can have a positive significance.
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Every particular Church becomes enriched by sound human elements, characteristic of

the genius and nature of each nation. Such elements, nevertheless, are not to be regarded
as indications of division, of partcularism or of nationalism, but as expressions of variety
within the same unity and of the fullness of that incarnation which enriches the entire
Mystical Body (cf. UR 14-17). The Church universal, in fact, is not the sum total of
particular Churches, nor is it a federation of them (cf. EN 62), but it is the total and
enlarged presence of the unique universal sacrament of salvation (cf. EN 54). This
multiform unity, however, carries with it various concrete exigencies for bishops and
religious in the fulfillment of their duties.
a) Bishops and their priest-collaborators are responsible before all others both for the
correct discernment of the local cultural values in the life of their Church, and of the clear
perspective of universality, by reason of their missionary role of successors to the
Apostles, who were sent out into the whole world (cf. CD 6 LG 20 23 24 AG 5 38).
b) Religious, then, even if they belong to an institute of pontifical right, should feel
themselves truly a part of the "diocesan family" (cfr. CD 34) and accept the duty of
necessary adaptation. They should foster local vocations both for the diocesan clergy and
for religious life. Furthermore, they should form candidates for their congregation in such
a way that these really live according to the actual local culture. At the same time, however
they should be watchful that there be no deviation from the missionary call inherent in the
religious vocation, or from the unity and distinctive character of each institute.

Missionary duty and the spirit of initiative

#19
A clear missionary obligation, rooted in their very ministry and charism, emerges for
bishops and religious. This obligation becomes more pressing each day as present cultural
conditions evolve in the form of two principal trends, namely materialism, which is
invading the masses even in regions Christian by tradition, and the increase in
international communications, whereby all peoples including non-Christians can readily be
united one with the other. Moreover, the deep upheavals of situations, the growth of
human values, and the manifold needs of the world today (cf. GS 43-44), press ever more
insistently on the one hand for the renewal of many traditional pastoral forms of activity,
and on the other for the search for new forms of apostolic presence. In such a situation a
certain apostolic diligence is urgently necessary in order to devise new, ingenious, and
courageous ecclesial experiments under the inspiration of the Holy Spirit, who is by His
very nature Creator. A responsiveness rich in creative initiative (cf. n. 12) is eminently
compatible with the charismatic nature of the religious life. In fact, the Holy Father Pope
Paul VI himself affirmed this: "thanks to their religious consecration, (religious) are above
all free and can spontaneously leave everything and go to announce the Gospel even to
the ends of the earth. They are prompt in acting; and their apostolate frequently excels
because of the ingeniousness of their projects and undertakings, which evoke admiration
in all who observe them" (EN 69).

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Coordinating pastoral activity

#20
The Church was not established to be an organization for activity, but rather to give
witness as the living Body of Christ. Nevertheless the Church necessarily carries on the
concrete work of planning and of coordinating the manifold offices and services, so that
together they may merge into one unified pastoral action in which the choices to be made
and the apostolic engagements to be given preference are decided (cf. CD 11 30 35,5 AG
22 29). Today, in fact, it is necessary to set in motion on the various levels of ecclesial life
a fitting system of research and action, so that the mission of evangelizing may be carried
out in the way most consonant with the different situations.
There are three principal operative centers for such desirable coordinationthe Holy See,
the diocese (cfr. CD 11) and successively, in its own proper sphere, the Episcopal
Conference (cfr. CD 38). In addition to these centers, then, other organs of cooperation
are set up according to ecclesial and regional needs.

Mutual collaboration among religious

#21
Within the setting of religious life the Holy See establishes Conferences of Major
Superiors and of Superiors General, both on the local and on the universal level (cfr. PC
23; REU 73, 5). Obviously, these differ from Episcopal Conferences in nature and
authority. Their primary purpose is the promotion of religious life as it is inserted into the
contexture of ecclesial mission, and their activity consists in offering common services,
suggesting fraternal initiatives and proposals for collaboration, respecting, of course, the
distinctive nature of each institute. This will undoubtedly contribute also to offering
valuable assistance for pastoral coordination especially if a suitable examination of the
operative statutes is made at fixed times, and if, above all, the mutual relationships
between Bishops' Conferences and Conferences of Major Superiors are carried out
according to the directives issued by the Holy See.

The pastoral meaning of exemption

#22
The Supreme Pontiff, in view of the good of the Church itself (cfr. LG 45 CD 35,3),
grants exemption to a number of religious families, so that institutes can express their
identity more adequately and devote themselves to the common good with special
generosity and on a wider scale (cf. n. 8).
Actually, exemption does not of itself create any obstacle either to pastoral coordination
or to reciprocal good relations among the People of God. In fact, it relates to the internal
organization of their institutes. Its purpose is to ensure that everything is suitably and
harmoniously arranged within them, and the perfection of the religious life promoted. The
privilege ensures also that the Supreme Pontiff may employ these religious for the good of
the universal Church or that some other competent authority may do so for the good of
the churches under its jurisdiction" (CD 35,3; cf. CD 35,4; Eccl. Sanctae I, 25-40; EN 69).
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Consequently exempt religious institutes, faithful to "their own proper characters and
functions" (PC 2b), should cultivate above all special attachment to the Roman Pontiff
and to the bishops, placing their liberty and apostolic availability at their disposal
effectively and generously in conformity with religious obedience. Similarly, they should
devote themselves with full awareness and zeal to the task of incarnating and manifesting
in the diocese the specific witness and the genuine mission of their institute. Finally they
should always reanimate that apostolic sensitivity and initiative, which are characteristic of
their consecration.
Bishops certainly recognize and appreciate greatly the specific contribution with which
these religious come to the assistance of the particular Churches and find in their
exemption a certain expression of that pastoral concern which unites them intimately with
the Roman Pontiff for the universal care of all people (cf. n. 8).
This renewed awareness of exemption, if it is really shared by the various collaborators in
pastoral endeavor, will promote greatly increased apostolic initiative and missionary zeal in
every particular Church.

Some criteria for a just ordering of pastoral activity

#23
The above considerations on ecclesial mission suggest the following directives:
a) First of all, the very nature of apostolic action requires that bishops give precedence to
interior recollection and to the life of prayer (cfr. LG 26 27 41); it requires, moreover, that
religious, in conformity with their distinctive nature, renew themselves in depth and be
assiduous in prayer.
b) Special care should be taken to foster "the various undertakings aimed at establishing
the contemplative life" (AGD 18), since it holds a very honored place in the mission of
the Church, "no matter how pressing may be the needs of the active ministry" (PC 7).
Especially today as the danger of materialism grows more serious, the vocation of all to
the perfection of love (cf. LG 40) is made radically evident by institutes entirely dedicated
to contemplation, in which it is more clearly apparent that, as St. Bernard says, "the
motive for loving God is God; the limit is to love Him without limit" (De diligendo Deo c. 1;
PL 182, n. 548).
c) The activity of the People of God in the world is by its nature universal and missionary,
both by the very character of the Church (LG 17) and by Christ's mandate, which
conferred a universality without boundaries on the apostolate (EN 49). Bishops and
superiors must, therefore, give attention to this dimension of apostolic awareness and
foster concrete initiatives to promote it.
d) The particular Church is the historic space in which a vocation is exercised in the
concrete and realizes its apostolic commitment. Here, in fact, within the confines of a
determined culture, the Gospel is preached and received (cfr. EN 19 20 32 35 40 62 63). It

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is necessary, therefore, that this reality of great importance in pastoral renewal be also kept
duly present in the work of formation.
e) The mutual influence between the two poles, namely between the active coparticipation of a particular culture and the perspective of universality, must be founded
on unalterable esteem and constant protection of those values of unity, which under no
circumstance may be renounced, whether the unity in question is that of the Catholic
Church for all the faithful or that of each religious institute for all its members.
The local community which would break away from this unity would be exposed to a twofold danger: "on the one hand the danger of segregation, which produces sterility...; on the
other, the danger of losing one's own liberty when, separated from the head..., isolated it
becomes subject in many ways to the forces of those who attempt to subdue and exploit
it" (EN 64).
f) Especially in our times that same charismatic genuineness, vivacious and ingenious in its
inventiveness, is expected of religious, as stood out so eminently in their Founders, so that
they may the better and with zeal engage in the apostolic work of the Church among
those, who today constitute, in fact, the majority of humanity and are the specially beloved
of the Lord: the little ones and the poor (cf. Mt 18,1-6 Lc 6,20).

PART TWO: DIRECTIVES AND NORMS

The experience of recent years has, in the light of the above principles, led to the
formulation of some directives and norms dealing especially with the practical aspects of
life. From this it will undoubtedly follow that the mutual relations between bishops and
religious will be further facilitated to the advantage of the building up of the Body of
Christ.
We shall present these directives, which are mutually complementary, under three distinct
headings, namely:
a) the formative aspect,
b) the operative aspects,
c) the organizational aspect.
The text presupposes the juridical prescriptions already in force, and at times makes
reference to these; it does not therefore derogate from any of the prescriptions of
preceding documents of the Holy See still in force in this matter.
Chapter V: Some Points Regarding the Formative Aspect
The Roman Pontiff and the bishops carry out in the Church the supreme role of authentic
Teachers and Sanctifiers of the entire flock (cfr. Part I, ch. II). Religious superiors, in turn, are
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vested with special authority for the direction of their own institute and carry the heavy
burden of the formation of the members (cf. PC 14 18; Part I, ch. III).
Consequently bishops and superiors, each according to his specific role, but in harmony
and united effort, should give precedence to their responsibilities regarding formation.
#24
Bishops, in accord also with religious superiors, should promote, especially among
diocesan priests, zealous laity and local religious, a clear awareness and experience of the
mystery and structure of the Church and of the vivifying indwelling of the Holy Spirit, by
jointly organizing special seminars and encounters on spirituality. They should, moreover,
insist without ceasing that both public and personal prayer be appreciated and intensified,
even by means of appropriate initiatives, carefully prepared.
#25
On their part, religious communities, especially of contemplative life, maintaining, of
course, fidelity to their distinctive spirit (cfr. PC 7 AG 40), should offer people
appropriate aids for prayer and for their personal spiritual life, so that they can respond to
the pressing need, today more deeply felt than ever, for meditation and the deepening of
faith. They should also offer them the opportunity and facility to participate suitably in
their liturgical functions, always respecting the requirements of the enclosure and the rules
laid down in this regard.
#26
Superiors should see to it with all solicitude that their religious remain faithful to their
vocation. They should foster opportune adaptations to cultural, social and economic
conditions, according to the needs of the times, being vigilant however, lest these
adaptations go beyond just limits in the direction of customs contrary to religious life.
Cultural updating and specialized studies taken up by religious should deal with subjects
pertinent to the distinctive nature of the institute. Such studies should not be programmed
with a view to achieving personal goals as if they were a means of wrongly understood
self-fulfillment, but with a view to responding to the requirements of the apostolic
commitments of the religious family itself, in harmony with the needs of the Church.
#27
In promoting ongoing formation of religious, it is necessary to insist on the renewal of the
witness of poverty and of service to the most needy and to bring about, furthermore, that
through a renewed spirit of obedience and chastity communities become signs of
brotherly love and unity.
In institutes of active life, for which the apostolate constitutes an essential element of their
religious life (cfr. CD 12 15 35,2 LG 25 45), as both initial and ongoing formation
progress, the apostolate itself should be duly emphasized.
#28
It is the duty of bishops as authentic teachers and guides of perfection for all the members
of the diocese (cfr. CD 12; 15 35,2 LG 25 45) to be the guardians likewise of fidelity to the
religious vocation in the spirit of each institute. In carrying out this pastoral obligation,
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bishops in open communion of doctrine and intent with the Supreme Pontiff and the
offices of the Holy See, and with the other bishops and local Ordinaries, should strive to
promote relations with superiors, to whom the religious are subject in the spirit of faith (cf.
PC 14).
Bishops, along with their clergy, should be convinced advocates of the consecrated life,
defenders of religious communities, promotors of vocations, firm guardians of the specific
character of each religious family both in the spiritual and in the apostolic field.
#29
Bishops and religious superiors, each according to his specific competency, should
zealously foster knowledge of the doctrine of the Council and of the pontifical
pronouncements on the episcopacy, on religious life and on the local Church, and also on
the mutual relationships existing among them. To this end the following initiatives are
desirable:
a) meetings of bishops and religious superiors to study these topics together;
b) special courses for diocesan priests, for religious and for the laity engaged in the active
apostolate, in order to arrive at new and more appropriate adaptations;
c) studies and experiments especially appropriate for the formation of lay religious men
and religious women;
d) the preparation of suitable pastoral documents for the diocese, the region or the nation,
that present these subjects in a challenging way for the reflection of the faithful.
Care must be taken, however, lest this formation remain limited to only a few. All should
have the possibility to benefit by it, and it should become a common effort of all the
members.
It seems opportune, moreover, that this doctrinal study be also given sufficient publicity
through the press, other means of social communication, conferences, exhortations, etc.
#30
Right from the initial stages of both ecclesiastical and religious formation, the systematic
study of the mystery of Christ, of the sacramental nature of the Church, of the ministry of
bishops and of religious life in the Church should be programmed. Therefore:
a) religious from the novitiate on should be brought to a fuller awareness and concern for
the local church, while at the same time growing in fidelity to their own vocation;
b) bishops should see to it that the diocesan clergy understand well the current problems
of religious life and the urgent missionary needs, and that certain chosen priests be
prepared to be able to help religious in their spiritual progress (cfr. OT 10 AG 39), though
generally it is preferable that this task be entrusted to prudently chosen religious priests
(cf. n. 36).
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#31
Greater maturity of the priestly and religious vocation depends also, and to a decisive
degree, on the doctrinal formation given usually in centers of study on the university level
or in institutes of higher studies or in other institutes specially adapted to this purpose.
Bishops and religious superiors involved in this work should offer effective collaboration
for the upkeep of these centers of study and their proper functioning, especially when
such centers are at the service of one or more dioceses and religious congregations, and
guarantee both the excellence of the teaching and the presence of teachers and of all
others who, duly prepared, are able to meet the requirements of formation. They should,
moreover, assure the most effective use of personnel and facilities.
In preparing, reforming and implementing the statutes of these study centers, the rights
and duties of each participant, the obligations which by virtue of his very ministry belong
to the bishop or bishops, ways of operating and the measure of responsibility of religious
superiors who have a shared interest, should be clearly defined. In this way an objective
and complete presentation of doctrine, structured in harmony with the Church's
Magisterium, can be fostered. On the basis, then, of the general criteria of competency
and responsibility and according to the statutes, the activity and initiatives of these centers
should be diligently followed up. And in all this delicate and important discipline, the
norms and directives of the Holy See should always be observed.
#32
An adequate renewal of pastoral methods in the diocese requires a deeper knowledge of
whatever concretely affects the local human and religious life, so that from this source can
flow objective and appropriate theological reflection, priorities in the field of action can be
established, a plan of pastoral action can be formed and, finally, what has been realized
can be examined periodically. This work may require that bishops, with the help of
competent persons, chosen also from among religious, create and maintain study
commissions and research centers. Such undertakings appear more and more necessary
not only to offer people a more updated formation but also to give pastoral activities a
rational structure.
#33
Religious have the special and delicate obligation of being attentive and docile to the
Magisterium of the Hierarchy and of facilitating for the bishops the exercise of the
ministry of authentic teachers and witnesses of the divine and catholic truth (cfr. LG 25), in the
fulfillment of their responsibility for the doctrinal teaching of faith both in the centers
where its study is promoted and in the use of means to transmit it.
a) As to the publication of books and documents, edited by publishing houses of religious
or by organizations under their care, the norms given by the S. Congregation for the
Doctrine of the Faith (March 19, 1975) regarding the competent authority for the
approval of texts of Sacred Scripture and their translation, liturgical books, prayer books
and catechisms or any other type of work containing topics which are connected in a
special way with religion and morals are to be observed. Disregard of these norms, at
times speciously and cleverly contrived, can cause serious harm to the faithful. This must
be avoided at all costs and with sincerity, especially by religious.
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b) The necessary understanding with the competent Ordinaries is always to be

safeguarded, even in the case of documents and editorial initiatives of religious institutes,
local or national, which, although not destined for public consumption, can nevertheless
exert a certain influence in the pastoral sphere of activity, as, for example, texts dealing
with the new and serious problems on social, economic and political questions connected
in one way or another with faith and the religious life.
c) Bishops, taking into careful consideration the special mission of some institutes, should
encourage and support religious who are engaged in the important apostolic field of the
written word and social communications. In this regard, they should foster wider apostolic
collaboration, especially on the national level; likewise they should be concerned about the
formation of specialized personnel for this activity, not only as regards their technical
competency but also and especially as regards their sense of ecclesial responsibility.
#34
It would be a serious mistake to make the two realities religious life and ecclesial
structures independent one of the other, or to oppose one to the other as if they could
subsist as two distant entities, one charismatic, the other institutional. Both elements,
namely the spiritual gifts and the ecclesial structures form one, even though complex reality
(cf. LG 8).
Wherefore religious, even while showing a particular spirit of enterprise and foresight for
the future (cfr. Part I, ch. III), should be intensely loyal to the intention and spirit of their
institute, in full obedience and adherence to the authority of the hierarchy (cf. PC 2 LG
12).
#35
The bishop, as Shepherd of the diocese, and religious superiors inasmuch as they are
responsible for their institute, should promote the participation of men and women
religious in the life of the local Church and in their knowledge of the directives and
ecclesiastical rules. Likewise, they (especially the superiors) should strive to increase supranational unity within their own institute and docility to their superiors general (cf. Part I,
ch. IV).
Chapter VI: Commitments and Responsibilities in the Field of Action
The Church lives in the Spirit and rests on the foundation of Peter and the Apostles and
their successors, so that the episcopal ministry is in fact the guiding principle of the
pastoral dynamism of the entire People of God. Consequently the Church works in
harmony both with the Holy Spirit who is her soul and with the Head operative in the
Body (cf. Part I, ch. II). This evidently has well determined consequences for bishops and
religious in the carrying out of their initiatives and activities, even though they are vested
with a specific competency, each according to his own role.

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The practical directives set forth here refer to two kinds of needs in the field of
actionnamely, the pastoral and the religious.
Requirements of pastoral mission
#36
The Council affirms that "members, too, of religious institutes, both men and women,
also belong in a special sense to the diocesan family and render valuable help to the sacred
hierarchy, and in view of the growing needs of the apostolate they can and should
constantly increase the aid they give" (CD 34).
In places where there are more than one rite, religious, when carrying out activities on
behalf of the faithful of rites different from their own, should follow the norms regulating
the relationships between themselves and bishops of other rites (cfr. Eccl. Sanctae I, 23).
It is important that such criteria be applied, not only in the final stages but also in
determining and elaborating a plan of action, without prejudice, however, to the role
proper to the bishop of making the decisions.
Religious priests, by virtue of the very unity of the priesthood (cfr. LG 28 CD 28 11) and
inasrnuch as they share in the care of souls, "may be said, in a certain sense, to belong to
the diocesan clergy" (CD 34); therefore, in the field of activity, they can and should serve
to unite and coordinate religious men and women with the local clergy and bishop.
#37
Efforts should be made to renew the bonds of fraternity and cooperation between the
diocesan clergy and communities of religious (cfr. CD 35, 5). Great importance should
therefore be placed on all those means, even though simple and informal, which serve to
increase mutual trust, apostolic solidarity and fraternal harmony (cf. ES I, 28). This will
indeed serve not only to strengthen genuine awareness of the local Church, but also to
encourage each one to render and request help joyfully, to foster the desire for
cooperation, and also to love the human and ecclesial community, in whose life each one
finds himself a part, almost as if it were the fatherland of his own vocation.
#38
Major superiors will take great care not only to have a knowledge of the talents and
possibilities of their religious but also of the apostolic needs of the dioceses where their
institute is called to work. Wherefore it is desirable that a concrete and global dialog be
carried on between the bishop and the superiors of the various institutes present in the
diocese, so that, especially in view of certain precarious situations and the persistent
vocational crisis, religious personnel can be more evenly and fruitfully distributed.
#39
Pastoral commitment for vocational recruitment is to be considered a privileged area for
cooperation between bishops and religious (cfr. PO 11 PC 24 OT 2). Such pastoral
commitment consists in a united effort on the part of the Christian community for all

172

vocations, in such a way that the Church is built up according to the fullness of Christ and
according to the variety of charisms of His Spirit.
Regarding vocations, this above all else must be kept in mind, namely that the Holy Spirit,
who "breathes where He wills" (Jn 3,8) calls the faithful to various offices and states for
the greater good of the Church. It is evident that no obstacles should be placed in the way
of such divine action; on the contrary, each one should be enabled to respond to his
calling with the greatest freedom. For that matter, history itself can testify to the fact that
the diversity of vocations, and particularly the coexistence and collaboration of secular and
religious clergy are not detrimental to dioceses but rather enrich them with new spiritual
treasures and increase notably their apostolic vitality.
Wherefore, it is fitting that the various initiatives be wisely coordinated under the bishops
according, that is, to the duties proper to parents and educators, to men and women
religious, to diocesan priests and to all others who work in the pastoral field. This
commitment will have to be carried out harmoniously and with the full dedication of each
one. And the bishop himself should direct the efforts of all, causing them to converge
toward the self-same purpose, always mindful that such efforts are basically inspired by
the Holy Spirit. In consideration of this fact, therefore, the promotion of frequent prayer
initiatives is also urgently necessary.
#40
In renewing pastoral methods and updating apostolic works, the profound upheavals
which have taken place in our modern world (cfr. GS 43 44) are to be taken seriously into
consideration. Wherefore at times it is necessary to confront situations which are quite
difficult, especially, "to help in the ministry in its various forms in the dioceses or regions
where the urgent needs of the Church or shortage of clergy require it" (Eccl. Sanctae I,
36).
Bishops, in dialog with religious superiors and with all who work in the pastoral sector of
the diocese, should try to discern what the Spirit wills and should study ways to provide
new apostolic presences, so as to be able to deal with the difficulties which have arisen
within the diocese. The search, however, for this renewal must not in the least lead to a
depreciation of the still actually valid forms of apostolate, which are properly traditional,
such as that of the school (cf. S. Congregation for Catholic Education, The Catholic School,
March 19, 1977), of the missions, of effective presence in hospitals, social services, etc. All
these traditional forms, moreover, must be, without delay, suitably updated according to
the norms and guidelines of the Council and the needs of the times.
#41
Apostolic innovations, which are later to be undertaken, should be planned with careful
study. On the one hand, it is the duty of the bishops through their office not indeed to
extinguish the Spirit, but to test all things and hold fast to what is good (cf. 1Th 5,12 15,921 LG 12), in such a way however, "that the spontaneous zeal of those who engage in this
work may be safeguarded and fostered" (AGD 30); religious superiors, on their part,
should cooperate actively and dialog with the bishops in seeking solutions, in arranging
the programming of choices made, in launching experiments, even completely new ones,
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always acting in view of the most urgent needs of the Church and in conformity with the
norms and directives of the Magisterium and according to the nature of their institute.
#42
The commitment to a mutual exchange of help between bishops and superiors in
appraising objectively and judging with equity experiments already undertaken should
never be disregarded. In this way, not only evasions and frustrations but also the dangers
of crises and deviations will be avoided.
Periodically, therefore, such undertakings should be reviewed; and if the endeavor has not
been successful (cfr. EN 58), humility and at the same time the necessary firmness should
be exercised to correct, suspend or direct more adequately the experiment examined.
#43
Great harm is done to the faithful by the fact that too much tolerance is granted to certain
unsound initiatives or to certain accomplished facts which are ambiguous. Consequently
bishops and superiors, in a spirit of mutual trust, in fulfillment of the obligations
incumbent upon each and in keeping with the exercise of each one's responsibility, should
see to it with the greatest concern that such errors are forestalled and corrected with
evident decisiveness and clear dispositions, always in the spirit of charity but also with due
resoluteness.
Especially in the field of liturgy there is urgent need to remedy not a few abuses
introduced under pretexts at variance one with another. Bishops as the authentic liturgists
of the local Church (cf SC 22 41 LG 26 CD 15; cfr. Part I, ch. II), and religious superiors
in what concerns their members should be vigilant and see that adequate renewal of
worship is brought about, and they should intervene early in order to correct or remove
any deviations and abuses in this sector, which is so important and central (cf. SC 10).
Religious, too, should remember that they are obliged to abide by the laws and directives
of the Holy See, as well as the decrees of the local Ordinary, in what concerns the exercise
of public worship (cf. Eccl. Sanctae I, 26; 37; 38).

Requirements of Religious Life

#44
With regard to the pastoral activities of religious, the Council expressly declares: "All
religious, whether exempt or non-exempt, are subject to the authority of the local ordinary
in the following matterspublic worship, without prejudice, however, to the diversity of
rites; the care of souls; preaching to the people; the religious and moral education,
catechetical instruction and liturgical formation of the faithful, especially of children. They
are also subject to diocesan rules regarding the comportment proper to the clerical state
and also the various activities relating to the exercise of their sacred apostolate. Catholic
schools conducted by religious are also subject to the local ordinaries as regards their
general policy and supervision without prejudice, however, to the right of the religious to
manage them. Likewise, religious are obliged to observe all those prescriptions which
episcopal councils or conferences legitimately decree as binding on all" (CD 35, 4; Eccl.
Sanctae I, 39).
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#45
In order that the relations between bishops and superiors produce increasingly more
fruitful results, they must be developed in cordial respect for persons and institutes, in the
conviction that religious must give witness of docility towards the Magisterium and of
obedience to their superiors, and with the mutual understanding to act in such a way that
neither transgresses the limits of competency of the other.
#46
As to religious who engage in apostolic activities beyond the works of their own institute,
their participation in the life of the community and their fidelity to their rule and
constitutions must be safeguarded "bishops should not fail for their part to insist on
this obligation" (CD 35,2). No apostolic commitment should be an occasion to deviate
from one's vocation.
Regarding the situation of certain religious who would like to withdraw from the authority
of their superior and have recourse to that of the bishop, each case should be studied
objectively. It is necessary, however, that after suitable exchange of views and a sincere
search for solutions, the bishop support the provision made by the competent superior,
unless it is evident to him that some injustice is involved.
#47
Bishops and their immediate collaborators should see to it not only that they have an
exact idea of the distinctive nature of each institute but that they keep abreast of their
actual situation and of their criteria for renewal. Religious superiors, in turn, in addition to
acquiring a more updated doctrinal vision of the particular Church, should also strive to
keep themselves factually informed with respect to the current situation of pastoral
activity and the apostolic program adopted in the diocese in which they are to offer their
services.
In case an institute finds itself in the situation of being unable to carry on a given
undertaking, its superiors should in good time and with confidence make known the
factors hindering its continuance, at least in its actual form, especially if this is due to a
lack of personnel. For his part, the local Ordinary should consider sympathetically the
request to withdraw from the undertaking (cf. Eccl. Sanctae I, 34, 3) and in common accord
with the superiors seek a suitable solution.
#48
A deeply felt need, rich in promises also for the activities and apostolic dynamism of the
local Church, is that of fostering, with concerned commitment, exchanges of information
and better understanding among the various religious institutes working in a given diocese.
To this end, superiors should do their part to bring about this dialog in suitable ways and
at regular times. This will certainly serve to increase trust, esteem, mutual exchange of
aids, in-depth study of problems and the mutual communication of experiences, so that as
a consequence, the common profession of the evangelical counsels may be more clearly
expressed.

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#49
In the vast pastoral field of the Church, a new and very important place has been accorded
to women. Once zealous helpers of the Apostles (cfr. Ac 18,26 Rm 16,1 ff.), women
should contribute their apostolic activity today in the ecclesial community realizing
faithfully the mystery of their created and revealed identity (cf. Gn 2 Ep 5 1Tm 3 etc.) and
taking notice of their growing influence in civil society.
Religious women therefore, faithful to their vocation and in harmony with their distinctive
character as women, should seek out and propose new apostolic forms of service in
response to the concrete needs of the Church and of the world.
After the example of Mary who in the Church holds the highest place of charity among
believers, and animated by that incomparably human trait of sensitivity and concern which
is so characteristic of them (cfr. Paul VI, Discourse to the National Congress of the Centro Italiano
femminile, Oss. Rom., December 6-7, 1976), in the light of a long history offering
outstanding witness to their undertakings in the development of apostolic activity, women
religious will be able more and more to be and to be seen as a radiant sign of the Church,
faithful, zealous and fruitful in her preaching of the kingdom (cf. Declaration Inter
Insigniores, S. Congregation for the Doctrine of the Faith, October 15, 1976).
#50
Bishops, together with their collaborators in the pastoral field, and superiors, both men
and women, should see to it that the apostolic service of women religious be better
known, intensified and increased. They should, therefore, in view not only of the number
of religious women, but especially of their importance in the life of the Church, do their
utmost to see that the principle of their greater ecclesial promotion be put into effect, lest
the People of God remain deprived of that special assistance, which they alone, by virtue
of the gifts conferred on them by God in their quality of woman, can offer. Always,
however, special attention is to be given to this that religious women be held in high
esteem and be justly and deservedly appreciated primarily for the witness given by them as
consecrated women, and then for the useful and generous services they offer.
#51
In some regions there is noticeable a certain overabundance of initiatives to found new
religious institutes. Those who are responsible for discerning the authenticity of each
foundation should weigh with humility, of course, but also objectively, constantly, and
seeking to foresee clearly the future possibilities every indication of a credible presence
of the Holy Spirit, both to receive His gifts "with thanksgiving and consolation" (LG 12)
and also to avoid that "institutes may be imprudently brought into being which are useless
or lacking in sufficient resources" (PC 19). In fact, when judgment regarding the
establishment of an institute is formulated only in view of its usefulness and suitability in
the field of action, or simply on the basis of the comportment of some person who
experiences devotional phenomena, in themselves ambiguous, then indeed it becomes
evident that the genuine concept of religious life in the Church is in a certain manner
distorted (cf. Part I, ch. III).
To pronounce judgment on the authenticity of a charism, the following characteristics are
required:
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a) its special origin from the Spirit, distinct, even though not separate, from special
personal talents, which become apparent in the sphere of activity and organization;
b) a profound ardor of love to be conformed to Christ in order to give witness to some
aspect of His mystery;
c) a constructive love of the Church, which absolutely shrinks from causing any discord in
Her.
Moreover the genuine figure of the Founders entails men and women whose proven virtue
(cfr. LG 45) demonstrates a real docility both to the sacred hierarchy and to the following
of that inspiration, which exists in them as a gift of the Spirit.
When there is question, therefore, of new foundations, all who have a role to play in
passing judgment must express their opinions with great prudence, patient appraisal and
just demands. Above all, the bishops, successors of the Apostles, "to whose authority the
Spirit himself subjects even those who are endowed with charisms" (LG 7), and who, in
communion with the Roman Pontiff, have the duty "to give a right interpretation of the
counsels, to regulate their practice, and also to set up stable forms of living embodying
them" (LG 43), should feel themselves responsible for this.
Chapter VII: The Importance of Suitable Coordination
The varied and fruitful vitality of the Churches necessitates a real commitment to
coordinating action in order to renew, create and perfect the manifold pastoral means of
service and animation. We shall consider some of these according to their different levels:
diocesan, national, universal.

On the diocesan level

#52
In each diocese the bishop should strive to understand what the Spirit wants to manifest,
even through his flock and especially through the individuals and religious families present
in the diocese. This is why it is necessary for him to cultivate sincere and familiar relations
with superiors, in order the better to fulfill his ministry of Shepherd towards men and
women religious (cf. CD 15; 16). In fact, it is his specific office to defend consecrated life,
to foster and animate the fidelity and authenticity of religious and to help them become
part of the communion and of the evangelizing action of his Church, according to their
distinctive nature.
All this, of course, the bishop will have to realize in close collaboration with the episcopal
conference and in harmony with the voice of the Head of the Apostolic College.
Religious, on the other hand, should consider the bishop not only as Shepherd of the
entire diocesan community, but also as the one who guarantees fidelity to their vocation as
they carry out their service for the good of the local Church. Indeed they "should comply
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promptly and faithfully with the requests or desires of the bishops when they are asked to
undertake a greater share in the ministry of salvation," due consideration being given "to
the character of the particular institute and to its constitutions (CD 35,1).
#53
The following dispositions of the Apostolic Letter Ecclesiae Sanctae, issued motu proprio,
should always be kept in mind:
1. All religious, even exempt, are bound by the laws, decrees and ordinances laid down by
the local ordinary affecting various works, in those matters which concern the exercise of
the sacred apostolate as well as the pastoral and social activity prescribed or recommended
by the local ordinary.
2. They are also bound by the laws, decrees and ordinances of the local ordinary or the
episcopal conference" or, according to the locality, the patriarchal synod (cfr. CD 35,5)
laws, that is, regarding various elements referred to in them (ES I, 25, 1-2, a, b, c, d).
#54
It is advisable that the office of episcopal vicar for religious be set up in the diocese to
render a service of collaboration, in this field, with the pastoral ministry of the bishop.
This office, however, does not assume any role proper to the authority of superiors. It is
up to each residential bishop to determine clearly the specific competencies of such an
office and, after careful examination, entrust it to a competent person, well acquainted
with the religious life, who knows how to appreciate it and desires to see it prosper.
As regards the discharge of such an office, it is strongly recommended that the various
categories of religiousnamely priests, brothers and women religious possessing the
necessary qualities, have a part in it in a suitable way (for example, as consultors or under
some other similar title).
The mandate, then, of episcopal vicar for religious congregations consists in helping
accomplish a task which of its nature pertains exclusively to the bishop, that is, watching
over religious life in the diocese and integrating it into its complex of pastoral activities.
Wherefore, it would likewise seem desirable that bishops prudently consult religious on
the choice of the candidate.
#55
In order that the diocesan presbyterium express due unity and that the various ministries
be better fostered, the bishop should with all solicitude exhort the diocesan priests to
recognize gratefully the fruitful contribution made by religious to their Church and to
approve willingly their nomination to positions of greater responsibility, which are
consonant with their vocation and competency.
#56
Provisions should be made for religious priests to be part, in due proportion, of the
Priests' Council; similarly religious priests, brothers and sisters should be fairly represented
on pastoral councils (cfr. PR 7 CD 27 ES I, CD 15 and CD 16). To define justly the
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suitability and proportions of representation, the local ordinary should set the criteria and
necessary modalities.
#57
In order to foster a certain stability in pastoral cooperation,
a) the difference existing between the distinctive works of an institute and works entrusted to
an institute should be kept in mind by the local ordinary. In fact, the former depend on
the religious superiors according to their constitutions, even though in pastoral practice
they are subject to the jurisdiction of the local ordinary according to law (cf. ES 1, 29).
b) "Whenever a work of the apostolate is entrusted to any religious institute by a local
ordinary in accordance with the prescriptions of law, a written agreement shall be made
between the local ordinary and the competent superior of the institute which will, among
other things, set down precisely all that concerns the work to be done, the members of the
institute assigned to it and the finances" (ES I, 30 2).
c) "For works of this nature members of the religious institute who are really suitable
should be selected by the religious superior after discussion with the local ordinary and,
where an ecclesiastical office is to be conferred on a member of the institute, the religious
should be nominated by the local ordinary himself for a definite time decided upon by
mutual agreement, his own superior presenting the candidate or at least assenting to the
nomination" (ES I, 30 2).
#58
Without infringing on the right of arranging situations differently or of changing them in a
way which is more in accord with the urgent needs of renewal of institutes, it seems
opportune to determine in advance and in detail what works and especially what offices
are to be entrusted to individual religious, for whom a written convention may be deemed
necessary, as, for example, for pastors (cf. ES I, 33), deans, episcopal vicars, assistants for
catholic action groups, secretaries of pastoral action, diocesan directors, Catholic
university teachers, professional catechists, directors of Catholic colleges, etc. in view both
of the stability of those in office and of the devolution of goods in case the undertaking
should be suppressed.
If a religious is to be removed from an office entrusted to him, the following dispositions
should be recalled: "Any religious member of an institute may for a grave cause be
removed from an office entrusted to him either at the wish of the authority who entrusted
him with the office, who should inform the religious superior, or by the superior, who
should inform the authority who entrusted the office; this by equal right, the consent of
the other party being required in neither case. Neither party is required to reveal to the
other the reasons for his action, much less to justify them. There remains the right to
appeal in devolutivo to the Apostolic See" (ES I, 92).
#59
Associations of religious on the diocesan level have proved to be very useful; therefore,
with due consideration for their distinctive character and goals, they should be
encouraged,
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a) both as organisms of mutual liaison and of promotion and renewal of religious life in
fidelity to the directives of the Magisterium and with respect to the distinctive character of
each institute;
b) and as organisms for the discussion of mixed problems between bishops and superiors, as
well as for coordinating the activities of religious families with the pastoral action of the
diocese under the direction of the bishop, without prejudice to the relationship and
negotiations, which will be carried on directly by the bishop himself with each individual
institute.

On the national, regional and ritual level

#60
In episcopal conferences of a country or region (cfr. CD 37) the bishops themselves
"exercise their pastoral office jointly in order to enhance the Church's beneficial influence
on all men" (CD 38). In the same way patriarchal synods exercise their ministry for their
own rite (cf. DE 9) and inter-ritual Assemblies of Ordinaries for relations among various
rites, within the sphere of their particular situation (CD 38).
#61
In many countries or regions, through the medium of the Sacred Congregation for
Religious and for Secular Institutes and in regions dependent on the Sacred
Congregations for the Evangelization of Peoples and for Oriental Churches, with the
consent of the respective Congregations the Holy See has set up Councils or
Conferences of Major Superiors (both of men and women or mixed). Such Councils must
be deeply sensitive to the diversity of institutes, work to enhance common consecration
and to channel the energies of all dedicated to apostolic work toward the pastoral
coordination of the bishops (cf. n. 21).
Wherefore, in order that Councils of Major Superiors fulfill their purpose with necessary
effectiveness, it is highly useful that an opportune review of their activity be made
periodically and that, in harmony with the different missions of institutes an equitable
division of commissions or rather similar groups, duly united with the Council of Major
Superiors itself, be organized.
#62
Relations between the council of major superiors and the patriarchal synod, and similarly,
relations between the same councils of major superiors and the episcopal conferences as
well as inter-ritual assemblies, should be regulated according to criteria which determine
the rapport between the individual institute and the local ordinary (cf. ES I, 23-25; 40);
therefore indicative guidelines should also be set up according to the different needs of
regions.
#63
Since it is of utmost importance that the council of major superiors collaborate diligently
and in a spirit of trust with episcopal conferences (cfr. CD 35, 5 AG 33), "it is desirable
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that questions having reference to both bishops and religious should be dealt with by
mixed commissions consisting of bishops and major religious superiors, men or women"
(ES II, 43).
Such a mixed commission should be structured in such a way that even if the right of
ultimate decision making is to be always left to the councils or conferences, according to
the respective competencies, it can, as an organism of mutual counsel, liaison,
communication, study, and reflection, achieve its purpose efficiently.
It is the competency, then, of the Shepherds to foster the coordination of all apostolic
undertakings and activities, each in his own diocese; the same holds for the patriarchal
synod and episcopal conferences for their respective regions (cfr. CD 36, 5).
In questions regarding religious, bishops, if the need or utility require it as in fact it has
in many places should create a special commission within the episcopal conference.
Nevertheless, the presence of such a commission not only does not hamper the operation
of the mixed commission, but rather postulates it.
#64
Participation of major superiors, or, according to the statutes, of their delegates, also in
other various commissions of the episcopal conferences or inter-ritual assemblies of local
ordinaries (as, for example, in the commission on education, health, justice and peace,
social communications, etc.), can be of great utility for the purposes of pastoral action.
#65
The mutual presence by means of delegates both of episcopal conferences and of the
conferences or councils of major superiors in each of the unions or assemblies of one and
the other is recommended. Evidently, the necessary norms must be established in advance
whereby each conference would treat by itself alone the matters of its exclusive
competency.

On the supra-national and universal level

#66
Regarding the international, continental or infra-continental sphere, among various
countries united together, some form of coordination, both for bishops as well as for
major religious superiors, can be created with the approval of the Holy See. A suitable
liaison on this level of the individual centers of service helps a great deal towards
achieving an ordered and harmonious action on the part of bishops and religious. In those
areas where such forms of organization on the continental level already exist, this task of
cooperation can be profitably accomplished by the permanent committees or councils
themselves.
#67
On the universal level, the successor of Peter exercises a ministry specifically his own on
behalf of the entire Church; however "in exercising his supreme, full and immediate

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authority over the universal Church the Roman Pontiff employs the various departments
of the Roman Curia" (CD 9).
The Roman Pontiff himself has promoted some forms of cooperation of religious with
the Holy See, by approving the council of the union of both men and women superiors
general at the Sacred Congregation for Religious and for Secular Institutes (cf. ES II, 42)
and by allowing the introduction of representatives of religious at the Sacred Congregation
for the Evangelization of Peoples (cf. ES II, 16).

CONCLUSION
Dialog and collaboration are already a reality on various levels. There is no doubt,
however, that they have to be developed further, so that they produce more abundant
fruit. The need therefore is evident to remember that in the work of collaboration, a real
efficacious thrust will be had only when the leaders are convinced that such a thrust
originates first of all in their own persuasion and formation. Indeed, everything will
progress better if they are deeply convinced of the necessity and of the nature and
importance of such cooperation, of mutual trust, of respect for the role of each individual,
of mutual consultation in determining and organizing undertakings on every level. Then
indeed the mutual relations between bishops and religious, carried on sincerely and readily,
will be of great value in achieving in the most suitable and adequate way the dynamic
vitality of the Church-Sacrament in its admirable mission of salvation.
The Apostle Paul, "prisoner in the Lord," writing to the Ephesians from Rome, thus
counseled them: "I... exhort you to walk in a manner worthy of the calling with which you
were called, with all humility and meekness, with patience, bearing with one another in
love, careful to preserve the unity of the Spirit in the bond of peace" (Ep 4,1-3).
The foregoing was submitted for the examination of the Holy Father, who, on April 23,
1978, benevolently approved it and mandated its publication.
Rome, Sacred Congregation for Religious and for Secular Institutes, May 14, 1978,
Solemnity of Pentecost.
SEBASTIAN CARD. BAGGIO
Prefect of the Sacred Congregation for Bishops
EDUARDO CARD. PIRONIO
Prefect of the Sacred Congregation for Religious and for Secular Institutes

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OPTIONES EVANGELICAE
Plenaria of the Sacred Congregation for Religious and for Secular Institutes
Document on Religious And Human Promotion
25-28 April 1978

INTRODUCTION
Importance and urgency of appropriate involvement of religious in integral human
promotion
The evangelical demands of religious life find an incentive for renewal in the "signs of
the times." The Church, in her mission to contemporary society, needs to study carefully
the emerging phenomena that characterize our times. These indicate the areas of choice
for evangelization and human promotion.
The teaching of the Magisterium, in fact, increasingly clarifies the profound links between
the Gospel requirements of the Church's mission and the widespread commitment to the
advancement of people and the creation of a worthy society.
Evangelization, for the Church, means bringing the Good News into all strata of
humanity and through it transforming humanity itself from withinits criteria of
discernment, its determinant values, its sources of inspiration, its designs for living,
opening them up to a total vision of humanity (1).
To accomplish this mission, the Church must search out the signs of the times and
interpret them in the light of the Gospel, thus responding to persistent human questions
(2).
Religious are called to give singular witness to this prophetic dimension. The
continuous conversion of heart and spiritual freedom which the Lord's counsels inspire
and promote make religious present to their contemporaries in such a way as to remind
everyone that the building of the secular city must be founded on the Lord and have him
as its goal (3).
Since the profession of the counsels binds religious to the Church in a special way (4), it is
they who are exhorted more insistently and trustingly to renew themselves wisely in
openness to human needs, problems and searching (5).

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 Over and above the social and political dramas, in fact, the Church is conscious of her
special mission to give a decisive answer to the profound questions of the human heart
(6).
For this reason, recent documents of the Magisterium, wishing to integrate adequately
evangelization and human promotion, stress how fruitful the relationship between
evangelization and religious life is for the common mission of the Church (7) and the
extent to which the work of religious has contributed in every age to the human and
spiritual promotion of humanity (8).
A radical change of mentality and attitudes (9) is needed to apply evangelical
commitment to the concrete and often disturbing problems of human promotion.
This path of conversion, involving persons and preferential decisions in apostolic initiatives
and works, was bound to have its moments of uncertainty and difficulty.
Besides, the doctrinal reassessment which, in various parts of the world, accompanied the
praiseworthy endeavor to participate in the complex realities of the times, revealed
positive and stimulating intuitions as well as narrow and ambiguous views.
The reflections of the Synod on Evangelization in the Modern World (1974), and later, the
apostolic exhortation Evangelii Nuntiandi, gave important clarifications and guidelines.
Religious faced particular problems and difficulties when they tried to intervene more
decisively in the areas of greater injustice and oppression. Conflicting viewpoints within
the ecclesial community and within the institutes themselves made the search for solutions
still more difficult.
Furthermore, changed social and political contexts were creating new and unexpected
situations. The traditional expressions of religious life were bound to face difficult
challenges in their manner of presence and in their apostolic works. The need for greater
solidarity with their contemporaries, especially the poor and the underprivileged,
compelled religious men and women to become more actively involved, sometimes even
in the working world and in politics.
The importance and urgency of the appropriate involvement of religious in integral
human promotion prompted the Sacred Congregation for Religious and for Secular
Institutes to give special attention in this matter to the specific role of religious in the
mission of the Church.
The intention was to encourage a real search for renewal and, on the basis of
circumstances and experience, to offer criteria for discernment inspired by the
Magisterium of the Church, by the nature and mission of religious life, and by the goals of
an evangelization which is closely linked to human promotion in today's historical
circumstances.
- The Plenaria of the Sacred Congregation of 25-28 April 1978, therefore, studied a
number of matters resulting from a wide-ranging international inquiry, in which the
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episcopal conferences, the pontifical representatives, numerous institutes of both men and
women, and the conferences of major superiors, men and women, collaborated.
- Four major concerns surfaced as of utmost importance:
A) The option for the poor and for justice in our time.
B) Social activities and works of religious.
C) Involvement in the working world.
D) Direct participation in politics.
- The resulting guidelines are intended to assist all those who are responsible for religious
life in the Church in their task of communication, formation and coordination. It is they
who must approve criteria and choices which, while taking into account the principles and
guidelines offered here, respond to the diversity and complexity of the situations, so that
Episcopal Conferences and Conferences of Religious in the different countries may
reinforce the specific role of religious life in the common task of evangelization and
human promotion in whatever ways they deem most suitable.
- The pastoral teaching of John Paul II has, in the meantime, clarified and defined the
presence and involvement of the Church in the world, giving additional matter for
reflection and inspiration. It highlights the present attention given both to human
problems and to the irreplaceable encounter with Christ and with his Gospel.
We are encouraged, therefore, to clarify the direction of a path of evangelization and
human promotion which, by a new and special title of consecration to God and to his
purpose in human history, pertains to religious in the Church.
(1) EN 18-19.
(2) GS 4. - "It is not, then, through opportunism or a desire for novelty that the Church, expert in
humanity, defends human rights. It is through an authentic Gospel commitment which, as in
Christ's case, cares for the most needy" (John Paul II, Puebla, inaugural address, III, 3).(3) @LG
46@.
(4) LG 44; MR 8; 10.
(5) ET 52-53.
(6) GS 10.
(7) EN 69.
(8) PP 12
(9) ET 17; GS 63; ET 52.

I. FOUR MAIN CONCERNS

#1
The desire to be increasingly involved and active in the present historical situations within
which the Church fulfills her mission seems to be a constant factor in religious renewal:
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- in those places where, either through the works of their institutes or those of the local
Church, religious are called to carry out a social mission which is at the same time
profoundly religious,
- and also, in those places where circumstances require new initiatives which are more
pertinent to the life and problems of the people.
In every situation, however, careful reflection is needed to specify common criteria and
options.
This is why, taking as our starting point the four main problems surfaced by the inquiry,
we wish to indicate certain important points for evaluation and guidance. It will then be
easier to point out the general principles of discernment.

A. The option for the poor and for justice today

#2
The prophetic mission of Christ who was "sent to preach good news to the poor" (Lc
4,18), finds a strong resonance in today's Church.
Proof of this can be found in numerous pontifical statements and in the clear and
enlightening words of the Pastoral Constitutions (GS) which appeal for closer solidarity
between the Church and the lives of the people. The Synod of Bishops in 1971, in its
document Justice in the World, pointed out the need for a conscientization in this dimension
of the Church's evangelizing mission.
The apostolic exhortation Evangelii Nuntiandi enlarged on these appeals, calling on every
sector within the People of God to accept its responsibilities and to reach out to the life
and conditions of "people engaged with all their energy in the effort and struggle to
overcome everything which condemns them to remain on the margin of life" (10).
(10) EN 30.

#3
The themes of a Gospel liberation founded on the kingdom of God (11) should, therefore,
be very familiar to religious.
Indeed, the witness of religious who have courageously supported the lowly and the
defense of human rights has been an effective echo of the Gospel and of the voice of the
Church. However, as we have already noted, the consequent interpretations and reactions
within the local Church and religious communities and even secular society have not
always shown a similar sensitivity and concern.
(11) EN 33-34. - In his inaugural address in Puebla (III, 4), John Paul II stated: "Christ was not
indifferent to this great and demanding imperative of social morality. Neither can the Church be. In

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the Church's spirit, which is the Spirit of Christ, and supported by her vast and solid doctrine, let us
get to work in this field."

#4
Some guiding principles, therefore, seem desirable so that the preferential choice for the
poor and concern for justice may correspond to the purpose and style proper to the
Church's mission and within it to religious life.
a) Religious often find themselves in a position to experience at close range the events that
affect the people whom they serve. The prophetic nature of religious life requires that
religious "embody the Church in her desire to give herself completely to the radical
demands of the beatitudes" (12). They are "often to be found at the outposts of the
mission, and they take the greatest of risks for their health and for their very lives" (13).
(12) EN 69 LG 31; MR 14a.
(13) EN 69.

b) This sincere desire to serve the Gospel and work for integral human promotion
demands that communion be at the core of every concern and that it be built up with
patience and perseverance, seeking the truth in charity.
c) Conferences of Religious, without prejudice to the charism of each institute, could have
the important function of providing incentive and balance in this regard in coordination
with Episcopal Conferences (14) and especially with the Commission "Justice and Peace"
and with Cor Unum. It would be possible in this way to overcome positions of ambiguity
taken either from a supposed and false neutrality or from group prejudice. Besides,
different cultures and temperaments, as well as varying social and political contexts, would
therein find an appropriate forum for mutual exchanges and for a communal consensus
that would give security and surer effectiveness.
(14) MR 59-60 and f.

d) This presence for the defense and promotion of justice ought to manifest itself most
actively and particularly in those persecuted sectors of "voiceless injustices" to which the
Synod of 1971 referred (15).
(15) AAS 1971, pp. 928-932.

In fact, while some social groups are able to form vigorous structures of protest and
support, we see, on the other hand, much suffering and injustice which have little
resonance in the hearts of so many of our contemporariesthe plight of refugees; those
persecuted for their political views or their profession of the faith (16); violations of the
rights of the unborn; unjustified curtailment of human and religious liberty; lack of social
assistance which increases the trials of the elderly and marginalized.
(16) EN 39.

It is for these, especially, that the Church wishes to be voice, conscience and commitment
(17).
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(17) "The Pope wishes to speak for you, to be the voice of those who cannot speak and of those
who have been silenced, so as to be a conscience for consciences, an appeal for action, to recover
lost time, which is often time of prolonged suffering and unfulfilled hopes" (John Paul II to the
campesinos of Latin America, 29 January 1979).

e) The witness of religious for justice in the world, however, implies, for themselves in
particular, a constant review of their life-options, their use of goods and their manner of
relating, because the one who dares to speak to others about justice must above all be just
in the eyes of others (18).
(18) Synod of 1971, p. 933.

Here we see that life-giving relationship between evangelization and human promotion
which comes from the "silent witness" which Evangelii Nuntiandi EN 9 presents to us as
the first and most effective challenge to the world and to the Church itself.
From this point of view the "role played in evangelization by religious men and women
consecrated to prayer, silence, penance and sacrifice" (19) is particularly effective in
witness and in apostolic fruitfulness. Indeed, the contemplative dimension inherent in
every form of religious life is especially strong in them. The contemplative dimension,
then, shows that religious life in all its forms not only does not alienate religious from
other human beings and make them useless for human society but, on the contrary,
permits them to be present to their brothers and sisters in a deeper way in the charity of
Christ (20).
(19) EN 69.
(20) LG 46.

B. Social activities and works of religious

#5
The various activities and works which, through a diversity of charisms, characterize the
mission of religious are one of the most important means by which the Church carries out
its mission of evangelization and human promotion in the world (21). Hence the
importance of the renewal of religious for the renewal of the Church and the world (22).
(21) PC 1 LG 46.
(22) ET 52.

This is why Evangelii Nuntiandi EN 31 asks that there be an awareness of the profound
links between evangelization and human promotion. To forget this would be to ignore
"the Gospel teaching on love for one's suffering and needy neighbor."
#6
Open to the signs of the times, religious will be able to seek and implement a new manner
of presence which is in keeping with their founder's creativity and the original purposes of
their own institutes (23).
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(23) MR 19, 25f, 41.

In this context, a certain course of action in renewal emerges:

a) The activities and "social works" which were always part of the mission of religious bear
witness to their constant commitment to integral human promotion. Schools, hospitals,
charity centers and initiatives on behalf of the poor and for the cultural and spiritual
improvement of people not only retain their relevance but, suitably updated, are often
discovered to be privileged means of evangelization, of witness and of authentic human
promotion.
In the evangelical service of so many and such urgent activities for human and social
promotion, religious translate into a convincing "sign" (24) the gift of a life totally
available to God, to the Church and to others.
(24) EN 69; Puebla document, nn. 733-734: Apostolic openness of ministries and a preferential
choice of the poor are the most evident tendencies in religious life in Latin America. In fact, more
and more, religious men and women are to be found in the difficult and underprivileged areas.
This choice does not presuppose the exclusion of anyone, but it does mean a preference for and
nearness to the poor. This has brought about a rethinking of traditional works so as to make a
better response to the demands of evangelization.

b) The Spirit, who constantly inspires new forms and institutions of consecrated life in
answer to the needs of the times, also animates the already existing ones with a renewed
capacity for involvement in keeping with changing ecclesial and social changes.
c) In the Church's openness to ministries and in a continuous and orderly communal
growth (25), religious are able to discover new forms of active participation, involving the
Christian community increasingly in their initiatives and works.
(25) LG 9-12 34-36 CD 33-35 EN 13 58 AA 2 6-10.

In this way they have the opportunity to show what their own particular charism brings to
the promotion of ministries which correspond to the apostolic and social purposes of their
own institutes.
d) The participation of the laity in the activities and works of religious assumes new
proportions with the development of the ecclesial dimension of co-responsibility in a
common mission. With adequate preparation, this participation could be extended even to
works hitherto entrusted exclusively to religious (26).
(26) Cfr. document of the Sacred Congregation for Catholic Education, on the Catholic school. (19
March 1977), nn. 60-61: participation of the Christian community in the educative process of the
Catholic school.

e) Present social conditions, on the other hand, require new forms of solidarity and
involvement. Changes taking place in some areas in the civil sphere are beginning to
develop responsibility on all levels of society through structures and means of
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participation. Thus, everyone is called to take an active role in solving problems relating to
the building of the social order.
Side by side with the contribution of the laity, the witness and experience of religious can
make an important contribution in this field towards solutions which are in line with the
criteria of the Gospel and the pastoral directives of the Magisterium (27).
(27) CD 35; MR 22-23.

C. Involvement in the working world

#7
The pastoral concern of the Church for the working world is shown in numerous
pronouncements which the encyclical Mater et Magistra sums up, placing them within the
context of the new economic and social conditions.
Faced with such a vast sector of humanity, which insistently challenges the mission of the
whole Christian community, religious experience a greater need for solidarity and
participation. They feel that their choice of evangelical poverty already imposes on them
the duty of recognizing the authentic values contained in the common law of work (28).
(28) PC 13; ET 20; cfr. GS 67-72 concerning the human and Christian elements of work.

#8
The Magisterium of the bishops described precisely, in the case of priests, the reasons,
objectives and conditions which should guide the more committed choices of
involvement in the working world (29).
(29) PO 8 OA 48. The document of the Synod of Bishops which treats of the ministerial
priesthood (cfr. AAS 1971, PP 912-913), recalling PO 8, states that the priestly ministry is to be
considered a function which is valid in itself, and, indeed, in the light of faith, is more excellent
than others. If, in particular circumstances, other activities accompany this ministry, the criterion of
suitability is to be sought in the resulting contribution to the pastoral ministry of the Church. It is
especially the bishop and his council of priests that must decide, having consulted, when necessary,
the episcopal conference.

Obviously, these directives apply to priest-religious also. But, given the specific nature of
religious life and its special bonds with the Church's mission (30), they are applicable
analogously to other men and women religious as well.
(30) MR 10; LG 44.

In addition, the characteristics proper to the vocation and mission of religious suggest
some criteria which could determine and direct their possible involvement in the working
world:
a) dynamic fidelity to the purposes for which the Spirit brought their institutes into
existence in the Church (31);
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(31) Cfr. ET 20: "But your activities cannot derogate from the vocation of your various institutes,
nor habitually involve work such as would take the place of their specific tasks." Cfr. also the
document of the Sacred Congregation for Catholic Education on the school, nn. 74-76.

b) the desire to witness to Gospel values which restore dignity to work and show its true
purpose (32);
(32) ET 20.

c) a commitment to strengthen the religious dimensions which characterize their profession

and demonstrate the attractiveness of the kingdom of God to which they have committed
themselves radically (33);
(33) LG 44 PC 1; ET 3.

d) fraternal sharing which the daily communal experience in religious life supports and
nourishes and which manifests the newness of Christ's love in establishing solidarity
among peoples (34).
(34) PC 15; ET 21, 39.

#9
Specific criteria in choice and behavior are needed also in the actual ways of participating.
As a matter of fact, there are two possible forms of involvement in the working world,
both of which have characteristics that deserve distinct consideration:
I. The taking on of a secular profession carried out in the same social and economic
conditions as civilians (in schools, hospitals).
In some countries this is imposed by changed political circumstances, as in the case of
nationalization when the state takes control of the services. Sometimes it is legislative
reform or the internal needs of the religious institute which prompt religious to take on a
position equivalent to that of lay people so as to continue their own apostolic activities.
The search for new forms of involvement has also been responsible for participation in
the ordinary social structures.
In all cases, concern for the general nature of religious life and for the specific goals of
one's own institute requires that these new situations be faithful to community
requirements and the commitment to obedience and religious poverty.
As a matter of fact, a civil profession commits religious at a more directly individual level,
makes them more dependent on structures outside their institute and creates a new
relationship between work and salary. These are some of the aspects that the authorities in
the institute should take into account when considering these options. Indeed, these
aspects require a capacity for discernment which safeguards and strengthens the religious
purpose for which the options are undertaken.
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II. Involvement in a labor situation, along with the values it is meant to realize, presents
special problems.
In fact, worker-religious enter a world which has its own laws, its tensions and, especially
nowadays, its powerful pressures arising from prevailing ideologies and trade union
conflicts which are often disturbing and ambiguous.
For this reason, it could happen that, in sharing the condition of workers so as to bear
witness to the Church's pastoral concern (35), religious might be caught up in a view of
humanity, society, history, and the working world itself which is not in harmony with the
criteria for discernment and the directives for action contained in the social teaching of
the Magisterium. That is why such an undertaking requires special care and guarantees
(36).
(35) OA 48.
(36) OA 48 and 50.

#10
Even more, involvement in trade union activities demands a clear awareness of pastoral
objectives as well as of the limitations and risks of exploitation that could result in the
lives and activity of religious.
Certain principles should guide reflection on this matter:
a) In principle there does not seem to be any intrinsic incompatibility between religious
life and social involvement, even at trade union level. At times, according to the different
laws, involvement in trade union activity might be a necessary part of participation in the
world of labor; on the other hand, such involvement might be prompted by solidarity in
the legitimate defense of human rights (37).
(37) Cfr. Puebla document nn. 1162-1163 and 1244 (discourse of John Paul II to workers).

b) Political involvement, however, often poses difficult problems. These situations should
be evaluated according to the criteria given in the following section (cfr. D. Involvement
in politics). Special care is needed in dealing with ideologies which promote class struggle. In
this case, the teaching of Octogesima adveniens (26-36) would be most necessary.
c) From experience up to the present, moreover, it is possible to deduce certain principles
of behavior to direct the purpose and style of such choices. Within a body as influential in
society as the world of labor, religious are the bearers of human and Christian values
which will oblige them to repudiate certain methods of trade union action or of political
maneuvering which do not respond to the exact demands of justice which alone are the
reason for their involvement.
Within their own communities also, these religious should know how to foster values of
communion, avoiding undesirable polarizations. Such an attitude will help the
communities to take balanced and credible options.

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d) Another essential criterion which should determine the involvement of religious is the
awareness that it is particularly to the laity by vocation and mission that the duty of
promoting solidarity and justice within secular structures belongs (38). The role of
religious in complementarity, especially in this area, will be expressed above all by their
witness and their contribution to an ever more adequate formation of the laity.
(38) LG 31 33 AA 7 13 GS 67 68 72.

D. Involvement in politics
#11
Religious have shown, generally, that they are conscious of the fact that their involvement
in human promotion is a service of the Gospel to humanity, not a preferential choice of
ideologies or political parties.
On the contrary, in any such involvement, they see the risk of a loss of the identity proper
to religious life and to the Church's mission (39) as well as a dangerous tendency to
absolutize ideas and methods and to become prey to easy and selfish exploitation.
(39) GS 42 76; Synod 1971, AAS, p. 932: Puebla document nn. 558-559.

#12
Some guiding principles, in harmony with the teaching of the Magisterium, would then
seem necessary to throw light on a subject which in itself is a matter of heated debate and
is sometimes misleading.
a) Politics can be understood in the wider and more general sense as the dynamic
organization of the whole life of society. In this respect, it constitutes a duty of
responsible and active human participation for all citizens. Looked at in this way, the role
of religious in activities and works is profoundly meaningful in its encouragement of and
commitment to those cultural and social changes which contribute to human promotion.
b.) But if politics means direct involvement with a political party, then certain reservations
must be made in view of the vocation and mission of religious in the Church and in
society, so as to arrive at correct criteria governing a possible involvement.
1) Religious, aware of the worthwhile contribution that their Gospel witness and the
variety of their apostolic initiatives make, should not be deluded into thinking that they
will have greater influence on the development of persons and peoples by substituting a
political involvement in the strict sense for their own specific tasks (40).
(40) Cfr. discourse of John Paul II to the Union of Superiors General, 24 November 1978, in
which he asked them to "interpret in the correct Gospel sense the option for the poorer classes and
for all victims of human selfishness, without giving way to sociopolitical radicalism, to draw
close to the people without prejudice to their religious identity, and without dimming the specific
originality of their own vocation. Cf. also Puebla document, n. 528.

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2) To establish the kingdom of God within the very structures of the world, insofar as this
constitutes evangelical promotion in human history, is certainly a theme of great interest
for the whole Christian community, and therefore for religious also; but not in the sense
that they allow themselves to become involved directly in politics. Through their scholastic
institutes, the communications media, and multiple religious and educational projects, they
can actively contribute especially to the formation of the young, thus making them
architects of human and social development. The repercussions of this apostolate will not
fail to be felt in the political sphere also. This is not through a strategy of conquest but
through that service to human society which is the mission mandated by Christ to the
whole ecclesial community (Lc 22,25-27).
3) It is from this point of view that the efforts of women religious to cooperate in the
advancement of women are to be encouraged, so that women may succeed in being
involved in those areas of public and ecclesial life which best correspond with their
particular nature and the qualities that are proper to them (41).
(41) MR 49-50.

4) In this way, religious will be credible gospel experts, and as such will be effective in healing
and building up society, even when they stand apart from certain political options, being
seen not as men and women who take sides, but as agents of peace and fraternal solidarity.
In fact, by the primacy of love of God which their options effectively manifest (42),
religious situate themselves as persons of the Absolute in the dynamism of the Church,
which is thirsty for the Absolute who is God (43).
(42) ET 1; PC 6.
(43) EN 69; Puebla document, nn. 527-529.

They are called to be in the midst of the People of God both sign and stimulant of this
fundamental option which promotes and conditions all others.
5) Active involvement in politics remains an exception then, to be engaged in only by way
of substitution and to be evaluated according to special criteria. If exceptional
circumstances require it, the individual cases must be examined so that, with the approval
of the authorities of the local Church and the religious institutes, decisions can be made
that are beneficial to the ecclesial and secular community. But the priority of the specific
mission of the Church and of religious life must always be kept in mind as well as the
methods proper to it (44).
(44) Cfr. Synod 1971, AAS, pp. 912-913: the criterion given for priests, as already mentioned for
other forms of involvement in secular structures (n. 8), guides the behavior of religious also, due to
the close links of religious life with the hierarchical apostolate (CD 34) and the special relationship
which binds it to the pastoral responsibility of the Church (LG 45-46In MR (nn. 5, 10, 36) the
theological reasons are dealt with more at length and practical conclusions are drawn for ecclesial
obedience and appropriate arrangement. Cfr. also the Puebla document, n. 769, where the Pope's
words are quoted"You are religious and priests; you are not social or political leaders or officials of
a temporal power. Therefore I tell you againlet us not be under the illusion that we are serving the

194

Gospel if we try to dilute our charism by an exaggerated interest in the wide field of temporal
problems" (AAS 1979, p. 193).

II. GENERAL CRITERIA OF DISCERNMENT

#13
Four great loyalties constitute the basic motivation and guide of the role of religious in
human promotion, according to the conciliar principles for renewal (45) and taking into
account the problems examined thus far:
- fidelity to humanity and to our times
- fidelity to Christ and the Gospel
- fidelity to the Church and to its mission in the world
- fidelity to religious life and to the charism of one's own institute.
(45) Cfr. PC 2.

A. Present to humanity and to our times

#14
The cultural, social, and political changes which affect peoples and continents, not without
distress, demand of the Church an evangelical presence which is a response to the most
widespread hopes and aspirations of humanity (46).
(46) GS 9.

This pressing pastoral concern, made more acute by the reflections and goals of the
Second Vatican Council, has reappeared in the synods of bishops and in apostolic
exhortations, appealing clearly and insistently to the Christian community to make
courageous choices in the process of renewal so as to draw modern men and women to
the Gospel, the source of all authentic human and social progress (47).
(47) Cfr. especially the Synods of 1971 and 1974; the apostolic exhortation Evangelii Nuntiandi
which is complemented under the directly social and political aspects by Octogesima Adveniens.

#15
The history of today's world, embodied in the concrete existence of every person,
becomes an open book for serious meditation by the Church and by all Christians (48). It
is a challenge to all vocations in the Church, calling them to an exacting revision of life
and commitment.
(48) Cfr. Redemptor Hominis RH 14; "The Church cannot abandon man. Man in the full truth of
his existence, of his personal being and also of his community and social being. This man is the
primary route that the Church must travel in fulfilling her mission."

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Religious, because of the radicality of their evangelical options, feel more profoundly
challenged. They know that, in the measure they themselves are converted to God's original
plan for humanity as revealed in the New Man Jesus (49), they will help accelerate in
others that conversion of mentality and outlook which will make the reform of economic,
social and political structures authentic and stable and place them in the service of a more
just and peaceful coexistence (50).
(49) GS 22 RH 8.
(50) GS 63.

#16
To achieve this, in striving for renewal in their witness and mission, all religious institutes
are exhorted to procure for their members "a proper understanding of humanity, of the
conditions of the times and of the needs of the Church, so that, making wise judgments
about the contemporary world in the light of faith and burning with apostolic zeal, they
may be able to help men and women more effectively" (51).
(51) PC 2d; MR 26-32.

B. By the transforming power of Christ and the Gospel

#17
The Gospels bear witness to Christ and to the fidelity with which he fulfilled the mission
for which he was consecrated by the Spirit (52). It was a mission of evangelization and
human redemption which led him to live among his people, sharing their lot, but
illuminating and directing it, preaching and witnessing to the Gospel of conversion to the
kingdom of God (53).
(52) Is 42,1-7 61,1-4 Lc 4,17-19; cfr. Puebla document, n. 1130: "The evangelization of the poor
was for Jesus one of the messianic signs, and for us too it will be a sign of Gospel authenticity."
(53) Mc 1,15.

His startling proposal of the "Beatitudes" introduced a radical change of perspective in

evaluating temporal reality and human and social relations which he wished to be centered
on a justice-sanctity animated by the new law of love (54).
(54) Mt 5,3-12 5,20, 5,43-48.

His life options should be especially characteristic of religious, who make their own the
"form of life which the Son of God embraced when he came into the world" (55).
(55) LG 44 PC 1.

#18
Faithful to this supreme norm (56), religious know that they are caught up daily in a path of
conversion to the kingdom of God, which makes them in the Church and before the world a
sign capable of attracting, thus inspiring a profound revision of life and values (57).
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(56) PC 2a.
(57) LG 44 EN 69.

This is, without doubt, the most needed and fruitful commitment to which they are called
(58), even in those areas where the Christian community works for human promotion and
for the development of social relations inspired by principles of solidarity and fraternal
communion.
(58) MR 16, 26-28.

In this way, they cooperate in "safeguarding the originality of Christian liberation and the
energies that it is capable of developingliberation in its full, profound sense, as Jesus
proclaimed and accomplished it" (59).
(59) John Paul II, Puebla, inaugural discourse III, 6; EN 9 30-39; cfr. also, in the same inaugural
discourse, I, 2-5 the call to a solid Christology and the unique Gospel, without minimizing or
deforming interpretations, as the basis for our capacity to "serve man, our people, to impregnate
their culture with the Gospel, to transform hearts, to humanize systems and structures." Cf. RH 11.

#19
The power of transformation, which is contained in the spirit of the beatitudes and
penetrates dynamically the life of religious, characterizes their vocation and mission (60).
For them the first beatitude and primary liberation is the encounter with Christ, poor
among the poor, testifying that they really believe in the pre-eminence of the kingdom of
God above all earthly things and in its highest demands (61).
By spreading in this way the Christian and profoundly human meaning of the realities of
history, which finds its origin in the beatitudes which have now become the criterion for
life, religious show how close is the bond between the Gospel and human promotion in
social coexistence. For this reason, the Church can point to the evangelical witness of
religious as a splendid and singular proof that the way of the beatitudes is the only one
capable of "transforming the world and offering it to God" (62).
(60) LG 31.
(61) LG 44.
(62) LG 31.

C. In the organic ecclesial communion

#20
The common vocation of Christians to union with God and union with each other for the
salvation of the world (63) should be considered before diversity of gifts arid ministries.
On this common vocation are based the relations of communion between the ecclesial
components and, especially, with those whom the Holy Spirit has chosen as bishops to
nourish the Church of God (64).
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(63) MR 4.
(64) Ac 20,28; MR 5-9.

#21
Religious, united more intimately to the Church (65), participate in a way altogether
proper to them in the sacramental nature of the People of God (66); and, in the local
Churches, they belong in a special way to the diocesan family (67).
(65) LG 44.
(66) MR 10.
(67) CD 34; the theological principles and criteria of application are described at length in the
document Mutuae Relationes.

The conciliar decree on the Pastoral Office of Bishops pays special attention to the role of
religious. It places them among the cooperators with the bishop inasmuch as they attend
to pastoral needs in conformity with the characteristic purposes, each of their own
institute (68).
(68) CD 33-35.
#22
The identity of religious life and of its specific role is further clarified by the pluriformity
and complementarity of vocations and ministries in the Church.
It is necessary, therefore, to know and appreciate the duties that pertain to each of the
componentsthe hierarchical ministry, consecrated life in its various forms, the laity.
Thus the exercise of one's own function unfolds in a constant search for fraternal
convergence and mutual complementarity, which is at once an affirmation of one's own
identity and of ecclesial communion.
#23
This is a general criterion of discernment, more obvious when there is a clear awareness of
the roles of the various groups in the Church and when their complementary aspects are
taken into account.
It is the special function of the laity to seek the kingdom of God in dealing with temporal
affairs and ordering them as God wishes (69).
The secular nature of some institutes, among the various forms of consecrated life, permits
a more direct presence and a fuller involvement in secular realities and structures. In these
institutes, on this account called secular, the members individually exercise their specific
apostolate in any appropriate context, thus strengthening the structures of the world (70).
On the other hand, religious, by their choice of life, limit their participation in secular
structures, but do not alienate themselves from the actions of the other members of the
Church in building the secular city as a place capable of receiving the kingdom of God
(71). However, they are present to it in their own special way, not by substituting for other
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groups in the Church either in duties or methods, but by becoming an increasingly radical
sign of an evangelical way of life and of involvement through the public witness of their
profession which is carried out communally in all its dimensions.
If religious participate in the ministerial priesthood, they are, by this new title, exhorted to
preside over and serve the ecclesial community, thus giving a more striking witness of
communion (72).
(69) LG 31.
(70) Motu Proprio Primo feliciter AAS 1948, p. 285; PC 11.
(71) LG 46.
(72) LG 28 GS 43; MR 36.

#24
Experts in communion, religious are, therefore, called to be an ecclesial community in the
Church and in the world, witnesses and architects of the plan for unity which is the
crowning point of human history in God's design (73).
(73) GS 19, 32. - Cfr. Puebla document, nn. 211-219, 721: "Consecrated life is evangelizing in itself
in view of communion and participation."

Above all, by the profession of the evangelical counsels, which frees one from what might
be an obstacle to the fervor of charity, religious are communally a prophetic sign of
intimate union with God, who is loved above all things (74).
(74) LG 44.

Furthermore, through the daily experience of communion of life, prayer and apostolate
the essential and distinctive elements of their form of consecrated life (75) they are a
sign of fraternal fellowship. In fact, in a world frequently very deeply divided and before their
brethren in the faith, they give witness to the possibility of a community of goods, of
fraternal love, of a program of life and activity which is theirs because they have accepted
the call to follow more closely and more freely Christ the Lord who was sent by the
Father so that, firstborn among many brothers and sisters, he might establish a new
fraternal fellowship in the gift of his Spirit (76).
(75) PC 15; cfr. Puebla document, nn. 730-732.(76) GS 32.

#25
From their communitarian way of living flows that form of presence and involvement
which should characterize them in the Church's mission and which we now emphasize in
view of the options concerning human promotion.
In speaking of the variety of gifts and ministries, it should be noted that the laity and
members of secular institutes can take on apostolic, social and political responsibilities as
individuals in accordance with the purpose assigned them by the Spirit.
This is not the case with religious. They have freely and consciously chosen to participate
completely in their mission of witness, presence and apostolic activity in obedience to the
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common purpose and to the superiors of their institute. This participation expresses
fraternity and support, especially when the apostolic mandate exposes religious to greater
and more demanding responsibilities in the sphere of difficult social contexts.
#26
The imperative need for the fundamental criterion of communion is rendered more
urgent by the diversity of situations in which Christians find themselves in the world,
especially in the socio-political field (77).
(77) OA 3.

When it is a question of choices which, in an evangelization-human promotion context,

necessarily involve both one's own community and the ecclesial community, there is the
need always to bear in mind the directive of Octogesima Adveniens 4 (78).
(78) "Confronted with such diverse situations," we read in OA 4, "it is difficult to sum it up in one
word or to propose a universally valid solution. It is for the Christian communities to analyze
objectively the situation in their own country, clarify it in the light of the unchanging words of the
Gospel, draw principles for reflection, criteria for judging and directives for action from the
Church's social teaching. It is for the Christian community to discern, with the help of the Holy
Spirit, in communion with the bishops concerned and in dialogue with the other Christian brethren
and all men of good will, the choices and commitments that must be made to bring about the
social, political, and economic changes that are obviously needed in many cases. In looking for
what changes ought to be made, Christians should firstly renew their trust in the power and
originality of Gospel demands." Cf. Puebla document, n. 473.

#27
The characteristic of communion should permeate the very structures of the common life
and activity of religious. In virtue of this characteristic, the profoundly ecclesial nature of
religious life becomes a preeminent aspect of their mission within the Church and within
secular society itself (79).
(79) "Religious should not only accept, but they should loyally strive for unbreakable unity of
intention and action with the bishops. There cannot and must not be any lack of collaboration,
which is at once responsible and active but also docile and trusting, on the part of religious, whose
charism makes teem so much more suitable ministers in the service of the Gospel" (John Paul II,
inaugural discourse, Puebla, II).

In this light, acknowledgment of the ministry of bishops as the center of unity in the
organic ecclesial communion, and encouragement of a similar acceptance by the other
members of the People of God, are specific requirements of the special role of religious in
the Christian community.
Nor should religious fear any obstacle to the generosity and creativity of their projects (80)
from the hierarchical nature of this ecclesial communion (81), because every sacred
authority is given for the purpose of harmoniously promoting charisms and ministries
(82). Indeed, on the contrary, religious are encouraged (83) to be "enterprising in their
undertakings and initiatives;" this is in keeping with the charismatic and prophetic nature
of religious life itself.
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(80) MR 5.
(81) MR 19, 41.
(82) LG 10-12 27 PO 9 AA 2.
(83) EN 69.

Through their mission which is open to the universal Church and carried out in the local
Churches (84), religious are most favorably placed to strengthen those forms of suitable
coordination which Mutuae Relationes presents as the path to an organic ecclesial communion
(85).
(84) LG 45-46 CD 33-35; cfr. discourse of John Paul II to Superiors General, 24 November 1978.
(85) MR 52 and f.

D. In dynamic fidelity to their own consecration according to the charism of the

founder
#28
A renewed presence of religious in the Church's mission of evangelization and human
promotion would not be fully authentic if they were to renounce, even in part, the
characteristics of religious life and the special nature of the individual institutes (86). This
requirement, which we have noted constantly, should be a serious obligation of religious
communities.
(86) LG ch. 6; PC 2; MR 11-12.

#29
It is a question of a dynamic fidelity which is open to the impulse of the Spirit, who speaks
through ecclesial events, the signs of the times, and through the constant exhortation of
the Magisterium.
Made more watchful by being better informed of the needs of humanity today, its
problems, searchings and hopes (87), religious communities are better able to discern the
true signs of God's presence and designs in the happenings and expectations which they
share with the other members of the Church. Communal dialogue (88), guided by faith, by
reciprocal acceptance and respect for persons, and by religious obedience, is the best way
of carrying on this discernment. Precisely because religious communities of their nature
are built on faith, they preserve and radiate that light which helps the whole People of
God to identify the intentions of the Lord regarding the integral human vocation and to
discover fully human solutions to all problems (89).
(87) GS 1-10; ET 25.
(88) PC 14; ET 25.
(89) GS 11.

#30
The burning question, which Evangelica Testificatio 52 makes the apex of the apostolic
exhortation on the renewal of religious life, rises like a cry from the heart, in which Paul
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VI expressed his intense pastoral concern, his great love for humanity and today's world
and the confidence he placed in religious men and women.
It throws light on the concrete choices of renewal. Their urgency appeals for a fidelity
capable of restoring to the present life and mission of each institute the ardor with which
the founders were inflamed by the original inspirations of the Spirit (90).
(90) MR 23 f.
#31
It is a constant reference to life in its dynamic profundity, as Pope John Paul II, with
enlightening words, reaffirms (91): "to life as it presents itself to us today, bringing with it
the riches of traditions of the past, to offer us the possibility of using them today. We
must be very searching in our discernment of how to help the religious vocation today
towards self-awareness growth; how religious life should function in the ensemble of the
Church's life at the present time. We are still seeking the answer to this question and
rightly so. We can find it in the teaching of the Second Vatican Council; in the exhortation
Evangelii Nuntiandi; and in the many statements of the Popes, the Synods and Episcopal
Conferences. This answer is fundamental and many-sided."
(91) Discourse to Superiors General, 24 November 1978.

The Pope reaffirms his hopes for a religious life faithful to these principles, which make it
"an immense fund of generosity" without which "the Church would not be fully herself."
"In an ever renewed fidelity to the charism of the founders, congregations should strive to
be responsive to the Church's expectations, to the commitments which the Church and its
pastors consider the most urgent at this time, to implement a mission which has so much
need of well-prepared workers" (92).
(92) Discourse to UISG, 16 November 1978.

III. FORMATION REQUIREMENTS

#32
The problems facing religious life in its renewal so that there may be harmony between
evangelization and human promotion have repercussions on the formation level.
This might require a revision of formation programs and methods at the initial period as
well as during the successive phases and during ongoing formation.
In this regard, a re-reading of the conciliar criteria for renewal (93) will show that it is not
a question of simple adaptations of certain external forms. It is a deep education in
attitude and in life style which makes it possible to remain true to one's self even in new
forms of presence. This presence will always be as consecrated persons who seek the full
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conversion of people and society to the ways of the Gospel through witness and services
(94).
(93) PC 2 18; Ecclesiae sanctae II, 15-19, 33-38.
(94) PC 18.

#33
In this regard, some aspects of formation seem to merit special attention.
a) There is need to assure an awareness of the profound nature and characteristics of
religious life, both in itself and in its dynamic involvement in the mission of the ecclesial
community in today's society. Fidelity to the charism of the institute and a creative
involvement in a renewal of activities and work are also among the more important
elements of initial and ongoing formation.
b) The profession of the evangelical counsels, in the context of religious life-Churchmodern world, may require new attitudes which are attentive to the value of prophetic
sign as a power for the conversion and transformation of the world, of its mode of
thinking and of its relationship (95).
(95) ET 13-29; cfr. Puebla document, n. 476: "Our social behavior is an integral part of our
following of Christ."

c) Life in common, seen especially as an experience and witness of communion, develops the
capacity for adaptation (96) permitting a response to different forms of activity. These do
not weaken fraternal bonds and sharing of the institute's specific service to the Church. In
fact, with this attitude, these bonds could be strengthened.
(96) PC 3 15.
New forms of involvement, which have been described in examining the above problems,
could possibly create unforeseen situations. This calls for a spiritual and human
preparation in the formation programs of religious life which can help to achieve a mature
presence on the part of consecrated persons, capable of renewed relationships, both
within and outside their own communities.
d) Involvement in the life of the Church and in its mission, in an attitude of coresponsibility and complementarity, implies an up-to-date knowledge of its projects and
the goals it hopes to attain (97).
(97) PC 2c.

From the teaching of the Second Vatican Council and from the insistence with which the
Synods of Bishops have referred to the matter, it is clear that there can be no dichotomy
between formation for permanent Gospel commitment and human promotion according
to God's plan.

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Therefore, a program of formation and renewal in religious institutes would not be

adequate and complete unless it took into account the Church's thinking in this matter
(98).
This is even more necessary if religious are to be capable of their apostolic duty of
reawakening consciences (99), of forming other Christians, particularly the laity, in such a way
that they will assume their proper role in this common mission of evangelization and
human promotion with competence and security (100).
Since the missionary dimension of the Church depends especially on the generous
availability of religious (101), the formation of those called to this excellent form of
evangelization and human promotion will need to be genuinely adaptable to the cultures,
sensibilities and specific problems of the localities (102).
(98) "With reference to this teaching, the Church has a mission to carry out: it must preach, educate
persons and groups, form public opinion, give guidance to public authorities. Draw, then, from
these genuine sources. Speak with the voice of experience, of the sufferings and hopes of
contemporary humanity" (John Paul II, Puebla, inaugural discourse, III, 4).
(99) ET 18.
(100) The document on Justice in the World (Synod 1971AAS 1971, PP 935-937), together with a
synthesis of the Church's principal doctrinal statements, also gives directives for a commitment to
an "education for justice." - And again, John Paul II (Puebla, inaugural discourse III, 7)"Allow me
then to recall the urgency of sensitizing the faithful to this social teaching of the Church. Special
attention should be given to the formation of a social conscience at all levels and in all sectors.
When injustices are on the increase and the gap between poor and rich is widening painfully, social
teaching, creative and open to the wide fields of the Church's presence, should be an invaluable
instrument of formation and action."
(101) EN 69.
(102) AGD 18 25-27.

#34
Chapters and general curias assume considerable importance in the programming and
animation for this updating and renewal in fidelity to the Spirit and to history. It is their
duty:
- to discern the options which best respond today to the original purposes of the institute,
- to guide the religious and communities by means of appropriate initiatives of
information and formation,
- to promote, in thoughtful and substantive dialogue, a re-thinking of works so as to
motivate those who, perhaps, have done little updating and to encourage and direct the
search for new and suitable approaches.
All this aims at encouraging a more attractive and clear discovery of the values of
consecration and mission which are basic for a conscious and joyful membership and
participation in one's own institute.

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#35
Conferences of religious, because of their more immediate knowledge of ecclesial and
social conditions, are in a better position to identify the problems of different countries
and continents. Through an exchange of experiences and study meetings, they could, in
collaboration with the Episcopal Conferences and respecting the various charisms, find
solutions and means more in harmony with the hopes for integral human promotion. In
all of this, let them always be inspired by the Gospel and guided constantly by the
Magisterium of the Church.
Vatican City, 12 August 1980.
CARDINAL EDUARDO PIRONIO,
Prefect
+ ARCHBISHOP AUGUSTIN MAYER,
Secretary

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206

DIMENSIO CONTEMPLATIVA
Plenaria of the Sacred Congregation for Religious and for Secular Institutes
Document: The contemplative dimension of religious life
4-7 March 1980

INTRODUCTION
On the basis of extensive research, the Plenaria of the Sacred Congregation for Religious
and for Secular Institutes of 4-7 March 1980 considered the contemplative dimension of
religious life. The theme had been chosen at the Plenaria of 1978, which dealt with the
specific role of religious in the Church's mission for integral human promotion, especially
in its socio-political aspects. In highlighting at the time the fundamental importance of the
spiritual in all forms of consecrated life, the Fathers of the Plenaria saw the need and the
urgency to stress the absolute primacy of life in the Holy Spirit.
The choice of this theme, which was approved by the Holy Father, was prompted by:
- the emergence of many forms of prayer and new forms of contemplative life among the
People of God and in many religious communities, and
- the need to do away with the harmful dichotomy between interior life and activity in the
personal and communal lives of religious in reaction to a certain period of down-grading
of prayer and recollection, which has not yet completely disappeared.
The Plenaria did not wish to indulge in a theoretical, theological study; but, on the basis of
a sufficiently concrete and accepted doctrinal specification, it desired to draw up some
practical and formative guidelines
- to encourage the integration of the interior life and activity in institutes of so-called
active life and
- to promote vitality and renewal in the specifically contemplative institutes.
In presenting here the principal guidelines formulated by the Plenaria, account has been
taken not only of the conclusions reached by the Fathers at the time of voting but also of
the main ideas that emerged in other sessions (for example, in the group discussions) and
which complemented the thought of the Fathers. Furthermore, appropriate headings were
sought for the subject matter of the conclusions, their content was arranged in order, and
subdivisions were introduced in order to clarify and make more explicit the guidelines,
which were very much condensed in the final proposals.
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The synthesis consists of three parts:

I. Description of the contemplative dimension.
II. Guidelines for institutes of the active life.
III. Guidelines for specifically contemplative institutes.

I. DESCRIPTION OF THE CONTEMPLATIVE DIMENSION

#1
The contemplative dimension is basically a reality of grace, experienced by the believer as
God's gift. It enables persons to know the Father (cfr. Jn 14,8) in the mystery of trinitarian
communion (cfr. 1Jn 1-3), so that they can enter into the depths of God (1Co 2,10).
It is not the intention here to discuss the many and delicate aspects of different methods
of contemplation, nor to analyze contemplation in so far as it is an infused gift of the Holy
Spirit.
We describe the contemplative dimension fundamentally as the theological response of
faith, hope, and charity, by which the believer opens up to the revelation and
communication of the living God through Christ in the Holy Spirit. "The concentration of
the regard of one's heart on God, which we define as contemplation, becomes the highest
and fullest activity of the spirit, the activity which today, also, can and must order the
immense pyramid of all human activities" (Paul VI, 7 December 1965).
As the unifying act of all human movement towards God, the contemplative dimension is
expressed by listening to and meditating on the Word of God; by participating in the
divine life transmitted to us in the sacraments, particularly the Eucharist; by liturgical and
personal prayer, by the constant desire for God and the search for his will in events and
people; by the conscious participation in his salvific mission; by self-giving to others for
the coming of the Kingdom. There results, in the religious, an attitude of continuous and
humble adoration of God's mysterious presence in people, events and things: an attitude
which manifests the virtue of piety, an interior font of peace and a person who brings
peace to every sphere of life and apostolate.
All this is achieved in continual purification of heart under the light and guidance of the
Holy Spirit, so that we can find God in all things and people and become the "praise of
his glory" (Ep 1,6).
The very nature of consecrated life stands out in this way as the profound source which
nourishes and unifies every aspect of the lives of religious.
#2
"The subject chosen for the Plenaria must, therefore, be considered of prime importance,"
the Holy Father said in his letter to the participants, "and I am certain that from this
meeting of yours there will result for all religious precious encouragement to persevere in
the commitment to bear witness before the world to the primacy of the personal
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relationship with God. Strengthened by the directives which will issue from your meeting
in Rome, they will not fail to dedicate with renewed conviction sufficiently long periods of
time to prayer before the Lord to tell Him their love and, above all, to feel loved by Him"
(1).
(1) Cfr. L'Osservatore Romano, 8 March 1980.

#3
The Plenaria, which considered this subject, dedicates these reflections to institutes of the
active life and to specifically contemplative ones (cfr. PC 7-8). It is also concerned for new
forms of religious life in which there is a notable desire for the contemplative life, and it
hopes that their particular identity will become clearer in the ecclesial body for the service
of the People of God.

II. GUIDELINES FOR INSTITUTES OF ACTIVE LIFE

A) Integration of activity and contemplation.
B) Renewed attention to life in the Holy Spirit.
C) Community animation.
D) Contemplative dimension in formation.
E) Developing the contemplative dimension in the local Churches.

A. Integration of activity and contemplation

#4
- What kind of "activity"? For religious, it is not a question of any and every kind of
activity. The Council speaks of "apostolic and charitable activity" (PC 8), inspired and
motivated by the Holy Spirit. This is the only form of activity that "is of the very nature of
religious life" since a sacred ministry and a special work of charity have been consigned to
the institutes by the Church and must be performed in her name (cf. PC ibid.).
The special characteristic of this activity is that it is inspired by the love nourished in the
heart of the religious, considered as the most intimate sanctuary of the person where grace
unifies interior life and activity.
It is necessary, then, to form a personal and communitarian awareness of the primary
source of apostolic and charitable activity, as a lived participation in that "mission" (of
Christ and the Church) which begins with the Father (and) requires that those who are
sent exercise their awareness of love in the dialog of prayer" (MR 16).

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"In the case of religious of apostolic life, it will be a question of promoting integration
between interiority and activity. Their first duty, in fact, is that of being with Christ. A
constant danger for apostolic workers is to become so much involved in their work for
the Lord, as to forget the Lord of all work" (Pope's message to the Plenaria, n. 2).
#5
Renewal of prayer. Prayer is the indispensable breath of every contemplative dimension.
"In these times of apostolic renewal, as always in every form of missionary engagement, a
privileged place is given to contemplation of God, to meditation on his plan of salvation,
and to reflection on the signs of the times in the light of the Gospel, so that prayer may be
nourished and grow in quality and frequency" (MR 16). In this way, prayer, open to
creation and history, becomes acknowledgment, adoration and constant praise of God in
the world and its history and the echo of a life of solidarity with one's brothers and sisters,
especially the poor and the suffering.
This prayer, personal and communitarian, will come about only if the hearts of religious
reach a high level of vitality and intensity in dialog with God and in union with Christ,
Redeemer of humanity (cfr. PC 8; ET 10, 42). Therefore, in the sometimes exhausting
rhythm of apostolic commitments, there must be well-ordered and sufficiently prolonged
daily and weekly periods of personal and community prayer. There must also be more
intensive moments of recollection and prayer every month and throughout the year (cf.
Synod of Bishops 1971, AAS 1971, 913-914).
#6
- The nature of apostolic and charitable activity. The very nature of apostolic and charitable
activity contains its own riches which nourish union with God. It is necessary to cultivate
every day an awareness and deepening of it. Being conscious of this, religious will so
sanctify their activities as to transform them into sources of union with God, to whose
service they are dedicated by a new and special title (LG 44).
Moreover, a strengthening of the concrete apostolic spirituality of their own institutes will
help them still more to benefit from the sanctifying riches contained in every ecclesial
ministry (cfr. LG 41 PO 14 OT 9).
The Church's mission, to which the evangelical counsels unite religious in a special way
(LG 44), can never, in fact, consist simply "in the activity of the exterior life. The
Church's mission is by its very nature nothing else than the mission of Christ continued in
the history of the world. It consists principally in co-participation in the obedience of Him
(cf. He 5,8) who offered Himself to the Father for the life of the world" (MR 15).
#7
Constant use of appropriate means. Constant use of the means which favor the
contemplative dimension is an indispensable consequence of fidelity to the theological
demands of every religious life, according to the special nature of each institute. Among
the means to be pursued there are some which are particularly suited for the achievement
of a profound harmony between the active and contemplative dimensions.

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This Plenaria indicates these in the following guidelines and appeals to the superiors of
every institute and to all religious to make careful use of them.

B. Renewed attention to life in the Holy Spirit

#8
The Word of God. Listening to and meditating on the Word of God is a daily encounter
with "the surpassing knowledge of Jesus Christ" (PC 6; ES II, 16, 1). The Council
"forcefully and specifically exhorts all the Christian faithful, especially those who live the
religious life, to learn this sublime knowledge" (DV 25).
This personal and community commitment to foster the spiritual life more abundantly by
giving more time to mental prayer (cfr. ES II, 21) will be effective, actual and even
apostolic if the Word is heard not only in its objective richness, but also in the historical
circumstances within which we live and in the light of the Church's teaching.
#9
Centrality of the Eucharist. Devout participation in the celebration of the Eucharist, "the
source and apex of all Christian life" (LG 11), is the irreplaceable center and animating
force of the contemplative dimension of every religious community (cfr. PC 6; ET 47-48).
- Priest religious, therefore, will give a preeminent place to the daily celebration of the
eucharistic sacrifice.
- Each and all religious should take an active part in it every day (SC 48) according to the
concrete circumstances in which their community lives and works. "That more perfect
participation is highly recommended, by which the faithful, after the priest's communion,
receive the Body of the Lord from the same sacrifice" (SC 55 cf. ET SC 47 Synod of
Bishops SC 1971).
"The commitment to take part daily in the eucharistic sacrifice will help religious to renew
their self-offering to the Lord every day. Gathered in the Lord's name, religious
communities have the Eucharist as their natural center. It is normal, therefore, that they
should be visibly assembled in their chapel, in which the presence of the Blessed
Sacrament expresses and realizes what must be the principal mission of every religious
family" (Pope's message to the Plenaria, n. 2; cf. ET 48) (2).
(2) For a deeper understanding and evaluation of the "mystery and cult of the Most Holy
Eucharist," it will be to the advantage of all religious to reread and reflect on the Letter of
John Paul II To All Bishops of the Church (Holy Thursday, 1980). Likewise and especially
from a formative point of view, it will be necessary to consider seriously the Instruction
on liturgical formation in seminaries which was issued by the Sacred Congregation for
Catholic Education on 3 June 1979, and the Circular Letter of the same Congregation,
dated 6 January 1980, on some "Aspects of Spiritual Formation in Seminaries." Cf. also
the Instruction of the Sacred Congregation for the Sacraments and Divine Worship,
Inaestmabile Donum, on some norms concerning the cult of the eucharistic mystery, 3 April
1980.
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#10
Renewal in the celebration of the sacrament of reconciliation. The sacrament of reconciliation,
which "restores and revives the fundamental gift of conversion received in baptism"
(Const. Poenitemini, AAS 1966, 180), has a particularly important function for growth in
the spiritual life. There can be no contemplative dimension without a personal and
community experience of conversion.
This was stressed by this Sacred Congregation in its decree of 8 December 1970, in which
it reminded religious and, in particular, superiors of the necessary means for a proper
appreciation for this sacrament (cfr. AAS 1971, 318-319).
The Fathers of the Plenaria again appeal for:
- an appropriate and regular personal reception of this sacrament;
- the ecclesial and fraternal dimension which is made more evident when this sacrament is
celebrated with a community rite (cfr. LG 11; Const. Poenitemini, I, I, c), while the
confession remains always a personal act.
#11
Spiritual direction. Spiritual direction, in the strict sense, also deserves to be restored to
its rightful place in the process of the spiritual and contemplative development of
religious. It cannot in any way be replaced by psychological methods. Therefore that
direction of conscience, for which PC 14 asks due liberty, should be fostered by the availability of
competent and qualified persons.
Such availability should come especially from priests who, by reason of their specific
pastoral mission, will promote appreciation for spiritual direction and its fruitful
acceptance. Superiors and directors of formation, who are dedicated to the care of the
religious entrusted to them, will also contribute, although in a different way, by guiding
them in discernment and in fidelity to their vocation and mission.
#12
The liturgy of the hours. "The divine office, in that it is the public prayer of the Church, is
a source of devotion and nourishment for personal prayer" (SC 90). It is "designed to
sanctify the whole course of the day" (SC 84).
The willingness with which religious communities have already responded to the Church's
exhortation to celebrate the divine praises with the faithful shows how much they
appreciate the importance of this more intimate participation in the Church's life (ES II,
20).
The contemplative dimension of the lives of religious will find constant inspiration and
nourishment in the measure that they dedicate themselves to the office with attention and
fidelity. A greater appreciation of the spiritual riches in the office of readings could also
help achieve this.
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#13
The Virgin Mary. The Virgin Mary is a model for every consecrated person and for
participation in the apostolic mission of the Church (ET 56; LG 65). This is particularly
evident when we consider the spiritual attitudes which characterized her:
- the Virgin Mary listening to the Word of God;
- the Virgin Mary at prayer (Marialis cultus, 17-18, AAS 1974, 128-129) "a most
excellent model of the Church in the order of faith, charity, and perfect union with Christ
(LG 63), that is, of that interior disposition with which the Church, beloved spouse, is
closely associated with her Lord, invokes him and through him, worships the Eternal
Father" (Marialis cultus, 16);
- the Virgin Mary standing courageously by the Cross of the Lord and teaching us
contemplation of the Passion.
By reviving devotion to her, according to the teaching and tradition of the Church (LG
66-67; Marialis cultus, 2nd and 3rd parts), religious will find the sure way to illuminate and
strengthen the contemplative dimension of their lives.
"The contemplative life of religious would be incomplete if it were not directed in filial
love towards her who is the Mother of the Church and of consecrated souls. This love for
the Virgin will be manifested with the celebration of her feasts and, in particular, with
daily prayer in her honor, especially the Rosary. The daily recitation of the Rosary is a
centuries-old tradition for religious, and so it is not out of place to recall the suitability,
beauty and efficacy of this prayer, which proposes for our meditation the mysteries of the
Lord's life" (Pope's message to the Plenaria, n. 2).
#14
Indispensable personal and community asceticism. A generous asceticism is constantly needed
for daily "conversion to the Gospel" (cfr. Const. Poenitemini, II-III, 1, c; Mc 1,15). It would,
therefore, seem indispensable for the contemplative dimension of every religious life also.
For this reason, religious communities must be manifestly praying and also penitential
communities in the Church (cfr. ES II, 22), remembering the conciliar guideline that
penance "must not be internal and personal only, but also external and social" (SC 110).
In this way, religious will also bear witness to the "mysterious relationship between
renunciation and joy, between sacrifice and greatness of heart, between discipline and
spiritual liberty" (ET 29). In particular, growth in the contemplative dimension certainly
cannot be reconciled, for example, with indiscriminate and sometimes imprudent use of
the mass media; with an exaggerated and extroverted activism; with an atmosphere of
dissipation which contradicts the deepest expectations of every religious life. "The search
for intimacy with God involves the truly vital need of silence embracing the whole being,
both for those who must find God in the midst of noise and confusion and for those who
are dedicated to the contemplative life" (ET 46).

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"To achieve this, their entire being has need of silence, and this requires zones of effective
silence and a personal discipline to favor contact with God" (Pope's message to the
Plenaria, n. 2).
All these means will be more effective and fruitful if they are accompanied by the personal
and communal practice of evangelical discernment; by a periodic and serious evaluation of
activities; by the uninterrupted practice of an ever more profound interpretation of the
sacramental significance of everyday realities (events, persons, things), with the explicit
aim of never allowing the activities of religious to be downgraded from their ecclesial level
to a mere horizontal and temporal one.

C. Community animation
#15
The religious community. The religious community is itself a theological reality, an object
of contemplation. As "a family united in the Lord's name" (PC 15; cfr. Mt 18,20), it is of
its nature the place where the experience of God should be able in a special way to come
to fullness and be communicated to others.
Mutual fraternal acceptance helps "to create an atmosphere favorable to the spiritual
progress of each one" (ET 39).
For this very reason, religious need a "place for prayer" in their own houses, a place where
the daily search for an encounter with God, the source of unity in charity, finds constant
reminders and support. The real presence of the Lord Jesus in the Eucharist, devoutly
reserved and adored, will be the living sign of that communion which is daily built up in
charity.
#16
The superior of the community. According to the "grace of unity" proper to every institute
(cfr. PC 8), the superior of the community exercises the dual role of spiritual and pastoral
animator (MR 13).
Those called to the ministry of authority should themselves understand and then help
others understand that in communities of consecrated persons, the spirit of service
towards all the members is an expression of the love with which God loves them (PC 14).
This service of unifying animation demands, then, that superiors not be strangers to or
indifferent to pastoral needs; neither should they be absorbed merely in administrative
duties. Rather they should feel and in fact be accepted primarily as guides for the spiritual
and pastoral growth of each individual and of the whole community.

D. The contemplative dimension in formation

#17
Religious formation. The principal purpose of formation at its various stages, initial and
ongoing, is to immerse religious in the experience of God and to help them perfect it
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gradually in their lives. With this in mind, there is need to "duly emphasize the apostolate
itself" (MR 27). The primary objective of active institutes should be to integrate the
interior life and the active life so that each religious will increasingly cultivate the primacy
of life in the Spirit (MR 4), from which flows the grace of unity proper to charity.
The strongly ecclesial dimension of religious life (LG 44; ET 50; MR 10) demands that
formation in every aspect be imparted in profound communion with the universal
Church. This should be done in such a way that religious may be able to live their
vocation in a concrete and effective way in the local Church and for the local Church to
which they are sent, according to the mission of their institute.
"By your vocation," the Pope said, "you are for the universal Church; by your mission you
are in a definite local Church. Your vocation for the universal Church, then, is exercised
within the structures of the local Church. You must make every effort to carry out your
vocation in the individual local Churches, so as to contribute to their spiritual
development, in order to be their special strength. Union with the universal Church
through the local Church: this is your way" John Paul II, to Superiors General, 24
November 1978).
#18
Deepening the knowledge of one's institute. Knowing the special character (MR 11) of the
institute to which one belongs is an essential element in formation for the contemplative
dimension.
Under this aspect also, it is important to implement that general principle of renewal
which Perfectae Caritatis defines as "a constant return to the sources."
#19
Solid intellectual formation. A solid intellectual formation, suited to the purposes of the
vocation and mission of one's own institute, is also basic for a balanced and rich life of
prayer and contemplation. Therefore, study and updating are recommended as
components of a healthy renewal of religious life in the Church and for society in our
times (PC 2, c-d; ES II, 16). "Studies should not be programmed with a view to achieving
personal goals, as if they were a means of wrongly understood self-fulfillment, but with a
view to responding to the requirements of the apostolic commitments of the religious
family itself, in harmony with the needs of the Church" (MR 26).
#20
The need for suitable qualified formation personnel. Those who are responsible for formation
need to have:
- the human qualities of insight and responsiveness;
- a certain experiential knowledge of God and of prayer;
- wisdom resulting from attentive and prolonged listening to the Word of God;
- love of the liturgy and understanding of its role in spiritual and ecclesial formation;
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- necessary cultural competence;

- sufficient time and good will to attend to the candidates individually, and not just as a
group.

E. Promotion of the contemplative dimension in the local Churches

#21
The bishop as "sanctifier of his flock." The pastoral ministry of the bishop, who is
primarily concerned with sanctifying the Church entrusted to him, highlights his mission:
"to sanctify his flock, zealously promoting the sanctity of the clergy, religious and laity,
according to the vocation of each one" (CD 15; cfr. MR 7).
For this reason, the pastors of the local Churches will be mindful, especially in promoting
the life of prayer and the contemplative dimension, that they are both "sanctifiers" of their
people (MR 7, 28) according to the vocation of each one and witnesses by their own
personal sanctification (MR 9d).
Under this aspect, their pastoral care for vocations, including vocations to all forms of
consecrated life, assumes greater importance (MR 32) together with their concern to
ensure that already existing communities not lack spiritual assistance.
Furthermore, there will be a more voluntary and fruitful collaboration between religious
and clergy if the bishop promotes an understanding and esteem for religious life as such,
independently of the activities of the various institutes (cfr. MR 37). This will also better
guarantee the preparation of qualified priests to support and accompany religious in their
spiritual and apostolic lives according to the nature of religious life itself and the purpose
of each institute.
"On their part, women religious must be able to find in the clergy, confessors and spiritual
directors capable of giving them help to understand and put into practice their
consecration in a better way. The influence of priests is, moreover, very often a
determinant in encouraging the discovery and subsequent development of the religious
vocation" (Pope's message to the Plenaria, n. 4).
To achieve this, the study of the consecrated life in its various forms and under its various
aspects appears necessary right from the initial stage of seminary education, so that
diocesan clergy may have a complete ecclesial formation (cfr. MR 30a, ibid. 49,1).
#22
Ecclesial participation of religious. Religious, on their part, must give witness that they
effectively and willingly belong to the diocesan family (cfr. CD 34). They will do this not
only by being available for the needs of the local Church according to the charism of their
institute (cf. CD 35; cf. MR passim), but even moreso by sharing their spiritual experience
with the diocesan priests and by facilitating prayer groups for the faithful.

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"There is, furthermore, a particularly important matter which deserves to be mentioned

today: that of the close relations between religious institutes and the clergy regarding the
contemplative dimension that every life dedicated to the Lord must have as its
fundamental element. Diocesan priests need to draw from contemplation strength and
support for their apostolate. As in the past, they must normally seek help from
experienced religious and from monasteries that should be ready to receive them for
spiritual exercises and for periods of meditation and renewal" (Pope's message to the
Plenaria, n. 4). Besides, their participation in prayer experiences promoted by the local
Church could contribute to the growth and enrichment of the spiritual life of the whole
Christian community (cfr. MR 24, 25).
#23
Co-responsibility and harmonious collaboration. Co-responsibility, harmonious collaboration
and the spiritual growth of the local Church will be greatly helped by periodic meetings
between bishops and superiors of religious institutes in the diocese, and likewise by the
creation of well-ordered, appropriate structures at the level of Episcopal Conferences and
Conferences of Religious (cf. CD 35, 5-6; ES II, 42-43; ET 50; MR 29, 36, 50, 54, 56, 59,
62, 65).

III. GUIDELINES FOR SPECIFICALLY CONTEMPLATIVE INSTITUTES

#24
Importance of such institutes. The Plenaria recognizes the fundamental importance of
institutes of men and women dedicated to the specifically contemplative life. It is very
happy to express its esteem and appreciation for what they represent in the Church. of its
nature, the Church has the characteristic of being "zealous in action and dedicated to
contemplation," so that "in it the human is directed towards and subordinated to the
divine, the visible to the invisible, action to contemplation" (SC 2). Convinced of the
special function of grace that these institutes have among the People of God, the Plenaria
exhorts them to continue faithfully to make the contribution of their specific vocation and
mission to the universal Church and to the local Churches to which they belong.
It exhorts them also to preserve and nourish their rich spiritual and doctrinal
contemplative heritage which is a reminder and a gift to the world as well as a reply to the
people of our times who are anxiously searching, even outside the Christian tradition, for
contemplative methods and experiences which are not always authentic (cf. Pope's
message to the Plenaria, n. 3).
#25
Actuality of the specifically contemplative life. Those called to the specifically contemplative
life are acknowledged as "one of the most precious treasures of the Church." Thanks to a
special charism, "they have chosen the better part (cfr. Lc 10,12), that is prayer, silence,
contemplation, exclusive love for God and complete dedication to his service. The
Church relies a great deal on their spiritual contribution" (Pope's message to the Plenaria,
n. 3).
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For this reason, "no matter how pressing may be the needs of the active ministry, these
institutes will always have an honored place in the Mystical Body of Christ. For they
offer to God an exceptional sacrifice of praise, they lend luster to God's people with
abundant fruits of holiness, they motivate this people and by their hidden apostolic
fruitfulness they make this people grow" (PC 7). Therefore, they should live in a realistic
way the mystery of the desert to which their exodus has brought them. It is the place
where, even in the struggle with temptation, heaven and earth, according to tradition,
seem to meet; the world rises from its condition of arid earth and becomes paradise
anew and humanity itself reaches its fullness" ( Venite Seorsum, III, AAS 1969, 681).
For this reason it could be said that "if contemplatives are in a certain way in the heart of
the world, still more so are they in the heart of the Church" (ibid.). Indeed, the decree Ad
Gentes affirmed that the contemplative life means belonging to the fullness of the Church's
presence, and it appealed for its establishment everywhere in the missions (AGD 18 40).
#26
The apostolic mystery of such institutes. The way of life of these Institutes "a particular
way of living and expressing the paschal mystery of Christ which is death ordained
towards resurrection" (VS, I) is a special mystery of grace which manifests the Church's
holiness more clearly as a "praying community" which, with her Spouse, Jesus Christ,
sacrifices herself out of love for the Father's glory and the salvation of the world.
Their contemplative life, then, is their primary and fundamental apostolate, because it is
their typical and characteristic way in God's special design to be Church, to live in the
Church, to achieve communion with the Church, and to carry out a mission in the
Church. In this perspective which fully respects the primary apostolic purpose of the
cloistered life, in which contemplative religious give themselves to God alone (cf. PC 7),
they offer assistance without prejudice to enclosure and the laws that govern it to
persons in the world and share with them their prayer and spiritual life in fidelity to the
spirit and traditions of their institute (cf. MR 25).
#27
Necessity for appropriate formation. It must be emphasized that there is need for
appropriate initial and ongoing formation for their vocation and their contemplative life of
seeking God "in solitude and silence, in constant prayer and willing penance" (PC 7).
There must be a serious effort to base this formation on biblical, patristic, liturgical,
theological and spiritual foundations, and to prepare persons who are qualified to form
others.
Special attention must be given to the developing Churches and to monasteries in isolated
localities and in need of the special help and means to accomplish this. In collaboration
with the Sacred Congregation for Eastern Churches, ways and means should be studied to
give effective help to those monasteries in the area of formation (formation teams, books,
correspondence courses, tapes, records).

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#28
Esteem and sensitivity in relationships. The relations of the bishop as pastor, guide and
father with contemplative monasteries, already stressed in a previous Plenaria, require
continuing study of the various aspects of the matter so that, with the help of the
hierarchy, the presence and mission of these monasteries in the particular Churches may
be truly a grace which reflects the diversity of charism in the service of all the People of
God.
The Fathers of the Plenaria also recommend that bishops seek to promote an
understanding of and esteem for the specifically contemplative life among priests (even
from their seminary formation, cfr. OT 19; MR 80b) and among the faithful. This way of
life does not make those called to it "aloof from the rest of humanity. In solitude where
they are devoted to prayer, contemplatives are never forgetful of their brothers and sisters.
If they have withdrawn from frequent contact with them, it is not because they are seeking
their own quiet comfort, but to share more universally in the fatigue, sufferings, and hopes
of all humanity" (VS III).
#29
Papal enclosure. The Plenaria expresses its esteem for monasteries of nuns of papal
enclosure. If separation from the world is of the essence of the contemplative life, this
enclosure is an excellent sign and means of achieving that separation according to the
spirit of the different institutes. Therefore, the Plenaria, fully in accord with the request of
the Second Vatican Council for a suitable renewal of norms which take into account the
particular circumstances of time and place (PC 16), strongly exhorts these monasteries to
preserve faithfully, according to the charism and traditions of each institute, the special
separation from the world which is a most appropriate means for promoting the contemplative
life.

CONCLUSION
#30
The contemplative dimensin. The contemplative dimension is the real secret of renewal for
every religious life. It vitally renews the following of Christ because it leads to an
experiential knowledge of him. This knowledge is needed for the authentic witness to him
by those who have heard him, have seen him with their own eyes, have contemplated him,
and have touched him with their own hands (cf. 1Jn 11 Ph 3,8).
The more open religious are to the contemplative dimension, the more attentive they will
be to the demands of the Kingdom, intensely developing their theological depth, because
they will look on events with the eyes of faith. This will help them to discover the divine
Will everywhere. Only those who live this contemplative dimension will be able to see the
salvific plan of God in history and to accomplish it in an effective and balanced way.
"Your houses should be especially centers of prayer, of recollection, of dialog personal
and, above all, communitarian with him who is, and must remain, the primary and
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principal Person with whom you converse in the busy round of your daily lives. If you
succeed in cultivating this atmosphere of intense and loving union with God, you will be
able to carry out, without traumatic tensions or dangerous aberrations, that renewal of life
and discipline to which the Second Vatican Council has called you" (John Paul II, 24
November 1978)
EDUARDO CARDINAL PIRONIO,
Prefect
+ AUGUSTINE MAYER, O.S.B.
Secretary

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ESSENTIAL ELEMENTS
Sacred Congregation for Religious and for Secular Institutes
Instruction: Essential elements of the Churchs teaching on the consecrated life as applied
to institutions devoted to the apostolate,
31 May 1983.

INTRODUCTION
#1
The renewal of religious life during the past twenty years has been in many respects an
experience of faith. Courageous and generous efforts have been made to explore
prayerfully and deeply what it means to live consecrated life according to the Gospel, the
founding charism of a religious institute, and the signs of the times. Religious institutes
dedicated to works of the apostolate have tried, in addition, to meet the changes required
by the rapidly evolving societies to which they are sent and by the developments in
communication which affect their possibilities of evangelization. At the same time, these
institutes have been dealing with sudden shifts in their own internal situations: rising
median age, fewer vocations, diminishing numbers, pluriformity of life-style and works,
and frequently insecurity regarding identity. The result has been an understandably mixed
experience with many positive aspects and some which raise important questions.
#2
Now, with the ending of the period of special experimentation mandated by Ecclesiae
Sanctae II, many religious institutes dedicated to works of the apostolate are reviewing their
experience. With the approval of their revised constitutions and the coming into effect of
the newly formulated Code of Canon Law, they are moving into a new phase of their history.
At this point of new beginning, they hear the repeated pastoral call of Pope John Paul II
to evaluate objectively and humbly the years of experimentation so as to recognize their
positive elements and their deviations (to International Union of Women Superiors
General 1979; to Major Superiors of Men and Women Religious in France, 1980).
Religious superiors and chapters have asked this Sacred Congregation for directives as
they assess the recent past and look toward the future. Bishops, too, because of their
special responsibility for fostering religious life, have asked for counsel. In view of the
importance of these developments, the Sacred Congregation for Religious and for Secular
Institutes, at the direction of the Holy Father, has prepared this text of principles and
fundamental norms. Its purpose is to present a clear statement of the Church's teaching
regarding religious life at a moment which is particularly significant and opportune.
#3

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This teaching has been set forth in our times in the great documents of the Second
Vatican Council, particularly Lumen Gentium, Perfectae Caritatis and Ad Gentes. It has been
further developed in the Apostolic Exhortation Evangelica Testificatio of Paul VI, in the
addresses of Pope John Paul II, and in the documents of this Sacred Congregation for
Religious and for Secular Institutes, especially Mutuae Relationes, Religious and Human
Promotion, and The Contemplative Dimension of Religious Life. Most recently, its doctrinal
richness has been distilled and reflected in the revised Code of Canon Law. All these texts
build on the rich patrimony of pre-conciliar teaching to deepen and refine a theology of
religious life which has developed consistently down the centuries.
#4
Religious life itself is a historical as well as a theological reality. The lived experience, today
as in the past, is varied and this is important. At the same time, experience is a dimension
which needs to be tested in relation to the Gospel foundation, the magisterium of the
Church, and the approved constitutions of an institute. The Church regards certain
elements as essential to religious life: the call of God and consecration to him through
profession of the evangelical counsels by public vows; a stable form of community life; for
institutes dedicated to apostolic works, a sharing in Christ's mission by a corporate
apostolate faithful to a specific founding gift and sound tradition; personal and
community prayer; asceticism; public witness; a specific relation to the Church; a life-long
formation; and a form of government calling for religious authority based on faith.
Historical and cultural changes bring about evolution in the lived reality, but the forms
and direction that the evolution takes are determined by the essential elements without
which religious life loses its identity. In the present text addressed to institutes dedicated
to apostolic works this Sacred Congregation confines itself to a clarification and restatement of these essential elements.

I. RELIGIOUS LIFEA PARTICULAR FORM OF CONSECRATION TO GOD

#5
Consecration is the basis of religious life. By insisting on this, the Church places the first
emphasis on the initiative of God and on the transforming relation to him which religious
life involves. Consecration is a divine action. God calls a person whom he sets apart for a
particular dedication to himself. At the same time, he offers the grace to respond so that
consecration is expressed on the human side by a profound and free self-surrender. The
resulting relationship is pure gift. It is a covenant of mutual love and fidelity, of
communion and mission, established for God's glory, the joy of the person consecrated,
and the salvation of the world.
#6
Jesus himself is the one whom the Father consecrated and sent in a supreme way (cfr. Jn
10,36). He sums up all the consecrations of the old law, which foreshadowed his own, and
in him is consecrated the new People of God, henceforth mysteriously united to him. By
baptism, Jesus shares his life with each Christian. Each is sanctified in the Son. Each is
called to holiness. Each is sent to share the mission of Christ and is given the capacity to
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grow in the love and service of the Lord. This baptismal gift is the fundamental Christian
consecration and is the root of all others.
#7
Jesus lived his own consecration precisely as Son of God: dependent on the Father, loving
him above all and completely given to his will. These aspects of his life as Son are shared
by all Christians. To some, however, for the sake of all, God gives the gift of a closer
following of Christ in his poverty, chastity, and obedience through a public profession of
these counsels mediated by the Church. This profession, in imitation of Christ, manifests
a particular consecration which is "rooted in that of baptism and is a fuller expression of
it" (PC 5). The fuller expression recalls the hold of the divine person of the Word over the
human nature which he assumed and it invites a response like that of Jesusa dedication of
oneself to God in a way which he alone makes possible and which witnesses to his
holiness and absoluteness. Such a consecration is a gift of Goda grace freely given.
#8
When consecration by profession of the counsels is affirmed as a definitive response to
God in a public commitment taken before the Church, it belongs to the life and holiness
of the Church (cfr. LG 44). It is the Church which authenticates the gift and which
mediates the consecration. Christians so consecrated strive to live now what will be in the
after-life. Such a life "more fully manifests to all believers the presence of heavenly goods
already possessed here below" (LG 44). In this manner these Christians "give outstanding
and striking testimony that the world cannot be transfigured and offered to God without
the spirit of the beatitudes" (LG 31).
#9
Union with Christ by consecration through profession of the counsels can be lived in the
midst of the world, translated in the work of the world, and expressed by means of the
world. This is the special vocation of the secular institutes, defined by Pius XII as
"consecrated to God and to others" in the world and "by means of the world" (Primo
feliciter, V and II). of themselves, the counsels do not necessarily separate people from the
world. In fact, it is a gift of God to the Church that consecration through profession of
the counsels can take the form of a life to be lived as a hidden leaven. Christians so
consecrated continue the work of salvation by communicating the love of Christ through
their presence in the world and through its sanctification from within. Their style of life
and presence are not distinguished externally from those of their fellow Christians. Their
witness is given in their ordinary environment of life. This discreet form of witness flows
from the very nature of their secular vocation and is part of the way that their
consecration is meant to be lived (cf. PC 11).
#10
Such is not the case, however, with those whose consecration by the profession of the
counsels constitutes them as religious. The very nature of religious vocation involves a
public witness to Christ and to the Church. Religious profession is made by vows which
the Church receives as public. A stable form of community life in an institute canonically
erected by the competent ecclesiastical authority manifests in a visible way the covenant
and communion which religious life expresses. A certain separation from family and from
professional life at the time a person enters the novitiate speaks powerfully of the
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absoluteness of God. At the same time, it is the beginning of a new and deeper bond in
Christ with the family that one has left. This bond becomes firmer as detachment from
otherwise legitimate relationships, occupations, and forms of relaxation continues to
reflect God's absoluteness publicly throughout life. A further aspect of the public nature
of religious consecration is that the apostolate of religious is in some sense always
corporate. Religious presence is visible, affecting ways of acting, attire, and style of life.
#11
Religious consecration is lived within a given institute according to constitutions which
the Church, by her authority, accepts and approves. This means that consecration is lived
according to specific provisions which manifest and deepen a distinctive identity. The
identity derives from that action of the Holy Spirit which is the institute's founding gift
and which creates a particular type of spirituality, of life, of apostolate, and of tradition (cf.
MR 11). Looking at the numerous religious families, one is struck by the wide variety of
founding gifts. The Council laid stress on the need to foster these as so many gifts of God
(cf. PC 2b). They determine the nature, spirit, purpose, and character which form each
institute's spiritual patrimony, and they are basic to that sense of identity which is a key
element in the fidelity of every religious (cf. ET 51).
#12
In the case of institutes dedicated to works of the apostolate, religious consecration has a
further note: the participation in Christ's mission is specific and concrete. Perfectae
Caritatis recalls that the very nature of these institutes requires "apostolic activity and
charitable services" (PC 8). By the fact of their consecration, the members are dedicated to
God and available to be sent. Their vocation implies the active proclamation of the
Gospel through "works of charity that are entrusted to the institute by the Church and are
to be performed in her name" (PC 8). For this reason, the apostolic activity of such
institutes is not simply a human effort to do good but "an action that is deeply ecclesial"
(EN 60). It is rooted in union with the Christ who was sent by the Father to do his work.
It expresses a consecration by God which sends the religious to serve Christ in his
members in concrete ways (cfr. EN 69) corresponding to the founding gift of the institute
(cfr. MR 15). "The entire religious life of such religious should be imbued with an
apostolic spirit, and all their apostolic activity with a religious spirit" (PC 8).

II. CHARACTERISTICS
1. Consecration by public vows
#13
It is proper, though not exclusive, to religious life to profess the evangelical counsels by
vows which the Church receives. These are a response to the prior gift of God which,
being a gift of love, cannot be rationalized. It is something that God himself works in the
person he has chosen.

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#14
As a response to the gift of God, the vows are a triple expression of a single "yes" to the
one relationship of total consecration. They are the act by which the religious "makes
himself or herself over to God in a new and special way" (LG 44). By them, the religious
gladly dedicates the whole of life to God's service, regarding the following of Christ "as
the one thing that is necessary, and seeking God before all else and only him" (PC 5). Two
reasons prompt this dedication: first, a desire to be free from hindrances that could
prevent the person from loving God ardently and worshipping him perfectly (cf. ET 7);
and second, a desire to be consecrated in a more total way to the service of God (cf. LG
44). The vows themselves "show forth the unbreakable bond that exists between Christ
and his bride the Church. The more stable and firm these bonds are, the more perfect will
the Christian's religious consecration be" (LG 44).
#15
The vows themselves are specificthree ways of pledging oneself to live as Christ lived in
areas which cover the whole of life: possessions, affections, autonomy. Each emphasizes a
relation to Jesus, consecrated and sent. He was rich but became poor for our sakes,
emptying himself, and having nowhere to lay his head. He loved with an undivided heart,
universally, and to the end. He came to do the will of the Father who sent him, and he did
it steadily, learning obedience through suffering, and becoming a cause of salvation for all
who obey.
#16
The distinguishing mark of the religious institute is found in the way in which these values
of Christ are visibly expressed. For this reason, the content of the vows in each institute,
as expressed in its constitutions, must be clear and unambiguous. The religious foregoes
the free use and disposal of his or her property, depends through the lawful superior on
the institute for the provision of material goods, puts gifts and all salaries in common as
belonging to the community, and accepts and contributes to a simple manner of life. He
or she undertakes to live chastity by a new title, that of the vow, and to live it in
consecrated celibacy for the sake of the Kingdom. This implies a manner of life that is a
convincing and credible witness to a total dedication to chastity and which foregoes any
behavior, personal relationships, and forms of recreation incompatible with this. The
religious is pledged to obey the directives of lawful superiors according to the
constitutions of the institute and further accepts a particular obedience to the Holy Father
in virtue of the vow of obedience. Implicit in the commitment to the institute which the
vows include is the pledge to live a common life in communion with the brothers or
sisters of the community. The religious undertakes to live in fidelity to the nature,
purpose, spirit and character of the institute as expressed in its constitutions, proper law,
and sound traditions. There is also the willing undertaking of a life of radical and
continuous conversion as demanded by the Gospel, further specified in the content of
each of the vows.
#17
Consecration through profession of the evangelical counsels in religious life necessarily
inspires a way of living which has a social impact. Social protest is not the purpose of the
vows, but there is no doubt that the living of them has always offered a witness to values
which challenge society just as they challenge the religious themselves. Religious poverty,
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chastity, and obedience can speak forcefully and clearly to today's world which is suffering
from so much consumerism and discrimination, eroticism and hatred, violence and
oppression (cf. RHP 15).

2. Communion in community
#18
Religious consecration establishes a particular communion between religious and God
and, in him, between the members of the same institute. This is the basic element in the
unity of an institute. A shared tradition, common works, well-considered structures,
pooled resources, common constitutions, and a single spirit can all help to build up and
strengthen unity. The foundation of unity, however, is the communion in Christ
established by the one founding gift. This communion is rooted in religious consecration
itself. It is animated by the Gospel spirit, nourished by prayer, distinguished by generous
mortification, and characterized by the joy and hope which spring from the fruitfulness of
the cross (cf. ET 41).
#19
For religious, communion in Christ is expressed in a stable and visible way through
community life. So important is community living to religious consecration that every
religious, whatever his or her apostolic work, is bound to it by the fact of profession and
must normally live under the authority of a local superior in a community of the institute
to which he or she belongs. Normally, too, community living entails a daily sharing of life
according to specific structures and provisions established in the constitutions. Sharing of
prayer, work, meals, leisure, common spirit, "relationships of friendship, cooperation in
the same apostolate, and mutual support in community of life chosen for a better
following of Christ, are so many valuable factors in daily progress" (ET 39). A community
gathered as a true family in the Lord's name enjoys his presence (cf. Mt 18,25) through the
love of God which is poured out by the Holy Spirit (cf. Rm 5,5). Its unity is a symbol of
the coming of Christ and is a source of apostolic energy and power (cf. PC 15). In it the
consecrated life can thrive in conditions which are proper to it (cf. ET 38) and the
ongoing formation of members can be assured. The capacity to live community life with
its joys and restraints is a quality which distinguishes a religious vocation to a given
institute and it is a key criterion of suitability in a candidate.
#20
The local community, as the place where religious life is primarily lived, has to be
organized in a way which makes religious values clear. Its center is the Eucharist in which
the members of the community participate daily as far as possible and which is honored
by having an oratory where the celebration can take place and where the Blessed
Sacrament is reserved (cf. ET 48). Times of prayer together daily, based on the word of
God and in union with the prayer of the Church as offered especially in the liturgy of the
hours, support community life. So also does an established rhythm of more intense times
of prayer on a weekly and monthly basis, and the annual retreat. Frequent reception of the
sacrament of reconciliation is also part of religious life. In addition to the personal aspect
of God's pardon and his renewing love in the individual, the sacrament builds community
by its power of reconciliation and also manifests a special bond with the Church. In
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accordance with the proper law of the institute, moreover, time is provided for daily
private prayer and for good spiritual reading. Ways are found for deepening the devotions
particular to the institute itself, especially that to Mary, the Mother of God. The needs of
the institute as a whole are kept before the members and there is an affectionate
remembrance in prayer of those members who have already been called from this life by
the Father. The fostering of these religious values of community life and the ensuring of a
suitable organization to promote them is the responsibility of all the members of the
community, but in a particular way it is that of the local superior (cf. ET 26).
#21
The style of community life itself will relate to the form of apostolate for which the
members have responsibility and to the culture and society in which this responsibility is
accepted. The form of apostolate may well decide the size and location of a community,
its particular needs, its standards of living. But whatever the apostolate, the community
will strive to live simply, according to norms established at institute and province level and
applied to its own need. It will build into its way of living the asceticism implicit in
religious consecration. It will provide for its members according to their needs and its own
resources, always bearing in mind its responsibilities towards the institute as a whole and
towards the poor.
#22
In view of the crucial importance of community life, it should be noted that its quality is
affected, positively or negatively, by two kinds of diversity in the institutethat of its
members and that of its works. These are the diversities of Saint Paul's image of the Body
of Christ or the Council's image of the pilgrim People of God. In both, the diversity is a
variety of gifts which is meant to enrich the one reality. The criterion for accepting both
members and works in a religious institute, therefore, is the building of unity (cfr. MR 12).
The practical question isdo God's gifts in this person or project or group make for unity
and deepen communion? If they do, they can be welcomed. if they do not, then no matter
how good the gifts may seem to be in themselves or how desirable they may appear to
some members, they are not for this particular institute. It is a mistake to try to make the
founding gift of the institute cover everything. A gift which would virtually separate a
member from the communion of the community cannot be rightly encouraged. Nor is it
wise to tolerate widely divergent lines of development which do not have a strong
foundation of unity in the institute itself. Diversity without division and unity without
regimentation are a richness and a challenge that help the growth of communities of
prayer, joy, and service in witness to the reality of Christ. It is a particular responsibility of
superiors and of those in charge of formation to ensure that the differences which make
for disintegration are not mistaken for the genuine value of diversity.
#23
When God consecrates a person, he gives a special gift to achieve his own kind
purposesthe reconciliation and salvation of the human race. He not only chooses, sets
apart, and dedicates the person to himself, but he engages him or her in his own divine
work. Consecration inevitably implies mission. These are two facets of one reality. The
choice of a person by God is for the sake of othersthe consecrated person is one who is
sent to do the work of God in the power of God. Jesus himself was clearly aware of this.
Consecrated and sent to bring the salvation of God, he was wholly dedicated to the Father
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in adoration, love, and surrender, and totally given to the work of the Father, which is the
salvation of the world.
#24
Religious, by their particular form of consecration, are necessarily and deeply committed
to the mission of Christ. Like him, they are called for otherswholly turned in love to the
Father and, by that very fact, entirely given to Christ's saving service of their brothers and
sisters. This is true of religious life in all its forms. The life of cloistered contemplatives
has its own hidden, apostolic fruitfulness (cfr. PC 7) and proclaims to all that God exists
and that God is love. Religious dedicated to works of the apostolate continue in our time
Christ "announcing God's Kingdom to the multitude, healing the sick and the maimed,
converting sinners to a good life, blessing children, doing good to all, and always obeying
the will of the Father who sent him" (LG 46). This saving work of Christ is shared by
means of concrete services mandated by the Church in the approval of the constitutions.
The fact of this approval qualifies the kind of service undertaken, since it must be faithful
to the Gospel, to the Church, and to the institute. It also establishes certain limits, since
the mission of religious is both strengthened and restricted by the consequences of
consecration in a particular institute. Further, the nature of religious service determines
how the mission is to be donein a profound union with the Lord and sensitivity to the
times which will enable the religious "to transmit the message of the Incarnate Word in
terms which the world is able to understand" (ET 9).
#25
Whatever may be the works of service by which the word is transmitted, the mission itself
is undertaken as a community responsibility. It is to the institute as a whole that the
Church commits that sharing in the mission of Christ which characterizes it and which is
expressed in works inspired by the founding charism. This corporate mission does not
mean that all the members of the institute are doing the same thing or that the gifts and
qualities of the individual are not respected. It does mean that the works of all the
members are directly related to the common apostolate, which the Church has recognized
as expressing concretely the purpose of the institute. This common and constant
apostolate is part of the institute's sound traditions. It is so closely related to identity that it
cannot be changed without affecting the character of the institute itself. It is therefore a
touchstone of authenticity in the evaluation of new works, whether these services will be
done by a group or by individual religious. The integrity of the common apostolate is a
particular responsibility of major superiors. They must see that the institute is at once
faithful to its traditional mission in the Church and open to new ways of undertaking it.
Works need to be renewed and revitalized, but this has to be done always in fidelity to the
institute's approved apostolate and in collaboration with the respective ecclesiastical
authorities. Such renewal will be marked by the four great loyalties emphasized in the
document, Religious and Human Promotion: "fidelity to humanity and to our times; fidelity to
Christ and the Gospel; fidelity to the Church and its mission in the world; fidelity to
religious life and to the charism of the institute" (RHP 13).
#26
The individual religious finds his or her personal apostolic work within the ecclesial
mission of the institute. Basically it will be a work of evangelizationstriving in the Church
and according to the mission of the institute to help bring the Good News to "all the
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strata of humanity and through it to transform humanity itself from within" (EN 18; RHP
Intro.). In practice, it will involve some form of service in keeping with the purpose of the
institute and usually undertaken with brothers or sisters of the same religious family. In
the case of some clerical or missionary institutes, it may sometimes involve working alone.
In the case of other institutes, working alone is with the permission of superiors to meet
an exceptional need for a certain time. At the end of life, the apostolate will be for many a
mission of prayer and suffering only. But at whatever stage, the apostolic work of the
individual is that of a religious sent in communion with an ecclesially missioned institute.
Such work has its source in religious obedience (cfr. PC 8 5c, PC 10). Therefore, it is
distinct in its character from those apostolates proper to the laity (cfr. RHP 22; AA 2 7 13
25). It is by their obedience in their corporate and ecclesial works of evangelization that
religious manifest one of the most important aspects of their lives. They are genuinely
apostolic, not because they have an "apostolate," but because they are living as the
apostles livedfollowing Christ in service and in communion according to the teaching of
the Gospel in the Church he founded.
#27
There is no doubt that, in many areas of the world at the present time, religious institutes
dedicated to apostolic works are facing difficult and delicate questions with respect to the
apostolate. The reduced number of religious, the fewer young persons entering, the rising
median age, the social pressures from contemporary movements are coinciding with an
awareness of a wider range of needs, a more individual approach to personal
development, and a higher level of awareness with regard to issues of justice, peace, and
human promotion. There is a temptation to want to do everything. There is also a
temptation to leave works which are stable and a genuine expression of the institute's
charism for others which seem more immediately relevant to social needs but which are
less expressive of the institute's identity. There is a third temptation to scatter the
resources of an institute in a diversity of short-term activities only loosely connected with
the founding gift. In all these instances, the effects are not immediate but, in the long run,
what will suffer is the unity and identity of the institute itself, and this will be a loss to the
Church and to its mission.

3. Prayer
#28
Religious life cannot be sustained without a deep life of prayer, individual, communal, and
liturgical. The religious who embraces concretely a life of total consecration is called to
know the risen Lord by a warm, personal knowledge, and to know him as one with whom
he or she is personally in communion: "This is eternal life: to know the only true God and
Jesus Christ whom he has sent" (Jn 17,3). Knowledge of him in faith brings love: "You did
not see him, yet you love him; and still without seeing him you are already filled with a joy
so glorious that it cannot be described" (1P 1,8). This joy of love and knowledge is
brought about in many ways, but fundamentally, and as an essential and necessary means,
through individual and community encounter with God in prayer. This is where the
religious finds "the concentration of the heart on God" (CD 1), which unifies the whole of
life and mission.

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#29
As with Jesus for whom prayer as a distinct act held a large and essential place in life, the
religious needs to pray as a deepening of union with God (cfr. Lc 5,16). Prayer is also a
necessary condition for proclaiming the Gospel (cfr. Mc 1,35-38). It is the context of all
important decisions and events (cf. Lc 6,12-13). As with Jesus, too, the habit of prayer is
necessary if the religious is to have that contemplative vision of things by which God is
revealed in faith in the ordinary events of life (cf. CD 1). This is the contemplative
dimension which the Church and the world have the right to expect of religious by the
fact of their consecration. It must be strengthened by prolonged moments of time apart
for exclusive adoration of the Father, love of him and listening in silence before him. For
this reason, Paul VI insisted: "Faithfulness to daily prayer always remains for each religious
a basic necessity. Prayer must have a primary place in your constitutions and in your lives"
(ET 45).
#30
By saying "in your constitutions," Paul VI gave a reminder that for the religious prayer is
not only a personal turning in love to God but also a community response of adoration,
intercession, praise, and thanksgiving that needs to be provided for in a stable way (cf. ET
43). This does not happen by chance. Concrete provisions at the level of each institute
and of each province and local community are necessary if prayer is to deepen and thrive
in religious life individually and communally. Yet only through prayer is the religious
ultimately able to respond to his or her consecration. Community prayer has an important
role in giving this necessary spiritual support. Each religious has a right to be assisted by
the presence and example of other members of the community at prayer. Each has the
privilege and duty of praying with the others and of participating with them in the liturgy
which is the unifying center of their life. Such mutual help encourages the effort to live the
life of union with the Lord to which religious are called. "People have to feel that through
you someone else is at work. To the extent that you live your total consecration to the
Lord, you communicate something of him and, ultimately, it is he for whom the human
heart is longing" (Pope John Paul II, Alttting).
#5

4. Asceticism
#31
The discipline and silence necessary for prayer are a reminder that consecration by the
vows of religion requires a certain asceticism of life "embracing the whole being" (ET 46).
Christ's response of poverty, love, and obedience led him to the solitude of the desert, the
pain of contradiction, and the abandonment of the cross. The consecration of religious
enters into this way of his; it cannot be a reflection of his consecration if its expression in
life does not hold an element of self-denial. Religious life itself is an ongoing, public,
visible expression of Christian conversion. It calls for the leaving of all things and the
taking up of one's cross to follow Christ throughout the whole of life. This involves the
asceticism necessary to live in poverty of spirit and of fact; to love as Christ loves; to give
up one's own will for God's sake to the will of another who represents him, however
imperfectly. It calls for the self-giving without which it is not possible to live either a good
community life or a fruitful mission. Jesus' statement that the grain of wheat needs to fall
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to the ground and die if it is to bear fruit has a particular application to religious because
of the public nature of their profession. It is true that much of today's penance is to be
found in the circumstances of life and should be accepted there. However, unless religious
build into their lives "a joyful, well-balanced austerity" (ET 30) and deliberately
determined renunciations, they risk losing the spiritual freedom necessary for living the
counsels. Indeed, without such austerity and renunciation, their consecration itself can be
affected. This is because there cannot be a public witness to Christ poor, chaste, and
obedient without asceticism. Moreover, by professing the counsels by vows, religious
undertake to do all that is necessary to deepen and foster what they have vowed, and this
means a free choice of the cross, that it may be "as it was for Christ, proof of the greatest
love" (ET 29).

5. Public witness
#32
of its nature, religious life is a witness that should clearly manifest the primacy of the love
of God and do so with a strength coming from the Holy Spirit (cfr. ET 1). Jesus himself
did this supremelywitnessing to the Father "with the power of the Spirit in him" (Lc 4,14)
in his living, dying, rising, and remaining for ever the faithful witness. In his turn he sent
his apostles in the power of the same Spirit to be his witnesses in Jerusalem, throughout
Judea and Samaria, and indeed to the ends of the earth (cfr. Ac 1,8). The subject of their
testimony was always the same"Something which has existed since the beginning, that we
have heard, and we have seen with our own eyes; that we have watched and touched with
our handsthe Word, who is life" (1Jn 1,1)Jesus Christ "the Son of God, proclaimed in all
his power through his resurrection from the dead" (Rm 15).
#33
Religious, too, in their own times, are called to bear witness to a similar, deep, personal
experience of Christ and also to share the faith, hope, love and joy which that experience
goes on inspiring. Their continuous individual renewal of life should be a source of new
growth in the institutes to which they belong, recalling the words of Pope John Paul II:
"What counts most is not what religious do, but what they are as persons consecrated to
the Lord" (Message to the Plenary Assembly of the SCRIS, March 1980). Not only directly
in works of announcing the Gospel but even more forcefully in the very way that they
live, they should be voices that affirm with confidence and conviction: We have seen the
Lord. He is risen. We have heard his word.
#34
The totality of religious consecration requires that the witness to the Gospel be given
publicly by the whole of life. Values, attitudes and life-style attest forcefully to the place of
Christ in one's life. The visibility of this witness involves the foregoing of standards of
comfort and convenience that would otherwise be legitimate. It requires a restraint on
forms of relaxation and entertainment (cf. ES 1, 2; CD 33-35). To ensure this public
witness, religious willingly accept a pattern of life that is not permissive but largely laid
down for them. They wear a religious garb that distinguishes them as consecrated persons,
and they have a place of residence which is properly established by their institute in
accordance with common law and their own constitutions. Such matters as travel and
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social contacts are in accord with the spirit and character of their institute and with
religious obedience. These provisions alone do not ensure the desired public witness to
the joy, hope, and love of Jesus Christ, but they offer important means to it, and it is
certain that religious witness is not given without them.
#35
The way of working, too, is important for public witness. What is done and how it is done
should both proclaim Christ from the poverty of someone who is not seeking his or her
own fulfillment and satisfaction. In our age powerlessness is one of the great poverties.
The religious accepts to share this intimately by the generosity of his or her obedience,
thereby becoming one with the poor and powerless in a particular way, as Christ was in
his Passion. Such a person knows what it is to stand in need before God, to love as Jesus
does, and to work at God's plan on God's terms. Moreover, in fidelity to religious
consecration, he or she lives the institute's concrete provisions for promoting these
attitudes.
#36
Fidelity to the mandated apostolate of one's own religious institute is also essential for true
witness. Individual dedication to perceived needs at the expense of the mandated works of
the institute can only be damaging. However, there are ways of living and working which
witness to Christ very clearly in the contemporary situation. The constant evaluation of
use of goods and of style of relationships in one's own life is one of the religious' most
effective ways of promoting the justice of Christ at the present time (cf. RHP 4e). Being a
voice for those who are unable to speak for themselves is a further mode of religious
witness, when it is done in accordance with the directives of the local hierarchy and the
proper law of the institute. The drama of the refugees, of those persecuted for political or
religious beliefs (cf. EN 39), of those denied the right to birth and life, of unjustified
restrictions of human freedom, of social inadequacy that causes suffering in the old, the
sick, and the marginalized: these are present continuations of the Passion which call
particularly to religious who are dedicated to apostolic works (cf. RHP 4d).
#37
The response will vary according to the mission, tradition and identity of each institute.
Some may need to seek approval for new missions in the Church. In other cases, new
institutes may be recognized to meet specific needs. In most cases, the creative use of
well-established works to meet new challenges will be a clear witness to Christ yesterday,
today, and for ever. The witness of religious who, in loyalty to the Church and to the
tradition of their institute, strive courageously and with love for the defense of human
rights and for the coming of the Kingdom in the social order can be a clear echo of the
Gospel and the voice of the Church (cf. RHP 3). It is so, however, to the extent that it
manifests publicly the transforming power of Christ in the Church and the vitality of the
institute's charism to the people of our time. Finally, perseverance, which is a further gift
of the God of the covenant, is the unspoken but eloquent witness of the religious to the
faithful God whose love is without end.

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6. Relation to the Church

#38
Religious life has its own place in relation to the divine and hierarchical structure of the
Church. It is not a kind of intermediate way between the clerical and lay conditions of life,
but comes from both as a special gift for the entire Church (cfr. LG 43; MR 10). In
particular, by being an outward, social sign of the mystery of God's consecrating action
throughout life, and by being this through the mediation of the Church for the good of
the entire Body, the religious life in a special way participates in the sacramental nature of
the People of God. This is because it is itself a part of the Church as mystery and as social
reality, and it cannot exist without both these aspects.
#39
It was this dual reality that the Second Vatican Council underscored in insisting on the
sacramental nature of the Churchat once necessarily a mystery, invisible, a divine
communion in the new life of the Spirit; and equally necessarily a social reality, visible, a
human community under one who represents Christ the head. As mystery (cfr. LG 1), the
Church is the new creation, vivified by the Spirit and assembled in Christ to come with
confidence to the Father's throne of grace (cfr. He 4,16). As social reality, she presupposes
the historical initiative of Jesus Christ, his paschal going to the Father, his objective
headship of the Church he founded and the hierarchic character which proceeds from that
headship: from his setting up of a variety of ministries which aim at the good of the whole
Body (cfr. LG 18; cfr. MR 1-5). The twofold aspect of "visible social organism and
invisible divine presence intimately united" (MR 3) is what gives the Church "her special
sacramental nature by virtue of which she is the visible sacrament of saving unity" (LG 9).
She is both subject and object of faith essentially transcending the parameters of any
purely sociological perspective even while she renews her human structures in the light of
historical evolutions and cultural changes (cfr. MR 3). Her very nature makes her at once
"universal sacrament of salvation" (LG 48)a visible sign of the mystery of God, and
hierarchical realitya concrete divine provision by which that sign can be authenticated and
made efficacious.
#40
The religious life touches both aspects. The founders and foundresses of religious
institutes ask the hierarchical Church publicly to authenticate the gift of God on which the
existence of their institute depends. By doing so, the founders and those who follow them
also give witness to the mystery of the Church, because each institute exists in order to
build up the Body of Christ in the unity of its diverse functions and activities.
#41
In their origins, religious institutes depend in a unique way on the hierarchy. The bishops
in communion with the successor of Peter form a college that jointly shows forth and
carries out in the Church-sacrament the functions of Christ the head (cf. MR 6; LG 21 PO
1 2 CD 2). They have not only the pastoral charge of fostering the life of Christ in the
faithful, but also the duty of verifying gifts and competencies. They are responsible for
coordinating the Church's energies and for guiding the entire people in living in the world
as a sign and instrument of salvation. They therefore have in a special way the ministry of
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discernment with regard to the manifold gifts and initiatives among God's people. As a
particularly rich and important example of these manifold gifts, each religious institute
depends for the authentic discernment of its founding charism on the God-given ministry
of the hierarchy.
#42
This relationship obtains not only for the first recognition of a religious institute but also
for its ongoing development. The Church does more than bring an institute into being.
She accompanies, guides, corrects, and encourages it in its fidelity to its founding gift (cf.
LG 45) for it is a living element in her own life and growth. She receives the vows made in
the institute as vows of religion with ecclesial consequences, involving a consecration
made by God himself through her mediation (cf. MR 8). She gives to the institute a public
sharing in her own mission, both concrete and corporate (cf. LG 17 AG 40). She confers
on the institute, in accordance with her own common law and with the constitutions that
she has approved, the religious authority necessary for the life of vowed obedience. In
short, the Church continues to mediate the consecratory action of God in a specific way,
recognizing and fostering this particular form of consecrated life.
#43
In daily practice, this ongoing relation of religious to the Church is most often worked out
at diocesan or local level. The document Mutuae Relationes is entirely devoted to this theme
from the point of view of present-day application. Suffice it to say here that the life and
mission of the People of God are one. They are fostered by all according to the specific
roles and functions of each. The unique service rendered by religious to this life and
mission lies in the total and public nature of their vowed Christian living, according to a
community founding gift approved by ecclesiastical authority.

7. Formation
#44
Religious formation fosters growth in the life of consecration to the Lord from the earliest
stages, when a person first becomes seriously interested in undertaking it, to its final
consummation, when the religious meets the Lord definitively in death. The religious lives
a particular form of life, and life itself is in constant ongoing development. It does not
stand still. Nor is the religious simply called and consecrated once. The call of God and
the consecration by him continue throughout life, capable of growing and deepening in
ways beyond our understanding. The discernment of the capacity to live a life that will
foster this growth according to the spiritual patrimony and provisions of a given institute,
and the accompanying of the life itself in its personal evolution in each member in
community, are the two main facets of formation.
#45
For each religious, formation is the process of becoming more and more a disciple of
Christ, growing in union with and in configuration to him. It is a matter of taking on
increasingly the mind of Christ, of sharing more deeply his gift of himself to the Father
and his brotherly service of the human family, and of doing this according to the founding
gift which mediates the Gospel to the members of a given religious institute. Such a
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process requires a genuine conversion. "Putting on Jesus Christ" (cf. Rm 13,14 GA 3,27
Ep 4,24) implies the stripping off of selfishness and egoism (cf. Ep 4,22-24 Col 3,9-10).
The very fact of "walking henceforth according to the Spirit" means giving up "the desires
of the flesh" (Ga 5,16). The religious professes to make this putting on of Christ, in his
poverty, his love, and his obedience, the essential pursuit of life. It is a pursuit which never
ends. There is a constant maturing in it, and this reaches not only to spiritual values but
also to those which contribute psychologically, culturally, and socially to the fullness of the
human personality. As the religious grows toward the fullness of Christ according to his or
her state of life, there is a verification of the statement in Lumen Gentium: "While the
profession of the evangelical counsels involves the renunciation of goods that
undoubtedly deserve to be highly valued, it does not constitute an obstacle to the true
development of the human person, but by its nature is extremely beneficial to that
development" (LG 46).
#46
The ongoing configuration to Christ comes about according to the charism and provisions
of the institute to which the religious belongs. Each has its own spirit, character, purpose,
and tradition, and it is in accordance with these that the religious grow in their union with
Christ. For religious institutes dedicated to works of the apostolate, formation includes the
preparation and continual updating of the members to undertake the works proper to
their institute, not simply as professionals, but as "living witnesses to love without limit
and to the Lord Jesus" (ET 53). Accepted as a matter of personal responsibility by each
religious, formation becomes not only an individual personal growth but also a blessing to
the community and a source of fruitful energy for the apostolate.
#47
Since the initiative for religious consecration is in the call of God, it follows that God
himself, working through the Holy Spirit of Jesus, is the first and principal agent in the
formation of the religious. He acts through his word and sacraments, through the prayer
of the liturgy, the magisterium of the Church and, more immediately, through those who
are called in obedience to help the formation of their brothers and sisters in a more special
way. Responding to God's grace and guidance, the religious accepts in love the
responsibility for personal formation and growth, welcoming the consequences of this
response which are unique to each person and always unpredictable. The response,
however, is not made in isolation. Following the tradition of the early fathers of the desert
and of all the great religious founders in the matter of provision for spiritual guidance,
religious institutes each have members who are particularly qualified and appointed to
help their sisters and brothers in this matter. Their role varies according to the stage
reached by the religious but its main responsibilities are: discernment of God's action; the
accompaniment of the religious in the ways of God; the nourishing of life with solid
doctrine and the practice of prayer; and, particularly in the first stages, the evaluation of
the journey thus far made. The director of novices and the religious responsible for those
in first profession have also the task of verifying whether the young religious have the call
and capacity for first and for final profession. The whole process, at whatever stage, takes
place in community. A prayerful and dedicated community, building its union in Christ
and sharing his mission together, is a natural milieu of formation. It will be faithful to the
traditions and constitutions of the institute, and be well inserted in the institute as a whole,
in the Church and in the society it serves. It will support its members and keep before
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them in faith during the whole of their lives the goal and values which their consecration
implies.
#48
Formation is not achieved all at once. The journey from the first to the final response falls
broadly into five phases: the pre-novitiate, in which the genuineness of the call is
identified as far as possible; the novitiate, which is initiation into a new form of life; first
profession and the period of maturing prior to perpetual profession; perpetual profession
and the ongoing formation of the mature years; and finally the time of diminishment, in
whatever way this comes, which is a preparation for the definitive meeting with the Lord.
Each of these phases has its own goal, content, and particular provisions. The stages of
novitiate and profession especially, because of their importance, are carefully determined
in their main lines by the Church in her common law. All the same, much is left to the
responsibility of individual institutes. These are asked to give details concretely in their
constitutions for a considerable number of the provisions to which common law refers in
principle.

8. Government
#49
The government of apostolic religious, like all the other aspects of their life, is based on
faith and on the reality of their consecrated response to God in community and mission.
These women and men are members of religious institutes whose structures reflect the
Christian hierarchy of which the head is Christ himself. They have chosen to live vowed
obedience as a value in life. They therefore require a form of government that expresses
these values and a particular form of religious authority. Such authority, which is particular
to religious institutes, does not derive from the members themselves. It is conferred by
the Church at the time of establishing each institute and by the approving of its
constitutions. It is an authority invested in superiors for the duration of their term of
service at general, intermediate, or local level. It is to be exercised according to the norms
of common and proper law in a spirit of service, reverencing the human person of each
religious as a child of God (cf. PC 14), fostering cooperation for the good of the institute,
but always preserving the superior's final right of discerning and deciding what is to be
done (cf. ET 25). Strictly speaking, this religious authority is not shared. It may be
delegated according to the constitutions for particular purposes but it is normally ex officio
and is invested in the person of the superior.
#50
Superiors do not exercise authority in isolation, however. Each must have the assistance
of a council whose members collaborate with the superior according to norms that are
constitutionally established. Councilors do not exercise authority by right of office as
superiors do, but they collaborate with the superior and help by their consultative or
deliberative vote according to ecclesiastical law and the constitutions of the institute.
#51
Supreme authority in an institute is also exercised, though in an extraordinary manner, by
a general chapter while it is in session. This again is according to the constitutions, which
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should designate the authority of the chapter in such a way that it is quite distinct from
that of the superior general. The general chapter is essentially an ad hoc body. It is
composed of ex officio members and elected delegates who ordinarily meet together for
one chapter only. As a sign of unity in charity, the celebration of a general chapter should
be a moment of grace and of the action of the Holy Spirit in an institute. It should be a
joyful, paschal, and ecclesial experience which benefits the institute itself and also the
whole Church. The general chapter is meant to renew and protect the spiritual patrimony
of the institute as well as elect the highest superior and councilors, conduct major matters
of business, and issue norms for the whole institute. Chapters are of such importance that
the proper law of the institute has to determine accurately what pertains to them whether
at general or at other levels: that is, their nature, authority, composition, mode of
proceeding and frequency of celebration.
#52
Conciliar and post-conciliar teaching insists on certain principles with regard to religious
government which have given rise to considerable changes during the past twenty years. It
laid down clearly the basic need for effective, personal, religious authority at all levels,
general, intermediate, and local, if religious obedience is to be lived (cf. PC 14; ET 25). It
further underlined the need for consultation, for appropriate involvement of the members
in the government of the institute, for shared responsibility, and for subsidiarity (cf. ES II,
18). Most of these principles have by now found their way into revised constitutions. It is
important that they be so understood and implemented as to fulfill the purpose of
religious government: the building of a united community in Christ in which God is
sought and loved before all things, and the mission of Christ is generously accomplished.

9. Mary, joy and hope of religious life

#53
It is especially in Mary, Mother of God and Mother of the Church, that religious life
comes to understand itself most deeply and finds its sign of certain hope (cfr. LG 68). She,
who was conceived immaculate because she was called from among God's people to bear
God himself most intimately and to give him to the world, was consecrated totally by the
overshadowing of the Holy Spirit. She was the Ark of the new covenant itself. The
handmaid of the Lord in the poverty of the anawim, the Mother of fair love from
Bethlehem to Calvary and beyond, the obedient Virgin whose "yes" to God changed our
history, the missionary hurrying to Hebron, the one who was sensitive to needs at Cana,
the steadfast witness at the foot of the cross, the center of unity which held the young
Church together in its expectation of the Holy Spirit, Mary showed throughout her life all
those values to which religious consecration is directed. She is the Mother of religious in
being Mother of him who was consecrated and sent, and in her fiat and magnificat religious
life finds the totality of its surrender to and the thrill of its joy in the consecratory action
of God.

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III. SOME FUNDAMENTAL NORMS

The revised Code of Canon Law transcribes into canonical norms the rich conciliar and
post-conciliar teaching of the Church on religious life. Together with the documents of
the Second Vatican Council and the pronouncements of successive Popes in recent years,
it gives the basis on which current Church praxis regarding religious life is founded. The
natural evolution necessary for ordinary living will always continue, but the period of
special experimentation for religious institutes, as provided by the motu proprio Ecclesiae
Sanctae II, ended with the celebration of the second ordinary general chapter after the
special chapter of renewal. Now the revised Code of Canon Law is the Church's juridical
foundation for religious life, both in its evaluation of the experience of experimentation
and its looking to the future. The following fundamental norms contain a comprehensive
synthesis of the Church's provisions.

I. Call and consecration

1. Religious life is a form of life to which some Christians, both clerical and lay, are freely
called by God so that they may enjoy a special gift of grace in the life of the Church and
may contribute each in his or her own way to the saving mission of the Church (cf. LG
43).
2. The gift of religious vocation is rooted in the gift of baptism but is not given to all the
baptized. It is freely given and unmerited: offered by God to those whom he chooses
freely from among his people and for the sake of his people (cfr. PC 5).
3. In accepting God's gift of vocation, religious respond to a divine call: dying to sin (cfr.
Rm 6,11), renouncing the world, and living for God alone. Their whole lives are dedicated
to his service and they seek and love above all else "God who has first loved us" (cfr. 1Jn
4,10; cfr. PC 5, 6). The focus of their lives is the closer following of Christ (cfr. ET 7).
4. The dedication of the whole life of the religious to God's service constitutes a special
consecration (cfr. PC 5). It is a consecration of the whole person which manifests in the
Church a marriage effected by God, a sign of the future life. This consecration is by public
vows, perpetual or temporary, the latter renewable on expiry. By their vows, religious
assume the observance of the three evangelical counsels; they are consecrated to God
through the ministry of the Church (CIC 607 654), and they are incorporated into their
institute with the rights and duties defined by law.
5. The conditions for validity of temporary profession, the length of this period and its
possible extension are determined in the constitutions of each institute, always in
conformity with the common law of the Church (CIC 655-658).
6. Religious profession is made according to the formula of vows approved by the Holy
See for each institute. The formula is common because all members undertake the same
obligations and, when fully incorporated, have the same rights and duties. The individual

238

religious may add an introduction and/or conclusion, if this is approved by competent

authority.
7. Considering its character and the ends proper to it. every institute should define in its
constitutions the way in which the evangelical counsels of chastity, poverty, and obedience
are to be observed in its own particular way of life (CIC 598,1).

II. Community
8. Community life, which is one of the marks of a religious institute (CIC 607,2), is
proper to each religious family. It gathers all the members together in Christ and should
be so defined that it becomes a source of mutual aid to all, while helping to fulfill the
religious vocation of each (CIC 602). It should offer an example of reconciliation in
Christ, and of the communion that is rooted and founded in his love.
9. For religious, community life is lived in a house lawfully erected under the authority of
a superior designated by law (CIC 608). Such a house is erected with the written approval
of the diocesan bishop (CIC 609) and should be able to provide suitably for the necessities
of its members (CIC 610,2), enabling community life to expand and develop with that
understanding cordiality which nourishes hope (cf. ET 39).
10. The individual house should have at least an oratory in which the Eucharist may be
celebrated and is reserved so that it is truly the center of the community (CIC 608).
11. In all religious houses according to the character and mission of the institute and
according to the specifications of its proper law, some part should be reserved to the
members alone (CIC 667,1). This form of separation from the world, which is proper to
the purpose of each institute, is part of the public witness which religious give to Christ
and to the Church (cf. CIC 607,3). It is also needed for the silence and recollection which
foster prayer.
12. Religious should live in their own religious house, observing a common life. They
should not live alone without serious reason, and should not do so if there is a community
of their institute reasonably near. If, however, there is a question of prolonged absence,
the major superior with the consent of his or her council, may permit a religious to live
outside the houses of the institute for a just cause, within the limits of common law (CIC
665,1).

III. Identity
13. Religious should regard the following of Christ proposed in the Gospel and
expressed in the constitutions of their institute as the supreme rule of life (CIC 662).
14. The nature, end, spirit, and character of the institute, as established by the founder or
foundress and approved by the Church, should be preserved by all, together with the
institute's sound traditions (CIC 578).

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15. To safeguard the proper vocation and identity of the individual institutes, the
constitutions of each must provide fundamental norms concerning the government of the
institute, the rule of life for its members, their incorporation and formation, and the
proper object of the vows (CIC 587). This is in addition to the matters referred to in III
14.
16. The constitutions are approved by competent ecclesiastical authority. For diocesan
institutes, this is the local Ordinary; for pontifical institutes; the Holy See. Subsequent
modifications and authentic interpretations are also reserved to the same authority (CIC
576 587,2).
17. By their religious profession, the members of an institute bind themselves to observe
the constitutions faithfully and with love, for they recognize in them the way of life
approved by the Church for the institute and the authentic expression of its spirit,
tradition, and law.

IV. Chastity
18. The evangelical counsel of chastity embraced for the Kingdom of heaven is a sign of
the future life and a source of abundant fruitfulness in an undivided heart. It carries with it
the obligation of perfect continence in celibacy (CIC 599).
19. Discretion should be used in all things that could be dangerous to the chastity of a
consecrated person (cfr. PC 12 CIC 666).

V. Poverty
20. The evangelical counsel of poverty in imitation of Christ calls for a life poor in fact
and in spirit, subject to work and led in frugality and detachment from material
possessions. Its profession by vow for the religious involves dependence and limitation in
the use and disposition of temporalities according to the norms of the proper law of the
institute (CIC 600).
21. By the vow of poverty, religious give up the free use and disposal of goods having
material value. Before first profession, they cede the administration of their goods to
whomsoever they wish and, unless the constitutions determine otherwise, they freely
dispose of their use and usufruct (CIC 668). Whatever the religious acquires by personal
industry, by gift, or as a religious, is acquired for the institute; whatever is acquired by way
of pension, subsidy, or insurance is also acquired for the institute unless the proper law
states otherwise (CIC 668,3).

VI. Obedience
22. The evangelical counsel of obedience, lived in faith, is a loving following of Christ
who was obedient unto death.

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23. By their vow of obedience, religious undertake to submit their will to legitimate
superiors (CIC 601) according to the constitutions. The constitutions themselves state
who may give a formal command of obedience and in what circumstances.
24. Religious institutes are subject to the supreme authority of the Church in a particular
manner (CIC 590,1). All religious are obliged to obey the Holy Father as their highest
superior in virtue of the vow of obedience (CIC 590,2).
25. Religious may not accept duties and offices outside their own institute without the
permission of a lawful superior (CIC 671). Like clerics, they may not accept public offices
which involve the exercise of civil power (CIC 285.3; cfr. also CIC 672 with the additional
canons to which it refers).

VII. Prayer and asceticism

26. The first and principal duty of religious is assiduous union with God in prayer. They
participate in the Eucharistic sacrifice daily insofar as possible and approach the sacrament
of penance frequently. The reading of Sacred Scripture, time for mental prayer, the worthy
celebration of the liturgy of the hours according to the prescriptions of proper law,
devotion to the Blessed Virgin, and a special time for annual retreat are all part of the
prayer of religious (CIC 663 664 1174).
27. Prayer should be both individual and communitarian.
28. A generous asceticism is constantly needed for daily conversion to the Gospel (cfr.
Paul VI, Apostolic Constitution Paenitemini, 17 February 1966, II-III, 1, c). For this
reason, religious communities must not only be prayerful groups but also ascetical
communities in the Church. In addition to being internal and personal, penance must also
be external and communal (cf. CD 14; cf. SC 110).

VIII. Apostolate
29. The apostolate of all religious consists first in the witness of their consecrated life
which they are bound to foster by prayer and penance (CIC 673).
30. In institutes dedicated to works of the apostolate, apostolic action is of their very
nature. The life of the members should be imbued with an apostolic spirit, and all
apostolic activity should be imbued with the religious spirit (CIC 675,1).
31. The essential mission of those religious undertaking apostolic works is the
proclaiming of the word of God to those whom he places along their path, so as to lead
them towards faith. Such a grace requires a profound union with the Lord, one which
enables the religious to transmit the message of the Incarnate Word in terms which
today's world is able to understand (cf. ET 9).
32. Apostolic action is carried out in communion with the Church, and in the name and
by the mandate of the Church (CIC 675.3).
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33. Superiors and members should faithfully retain the mission and works proper to the
institute. They should accommodate them with prudence to the needs of times and places
(CIC 677,1).
34. In apostolic relations with bishops, religious are bound by canons 678-683. They have
the special obligation of being attentive to the magisterium of the hierarchy and of
facilitating for the bishops the exercise of the ministry of teaching, and witnessing
authentically to divine truth (cf. MR 33; cf. LG 25).

IX. Witness
35. The witness of religious is public. This public witness to Christ and to the Church
implies separation from the world according to the character and purpose of each institute
(CIC 607.3).
36. Religious institutes should strive to render a quasi-collective witness of charity and
poverty (CIC 640).
37. Religious should wear the religious garb of the institute, described in their proper law,
as a sign of consecration and a witness of poverty (CIC 669,1).

X. Formation
38. No one may be admitted to religious life without suitable preparation (CIC 597.3).
39. Conditions for validity of admission, for validity of novitiate, and for temporary and
perpetual profession are indicated in the common law of the Church and the proper law
of each institute (CIC 641-658). So also are provisions for the place, time, program and
guidance of the novitiate and the requirements for the director of novices.
40. The length of time of formation between first and perpetual vows is stated in the
constitutions in accordance with common law (CIC 655).
41. Throughout their entire life, religious should continue their spiritual, doctrinal and
practical formation, taking advantage of the opportunities and time provided by superiors
for this (CIC 661).

XI. Government
42. It belongs to the competent ecclesiastical authority to constitute stable forms of living
by canonical approval (CIC 576). To this authority are also reserved aggregations (CIC
580) and the approval of constitutions (CIC 587,2). Mergers, unions, federations,
confederations, suppressions, and the changing of anything already approved by the Holy
See, are reserved to that See (CIC 582-584).

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43. Authority to govern in religious institutes is invested in superiors who should exercise
it according to the norms of common and proper law (CIC 617). This authority is received
from God through the ministry of the Church (CIC 618). The authority of a superior at
whatever level is personal and may not be taken over by a group. For a particular time and
for a given purpose, it may be delegated to a designated person.
44. Superiors should fulfill their office generously, building with their brothers or sisters a
community in Christ in which God is sought and loved before everything. In their role of
service, superiors have the particular duty of governing in accordance with the
constitutions of their institute and of promoting the holiness of its members. In their
person, superiors should be examples of fidelity to the magisterium of the Church and to
the law and tradition of their institute. They should also foster the consecrated lives of
their religious by their care and correction, their support and their patience (cf. CIC 619).
45. Conditions for appointment or election, the length of term of office for the various
superiors, and the mode of canonical election for the superior general are stated in the
constitutions according to common law (CIC 623-625).
46. Superiors must each have their own council, which assists them in fulfilling their
responsibility. In addition to cases prescribed in the common law, proper law determines
those cases in which the superior must obtain the consent or the advice of the council for
validity of action (CIC 627,1-2).
47. The general chapter should be a true sign of the unity in charity of the institute. It
represents the entire institute and when in session exercises supreme authority in
accordance with common law and the norms of the constitutions (CIC 631). The general
chapter is not a permanent body; its composition, frequency, and functions are stated in
the constitutions (CIC 631,2). A general chapter may not modify its own composition but
it may propose modifications for the composition of future chapters. Such modifications
require the approval of the competent ecclesiastical authority. The general chapter may
modify those elements of proper law which are not subject to the authority of the Church.
48. Chapters should not be convoked so frequently as to interfere with the good
functioning of the ordinary authority of the major superior. The nature, authority,
composition, mode of procedure and frequency of meeting of chapters and of similar
assemblies of the institute are determined exactly by proper law (CIC 632). In practice, the
main elements of these should be in the constitutions.
49. Provision for temporal goods (CIC 634-640) and their administration as well as
norms concerning the separation of members from the institute by transfer, departure, or
dismissal (CIC 684-704) are also found in the common law of the Church and must be
included, even if only in brief, in the constitutions.

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CONCLUSION
These norms, based on traditional teaching, the revised Code of Canon Law and current
praxis, do not exhaust the Church's provision for religious life. They indicate, however,
her genuine concern that the life lived by institutes dedicated to works of the apostolate
should develop ever more richly as a gift of God to the Church and to the human family.
In drawing up this text, which the Holy Father has approved, the Sacred Congregation for
Religious and for Secular Institutes wishes to help those institutes to assimilate the
Church's revised provision for them and to put it in its doctrinal context. May they find in
it a firm encouragement to the closer following of Christ in hope and joy in their
consecrated lives.
From the Vatican, on the Feast of the Visitation of the Blessed Virgin Mary, 31 May 1983.

244

POTISSIMUM INSTITUTIONI
Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
Directives on Formation in Religious Institutes
1990
* The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life,
which publishes this document, gives it the weight of an Instruction according to can. 34
of the Code of Canon Law. It deals with provisions and orientations approved by the Holy
Father and proposed by the Dicastery with a view to clarifying the norms of law and
assisting in their application. These provisions and orientations presume the juridic
prescriptions which are already in effect, referring to them on occasion, and in no case
derogating from them.

INTRODUCTION
The Purpose of Religious Formation
#1
The proper renewal of religious institutes depends chiefly on the formation of their
members. Religious life brings together disciples of Christ who should be assisted in
accepting "this gift of God which the Church has received from her Lord and which by
his grace she always safeguards." (1) This is why the best forms of adaptation will bear
fruit only if they are animated by a profound spiritual renewal. The formation of
candidates, which has as its immediate end that of introducing them to religious life and
making them aware of its specific character within the Church, will primarily aim at
assisting men and women religious realize their unity of life in Christ through the Spirit, by
means of the harmonious fusion of its spiritual, apostolic, doctrinal, and practical
elements. (2)
(1) LG 43.
(2) Cfr. PC 18, third paragraph.

A Constant Concern
#2
Well before the Second Vatican Council, the Church was concerned about the formation
of religious. (3) The Council, in its turn, gave doctrinal principles and general norms in
Chapter VI of the dogmatic constitution Lumen Gentium and in the decree Perfectae caritatis.
245

Pope Paul VI, for his part, reminded religious that, whatever the variety of ways of life and
of charisms, all the elements of a religious life should be directed toward the building up
of "the inner man." (4) Our Holy Father John Paul II, from the beginning of his
pontificate, and in numerous discourses which he has given, has frequently taken up the
matter of religious formation. (5) Finally, the Code of Canon Law has undertaken to indicate
in more precise norms the exigencies required for a suitable renewal of formation. (6)
(3) By chronological order: Sacred Congregation for Religious, decree Quoefficacius, 24 Jan.
1944AAS 36 (1944) 213; circular letter Quantum conferat, 10 June 1944: Enchiridion de statibus
perfectionis, Romae, 1949, n. 382, pp. 561-564; Apostolic constitution Sedes Sapientiae, 31 May
1956AAS 48 (1956), 354-365, and the general statutes annexed to the constitution.
(4) ET 32; cfr. 2Co 4,16 Rm 7,22 Ep 4,24 EV 996 ff.
(5) John Paul II in Porto Alegre, 5 July 1980: IDGP III.2, 128; in Bergamo, 26 April 1981: IDGP
IV.1, 1035; in Manila, 17 Feb. 1981: IDGP, IV.I, 329; to the Jesuits in Rome, 27 Feb 1982: IDGP,
V.1, 704; to the Capuchin masters of novices in Rome, 28 Sep 1984IDGP VII.2, 689; in Lima, 1
Feb 1985IDGP VIII.1, 339; to the UISG in Rome, 7 May 1985IDGP VIII.1, 1212; in Bombay, 10
Feb 1986IDGP, IX.1, 420; to the UISG, 22 May 1986IDGP IX.1, 1656; to the Conference of
Religious of Brazil, 2 Jul 1986IDGP IX.2, 237.
(6) Cfr. CIC 641-661.

The Post-Conciliar Activities of the Congregation for Institutes of Consecrated

Life and Societies of Apostolic Life
#3
In 1969, the Congregation, in the instruction Renovationis causam, expanded certain
canonical dispositions then in force, in order "to make a better adaptation of the entire
formation cycle to the mentality of younger generations and modern living conditions, as
also to the present demands of the apostolate, while remaining faithful to the nature and
the special aim of each institute." (7)
Other documents published later by the dicastery, even though they do not bear directly
on religious formation, still touch it under one or another aspect. These are "Mutual
Relations" in 1978, (8) "Religious and Human Promotion," and "The Contemplative
Dimension of Religious Life" in 1980, (9) and "The Essential Elements of the Teaching of
the Church on Religious Life" in 1983. (10) It will be useful to refer to these different
documents, since the formation of religious must be given in complete harmony with the
pastoral directions of the universal Church and of particular Churches, and in order to
assist in the integration of "interiority and activity" in the lives of men and women
religious dedicated to the apostolate. (11) Activity "for the Lord" will thus not fail to lead
them to the Lord, the "source of all activity." (12)
(7) Instruction Renovationis Causam, Introduction AAS 61 (1969) 103 ff.
(8) CRIS and the Congregation for Bishops, AAS 70 (1978) 473 ff.
(9) CRIS, EV 9 181 ff.
(10) CRIS, EV 7.414 ff.
(11) CD 4.
(12) John Paul II to CRIS, 7 March 1980: IDGP III.1, 527.

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The Reason for this Document and to Whom It Is Directed

#4
The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
deems it useful, and even necessary, to address this present document to major superiors
of religious institutes, and to their brothers and sisters charged with formation, including
monks and nuns, all the moreso since many of them have requested it. It does so in virtue
of its mission of giving guidance to institutes. This can help them to elaborate their own
programs of formation (ratio), as they are obliged to do by the general law of the Church.
(13) On the other hand, men and women religious have the right to know the position of
the Holy See on the present problems of formation and the solutions which it suggests for
resolving them. The document has been enriched by the numerous experiences which
have been made since the Second Vatican Council, and it treats questions frequently raised
by major superiors. It reminds all of certain requirements of the law with respect to
present circumstances and needs. It hopes, finally, to be of special help to institutes which
are coming into existence, and to those which at this time have few means of formation
and information at their disposal.
(13) Cfr. CIC 659,2-3.

#5
The document is concerned only with religious institutes. It deals with what is most
specific in religious life, and it gives only one chapter to the requirements necessary for
approaching the diaconate and priesthood. These have been the object of exhaustive
instructions on the part of the competent dicastery, which instructions are also pertinent
to religious who are to be ordained for these ministries. (14) The document strives to give
valuable directions for the religious life in its entirety. Each institute will have to make use
of them according to its own proper character.
(14) RI 1-2 AAS 62 (1970) 321 ff.

The contents of the document apply to both sexes, except where it is obvious from the
context, and from the nature of things, that it does not. (15)
(15) Cfr. CIC 606.

I. RELIGIOUS CONSECRATION AND FORMATION

#6
The primary end of formation is to permit candidates to the religious life and young
professed, first, to discover and, later, to assimilate and deepen that in which religious
identity consists. Only under these conditions will the person dedicated to God be
inserted into the world as a significant, effective, and faithful witness. (16) It is
consequently proper to recall, at the beginning of a document on formation, what the
grace of a consecrated religious life represents for the Church.
(16) Cfr. John Paul II to UISG, 7 May 1985; see Introduction, note 5, above.

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Religious and Consecrated Life According to the Doctrine of the Church

#7
"Religious life, as a consecration of the whole person, manifests in the Church a
wonderful marriage brought about by God, a sign of the future age. Thus religious bring
to perfection their full gift as a sacrifice offered to God by which their whole existence
becomes a continuous worship of God in love."
"Life consecrated by the profession of the evangelical counsels" of which religious life
is a species "is a stable form of living by which faithful, following Christ more closely
under the action of the Holy Spirit, are totally dedicated to God who is loved most of all,
so that having dedicated themselves to his honor, the upbuilding of the Church, and the
salvation of the world by a new and special title, they strive for the perfection of charity in
service to the Kingdom of God and, having become an outstanding sign in the Church,
they may foretell the heavenly glory." (17)
"Christian faithful who profess the evangelical counsels of chastity, poverty and obedience
by vows or other sacred bonds according to the proper laws of institutes freely assume
this form of living in institutes of consecrated life canonically erected by competent
Church authority and, through the charity to which these counsels lead, they are joined to
the Church and its mystery in a special way." (18)
(17) CIC 607 573,1; cfr. LG 44 and PC 1 5-6.
(18) CIC 573,2.

Divine Vocation for a Mission of Salvation

#8
At the origin of the religious consecration there is a call of God for which there is no
explanation apart from the love which he bears for the person whom he calls. This love is
absolutely gratuitous, personal, and unique. It embraces the person to the extent that one
no longer pertains to oneself, but to Christ. (19) It thus reflects the character of an
alliance. The glance which Jesus turned towards the rich young man has this characteristic:
"Looking on him, he loved him" (Mc 10,21). The gift of the Spirit signifies and expresses
it. This gift invites the person whom God calls to follow Christ through the practice and
profession of the evangelical counsels of chastity, poverty, and obedience. This is "a gift
of God which the Church has received from her Lord and which by his grace she always
safeguards." (20) And this is why "the final norm of the religious life" will be "the
following of Christ as it is put before us in the Gospel." (21)
(19) Cfr. 1Co 6,19.
(20) LG 43.
(21) PC 2a. On the divine vocation, see also LG 39 43b, LG 44a, LG 47 PC 1c; RC preface, 2d;
OPR I 57 62 67 85 140 142; II 65 72; appendix; OCV 17 20; ET 3 6 8 12 19 31 55; MR 8a; CIC
574,2 575 EE 2 5 6 7 12 14 23 44 53; RD 3c 6b 7d 10c 16a. PC 2a.

A Personal Response
248

#9
The call of Christ, which is the expression of a redemptive love, "embraces the whole
person, soul and body, whether man or woman, in that person's unique and unrepeatable
personal 'I'." (22) It "assumes, in the soul of the person called, the actual form of the
profession of the evangelical counsels." (23) Under this form, those who are called by
God give a response of love in their turn to Christ their Redeemer: a love which is given
entirely and without reserve, and which loses itself in the offering of the whole person as
"a loving sacrifice, holy, pleasing unto God" (Rm 12,1). Only this love, which is of a
nuptial character and engages all the affectivity of one's person, can motivate and support
the privations and trials which one who wishes "to lose his life" necessarily encounters for
Christ and for the Gospel (cf. Mc 8,35). (24) This personal response is an integrating part
of the religious consecration.
(22) RD 3.
(23) RD 8.
(24) On the personal response, see also LG 44a, LG 46b, LG 47 PC 1c; RC 2a c; 13 1; OPR I 7 80;
ET 1 4 7 8 31; CIC 573,1 EE 4 5 30 44 9; RD 7a 8b 9b.

Religious ProfessionAn Act of the Church which Consecrates and Incorporates

#10
According to the teaching of the Church, "by religious profession members assume by
public vow the observance of the three evangelical counsels, are consecrated to God
through the ministry of the Church, and are incorporated into the institute with rights and
duties defined by law." (25) In the act of religious profession, which is an act of the
Church through the authority of the one who receives the vows, the action of God and
the response of the person are brought together. (26) This act incorporates one into an
institute. The members there "live a life in common as brothers or sisters" (27) and the
institute assures them the help of "a stable and more solidly based way of Christian life.
They receive well-proven teaching on seeking after perfection. They are bound together in
brotherly communion in the army of Christ. Their Christian freedom is fortified by
obedience. Thus they are enabled to live securely and to maintain faithfully the religious
life to which they have pledged themselves. Rejoicing in spirit they advance on the road of
love." (28)
(25) CIC 654.
(26) Cfr. EE 13-17.(27) CIC 607,2.
(28) LG 43a. On the ministry of the Church in the religious consecration, see also LG 44a LG 45c;
PC 1bc, PC 5b, PC 11a; OPR appendix Missa in die professionis perpetuae 1; Ritus promissionis 5;
OCV 16; ET 7, 47; MR 8a; CIC 573,2 576 598 600-602 EE 7 8 11 13 40 42; RD 7ab 14c.

The fact that religious belong to an institute causes them to give to Christ and to the
Church a public witness of separation with regard to "the spirit of the world" (1Co 2,12)
and to the behavior which it involves, and at the same time of a presence to the world in
keeping with the "wisdom of God" (1Co 2,7).

249

A Life According to the Evangelical Counsels

#11
"Religious profession places in the heart of each one of you... the love of the Fatherthat
love which is in the heart of Jesus Christ, the Redeemer of the world. It is love which
embraces the world and everything in it that comes from the Father, and which at the
same time tends to overcome in the world everything that 'does not come from the
Father'." (29) "Such a love should fill each of you... from the very source of that particular
consecration which on the sacramental basis of holy Baptism is the beginning of
your new life in Christ and in the Churchit is the beginning of the new creation." (30)
(29) RD 9; AAS 76 (1984) 513 ff.
(30) RD 8; ibid.

#12
Faith, hope, and charity enable religious, by means of their vows, to practice and profess
the three evangelical counsels, and thus to give "out standing and striking testimony that
the world cannot be transformed and offered to God without the spirit of the beatitudes."
(31)
The counsels are, as it were, the main support of the religious life, since they express in a
significant and complete way the evangelical radicalism which characterizes it. In effect,
through the profession of the evangelical counsels made in the Church, the religious
wishes "to be set free from hindrances that could hold him back from loving God
ardently and worshipping him perfectly and... to consecrate himself in a more
thoroughgoing way to the service of God." (32)
These touch the human person at the level of the three essential spheres of his existence
and relationships: affectivity, possession, and power. This anthropological uprooting
explains why the spiritual tradition of the Church has frequently put them in relation with
the three lusts spoken of by St. John. (33) The faithful exercise of them fosters the
development of the person, spiritual freedom, purification of the heart, fervor of charity,
and it helps a religious to cooperate in the construction of human society. (34)
The counsels lived in as authentic a manner as possible have a great significance for all
people, (35) for each vow gives a specific response to the great temptations of our time.
Through them, the Church continues to show the world the ways for its transfiguration
into the Kingdom of God.
(31) LG 31.
(32) LG 44.
(33) Cfr. 1Jn 2,15-17.
(34) Cfr. LG 46.
(35) Cfr. LG 39 42 43.

It is therefore important that attentive care should be taken to initiate candidates for the
religious life theoretically and practically into the concrete exigencies of the three vows.

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Chastity
#13
"The evangelical counsel of chastity assumed for the sake of the kingdom of heaven, as a
sign of the future world and a source of more abundant fruitfulness in an undivided heart,
entails the obligation of perfect continence in celibacy." (36) Its practice assumes that
persons consecrated by the vows of religion place at the center of their affective life a
"more immediate" relationship (ET 13) with God through Christ, in the Spirit.
(36) CIC 599.

"The observance of perfect continence touches intimately the deeper inclinations of

human nature. For this reason, candidates ought not to go forward, nor should they be
admitted, to the profession of chastity except after really adequate testing, and unless they
are sufficiently mature, psychologically and affectively. Not only should they be warned
against the dangers to chastity which they may encounter, they should be taught to see
that the celibacy they have dedicated to God is beneficial to their whole personality." (37)
(37) PC 12.

An instinctive tendency of the human person leads to making an absolute out of human
love. It is a tendency characterized by self-centeredness which asserts itself through a
domination over the person loved, as if happiness could be secured from this possession.
On the other hand, one finds it very difficult to understand, and especially to realize, that
love can be lived in a total dedication of oneself, without necessarily requiring a sexual
manifestation of it. Education for chastity will therefore aim at helping each one to
control and to master his or her sexual impulses, while at the same time it will avoid a selfcenteredness that is content with one's fidelity to purity. It is no accident that the ancient
Fathers gave priority to humility over chastity, since this latter can be accompanied, as
experience has shown, by a hardness of heart.
Chastity frees the human heart in a remarkable manner (1Co 7,32-35), so that it burns with
a love for God and for all people. One of the greatest contributions which religious can
bring to humanity today is certainly that of revealing, by their life more than by their
words, the possibility of a true dedication to, and openness toward, others, in sharing in
their joys, in being faithful and constant in love, without a thought of domination or
exclusiveness.
The pedagogy of consecrated chastity will consequently aim at:
- preserving joy and thanksgiving for the personal love in which each one is held, and is
chosen, by Christ;
- encouraging frequent reception of the sacrament of reconciliation, recourse to regular
spiritual direction, and the sharing of a truly sisterly or brotherly love within the
community, which is brought about by frank and cordial relationships;
- explaining the value of the body and its meaning, acquiring an elementary physical
hygiene (sleep, exercise, relaxation, nourishment, etc.);
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- giving basic notions on masculine and feminine sexuality, with their physical,
psychological, and spiritual connotations;
- helping in matters of self-control, on the sexual and affective level, but also with respect
to other instinctive or acquired needs (sweets, tobacco, alcohol);
- helping each one to profit by past personal experiences, whether positive, in order to
give thanks for them, or negative, in order to be aware of one's weaknesses, in order to
humble oneself peacefully before God and to remain vigilant for the future;
- manifesting the fruitfulness of chastity, its spiritual fecundity (Ga 4,19), which begets life
for the Church;
- creating a climate of confidence between religious and their instructors, who should be
ready to listen to whatever they have to say, and to hear them with affection in order to
enlighten and encourage them;
- helping them to act with prudence in the use of the communications media and in
personal relationships which may present an obstacle to a consistent practice of the
counsel of chastity (cfr. CIC 2772 666). It remains the responsibility not only of the
religious to exercise this prudence, but also of their superiors.

Poverty
#14
"The evangelical counsel of poverty in imitation of Christ who, though He was rich
became poor for us, entails, besides a life which is poor fact and in spirit, a life of labor
lived in moderation and foreign to earthly riches, a dependence and a limitation in the use
and disposition of goods according to the norm of the proper law of each institute." (38)
Sensibility to poverty is nothing new, either in the Church or in the religious life. What is
perhaps new, is a particular sensibility for the poor and for the poverty that exists in the
world, which characterizes religious life today. There exist today types of poverty on a
large scale that are either experienced by individuals or endured by entire groups: hunger,
ignorance, sickness; unemployment, the repression of basic liberties, economic and
political dependence, corruption in the carrying out of offices, especially the fact that
human society seems organized in a way which produces and reproduces these different
kinds of poverties, etc.
In these conditions, religious are thrust into a closer proximity with respect to the most
needy and impoverished, the same who were always preferred by Jesus and to whom he
said that he had been sent, (39) and with whom he identified. (40) This proximity leads
them to adopt a personal and communitarian style of life more in keeping with their
commitment to follow more closely the poor and humble Christ.
This "preferential option" (41) and evangelical choice of religious for the poor implies an
interior detachment, a certain austerity in community living, a sharing at times in their life
252

and struggles, without however forgetting that the specific mission of a religious is to bear
"outstanding and striking testimony that the world cannot be transformed and offered to
God without the spirit of the beatitudes." (42)
God loves the whole human family and wishes to bring all together without exclusion.
(43) For religious it is consequently a kind of poverty not to let themselves be bound
within a certain milieu or social class. A study of the social teaching of the Church, and
particularly that of the encyclical Sollicitudo rei socialis, and of the instruction "On Christian
Liberty and Liberation" (44) will be of assistance in making the required discernments for
a practical actualization of evangelical poverty.
(38) CIC 600.
(39) Cfr. Lc 4,6-21.
(40) Cfr. Lc 7,18-23.
(41) Puebla Documents 733-735.
(42) Sollicitudo rei socialis SRS 41; see also LG 31.
(43) Cfr. GS 32.
(44) Congregation for the Doctrine of the Faith, 22 March 1986.

Education to evangelical poverty will be attentive to the following points:

- There are young people who, before entering the religious life, enjoyed a certain amount
of financial independence and were accustomed to obtain by themselves all that they
wished. Others find themselves at a higher level of life within a religious community than
they had in their childhood or during their years of study or work. Instruction in poverty
should take account of the history of each one. It should also be remembered that among
certain cultures, families expect to gain by what appears to them to be an advance for their
children.
- It is of the nature of the virtue of poverty to be engaged in a life of work, in humble and
concrete acts of renunciation, of divestiture, which render religious freer for their mission;
to admire and respect creation and the material objects placed at their disposal; to depend
upon the community for their level of life; to desire faithfully that "all should be in
common," and "that to each one is given what is needed" (Ac 4,32 4,35).
All this is done with the intent of centering one's life on the poor Jesus, who is
contemplated, loved, and followed. Without this, religious poverty, under the form of
solidarity and sharing, easily becomes ideological and political. Only one who is poor of
heart, who strives to follow the poor Christ, can be the source of an authentic solidarity
and a true detachment.

Obedience
#15
"The evangelical counsel of obedience, undertaken in a spirit of faith and love in the
following of Christ, who was obedient even unto death, requires submission of the will to
legitimate superiors, who stand in the place of God when they command according to the
proper constitutions." (45) Further, all religious "are subject to the supreme authority of
(the) Church in a special manner" and "are also bound to obey the Supreme Pontiff as
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their highest superior by reason of the sacred bond of obedience." (46) "Far from
lowering the dignity of the human person, religious obedience leads it to maturity by
extending the freedom of the sons of God." (47)
Religious obedience is at once an imitation of Christ and a participation in his mission. It
is concerned with doing what Jesus did, and, at the same time, with what he would do in
the concrete situation in which a religious finds himself or herself today. Whether one has
authority in an institute or not, one cannot either command or obey without reference to
mission. When religious obey, they offer this obedience in continuity with the obedience
of Jesus for the salvation of the world. This is why everything which, in the exercise of
authority or obedience, indicates a compromise, a diplomatic solution, the consequence of
pressure, or any other kind of temporizing, is opposed to the basic inspiration of religious
obedience, which is to align oneself with the mission of Jesus and to carry it out in time,
even if such an undertaking is difficult.
A superior who promotes dialogue educates to a responsible and active obedience. All the
same, it remains for the superiors to use "their own authority to decide and to prescribe
what is to be done." (48)
For the teaching of obedience, it should be remembered:
- that to give oneself in obedience, it is first necessary to be conscious of one's existence.
Candidates need to leave the anonymity of the technical world, to know themselves as
they are, and to be known as persons, to be esteemed and loved;
- that these same candidates need to find true liberty in order that they may personally
pass from "what pleases them" to "what pleases the Father." For this, the structures of a
formation community, while ever remaining sufficiently clear and solid, will leave ample
room for responsible initiatives and decisions;
- that the will of God is expressed most often and preeminently through the mediation of
the Church and its magisterium; and specifically for religious, through their own
constitutions;
- that for obtaining obedience, the witness of the elder members in a community has
greater influence on the young than any other theoretical consideration. Still, a person
who makes the effort to obey as Christ did, and in Christ, can succeed in overcoming less
edifying examples.
Education in religious obedience will therefore be given with all the clarity and exigency
that is necessary so that one does not wander from the "way," which is Christ in mission.
(49)
(45) CIC 601.
(46) CIC 590,1 590,2.
(47) PC 14.
(48) PC 14.
(49) Cfr. Jn 14:16.

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Religious InstitutesA Diversity of Gifts to be Cultivated and Maintained

#16
The variety of religious institutes resembles a "widespreading tree" which, beginning with
a seed sown by God, "has grown up in the field of the Lord" and multiplied. (50) Through
them the Church manifests Christ "to believers and unbelievers alike, Christ in
contemplation on the mountain, or proclaiming the kingdom of God to the multitudes, or
healing the sick and maimed and converting sinners to a good life, or blessing children
and doing good to all men, always in obedience to the will of the Father who sent him."
(51)
The variety is explained by the diversity of the "charisms of their founders," (52) which
"appears as 'an experience of the Spirit,' transmitted to their disciples to be lived,
safeguarded, deepened and constantly developed by them, in harmony with the Body of
Christ continually in the process of growth. 'It is for this reason that the distinctive
character of various religious institutes is preserved and fostered by the Church'." (53)
There is thus no uniform way for observing the evangelical counsels, but each institute
should define its own way, "keeping in mind its own character and purposes." (54) This is
true not only with regard to the observance of the counsels, but with respect to all that
concerns the style of life of its members in view of tending toward the perfection of their
state. (55)
(50) LG 43.
(51) LG 46.
(52) ET 11; cfr. Introduction, note 4, above.
(53) MR 11; cfr. Introduction, note 8.
(54) CIC 598,1.
(55) Cfr. CIC 598,2.

A Life Unified in the Holy Spirit

#17
"Those who make profession of the evangelical counsels should seek and love above all
else God who has first loved us (cfr. 1Jn 4,10). In all circumstances they should take care
to foster a life hidden with Christ in God (cfr. 1Jn 3,3), which is the source and stimulus of
love of the neighbor, for the salvation of the world and the building up the Church." (56)
This love, which orders and vivifies the very practice of the evangelical counsels, is poured
out in hearts through the Spirit of God, which is a Spirit of unity, of harmony, and of
reconciliation, not only among persons, but also within the interior of each person.
This is why the personal life of a religious must not become dichotomized between the
generic end of religious life and the specific end of the institute; between consecration to
God and mission in the world; nor between religious life itself on the one hand, and
apostolic activities on the other. There is no religious life existing concretely "by itself"
upon which is grafted the specific and the particular charism of each institute as
subordinate additions. In institutes dedicated to the apostolate there is no pursuit of
sanctity, profession of the evangelical counsels, or life dedicated to God and to his service
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which is not intrinsically connected with the service of the Church and of the world. (57)
Further "apostolic and charitable activity is of the very nature of religious life" to such an
extent that "the entire religious life... should be imbued with an apostolic spirit and all
apostolic activity with a religious spirit." (58) The service of one's neighbor neither divides
nor separates a religious from God. If it is moved by a truly theological charity, this
service obtains its value as service of God. (59)
And thus it can truly be said that "the apostolate of all religious consists first in their
witness of a consecrated life." (60)
(56) PC 6.
(57) Cfr. PC 5.(58) PC 8.
(59) St. Thomas, Summa Theologica II-II 188,1 and 2.
(60) CIC 673.

#18
It will be the duty of each one to verify the way in which their activities in their own lives
are derived from intimate union with God and, at the same time, confirm and strengthen
this union. (61) From this point of view, obedience to the will of God, manifested here
and now in the mission received, is the immediate means through which one can secure
for oneself a certain unity of life, patiently sought but never fully attained. This obedience
is only explained by a resolve to follow Christ more closely, which is itself enlivened and
stimulated by a personal love of Christ. This love is the interior principle of unity of all
consecrated life.
The proof of a unity of life will be opportunely made in terms of the four great fidelities:
fidelity to Christ and the Gospel, fidelity to the Church and to its mission in the world,
fidelity to religious life and to the charism of one's own institute, and fidelity to humanity
and to our times. (62)
(61) Cfr. PC 8.
(62) Cfr. RHP 13-21; cfr. Introduction. note 9 above.

II. ASPECTS COMMON TO ALL STAGES OF RELIGIOUS FORMATION

A) Agents and Environment of Formation

The Spirit of God

#19
It is God himself who calls one to a consecrated life within the Church. It is God, who all
through the course of a religious life, keeps the initiative: "He who has called you is
faithful, and he will do it." (63) Just as Jesus was not content to call his disciples, but
patiently educated them during his public life, so, after his resurrection, he continued
through his Spirit, "to lead them to the fullness of truth." (64)
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The Spirit, whose action is of another order than the findings of psychology or visible
history, but who also works through them, acts with great secrecy in the heart of each one
of us so as later to be made manifest in fruits that are clearly visibleThe Spirit is the Truth
who "teaches," "reminds," and "guides." (65) He is the Anointing giving desire,
appreciation, judgment, choice. (66) The Spirit is the consoling advocate who "comes to
assist us in our weakness," sustains us, and gives us a filial spirit. (67) This discreet but
decisive presence of the Spirit of God demands two fundamental attitudeshumility, which
makes one resign oneself to the wisdom of God; and the knowledge and practice of
spiritual discernment. It is, in fact, important to be able to recognize the presence of the
Spirit in all the aspects of life and of history, and through human mediation. Among these
last must be included openness to a spiritual guide; this openness is prompted by the
desire of having a clear knowledge of oneself and by a readiness to let oneself be advised
and directed with the intent of correctly discerning the will of God.
(63) 1Th 5,23-24 2Th 3,3.
(64) Jn 16,13.
(65) Cfr. Jn 14,26 16,12.
(66) Cfr. 1Jn 2,20-27.
(67) Cfr. Rm 8,15-26.

The Virgin Mary

#20
The work of the Spirit has always been associated with the Virgin Mary, Mother of God,
and Mother of all the members of the people of God. It is through the Spirit that she
conceived the Word of God in her womb; it was for the Spirit that she awaited with the
Apostles, persevering in prayer (cf. LG 52 59) following the Ascension of the Lord. This
is why the presence of the Virgin Mary is encountered by religious from the beginning to
the end of their formation.
"Among all persons consecrated unreservedly to God, she is the first. She the Virgin of
Nazareth is also the one most fully consecrated to God, consecrated in the most
perfect way. Her spousal love reached its height in the divine Motherhood through the
power of the Holy Spirit. She, who as Mother carries Christ in her arms, at the same time
fulfills in the most perfect way his call: "Follow me." And she follows Him she, the
Mother as her Teacher of chastity, poverty and obedience... If the entire Church finds
in Mary her first model, all the more reason do you find her so you as consecrated
individuals and communities within the Church!" Each religious is invited "to your
religious consecration according to the model of the consecration of the very Mother of
God." (68)
A religious encounters Mary, not only under the title of an exemplar, but also under that
of a mother. "She is the Mother of religious in being Mother of him who was consecrated
and sent, and in her fiat and magnificat religious life finds the totality of its surrender to and
the thrill of its joy in the consecratory action of God." (69)
(68) RD 17: AAS 76 (1984) 513f.
(69) EE II 53; cfr. Introduction, note 10, above; LG 53 and CIC 663,4.

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The Church and the "Sense of Church"

#21
Between Mary and the Church there are many close bonds. She is its most eminent
member, and she is its Mother. She is its model in faith, charity, and perfect union with
Christ. She is a sign of sure hope and of consolation for the Church, until the coming of
the day of the Lord (cf. LG 53 63 68). Religious life is also associated with the mystery of
the Church by a special bond. It pertains to its life and holiness. (70) It "is a special way of
participating in the sacramental nature of the People of God." (71) One's complete gift to
God "unites the religious 'to the Church and her mystery in a special way' and urges such a
one to work with undivided dedication for the good of the entire Body." (72) And the
Church, through the ministry of its pastors, "besides giving legal sanction to the religious
form of life and thus raising it to the dignity of a canonical state,... sets it forth liturgically
also as a state of consecration to God." (73)
(70) Cfr. LG 44.
(71) MR 10, cfr. Introduction, note 8.
(72) MR 10 cfr. Introduction, note 8; cfr. LG 44 CIC 678.
(73) LG 45; cfr. MR 8 and Introduction, note 8, above.

#22
In the Church religious receive that which nourishes their baptismal life and their religious
consecration. In it, they receive the bread of life from the table of the Word of God and
of the Body of Christ. It was, actually, during the course of a liturgical celebration that St.
Anthony, who is rightly deemed to be the father of the religious life, heard the living and
efficacious word which led him to leave everything in order to undertake the following of
Christ. (74) It is in the Church that the reading of the Word of God, accompanied by
prayer, establishes the dialogue between God and religious, (75) encouraging them to high
aspirations and necessary renunciations. It is the Church which associates the offerings
which religious make of their own life with the Eucharistic Sacrifice of Christ. (76) It is
through the sacrament of reconciliation celebrated frequently, finally, that they receive,
from the mercy of God, pardon for their sins and are reconciled with the Church and
their own community, which has been wounded by their sins. (77) The liturgy of the
Church should thus be for them the summit to which an entire community is tending, and
the source from which flows its evangelical strength (cf. SC 2 10).
(74) Cfr. St. Athanasius, Vita S. Antonii: PG 26, 841-845
(75) Cfr. DV 25.
(76) Cfr. LG 45.
(77) Cfr. LG 11.

#23
This is why the task of formation is necessarily carried on in communion with the Church,
of which religious are members, filially obedient to its pastors. The Church, "which is
filled with the Trinity," (78) as Origin says, is a universal communion in charity, according
to its image and dependence on its source. It is from her that we receive the Gospel,
which she helps us to understand, thanks to her tradition and to the authentic
interpretation of the magisterium. (79) For the communion which is the Church is
organic. (80) It remains, thanks to the Apostles and to their successors, under the
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authority of Peter, the "lasting and visible source and foundation of the unity both of faith
and of communion." (81)
(78) PG 121, 265.
(79) Cfr. DV 10.
(80) Cfr. MR 5; cfr. Introduction, note 8, above.(81) LG 18.

#24
It is therefore necessary to develop among religious "a manner of thinking" not only
"with" but, as St. Ignatius of Loyola also says, "within", the Church. (82) This sense of the
Church consists in being aware that one belongs to a people on a journey:
A people which has its source in the Trinitarian communion, which is rooted in human
history; which is based upon the foundation of the Apostles and upon the pastoral
ministry of their successors, and which recognizes in the successor of St. Peter, the Vicar
of Christ and the visible head of the whole Church;
A people which finds in the Scriptures, tradition, and the magisterium, the triple and
unique channel through which the Word of God comes to it; which longs for a visible
unity with other Christian, non-Catholic communities;
A people which is not unaware of the changes that have occurred through the centuries,
or of the present legitimate diversities within the Church, but seeks rather to discover the
continuity and unity that are all the more real;
A people which identifies itself as the Body of Christ, and which does not separate the
love for Christ from that which it should have for his Church, knowing that it represents a
mystery, the very mystery of God in Jesus Christ through his Spirit, poured out and
communicated to humanity today and for all time;
A people which, as a consequence, does not accept being perceived or analyzed from a
merely sociological or political point of view, since the most authentic part of its life
escapes the attention of the wise men of this world;
And, finally, a missionary people, which is not satisfied with seeing the Church remain a
"little flock" but is ever seeking to have the Gospel announced to every human being so
that the world will know that there is no other name under heaven given to us whereby we
may be saved" (Ac 4,12), except that of Jesus Christ (cf. LG 9).
(82) Exercitia Spiritualia 351-352.

#25
A sense of Church also implies a feeling for ecclesial communion. In virtue of the affinity
which exists between religious life and the mystery of a Church, "whose unity... in
communion and service" (83) is assured by the Holy Spirit, religious, as "experts in
communion," are "called to be an ecclesial community in the Church and in the world,
witnesses and architects of the plan for communion which is the crowning point of
human history in God's design." (84) This is brought about through the profession of the
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evangelical counsels, which frees the fervor of charity from every impediment and causes
religious to become a prophetic sign of an intimate communion with God loved above all
else; it is also effected through the daily experience of communion of life, prayer, and
apostolate, essential and distinctive constituents of their form of consecrated life, which
makes them signs of fraternal communion. (85)
This is why, especially during the course of initial formation, "life in common, seen
especially as an experience and witness of communion," (86) will be deemed an
indispensable milieu and a preeminent means of formation.
(83) LG 4.
(84) RHP 24. Cfr. Introduction note 9, above.
(85) Idem, cfr. also Puebla Documents 211-219.
(86) RHP 33c, Introduction note 9, above; also CIC 602.

The Community
#26
At the heart of the Church, and in communion with the Virgin Mary, community life
enjoys a privileged role in formation at every stage. Formation depends to a great extent
on the quality of this community. This quality is the result of its general climate and the
style of life of its members, in conformity with the particular character and spirit of the
institute. This means that a community will be what its members make it, that it has its
own requirements, and that before it can be used as a means of formation, it deserves to
be lived and loved for what it is in the religious life, as the Church conceives it.
The basic inspiration is obviously the first Christian community, the fruit of the Pasch of
the Lord. (87) But in tending toward this ideal, it is necessary to be aware of its
requirements. A humble realism and one's faith should animate the efforts made during
formation toward fraternal life. The community is established and endures, not because its
members find that they are happy together due to an affinity in thought, character, or
options, but because the Lord has brought them together and unites them by a common
consecration and for a common mission within the Church. All adhere to the particular
mediation exercised by the superior in an obedience of faith. (88) Moreover, it should not
be forgotten that the Paschal peace and joy of a community are always the fruit of death
to self and the reception of the gift of the Spirit. (89)
(87) Cfr. Ac 2,42 PC 15 CIC 602 ff; EE 18-22.
(88) Cfr. CIC 601 618-619 PC 14.
(89) Cfr. Jn 12,24 Ga 5,22.

#27
A community is formative to the extent that it permits each one of its numbers to grow in
fidelity to the Lord according to the charism of his or her institute.
To accomplish this, the members must be clear among themselves on why the community
exists, and on its basic objectives. Their interpersonal relationships will be marked by
simplicity and confidence, being based primarily upon faith and charity. Toward this end,
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the community is formed each day under the action of the Holy Spirit, allowing itself to be
judged and converted by the Word of God, purified by penance, constructed by the
Eucharist, and vivified by the celebration of the liturgical year. It strengthens its
communion by generous mutual assistance and by a continuous exchange of material and
spiritual goods, in a spirit of poverty and with the help of friendship and dialogue. The
community lives the spirit of its founder and the rule of the institute profoundly.
Superiors will consider it their particular office to seek to build a community of brothers
or sisters in Christ (cf. CIC 619). Then, each one, aware of his or her responsibility within
the community, is moved to grow, not only for self but for the good of all. (90)
Religious in formation should be able to find a spiritual atmosphere, an austerity of life,
and an apostolic enthusiasm within their community, which are conducive to their
following Christ according to the radicalism of their consecration.
It is fitting to recall here the words of Pope John Paul II's message to the religious of
Brazil: "It will therefore be good that the young, during the period of formation, reside in
formative communities where there should be no lack of the conditions required for a
complete formationspiritual, intellectual, cultural, liturgical, communitarian, and pastoral;
conditions which are rarely found together in small communities. It is therefore always
indispensable to keep drawing from the pedagogical experience of the Church all that can
assist and enrich formation, in a community suitable to the individuals and to their
religious, and in some cases, priestly vocation" (IDGP IX 2, pp. 243-44).
(90) ET 32-34; cfr. Introduction, note 4, above; EE 18-22.

#28
Here it is necessary to bring up the problem caused by inserting a religious formation
community in a poor milieu. Small religious communities inserted in a working class
district, on the periphery of certain large cities, or in the inner city, or in the more remote
or poorer areas of the country, can be a significant expression of "the preferential option
for the poor," since it is not enough to work for the poor but there is also the question of
living with them and, as far as possible, like them. However, this demand should be
modified at times according to the situation in which religious find themselves. First of all,
it is necessary to insist, as a general rule, that the requirements of formation should prevail
over certain apostolic advantages that come from an insertion into a poor milieu. It must
be possible to realize and maintain solitude and silence, for example, which are
indispensable during the whole time of initial formation. On the other hand, the time of
formation contains periods of apostolic activities where this dimension of religious life can
find expression, on condition that these small, inserted communities conform to certain
criteria which assure their religious authenticity; that is, that they offer the possibility of
living a truly religious life in accord with the ends of the institute; that, in these
communities, the life of communal and personal prayer and, consequently, times and
places of silence, can be maintained; that the motives for the presence of the religious be
first of all, evangelical; that these communities always be ready to respond to the needs of
the superiors of the institute; that their apostolic activity not be primarily a response to a
personal choice, but to a choice of the institute, in harmony with the pastoral work of the
diocese, for which the bishop is primarily responsible.
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It must be remembered, finally, that in countries and cultures where hospitality is held in
particularly high esteem, a religious community, with regard to times and places, insofar as
possible, ought to be able to maintain its autonomy and independence with respect to its
guests. This is undoubtedly more difficult to realize in religious houses of a modest
dimension, but it should always be taken into consideration when a community makes
plans for its communitarian life.

The Religious ThemselvesResponsible for their Formation

#29
It is the individual religious who holds the first responsibility for saying "yes" to the call
which has been received and for accepting all the consequences of this response; this is
not primarily in the order of the intellect, but of the whole of life. The call and the action
of God, like his love, are always new; historical situations are never repeated. The one who
is called is therefore invited unceasingly to give an attentive, new, and responsible reply.
The journey of each religious will recall that of the people of God in Exodus, and also that
evolution of the disciples, who were "slow to believe" (91) but who, in the end, were
burning with fervor when the risen Lord revealed himself to them. (92) This indicates the
extent to which the formation of a religious should be personalized. It will therefore be a
question of strongly appealing to the conscience and personal responsibility of each
religious, so that they interiorize the values of religious life, and at the same time, the role
of life which is proposed to them by the director of formation so that they find within
themselves the justification for their practical choices, and find in the creator Spirit their
fundamental dynamism. Therefore, a right balance must be found between the formation
of the group and that of each person, between the respect for the time envisioned for
each phase of formation and its adaptation to the rhythm of each individual.
(91) Lc 24,25.
(92) Cfr. Lc 24,32.

Instructors or Formators (Superiors and Others Responsible for Formation)

#30
The spirit of the risen Jesus is made present and active by means of a complex of ecclesial
mediations. The whole of the religious tradition of the Church attests to the decisive
character of the role of teachers for the success of the work of formation. Their role is to
discern the authenticity of the call to the religious life in the initial phase of formation, and
to assist the religious toward a successful personal dialogue with God while they are
discovering the ways in which God seems to wish them to advance. They should also
accompany religious along the paths of the Lord (93) by means of direct and regular
dialogue, always respecting the proper role of the confessor and spiritual director in the
strict sense of the words.
Further, one of the main tasks of those responsible for formation is to ascertain whether
the novices and the young professed are being effectively followed by a spiritual director.

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Formators should also offer religious solid nourishment, both doctrinal and practical, in
keeping with each one's stage of formation. Finally, they should progressively examine and
evaluate the progress that is being made by those in their charge, in light of the fruits of
the Spirit. They must decide whether the individual called has the capacities which are
required at this time by the Church and the institute.
(93) Cfr. Tb 5,10 5,17 5,22.

#31
In addition to a sound knowledge of Catholic faith and morals, "those who are
responsible for formation need to have:
- the human qualities of insight and responsiveness;
- a certain experiential knowledge of God and of prayer; wisdom resulting from attentive
and prolonged listening to the Word of God;
- love of the liturgy and understanding of its role in spiritual and ecclesial formation;
- necessary cultural competence;
- sufficient time and good will to attend to the candidates individually, and not just as a
group." (94)
Consequently, this office requires inner serenity, availability, patience, understanding, and
a true affection for those who have been confided to the pastoral responsibility of the
instructor.
(94) CD 20; cfr. Introduction, note 9, above.

#32
If there is a group of formators under the personal responsibility of the one who is in
charge of formation, the individual members should act in harmony, keenly aware of their
common responsibility. Under the direction of the superior, "they should cultivate the
closest harmony of spirit and action," and should form with one another and with those in
their charge, one united family. (95) No less necessary is the cohesion and continued
collaboration among those responsible for the different stages of formation.
The work of formation as a whole is the fruit of the collaboration between those
responsible for formation and their disciples. If it remains true that the disciple assumes a
large part of the responsibility for his or her own formation, still this responsibility can
only be exercised within a specific tradition, that of the institute, for which those
responsible for formation are the witnesses and immediate exponents.
(95) OT 5b.

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B) The Human and Christian Dimension of Formation

#33
In its declaration on Christian education, the Second Vatican Council set forth the aims
and means for every true education in the service of the human family. It is important to
keep these in mind in the reception and formation of candidates for religious life, since
the first requirement for this formation is the ability to identify a human and Christian
foundation with a particular person. Numerous failures in religious life can, in effect, be
attributed to defects that were not perceived, or overcome, in this area. Not only should
the existence of this human and Christian foundation be verified in one who is entering
religious life, but it is necessary to assure that effective adjustments are made all during the
period of formation, according to the evolution of the individuals and events.
The integral formation of a person has a physical, moral, intellectual, and spiritual
dimension. Its ends and exigencies are known. The Second Vatican Council gives an
account of them in the pastoral constitution Gaudium et Spes, (96) and in the declaration
on Christian education Gravissimum educationis (97) The decree on the formation of priests
Optatam Totius, gives criteria that enable one to judge the level of human maturity required
in candidates for priestly ministry. (98) These criteria can be easily applied to candidates
for religious life, considering its nature and the mission which a religious is called to fill
within the Church. The decree Perfectae caritatis, on the appropriate renewal of religious life,
recalls the baptismal roots of religious consecration; (99) and, from this fact, it implicitly
allows for admission into the novitiate only those candidates who are already living all of
their baptismal promises in a manner consistent with their age. Similarly, a good formation
for religious life should confirm one's profession of faith and baptismal promises in all
stages of life and particularly in its most difficult periods when one is called to choose
again freely what once was chosen forever.
(96) Cfr. GS 12-22 61.
(97) Cfr. GE 1 2.
(98) Cfr. OT 11.
(99) Cfr. PC 5.

#35
Whatever the insistence placed upon the cultural and intellectual dimensions of formation
by this document, the spiritual dimension retains its priority. "The principal purpose of
formation at its various stages, initial and ongoing, is to immerse religious in the
experience of God and to help them perfect it gradually in their lives." (100)
(100) CD 17; cfr. Introduction, note 9, above.

C) Asceticism
#36
"Following in the footsteps of Christ leads to sharing ever more consciously and
concretely in the mystery of his passion, of his death, and of his resurrection. The Paschal
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mystery should be, as it were, the heart of the programs of formation, insofar as it is a font
of life and of maturity. It is on this foundation that the new person is formed, the religious
and the apostle." (101) This leads us to recall the indispensable need of asceticism in
formation and in the religious life. In a world of eroticism, of consumerism, and all kinds
of abuse of power, there is a need for witnesses of the Paschal mystery of Christ, the first
stage of which necessarily passes through the cross. This passage requires insertion of a
daily, personal asceticism into an integral program of formation; this leads candidates,
novices, and professed to the exercise of the virtues of faith, hope, charity, prudence,
justice, temperance, and fortitude. Such a program is perennial and cannot go out of style.
It is always contemporary and always necessary. One cannot live out one's baptism
without adopting asceticism, much less be faithful to a religious vocation. This way will be
pursued all the more actively if, as with the entire Christian life, it is motivated by a love of
Our Lord Jesus Christ and by the joy of serving him.
In addition to this, Christians have need of coaches who can assist them in running along
the "royal way of the Holy Cross." They need witnesses who renounce what St. John has
called "the world," and "its lusts," and also "this world," created and preserved by the love
of its Creator, and some of its values. The Kingdom of God, which is shown by religious
life "to surpass all things that are here below," (102) is not of this world. There is a need of
witnesses to say so. During the course of formation this naturally assumes reflection upon
the Christian meaning of asceticism, and sound convictions about God and his
relationship with the world that has come from his hands. This is because a blissful and
naturalistic optimism must be avoided, on the one hand, and a pessimism oblivious to the
mystery of Christ, Creator and Redeemer of the world, on the other.
(101) John Paul II to the religious of Brazil, 11 July 1986, no. 5; cfr. Introduction, note 5.
(102) LG 44.

#37
Asceticism, moreover, which implies refusing to follow one's spontaneous and primary
drives and instincts, is an anthropological exigency, before being specifically Christian.
Psychologists have observed that the young, especially, have need of encountering
opposition (instructors, regulations, etc...) in order to develop their personalities. But this
is not simply true for the young, since the development of a person is never fully achieved.
The pedagogy used in the formation of religious should help them to be enthusiastic for
an enterprise that demands effort. It is in this way that God himself leads the human
person whom he has created.
An asceticism inherent in the religious life, among other elements, calls for an initiation
into silence and solitude; this is true also for institutes dedicated to the apostolate. They
must faithfully comply "with the basic law of all spiritual life, which consists in arranging a
proper balance of periods set aside for solitude with God and others, devoted to various
activities and to the human contacts which these involve." (103) Solitude, if it is freely
assumed, leads to interior silence, and this invites material silence. The regulation of every
religious community, not only of houses of formation, should absolutely provide for times
and places of solitude and silence; these foster hearing and assimilating the word of God,
and at the same time, favor the spiritual maturation of the person and of a true fraternal
communion in Christ.
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(103) RC 5; cfr. Introduction 7, above.

D) Sexuality and Formation

#39
Today's generations have often grown up in such integrated situations that boys and girls
are not helped to know and appreciate their own respective wealth and limitations.
Formation in this area is particularly important due to apostolic contacts of all kinds and
the greater collaboration which has begun between religious men and religious women as
well as present cultural currents. Early desegregation and close and frequent cooperation
do not necessarily guarantee maturity in the relationships between the two sexes. It will
therefore be necessary to take means to promote this maturity and to strengthen it with a
view toward formation for the observance of perfect chastity.
Moreover, men and women must become aware of their specific place in the plan of God,
of the unique contribution which respectively they should make to the work of salvation.
Future religious should thus be offered the possibility of reflecting on the role of sexuality
in the divine plan of creation and salvation.
In this context reasons must be given and understood to explain why those who do not
seem to be able to overcome their homosexual tendencies, or who maintain that it is
possible to adopt a third way, "living in an ambiguous state between celibacy and
marriage" (104) must be dismissed from the religious life.
(104) "Final Document of the Special Synod of Bishops of the Low Countries," LOsservatore
Romano, 2 February 1980, proposition 32.

#40
God did not create an undifferentiated world. Creating the human person to his own
image and likeness (Gn 2,26-27), as a reasonable and free creature, capable of knowing and
of loving him, God did not wish man to be alone, but in relation with another human
person, woman (Gn 2,18). Between the two is established a "mutual relationship: man to
woman and woman to man." (105) "The woman is another 'I' in a common humanity."
(106) This is why "man and woman are called from the beginning not only to exist 'side by
side' or 'together,' but they are also called to exist mutually 'one for the other'." (107) One
can easily see the importance of these anthropological principles, since there is a question
of forming men and women who, through a special grace, have made a free profession of
perfect chastity for the sake of the Kingdom of Heaven.
(105) MD 7.
(106) MD 6.
(107) MD 7.

#41
A "penetrating and accurate consideration of the anthropological foundation for
masculinity and femininity" will aim at "clarifying woman's personal identity in relation to
man, that is, a diversity yet mutual complementarity, not only as it concerns roles to be
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held and functions to be performed, but also, and more deeply, as it concerns her nature
and meaning as a person." (108) The history of religious life bears witness to the fact that
many women, within the cloister or in the world, have found there, an ideal place for the
service of God and others, conditions favorable to the expansion of their own femininity
and, as a consequence, to a fuller understanding of their own identity. This growth in
depth is to be pursued with the help of theological reflection and "the help that can come
from different human sciences and cultures." (109)
Finally, for a clearer perception of the specific character of the feminine religious life, one
should not forget that "the figure of Mary of Nazareth sheds light on womanhood as such
by the very fact that God, in the sublime event of the incarnation of his Son, entrusted
himself to the ministry, the free and active ministry, of a woman. It can thus be said that
women, by looking to Mary, find in her the secret of living their femininity with dignity
and of achieving their own true advancement. In the light of Mary, the Church sees in the
face of women the reflection of a beauty which mirrors the loftiest sentiments of which
the human heart is capable: the self-offering totality of love; the strength that is capable of
bearing the greatest sorrows; limitless fidelity and tireless devotion to work; the ability to
combine penetrating intuition with words of support and encouragement." (110)
(108) CL 50.
(109) CL 50.
(110) RM 46.

III. THE STAGES OF RELIGIOUS FORMATION

A) The Stage before Entrance into the Novitiate

Rationale
#42
In today's circumstances, generally speaking, it may be said that the analysis of
Renovationis causam remains valid: "Most of the difficulties encountered today in the
formation of novices are usually due to the fact that when they were admitted they did not
have the required maturity." (111) It certainly is not required that a candidate for the
religious life be able to assume all of the obligations of the religious life immediately, but
he or she should be found capable of doing so progressively. The possibility of making
such a judgment justifies the time and means employed in reaching it. This is the purpose
of the stage preparatory to the novitiate, no matter what name may be given to
itpostulancy, pre-novitiate, etc. It pertains exclusively to the proper law of institutes to
determine the manner in which it is carried out, but whatever these may be, "no one can
be admitted without suitable preparation." (112)
(111) Cfr. RC 4; Introduction, note 7, above.
(112) Cfr. CIC 597,2

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Content
#43
Taking into account what will be said (nn. 86 ff), with respect to the condition of youth in
the modern world, this preparatory stage, which can be prolonged without fear, should
aim at verifying and clarifying certain points which will permit superiors to determine the
advisability of and the time for the candidate's admission into the novitiate. Care should
be taken not to hasten the time for this admission, nor to defer it unduly, provided that it
is possible to arrive at a certain judgment on whether the person is a promising candidate.
Admission is based upon conditions determined by the general law of the Church, though
the institute's proper law can add others. (113) The requirements of the law are as follows:
- a sufficient degree of human and Christian maturity (114) for undertaking novitiate
without its being reduced to the level of a course of general formation based on a simple
catechumenate. It can actually happen that some present themselves as candidates who
have not completed their Christian initiation (sacramental, doctrinal, and moral), and lack
some of the elements of an ordinary Christian life.
- a general cultural foundation which should correspond to what is generally expected of
young persons who have achieved the normal education of their country. It is particularly
necessary that future novices attain a facility in the language used in the novitiate.
Since this is a matter of basic culture, it will be important to take into account the
conditions of certain countries or social environments where the level of schooling is still
relatively low, but where the Lord is nonetheless calling candidates to the religious life.
Thus it will be necessary to promote the original culture carefully, and not assimilate it
into a foreign culture. It is within their own culture that candidates, whether male or
female, must recognize the call of the Lord and respond to it in a personal way.
- a balanced affectivity, especially sexual balance, which presupposes the acceptance of the
other, man or woman, respecting his or her own difference. Recourse to a psychological
examination can be useful, taking into account the right of each individual to preserve his
or her own privacy. (115)
(113) Cfr. CIC 641-645.
(114) See above nn. 26-30.
(115) Cfr. CIC 620.

- the ability to live in community under the authority of superiors in a particular institute.
This capacity certainly will be verified further during the course of the novitiate, but the
question should be posed in advance. Candidates should be well aware of the fact that
other ways exist by which to give all of one's life to the Lord, apart from entering a
religious institute.

Forms of Realization
#44
These can be diverse: reception into a community of the institute, without sharing all its
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life with the exception of the novitiate community, which is not recommended for this,
except in the case of nuns; periods of contacts with the institute or with one of its
representatives; common life in a house of reception for candidates, etc. However, none
of these forms should give the impression that those who are interested have already
become members of the institute. In every way, the persons accompanying the candidates
are more important than the modalities of reception.
One or several religious endowed with the necessary qualifications will be designated by
superiors to guide the candidates and to help them with the discernment of their vocation.
These persons will actively collaborate with the directors of novices.
B) The Novitiate and First Profession

End
#45
"The novitiate, by which life in the institute begins, is ordered to this, that the novices
better recognize their divine vocation and one which is, moreover, proper to the institute;
that they experience the institute's manner of living; that they be formed in mind and heart
by its spirit; and that their intention and suitability be tested." (116)
Taking into account the diversity of charisms and institutes, the end of the novitiate could
be defined, in other words, as a time of integral initiation into the form of life which the
Son of God embraced and which he proposes to us in the Gospel (117) under one or
another aspect of his service, or one or another of his mysteries. (118)
(116) CIC 646.
(117) LG 44.
(118) LG 46.

Content
#46
"The novices are to be led to cultivate human and Christian virtues; they are to be
introduced to a fuller way of perfection by prayer and self-denial; they are to be instructed
to contemplate the mystery of salvation, and to read and meditate on the Sacred
Scriptures; they are to be prepared to cultivate the worship of God in the sacred liturgy;
they are to be trained in a way of life consecrated by the evangelical counsels to God and
humankind in Christ; they are to be educated about the character and spirit, purpose and
discipline, history and life of their institute, and they are to be imbued with a love for the
Church and its sacred pastors." (119)
(119) CIC 652,1.

#47
As a consequence of this general law, the total initiation which characterizes the novitiate
goes far beyond that of simple instruction. It is:
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- an initiation into a profound and living knowledge of Christ and of his Father. This
presupposes a meditative study of Scripture, the celebration of the liturgy according to the
spirit and character of the institute, an initiation into personal prayer, so that its practice
becomes habitual, and a relish for the great authors of the Church's spiritual tradition,
without being limited to spiritual reading of a modern cast;
- an initiation into the Paschal mystery of Christ through detachment from self, especially
in the practice of the evangelical counsels according to the spirit of the institute, an
evangelical asceticism joyfully undertaken, and a courageous acceptance of the mystery of
the cross.
- an initiation into a fraternal, evangelical life. It is, in effect, within a community that faith
is deepened and becomes communion, and that charity finds its numerous manifestations
in the concrete routine of daily life.
- an initiation into the history, particular mission, and spirituality of the institute. Here, for
institutes dedicated to the apostolate, there enters the fact that: "to complete the
formation of the novices, in addition to the time mentioned in n. 1 (that is, the twelve
months to be passed within the novitiate community itself) the constitutions can
determine one or several periods of apostolic exercises to be spent outside the novitiate
community." (120)
These periods have the purpose of teaching the novices to "realize in their lives, in
progressive stages, that cohesive unity whereby contemplation and apostolic activity are
closely linked together, a unity which is one of the most fundamental and primary values
of these same societies." (121)
The arrangement of these periods should take into account the twelve months to be
passed within the novitiate community itself, during which the novices will not be
occupied with studies and duties which do not directly serve this formation." (122)
The novitiate program of formation should be defined by the institute's proper law. (123)
It is not advisable that the novitiate be conducted within a milieu foreign to the culture
and native language of the novices. Small novitiates are actually better, provided that they
are rooted in this culture. The essential reason for this is to avoid a multiplication of
problems during a period of formation in which the fundamental equilibrium of a person
should be established and when the relationship between the novices and the director of
novices should be comfortable, enabling them to speak to each other with all the nuances
required at the outset of an intensive spiritual journey. Further, a transfer into another
culture at this particular moment involves the risk of accepting false vocations and of not
perceiving what may be false motivations.
(120) CIC 648,2.
(121) RC 5; cfr. Introduction, note 7, above.
(122) CIC 652,5.
(123) CIC 650,1.

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Professional Work during the Course of the Novitiate

#48
It is worth mentioning here the question of professional work during the course of the
novitiate. In a number of industrialized countries, for motives which are at times justified
by an apostolic intention, and which may also be in keeping with the social legislation of
these countries, candidates who are receiving a salary only ask their employer for a oneyear leave of absence "for personal convenience," at the time of their entrance into the
novitiate. This enables them to regain their employment if they should return to the world,
and they do not, as a consequence, run the risk of becoming unemployed. At times this
also leads to the resumption of their professional work during the second year of the
novitiate under the guise of apostolic activities.
We believe that the following principle should be stated in this regard. In institutes which
have two years of novitiate, the novices can exercise their profession full time only under
the following conditions:
- that this work effectively corresponds to the apostolic finality of the institute;
- that it is assumed in the second year of the novitiate;
- that it corresponds to the exigencies of can. 648,2, namely, that it contributes to
perfecting the formation of the novices for life in the institute, and that it is truly an
apostolic activity.

Some Conditions to be observed

#49
The canonical conditions for licit and valid admission on the part of both the candidate
and the competent authority must be rigorously observed. Conformity with these
regulations can avoid many future difficulties. (124) With respect to candidates for the
diaconate or priesthood, special care should be taken at this time so that no irregularity
later affects the reception of Holy Orders it being understood that major superiors of
clerical institutes of pontifical right can dispense from irregularities not reserved to the
Holy See. (125)
It should also be remembered that superiors must consult the proper ordinary and ask for
testimony from him before admitting a secular cleric into the novitiate (CIC 644 645,2).
(124) Cfr. CIC 597,1-2 641-645.
(125) Cfr. CIC 134,1 1047,4.

#50
The circumstances of time and place necessary for the fulfillment of the novitiate are
indicated by law. Its flexibility should also be kept in mind, always remembering, however,
that prudence can advise what the law does not impose. (126) Major superiors, and those
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responsible for formation, should know that current circumstances, now more than ever,
require conditions of stability sufficient to enable the novices to grow and advance in
spirit in a profound and peaceful way. This is all the more important because of the fact
that many candidates have already had experience of life in the world. Novices actually
have a need of being trained in the practice of prolonged prayer, of solitude, and of
silence. For all this, the element of time plays a determining role. They can have a greater
need "to withdraw" from the world than "to go" to the world, and this need is not merely
subjective. This is why the time and place of the novitiate will be organized so that the
novices can find an atmosphere that is favorable to becoming deeply rooted in a life with
Christ. But this is only achieved by becoming detached from oneself, from all that which
opposes God in the world, and even from those goods of the world "that undoubtedly
deserve to be highly valued." (127) As a consequence, making the novitiate in an inserted
community is completely discouraged. As was stated above (n. 28), the demands of
formation must take precedence over certain apostolic advantages of insertion in a poor
milieu.
(126) Cfr. CIC 647-649 653,2.
(127) LG 46b.

Pedagogy
#51
Not all the novices enter the novitiate at the same level of human and Christian culture. It
will therefore be necessary to pay very close attention to each individual so that each
advances at his or her own pace, and so that the content of formation and the way it is
communicated, are suitable to the one receiving it.

The Directors of Novices and Their Collaborators

#52
The care of the novices is reserved solely to the director of novices under the authority of
the major superiors. He or she must be free from all other obligations that would impede
the complete fulfillment of the role as educator. If he or she has collaborators, these
depend upon the director in what concerns the program of formation and the conduct of
the novitiate. Together with the director, they have an important role in discernment and
decision. (128)
When secular priests or other religious from outside the novitiate, and even laymen or
laywomen, are brought into the novitiate, either for teaching or for the sacrament of
reconciliation, they work in close collaboration with the director of novices, each keeping
complete discretion.
The director of novices is the spiritual guide appointed for this purpose for each and all of
the novices. The novitiate is the place of the director's ministry, and he or she should thus
be permanently available to the novices. The director will be able to fulfill this task readily
only if the novices are entirely free and open in his or her regard. Nevertheless, in clerical

272

institutes, neither the director nor his assistant may hear the sacramental confessions of
the novices unless, in particular instances, they spontaneously ask him to do so. (129)
Finally, directors of novices should remember that psycho-pedagogical means by
themselves cannot substitute for an authentic spiritual direction.
(128) Cfr. CIC 650-652,1.
(129) Cfr. CIC 985.

#53
"Conscious of their own responsibility, the novices are to collaborate actively with their
director so that they may faithfully respond to the grace of a divine vocation." (130) And,
"members of the institute are to take care that on their part they cooperate in the work of
training novices by the example of their life and by prayer." (131)
(130) CIC 652,3.
(131) CIC 652,4.

Religious Profession
#54
During the course of a liturgical celebration, the Church, through the competent
superiors, receives the vows of those who make their profession, and associates their
offering with the Eucharistic Sacrifice. (132) The Ordo professionis (133) gives the outline of
this celebration, but it also leaves room for the legitimate traditions of the respective
institutes. This liturgical action manifests the ecclesial roots of profession. Beginning from
the mystery celebrated in this way, it will be possible to develop a more vital and profound
appreciation of consecration.
During the novitiate, both the excellence and the possibility of a perpetual commitment in
the service of the Lord will be brought out. "The quality of a person can be judged by the
nature of his bonds. Consequently, one can joyfully say that your freedom is freely
attached to God by a voluntary service, a loving servitude. And, as a consequence of this
your humanity attains its maturity. 'Extended humanity,' as I have written in the encyclical
Redemptor hominis, means the full use of the gift of freedom which we have received from
the Creator when he called man, made to his own image and likeness, into existence. This
gift finds its full realization in the unreserved donation of the human person, whole and
entire, in a spirit of nuptial love towards Christ, and, with Christ, towards all those to
whom he sends men and women who are totally consecrated to him according to the
evangelical counsels." (134) One does not give one's life to Christ on a "trial" basis.
Moreover it is he who takes the initiative in asking this of us. Religious bear witness to the
fact that this is possible, thanks first of all to God's fidelity, and to the fact that this
renders them free and happy, if their gift is renewed each day.
(132) Cfr. LG 45.
(133) Dated 2 February 1970; a corrected edition was published in 1975. EV 3, 1237 ff.

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(134) John Paul II in Madrid, 2 November 1982AAS 75 (1983) 271.

#56
Perpetual profession presumes a prolonged preparation and a persevering apprenticeship.
This justifies the Church's requirement that it be preceded by a period of temporary
profession. "While still retaining its probationary character by the fact that it is temporary,
the profession of first vows makes the young religious share in the consecration proper to
the religious state." (135) Consequently, this time of temporary profession has as its end
the strengthening of the fidelity of the young professed, whatever may be the human
satisfaction which they receive from their daily life "in the following of Christ."
The liturgical celebration should carefully distinguish the perpetual profession from the
temporal profession, which should be celebrated "without any particular solemnity." (136)
On the other hand, the perpetual profession is made "with the desired solemnity, and in
the presence of the religious and others," (137) since "it is the sign of the indissoluble
union of Christ with the Church, his Spouse (cf. LG 44)." (138)
(135) RC 7; cfr. Introduction note 7, above.
(136) OPR 5; cfr. note 24.
(137) OPR 6; idem.
(138) OPR 6; idem.

#57
All the legal dispositions with respect to the conditions for validity and for the time of
temporary and perpetual profession must be observed. (139)
(139) Cfr. CIC 655-658.

C) Formation of the Temporarily Professed

What Is Prescribed By The Church

#58
With respect to the formation of those who are temporarily professed, the Church
prescribes that "in individual institutes after first profession the formation of all members
is to be continued so that they may lead more fully the proper life of the institute and
carry out its mission more suitably. Therefore, proper law must define the program of this
formation and its duration, keeping in mind the needs of the Church and the
circumstances of human persons and times to the extent this is required by the purpose
and character of the institute." (140)
"The formation is to be systematic, adapted to the capacity of the members, spiritual, and
apostolic, doctrinal and at the same time practical, and when it seems opportune, leading
to appropriate degrees both ecclesiastical and civil. During the time of this formation,
duties and jobs which would impede the formation are not to be assigned to members."
(141)
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(140) CIC 659,1-2.

(141) CIC 660,1-2.

Significance and Requirements of this Stage

#59
First profession inaugurates a new phase of formation, which benefits from the dynamism
and stability derived from profession. For the religious, it is a matter of reaping the fruits
of the preceding stages, and of pursuing their own human and spiritual growth through
the courageous execution of their responsibilities. Retaining the spiritual enthusiasm given
by the preceding stage is all the more necessary, since, in institutes dedicated to the
apostolate, the move to a more open life style and to very demanding activities often runs
the risk of disorientation and aridity. In institutes dedicated to contemplation, the risk is
more apt to be a matter of routine, of weariness, and of spiritual laziness. Jesus taught his
disciples through the crises to which they were subjected. Through his repeated
prophecies of his Passion, he prepared them to become more authentic disciples. (142)
The pedagogy of this stage will therefore aim at permitting young religious to make real
progress by means of their experiences according to a unity of perspective and of life
that of their own vocation, at this time in their existence, with a view toward perpetual
profession.
(142) Cfr. Mc 8,31-37 9,31-32 10,32-34.

The Content and Means of Formation

#60
The institute has the grave responsibility of providing for the organization and duration of
this period of formation, and of furnishing the young religious with favorable conditions
for a real increase in their donation to the Lord. In the first place, it will provide them a
vigorous formational community and the presence of competent instructors. Actually, at
this level of formation, in contrast to what was said regarding the novitiate (cf. n. 47), a
larger community, well provided with means of formation and good guidance, is better
than a small community without experts in formation. As in the whole course of religious
life, religious must make efforts: to better understand the practical importance of
community life in keeping with the vocation proper to their institute; to accept the reality
of this life and to discover within it the conditions for their personal progress; to respect
others in their differences; and to feel personal responsibility within this same community.
Superiors will specifically designate one to be responsible for the formation of the
temporarily professed, extending in a specific manner to this level, the work of the
director of novices. This formation should last for at least three years.
#61
The following suggestions for programs are only indicative, and they do not hesitate to
propose a high ideal, considering the need there is for forming religious to meet the
requirements and expectations of the contemporary world. It will be up to the institutes
and to the formators to make the necessary adaptations to individuals, places, and times.

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In the program of studies, special attention should be given to biblical, dogmatic, spiritual,
and pastoral theology, and in particular, to deepening a doctrinal understanding of
consecrated life and of the charism of the institute. The establishment of this program and
its functioning should respect the internal unity of teaching and the harmonization of
different disciplines. There are not many sciences, but only one which a religious should
be aware of learning: the science of faith and of the Gospel. In this regard, a cumulative
diversification of courses and disciplines should be avoided. Further, out of respect for
individuals, religious should not be introduced prematurely into highly controversial
questions if they have not as yet completed the courses needed to approach them
peacefully.
The program will aim at suitably providing a basic philosophical formation that will permit
religious to acquire a knowledge of God and a Christian vision of the world, in close
connection with the debated questions of our time. This will show the harmony which
exists between the knowledge of reason and that of faith in the search for truth which is
one. In such conditions, religious will be protected from the ever threatening temptations
of a critical rationalism on the one hand, and of a pietism and fundamentalism on the
other.
The program of theological studies should be judiciously conceived, and its different parts
should be well defined so that the "hierarchy" of the truths of Catholic doctrine is brought
out, since they vary in their relationship with the foundations of the Christian faith. (143)
The establishment of this program can draw inspiration from an adaptation of the
suggestions made by the Congregation for Catholic Education on the formation of
candidates for the priestly ministry, (144) taking care not to omit anything that could assist
in acquiring a good knowledge of the faith and a Christian life within the Church: history,
liturgy, canon law, etc.
(143) UR 11.
(144) RI nn. 70-81 and note 148; 90-93. EV 3 1103.

#62
Finally, the maturation of a religious at this stage will require an apostolic commitment
and a progressive participation in ecclesial and social experiences in keeping with the
charism of their institute, and taking into account the aptitudes and aspirations of
individuals. In the process of these experiences, religious should remember that they are
not primarily pastoral ministers, but that they are in a period of initial formation, rather
than one that is more advanced, and that their commitment to an ecclesial, and especially
a social service, is necessarily subject to the criteria of discernment (cf. n. 18).
#63
Even though superiors are rightly described as "spiritual directors in relation to the
evangelical purpose of their institute," (145) religious should have a person available to
them, who may be called a spiritual director or spiritual counselor, for the internal, even
non-sacramental, forum. "Following the tradition of the early fathers of the desert and of
all the great religious founders in the matter of provision for spiritual guidance, religious
institutes each have members who are particularly qualified and appointed to help their
sisters and brothers in this matter. Their role varies according to the stage reached by the
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religious but their main responsibilities are: discernment of God's action; the
accompaniment of the religious in the ways of God; the nourishing of life with solid
doctrine and the practice of prayer; and, particularly in the first stage, the evaluation of the
journey thus far made. (146)
This spiritual direction, which "cannot in any way be replaced by psychological methods,"
(147) and for which the Council claims a "due liberty," (148) should therefore be "fostered
by the availability of competent and qualified persons." (149)
(145) MR 13a; cfr. Introduction, note 8, above.
(146) EE II, 47; cfr. introduction, note 10 above.
(147) CDm II, 11; cfr. Introduction, note 9, above.
(148) PC 14; see also CIC 630.
(149) CDm II, 11, cfr. Introduction, note 9.

These provisions primarily intended for this stage in the formation of religious, should
continue for the rest of their lives. In religious communities, above all those which are
large and especially where the temporarily professed are living, there must be at least one
officially designated religious to assist their brothers and sisters with guidance of spiritual
advice.
#64
Some institutes have provisions for a more intense period of preparation prior to
perpetual profession, which includes a withdrawal from one's usual occupations. This
practice merits encouragement and extension.
#65
If, as is provided for in the law, young professed are sent to study by their superior, (150)
"such studies should not be programmed with a view to achieving personal goals, as if
they were a means of wrongly understood self-fulfillment, but with a view to responding
to the requirements of the apostolic commitments of the religious family itself, in
harmony with the needs of the Church." (151) The course of these studies and the pursuit
of degrees will be suitably harmonized with the rest of the program for this stage of
formation, according to the judgment of major superiors and those responsible for
formation.
(150) Cfr. CIC 660,1.
(151) MR 26; cfr. Introduction, note 8.

D) The On-Going Formation of the Perpetually Professed

#66
"Throughout their entire life religious are to continue carefully their own spiritual,
doctrinal, and practical formation, and superiors are to provide them with the resources
and time to do this." (152) "Each religious institute therefore has the task of planning and
realizing a program of permanent formation suitable for all its members. It should be a
program which is not simply directed to the formation of the intellect, but also to that of
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the whole person, primarily in its spiritual mission, so that every religious can live his or
her own consecration to God in all its fullness, and in keeping with the specific mission
which the Church has confided to them." (153)
(152) CIC 661.
(153) John Paul II to the religious of Brazil, 1986, no. 6; cfr. Introduction, note 5, above.

Reasons for On-Going Formation

#67
On-going formation is motivated first of all. by the initiative of God, who calls each one,
at every moment and in new circumstances. The charism of religious life in a determined
institute is a living grace which must be received and lived in conditions which often are
new. "The very charism of the founders (ET 11) appears as 'an experience of the Spirit,'
transmitted to their disciples to be lived, safeguarded, deepened and constantly developed
by them, in harmony with the Body of Christ continually in the process of growth.... The
specific charismatic note of any institute demands, both of the founder and of his
disciples, a continual examination regarding fidelity to the Lord; docility to His Spirit;
intelligent attention to circumstances and an outlook cautiously directed to the signs of the
times; the will to be part of the Church; the awareness of subordination to the sacred
hierarchy; boldness of initiatives; constancy in the giving of self; humility in bearing with
adversities. Especially in our times that same charismatic genuineness, vivacious and
ingenious in its inventiveness, is expected of religious, as stood out so eminently in their
founders." (154) Permanent formation demands that one pay close attention to the signs
of the Spirit in our times and that religious allow themselves to be sensitive to them in
order to be able to respond to them appropriately.
Moreover, continued formation is a sociological factor which in our days affects all areas
of professional activity. It very frequently determines whether one will remain in a
profession or be obliged to take up another.
Whereas initial formation is ordered towards a person's acquisition of an autonomy
sufficient for faithfully living a religious commitment, on-going formation assists a
religious in integrating creativity within fidelity. This is because a Christian and religious
vocation demands a dynamic growth and fidelity in the concrete circumstances of
existence. This in turn demands a spiritual formation which produces inner unity, but
which is also flexible and attentive to the daily events in one's personal life and in the life
of the world.
"To follow Christ" means that one is always on the road, that one is on one's guard
against sclerosis and ossification, in order to be able to give a living and true witness to the
Kingdom of God in this world.
In other words, there are three basic motivations for permanent formation:
- the first arises from the very function of the religious life within the Church. There it
plays a very significant charismatic and eschatological role that presumes on the part of
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religious men and women a special attention to the life of the Spirit, both in the personal
history of each one and in the hopes and anxieties of others;
- the second comes from the challenges which arise from the future of the Christian faith
in a world that is changing with increased rapidity; (155)
(154) MR 11b, 12b, 23f., cfr. Introduction, note 8.
(155) PC 2d.

- the third concerns the very life of religious institutes, and especially their future, which
depends in part upon the permanent formation of their members.

Its Content
#68
Continued formation is a global process of renewal which extends to all aspects of the
religious person and to the whole institute itself. It should be carried out, taking into
account the fact that its different aspects are inseparable from, and mutually influential in,
the life of each religious and every community. The following aspects should be kept in
mind:
- life according to the Spirit, or spirituality: this must have primacy, since it includes a
deepening of faith and of the meaning of religious profession. The annual spiritual
exercises and other forms of spiritual renewal are thus to be given priority;
- participation in the life of the Church according to the charism of the pastoral activities
in collaboration with others involved in that activity locally:
- doctrinal and professional updating, which includes a deepening of the biblical and
theological perspectives of the religious, a study of the documents of the universal and
local magisterium, a better knowledge of the local cultures where one is living and
working, new professional and technical training, when appropriate;
- fidelity to the charism of one's institute, through an ever increasing knowledge of its
founder, its history, its spirit, its mission, and a correlative effort to live this charism
personally and in community.
#69
Sometimes a significant amount of permanent religious formation takes place in an interinstitutional context. In such cases, it should be remembered that an institute cannot
delegate to external organizations the whole task of continued formation for its members,
since in many respects that formation is too closely tied to values proper to its own
charism. Each institute, according to its needs and potentialities, should therefore create
and organize various programs and structures for the formation of its own members.

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Special Times for On-Going Formation

#70
The following stages are to be understood in a very flexible manner. It will be useful to
combine them concretely with those which may arise as a result of the unforeseeable
initiatives of the Holy Spirit. The following are regarded as particularly significant stages:
- the passage from initial formation to the first experience of a more independent life, in
which a religious must discover a new way of being faithful to God;
- the completion of about ten years of perpetual profession, when the risk of life's
becoming "a habit" occurs with the consequent loss of all enthusiasm. At this time it
seems imperative that there be a prolonged period during which one withdraws from
ordinary life in order to "reread" it in the light of the Gospel and the mind of one's
founder. Various institutes offer their members such a period of intensifying their
religious life, in what is known as the "third year," "second novitiate," "second probation,"
etc. It is desirable that this time be passed within a community of the institute.
- full maturity, which often involves the danger of the development of individualism,
especially among those of an active and vigorous temperament;
- a time of severe crisis, which can occur at any age as a result of external factors (change
of place of work, failure, incomprehension, feelings of alienation, etc.), or more directly
personal factors (physical or psychic illness, spiritual aridity, strong temptations, crises of
faith or feelings, or both at the same time, etc.). In such circumstances, a religious should
be helped so that he or she successfully overcomes the crisis, in faith;
- a time of progressive withdrawal from activity, when religious feel more profoundly
within themselves the experience which Paul described in the context of moving toward
the resurrection: "We are not discouraged; and even if, in us, the outward man is being
corrupted, the inner man is being renewed day by day." (156) Peter himself, after he had
received the immense task of feeding the flock of Christ, heard him say"When you are
old, you will stretch forth your hands, and another will gird you, and lead you where you
would not wish to go." (157) Religious can live these moments as a unique opportunity for
allowing themselves to be penetrated by the Paschal experience of the Lord Jesus, to the
point of wishing to die "to be with Christ," in keeping with their initial choice"that I may
know Christ, the power of his resurrection and the fellowship of his sufferings, being
made conformable to his death, in order to come, if possible, to the resurrection from the
dead." (158) Religious life follows no other way.
(156) 1Co 4,16; see also 1Co 5,1-10.
(157) Jn 21,15-19.
(158) Ph 3,10; cfr. Ph 1,20-26 LG 48.

#71
Superiors should designate someone as responsible for permanent formation in the
institute. But it is also desirable that religious, all during their lives, have access to spiritual
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guides or counselors in accord with their course of initial formation and in ways adapted
to their greater maturity and their actual circumstances.

IV. FORMATION IN INSTITUTES ENTIRELY ORDERED TOWARDS

CONTEMPLATION, ESPECIALLY THOSE OF NUNS (PC 7)
#72
What has been said in the preceding chapter is also applicable to the institutes which will
be considered here, taking into account their particular charism, tradition, and legislation.

The Place of these Institutes in the Church

#73
"There are institutes which are entirely ordered toward contemplation, in such wise that
their members give themselves over to God alone in solitude and silence, in constant
prayer and willing penance. These will always have an honored place in the mystical Body
of Christ, in which 'all the members do not have the same function' (Rm 12,4), no matter
how pressing may be the needs of the active ministry. For they offer to God an
exceptional sacrifice of praise, they lend luster to God's people with abundant fruits of
holiness, they sway them by their example, and they enlarge the Church by their hidden
apostolic fruitfulness." (159)
In the midst of a particular Church, "their contemplative life... is their primary and
fundamental apostolate, because it is their typical and characteristic way in God's special
design to be Church, to live in the Church, to achieve communion with the Church, and
to carry out a mission in the Church." (160)
From the point of view of the formation of their members, and for the reasons which
have been given, these institutes deserve a very special attention, with respect to both
initial and on-going formation.
(159) PC 7.
(160) CD 26-27; cfr. Introduction, note 9, above.

The Importance of Formation in these Institutes

#74
The study of the word of God, of the tradition of the Fathers, of the documents of the
Church's magisterium, and systematic theological reflection cannot be held in low esteem
where individuals have chosen to direct their whole life toward the primary, if not
exclusive, search for God. These religious, who are totally dedicated to contemplation,
learn from Scripture that God does not cease to search for his creatures in order to
become united with them, and that in return, the whole life of a person cannot be
anything but an unceasing search for God. They patiently undertake this search. At the
same time God renders his creatures able to become enamored with him, despite the
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burden of their limitations and their gropings. There is consequently the task of helping
these religious approach the mystery of God without neglecting the critical exigencies of
the human mind. The certainties given by revelation on the mystery of God the Father,
Son, and Holy Spirit must also be brought out, while ever remaining humble before the
quest that will never be completed until we shall see God face to face for what he is. The
main concern of these contemplatives is not, and cannot be, the acquisition of extensive
knowledge, nor the gaining of academic degrees. It is, and must be, that of strengthening
their faith, "the substance of things to be hoped for, the evidence of things that are not
seen." (161) In faith are to be found the roots and premises of an authentic
contemplation. It is occupied with certainties on paths that are unknown: "Abraham left,
not knowing where he was to go;" (162) faith enables one to remain steadfast during the
time of trial, as if one saw him who is unseen. (163) Faith heals, deepens, and expands the
efforts of a mind which seeks and contemplates what now is attained only "through a
mirror, in a dark manner." (164)
(161) He 11,1.
(162) He 112.
(163) Cfr. He 11,27.
(164) 1Co 13,12.

Some Points to be Stressed

#75
The program of formation in these institutes, after it has taken into account their specific
character and the means suggested for remaining faithful to it, will insist upon certain
elements as it gradually takes up the successive stages of formation. It should be noted
from the outset that the course of formation among contemplatives will be less intensive
and more informal because of the stability of their members and the absence of activities
outside the monastery. It must also be noted that, in the context of today's world, one
should expect in the members of these institutes a level of human and religious culture in
keeping with the needs of our day.

Lectio Divina
#76
More than their brothers and sisters dedicated to the apostolate, the members of institutes
totally directed toward contemplation spend a good part of each day in a study of the
word of God and in lectio divina, under its four aspects of reading, meditation, prayer, and
contemplation. Whatever may be the terms employed in the different spiritual traditions,
and the precise meaning that is given to them, each one of these steps preserves its
uniqueness and necessity. Lectio divina is nourished by the word of God, where it finds its
point of departure, and to which it returns. The seriousness of biblical study, for its part,
guarantees the richness of the lectio. Whether this latter has for its object the text of the
Bible itself, a liturgical text, or a great spiritual page of Catholic tradition, there is a faithful
echo of the word of God, which must be heard and, perhaps, in the manner of the
ancients, even murmured. This initiation requires courageous practice during the times of
formation and all the further stages depend upon it.
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Liturgy
#77
The liturgy, especially the celebration of the Eucharist and the Divine Office, has a
privileged place in these institutes. If the ancients readily compared the monastic life with
that of the angels, it was, among other reasons, because the angels are the "liturgists" of
God. (165) The liturgy, where earth is united with heaven, and which therefore provides a
kind of foretaste of the celestial liturgy, is the summit to which the entire Church is
tending, and the font from which it receives all its strength. It does not take the place of
all the activity of the Church, but for those who "have time solely for the things of God,"
it is the place and privileged means for celebrating, in the name of the Church, in
adoration, joy, and thanksgiving, the work of salvation wrought by Christ, a memory of
which is periodically offered to us in the unfolding of the liturgical year. (166) Therefore, it
should not only be carefully celebrated according to the rites and traditions proper to the
different institutes, but it should also be studied with regard to its history, the variety of its
forms, and its theological significance.
(165) Origen, Peri Archon 1.8.1.
(166) Cfr. LG 49 50 SC 5 8 9 10.

#78
In the tradition of some of these institutes, religious receive the priestly ministry and
celebrate the daily Eucharist, even though they are not destined to exercise an apostolate.
This practice finds its justification not only in that which concerns the priestly ministry,
but also in that which pertains to the sacrament of the Eucharist.
On the one hand there is actually an inner harmony between a religious consecration and
a consecration to the ministry, and it is legitimate that these religious should be ordained
priests, even if they do not exercise a ministry within, or outside of, the monastery. "The
union in the same person of the religious consecration, which makes of one an offering to
God, and the priestly character, configures the individual in a special manner to Christ,
who is at once both Priest and Victim." (167)
On the other hand, the Eucharist "is an act of Christ and the Church even if it is
impossible for the faithful to be present." (168) And it consequently deserves to be
celebrated as such, because "the reasons for offering the sacrifice are not to be understood
solely in view of the faithful to whom it is necessary to administer the sacraments, but
primarily in view of God, to whom a sacrifice is offered in the consecration of this
sacrament." (169) Finally, it is necessary to retain the affinity that exists between a
contemplative vocation and the mystery of the Eucharist. Actually, "among the works of
the contemplative life, the most important consist in the celebration of the divine
mysteries." (170)
(167) Paul VI to the major superiors of Italy; AAS 58 (1966) 1180. See also his "Letter to the
Carthusians, 18 April 1971AAS 63 (1971) 448-449.
(168) PO 13; cfr. Paul VI, encyclical Mysterium fidei: AAS 57 (1965) 761-762.
(169) St. Thomas, Summa theologica III 82,10.
(170) Ibid. II-II 189,8, ad 2am.

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Work
#79
Work is a common law by which religious know they are bound, and it is fitting that
during the period of formation they develop an appreciation of this, since, with respect to
those with whom we are now concerned, formation is carried on within the interior of the
monastery. Work, in order to live, is not an obstacle to the providence of God, who is
concerned with the least details of our lives; rather it enters into his plans. It can be
considered as a service to the community, a means of exercising a certain responsibility
within it, and of collaborating with others. It permits the development of a certain
personal discipline and gives a kind of balance to the more interior activities that make up
the daily routine. In systems of social analysis, which are becoming progressively more
developed in different countries, work also allows religious to share in the national
solidarity, from which no citizen has the right to withdraw. More commonly, it is an
element of solidarity with all the workers of the world.
Work thus responds not only to an economic and social need, but also to an evangelical
demand. No one in a community can identify his or her self with a precise work that risks
becoming his or her own property. Instead, all should be ready for any work that can be
asked of them.
During the time of initial formation, especially during the novitiate, the time reserved for
work should not encroach upon that which is normally reserved for studies or other
activities in direct connection with formation.

Asceticism
#80
Asceticism has a special place in institutes exclusively dedicated to contemplation;
religious in such institutes should be fully aware of the fact that, despite the exigencies of a
withdrawal from the world which is proper to them, their religious consecration makes
them present to humanity and to the world "in a deeper way... in the heart of Christ."
(171) "The monk is he who is separated from all and united to all:" (172) united with all,
because he is united with Christ; united with all, because he hears in his heart the worship,
thanksgiving, praise, anguish, and sufferings of all humanity; united to all, because God
calls him to a place where he reveals his secrets to humanity. Religious who are wholly
dedicated to contemplation are thus not only present to the world, but also to the heart of
the Church. The liturgy which they celebrate fulfills an essential function of the ecclesial
community. The charity which animates them, and which they strive to perfect, at the
same time quickens the whole mystical body of Christ. In this love, they arrive at the first
source of all that exists, the amor fontalis; and because of this, they are at the heart of the
world and of the Church. "Within the heart of the Church, my Mother, I shall be love."
(173) This is their vocation and their mission.
(171) LG 46.
(172) VS III Introduction and note 27. EV 3 865.
(173) Ste. Thrse de l'Enfant Jsus, Manuscrits autobiographiques, 1957, p. 229.

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Measures to Be Taken
#81
The general norm is that the whole cycle of formation, both initial and permanent, is
carried on within the interior of the monastery. For these religious, it is the most suitable
place in which they can complete the path of conversion, of purification, and of asceticism
with the intent of conforming their life to Christ. This requirement also has the advantage
of favoring the harmony of the community. It is, in effect, the whole community, and not
simply some more initiated individuals or groups, which should benefit from the
advantages of a well-ordered formation.
#82
When a monastery cannot provide this formation itself because of a lack of teachers or of
a sufficient number of candidates, it will be useful to organize teaching programs (courses,
meetings, etc.) in common with several other monasteries or convents of the same
federation, of the same order, or of basically common vocation, in one of these
monasteries or convents according to a schedule that will be suitable to the contemplative
nature of the monasteries concerned.
In every instance where the demands of formation conflict with the rule of enclosure, the
current legislation should be maintained. (174) For the sake of formation, assistance can
also be sought from externs to the monastery and even to the order, provided that they
enter into the specific perspective of the religious whom they will instruct.
(174) Cfr. CIC 647.

#83
The association of convents of nuns with institutes of men, according to CIC 614, can
also be of advantage in the formation of nuns. It guarantees fidelity to the charism, to the
spirit, and to the traditions of a common spiritual family.
#84
Every monastery will take care to create conditions that are favorable to personal study
and reading by providing the religious with a good library that is kept up to date and, in
certain cases, through correspondence courses.
#85
Orders and congregations of monks, federations of nuns, and monasteries and convents
that are not federated or associated with others are requested to draw up a program (ratio)
of formation which will be included in their own law and will contain concrete norms for
its execution in keeping with CIC 650,1 659-661.

V. ACTUAL QUESTIONS CONCERNING RELIGIOUS FORMATION

The following contains actual questions, or positions, some of which are the result of a
brief analysis and which, as a consequence, probably deserve to be further discussed,
285

refined, and expanded. The directions and principles of other matters are expressed here,
but their concrete application can only be made on the level of particular Churches.

A) Young Candidates to Religious Life and Vocation Promotion

#86
Young people are "the hope of the Church." (175) She has "so much to talk about with
youth, and youth have so much to share with the Church." (176) Although there are adult
candidates to the religious life, the majority of candidates today are between eighteen and
twenty-five years old. To the degree that they have been influenced by what is
conveniently called "modernity," it seems that some of their common traits can be
identified with sufficient accuracy. The portrait reflects a northern and western model, but
this model is tending to become universal in its strengths and weaknesses, and each
culture will add touches to it that are required by its own uniqueness.
(175) GE 2.
(176) CL 46; cfr. Prop. 51-52 of the Seventh Synod of Bishops (1987).

#87
"The sensitivity of young people profoundly affects their perception of the values of
justice, non-violence, and peace. Their hearts are disposed to fellowship, friendship, and
solidarity. They are greatly moved by causes that relate to the quality of life and the
conservation of nature." (177) Likewise, they have a thirst for freedom and authenticity.
Generally, and at times ardently, they aspire toward a better world; there is no lack of
those who are engaged in political, social, cultural, and charitable associations in order to
contribute to the betterment of humanity. If they have not been corrupted by totalitarian
ideologies, they are for the most part keenly interested in the liberation of humanity from
racism, underdevelopment, war, and injustices. This attitude is not always at times is far
from being motivated by religious, philosophical, or political principles, but the
sincerity of these youth and the depth of their generosity cannot be denied. Among youth
may be found some who are marked by profound religious sentiment, but this sentiment
itself needs to be evangelized. Finally, there are some, and these are not necessarily in the
minority, who lead a sufficiently exemplary Christian life and are courageously engaged in
the apostolate, already experiencing what it means to "follow Jesus Christ more closely."
(177) CL 46.

#88
Though this is so, their doctrinal and ethical frames of reference tend to be relative, and to
such an extent that they do not always know very well if there are solid points of reference
for attaining the truth about humanity, the world, and things. The lack of the teaching of
philosophy in schools is frequently a reason for this. Young people hesitate to say who
they are and what they are called to become. If they have some conviction about the
existence of good and evil, the meaning of these words seems to be at odds with respect
to what it was for preceding generations. There is frequently a gap between the level of
their secular knowledge, which can be highly specialized at times, and that of their
psychological growth and their Christian life. Not all have had a happy experience within
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their family, considering the crises which have afflicted this institution, either where the
culture has not been deeply influenced by Christianity, where the culture is of a postChristian type where there is an urgent need of a new evangelization, or even where the
culture has long been evangelized. They learn much through images, and the present
system of education encourages this at times, but they read less. It thus happens that their
culture is characterized by a nearly total absence of an historical dimension, as if our world
began today. They have not been spared by consumerism, with the deceptions which it
begets. Succeeding, at times with difficulty, in finding their place in the world, some let
themselves be seduced by violence, drugs, and eroticism. It is becoming less and less rare
to find young people among the candidates for religious life who have had unhappy
experiences in this last domain.
#89
One thus has an indication of the problems which the variety and complexity of this
human background poses for vocation promotion and also for formation. It is the
discernment of vocations that is the concern here. Above all, in certain countries, some
candidates for the religious life present themselves because of a more or less conscious
search for social gain and future security; others look upon the religious life as an ideal
place for an ideological struggle for justice. Finally, there are others of a more conservative
nature who look upon the religious life as if it were a place for saving their faith in a world
which they regard as being hostile and corrupt. These motives represent the reverse side
of a number of values, but they need to be corrected and purified.
In the so-called developed countries, there is perhaps above all a need of promoting a
human and spiritual balance based on renunciation, lasting fidelity, calm and enduring
generosity, authentic joy and love. Here, then, is a demanding but necessary program for
those religious who are charged with vocation promotion and with formation.

B) Religious Formation and Culture

#90
The word "culture" in its general sense, according to the pastoral constitution Gaudium et
Spes, GS GS can indicate "all those factors by which man refines and unfolds the manifold
spiritual and physical qualities that enable him to master his condition and his destiny"
(GS II, ch. II, nn. GS 53-62). (178) This is why culture may be said to be "that by means
of which the human person becomes more human," and that "it is always situated in an
essential and necessary relationship with what the human person is." (179)
On the other hand "while the profession of the evangelical counsels involves the
renunciation of goods that undoubtedly deserve to be highly valued, it does not constitute
an obstacle to the true development of the human person, but by its nature is supremely
beneficial to that development." (180) There consequently exists an affinity between the
religious life and culture.
(178) CIT of 8 October 1985, n. 4.I.
(179) John Paul II to UNESCO, 1980, nn. 6-7. IDGP 1980 I 1636.

(180) LG 46.
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#91
Concretely, this affinity calls our attention to certain points. Jesus Christ and his Gospel
transcend all cultures, even if they are entirely penetrated by the presence of the risen
Christ and of his Spirit. (181) On the other hand, every culture should be evangelized, that
is to say, purified and healed of the wounds of sin. At the same time the wisdom which it
contains has been surpassed, enriched, and perfected by the wisdom of the Cross. (182) It
will therefore be good, in every region:
(181) CIT "Faith and Inculturation" 8-22; cfr. La Civilt Cattolica 140.1 (1989) 159-177.
(182) Idem; see also CL 44.
- to be attentive to the level of general culture of the candidates, without forgetting that
one's culture is not limited to the intellectual dimension of a man or woman;
- to see how religious succeed in inculturating their own faith within the culture of their
origins and to assist them to do so. This should not aim at transforming a house of
formation for the religious life into a kind of laboratory of inculturation. Nevertheless,
those responsible for formation cannot neglect being concerned with this in their
guidance of those who have been entrusted them. Since it is a question of personal
education in their faith and of its taking root in the life of the whole person, they cannot
forget that the Gospel frees the ultimate truth of the values contained in a culture, and
that the culture itself expresses the Gospel in an original manner and reveals new aspects
of it; (183)
- to initiate religious who are living and working in a culture that is foreign to their own
native culture into a knowledge and esteem for this culture, in keeping with the
recommendations of the conciliar decree Ad gentes n. 18.
(183) CIT, n. 4.2; see note 4 of this chapter.

C) Religious Life and Ecclesial Movements

#92
"In Church communion the states of life, by being ordered one to the other, are thus
bound together among themselves. They all share in a deeply basic meaning: that of being
the manner of living out the commonly shared Christian dignity and the universal call to
holiness in the perfection of love. They are different yet complementary, in the sense that
each of them has a basic and unmistakable character which sets each apart, while at the
same time each of them is seen in relation to the other and placed at each other's service."
(184) This is confirmed by the many actual experiences of sharing, not only of work, but
also at times in prayer and at meals, among religious and members of the laity. It is not
our intent here to undertake a general study of this new development, but solely to
consider the relations between religious and the laity under the aspect of ecclesial
movements, due for the most part to the initiative of lay men and women.

288

Ecclesial movements, inspired by a desire to live the Gospel more intensively and to
announce it to others, have always been manifest in the midst of the people of God. Some
of these have been quite closely connected with religious institutes, and share their specific
spiritualities. In our day, and particularly during recent decades, new movements have
appeared that are more independent of the structures and style of the religious life than in
the past; their beneficial influence on the Church was frequently recalled during the synod
of bishops on the vocation and mission of the laity (1987), provided that they observe a
certain number of criteria of ecclesiality. (185)
(184) CL 55.
(185) CL 30.

#93
In order to retain a positive relationship between these movements and religious institutes,
and all the moreso because numerous religious vocations have come from these
movements, it is important to reflect upon the following requirements and the concrete
consequences which these involve for members of these institutes.
- An institute, as it was intended by its founder and as it has been approved by the
Church, has an internal cohesiveness which it receives from its nature, its end, its spirit, its
character, and its traditions. This whole patrimony is the axis around which both the
identity and unity of the institute itself (186) and the unity of life of each of its members
are maintained. This is a gift of the Spirit to the Church which does not admit any
interference or any admixture. A dialogue and sharing within the Church presumes that
each institute is well aware of what it is.
- candidates for the religious life who have come from one or other of these ecclesial
movements place themselves freely under the authority of the superiors and formators
legitimately commissioned for their formation when they enter the novitiate. Therefore
they cannot simultaneously be dependent upon someone apart from the institute to which
they now pertain, even though they belonged to this movement before their entrance.
This is a matter of the unity of the religious institute and the unity of life of its novices.
- These exigencies remain after the religious profession, so as to avoid appearance of
divided loyalties, either on the level of the personal spiritual life of the religious or on the
level of their mission. If these requirements are not respected, the necessary communion
between religious and the laity risks degenerating into a confusion on the two levels
mentioned above.
(186) Cfr. CIC 578.

D) Episcopal Ministry and the Religious Life

#94
This matter has taken on more current interest since the publication of the document
Mutuae Relationes and the emphasis which John Paul II has, on several occasions, placed on
the impact of the bishops' pastoral care for religious life.
289

The ministry of the bishop and that of a religious superior are not in competition.
Certainly, there exists an internal order of institutes which has its own sphere of
competence for the upholding and growth of religious life. This internal order enjoys a
true autonomy, but it is necessarily exercised within the framework of organic ecclesial
communion. (187)
Actually, "there is acknowledged a rightful autonomy of life, especially of governance, by
which they enjoy their own discipline in the Church and have the power to preserve their
own patrimony intact.... It belongs to local ordinaries to safeguard and protect this
autonomy." (188)
(187) Cfr. CD 35,3 and 4; MR 13c.
(188) CIC 586.

#95
Within the context of this autonomy, "the proper law (of these institutes) must define the
program of this formation and its duration, keeping in mind the needs of the Church and
the circumstances of human persons and times to the extent this is required by the
purpose and character of the institute." (189)
"Regarding the office of teaching, religious superiors have the competency and authority
of spiritual director in relation to the evangelical purpose of their institute. In this context,
therefore, they must carry on a veritable spiritual direction of the entire Congregation and
of its individual communities. They should accomplish this in sincere harmony with the
authentic magisterium of the hierarchy." (190)
(189) CIC 659,2; see also CIC 650,1 for what concerns the novitiate in particular.
(190) MR 13a. Cfr. Introduction, note 8, above.

#96
On the other hand, bishops, as "authentic teachers" and "witnesses of divine and Catholic
truth," (191) have a "responsibility for the doctrinal teaching of faith both in the centers
where its study is promoted and in the use of means to transmit it." (192)
"It is the duty of bishops as authentic teachers and guides of perfection for all the
members of the diocese (cfr. CD 12 15 35,2 LG 25, 45) to be the guardians likewise of
fidelity to the religious vocation in the spirit of each institute," (193) according to the
norms of the law (cf. CIC 386 387 591 593 678).
(191) LG 25.
(192) MR 33. Cfr. Introduction, note 8, above, and also CIC 753 212,1.
(193) MR 28. Cfr. Introduction, note 8. For the "perfector" bishop, see Summa Theologica II-II 184.

#97
The above is in no way opposed to the autonomy of life, and particularly of government,
recognized in religious institutes. If, in the exercise of this jurisdiction, the bishop is
limited by the respect which he must have for this autonomy, he is not on this account
290

dispensed from watching over the progress that religious are making towards holiness. It
is, in effect, the duty of a successor of the Apostles, in so far as he is a minister of the
word of God, to call all Christians in general to the following of Christ, and especially
those who have received the grace of following him "more closely" (CIC 573,1). The
institute to which these latter belong already represents a school of perfection and a way
toward holiness in itself, and for the religious, but religious life belongs to the Church,
and, as such, pertains to the responsibility of the bishop. The relationship between a
bishop and religious men and women, which is perceived generally at the level of the
apostolate, is more deeply rooted in his office as a minister of the Gospel, a promoter of
holiness within the Church, and as a guardian of the integrity of the faith.
In this spirit, and on the basis of these principles, it is fitting that the bishops of particular
Churches should at least be informed by major superiors regarding current programs of
formation in centers or regarding services for religious formation which are located within
their pastoral territories. Every difficulty pertaining to episcopal responsibility or
concerning the activities of these services or centers should be examined between bishops
and major superiors, in keeping with the directives given in Mutuae relationes (nn. 24-35)
and in certain cases, with the help of the organs of coordination indicated in the same
document (MR 52-67).

E) Inter-Institutional Collaboration on the Level of Formation

#98
The first responsibility for the formation of religious belongs by law to each institute; it is
the major superiors of the institutes, with the help of qualified assistants, who must attend
to this important mission. Each institute, moreover, should, according to the law, establish
its own program (ratio) of formation. (194) Still, necessity has led some institutes on every
continent, to place their means of formation (personnel and institutions) in common, in
order to collaborate in such an important work, which they could no longer accomplish by
themselves.
(194) CIC 650,1 659,2. See also John Paul II to the religious of Brazil, 2 July 1986, no. 5. Cfr.
Introduction, note 5, above.

#99
This collaboration is effected through permanent centers or periodic services. An interinstitutional center is a center of study for religious which has been placed under the
collective responsibility of the major superiors of the institutes whose members participate
in it. Its purpose is to assure the doctrinal and practical formation required by the specific
mission of the respective institutes in accordance with their nature. It is distinct from the
formation community proper to each institute and within which a novice and a religious
are introduced into the communitarian, spiritual, and pastoral life of the institute. When an
institute participates in an inter-institutional center, a complementarity should exist
between the formation community and the center so that an integral and harmonious
formation is provided.

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Centers of formation for a federation should observe the norms written in the statutes of
the federation; however, these are not the present concern. The same holds true for
centers or study programs placed under the responsibility of a single institute, but which,
as hosts, receive religious of other institutes.
#100
Inter-institutional collaboration for the formation of young professed, for on-going
formation, and for the formation of formators, can be effected within the framework of a
center. The formation of novices, on the other hand, can only be given under the form of
periodic services, since the novitiate community properly so-called must be a homogenous
community proper to each institute.
Our dicastery intends to publish a special normative document later, dealing with the
establishment of inter-institutional collaboration in the area of formation.

VI. RELIGIOUS
MINISTRIES

CANDIDATES

FOR

PRIESTLY

AND

DIACONAL

#101
The questions raised by this type of religious deserve to be examined separately because of
their particular character. They are of three kinds. The first is regarding the formation of
ministers as such; the second, the specific religious character of religious priests and
deacons; the third, the insertion of the religious priest into the diocesan presbyterate.

Formation
#102
In some institutes, defined by their proper law as "clerical," it is proposed at times that the
same formation be given to lay brothers and to candidates for the ordained ministries. On
the level of the novitiate, a common formation for both even seems to be demanded at
times, by the specific charism of the institute. This has advantages both with respect to the
quality and the completeness of the doctrinal formation of the lay brothers, and with their
integration within the community. But, in all such cases, norms regarding the length and
content of the preparatory studies for priestly ministry must be rigorously observed and
followed.
#103
"The formation of members who are preparing to receive holy orders is regulated by
universal law and by the program of studies proper to the institute." (195) Religious
candidates for the priestly ministry will thus comply with the norms of the Ratio
fundamentalis institutionis sacerdotalis, (196) and candidates for the permanent diaconate with
the dispositions provided for this in the proper law of their institutes. The totality of this
Ratio, the major points of which are found in canon law, (197) will not be repeated here. It
will be enough to recall some of the stages of the course of formation so that they may be
observed by major superiors.
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(195) CIC 659,3.

(196) First edition, 6 January 1970; second edition, 19 March 1985.
(197) Cfr. CIC 242-256.

#104
Philosophical and theological studies, whether taken successively or conjointly, should
comprise at least six complete years so that two whole years are given to philosophical,
and four whole years to theological disciplines. Major superiors must be attentive to the
observance of these norms, especially when they entrust their young religious to interinstitutional centers or to universities.
#105
Even though the entire formation of candidates to the priesthood has a pastoral goal, they
should have a pastoral formation, properly so called, which is adapted to the end of the
institute. The program for this formation will be animated by the decree Optatam Totius,
and, for religious called to work in cultures foreign to their own, by the decree Ad gentes.
(198)
(198) See OT 2 19-21 AG 25-26.

#106
Religious priests dedicated to contemplation, whether monks or others, who are called by
their superiors to serve their guests in the ministry of reconciliation or spiritual advice
should be provided with a pastoral formation appropriate to these ministries. They must
also comply with the pastoral directives of the particular Church in which they live.
#107
All the canonical conditions required of ordinands and all that pertains to them must be
observed, taking into account the nature and obligations proper to the religious state.
(199)
(199) Cfr. CIC 1010-1054.

The Specific Religious Character of Religious Priests and Deacons

#108
"A religious priest involved in pastoral activity alongside diocesan priests should clearly
show by his attitudes that he is a religious." (200) So that "what characterizes religious life
and the religious, and gives them a particular aspect, (201) may always be manifest in a
religious priest or deacon, it seems that several conditions must be fulfilled; it will be
useful for religious who are candidates for priestly and diaconal ministries to examine
themselves on these during the time of their initial formation and in the course of their
permanent formation:
- that they have a clear perception of, and a firm conviction about, the respective natures
of the priestly and diaconal ministries, which pertain to the structure of the Church, and
of religious life, which pertains to the sanctity and life of the Church; (202) at the same
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time there remains the principle that pastoral ministry is a part of the nature of their
religious life; (203)
- that, for their spiritual life, they draw upon the sources of the institute of which they are
a member and receive within themselves the gift which this institute is for the Church;
- that they bear witness to a personal spiritual experience which is inspired by the witness
and teaching of their founder;
- that they lead a life in conformity with the rule of life which they have bound themselves
to observe;
- that they live in community according to the law;
- that they are mobile and available for the service of the universal Church if the superiors
of their institute call them to it.
If these conditions are respected, a religious priest or deacon will succeed in smoothly
integrating these two dimensions of his unique vocation.
(200) John Paul II to the religious of Brazil on 3 July 1980; cfr. Introduction, note 5 above.
(201) Ibid.
(202) Cfr. LG 44.
(203) Cfr. PC 8.

The Place of the Religious Priest within the Diocesan Presbyterate

#109
The formation of a religious priest should take into account his future insertion into the
presbyterate of a particular Church, above all if he must exercise a ministry there, taking
into account however, "the spirit of their own institute." (204) In effect, "the particular
Church is the historical space in which a vocation is exercised in the concrete and realizes
its apostolic commitment." (205) A religious priest can rightly deem it to be "the
fatherland of his own vocation." (206)
The basic principles which govern this insertion have been given by the conciliar decree
Christus Dominus (nn. 34-35). Religious priests are "cooperators with the episcopal order,"
and "in a certain sense (they) belong to the diocesan clergy inasmuch as they share in the
care of souls and in the practice of apostolic works under the authority of the bishops."
(207) Regarding this insertion, Mutuae relationes (nn. 15-23) indicates the reciprocal
influence between universal and particular values. Although religious are asked "even if
they belong to an institute of pontifical right, to feel themselves truly a part of the
'diocesan family'," (208) canon law recognizes the rightful autonomy (209) by which they
maintain their universal and missionary character. (210)
Normally the position of a religious priest, or of an institute, to which the bishop has
entrusted a mission or pastoral work within the particular Church must be regulated by a
written agreement (211) between the diocesan bishop and the competent superior of the
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institute or the religious concerned. The same would hold for a religious deacon in the
same situation.
(204) CD 35,2.
(205) MR 23d.(206) MR 37.
(207) CD 34. According to CD 35, "ut Episcopis auxiliatores adsint et subsint."
(208) MR 18b.
(209) Cfr. CIC 586,1-2.
(210) Cfr. CIC 591 and MR 23.
(211) MR 57-58; cfr. CIC 520,2.

CONCLUSION
#110
This document has aimed at taking into account the experiments that have already been
made since the Council and, at the same time, at reflecting the questions that have been
raised by major superiors. It reminds all of certain requirements of the law with respect to
present needs and circumstances. In the end, it hopes to be of use to religious institutes so
that all may advance in ecclesial communion under the guidance of the pope and the
bishops, to whom belongs "the ministry of discernment and harmony (cf. LG 21) which
involves an abundance of special gifts of the Holy Spirit and the distinctive charism of
ordering the various roles in intimate docility of mind to the one and only vivifying Spirit."
(212) In the first place, it has been indicated that the formation of religious has for its
primary end to initiate candidates into religious life and help them become aware of their
identity as persons consecrated through their profession of the evangelical counsels of
chastity, poverty, and obedience in a religious institute. Among the agents of formation,
primacy is given to the Holy Spirit, because religious formation in its origins and in its
objectives, is essentially a theological work. Insistence has been placed upon the need of
forming qualified formators, without waiting until those who are presently in charge of
this have completed their mandate. The primary role which the religious themselves and
their communities play makes this task a privileged exercise of personal and
communitarian responsibility. Several current questions have been raised. Though they
have not all received a definitive response, the answers will at least provoke reflection. A
special place has also been given to institutes which are wholly ordered toward
contemplation because of their position at the heart of the Church and the special
character of their vocation.
It now remains to ask for all, superiors, instructors, formators, and religious, the grace of
fidelity to their vocation, following the example, and under the protection, of the Virgin
Mary. In its progress through the course of time, the Church "proceeds along the path
already trodden by the Virgin Mary, who 'advanced in her pilgrimage of faith and loyally
persevered in her union with her Son unto the cross'." (213) The time of formation helps
a religious to make this journey in light of the mystery of Christ, which "shines in its
fullness" (214) in the mystery of Mary, while at the same time the mystery of Mary "is for
the Church like a seal upon the dogma of the incarnation," (215) as became clear at the
Council of Ephesus. Mary is present at the birth and at the formation of a religious
295

vocation. She is intimately involved in its whole process of growth in the Holy Spirit. The
mission which she fulfilled in the service of Jesus, she fulfills for the benefit of his Body,
which is the Church, and in every Christian, especially those who strive to follow Jesus
Christ "more closely." (216) This is why a Marian orientation, sustained by a sound
theology, will give the formation of religious the authenticity, the solidity, and the joy
without which their mission in the world cannot be fully accomplished.
(212) MR 6; cfr. Introduction, note 8, above.
(213) RM 2: AAS 79 (1987) 361 ff.
(214) RM 4; idem.
(215) Idem.
(216) LG 42.

In an audience granted to the undersigned Cardinal Prefect on 10 November 1989, the

Holy Father approved the present document of the Congregation for Institutes of
Consecrated Life and Societies of Apostolic Life and authorized its publication under the
title "Directives on Formation in Religious Institutes."
Rome, Congregation for Institutes of Consecrated Life and Societies of Apostolic Life,
Feast of the Presentation of Our Lord, 2 February 1990.
FR. JEROME CARD. HAMER
PREFECT
+ VINCENZO FAGIOLO
Archbisbop Emeritus of Chieti
Secretary

296

CONGREGAVIT NOS IN UNUM

CHRISTI AMOR
Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
Fraternal Life in Community
1994
In this text, "fraternal" and "fraternity" refer inclusively to both women and men and are,
in the judgement of the translators, the words most apt in English for conveying the
warmth of communion which lies at the heart of community.

INTRODUCTION
"Congregavit nos in unum Christi amor"
#1
The love of Christ has gathered a great number of disciples to become one, so that, like
him and thanks to him, in the Spirit, they might, throughout the centuries, be able to
respond to the love of the Father, loving him "with all their hearts, with all their soul, with
all their might" (cf. Dt 6,5) and loving their neighbours "as themselves" (cf. Mt 22,39).
Among these disciples, those gathered together in religious communities, women and men
"from every nation, from all tribes and peoples and tongues" (Ap 7,9), have been and still
are a particularly eloquent expression of this sublime and boundless love.
Born not "of the will of the flesh", nor from personal attraction, nor from human
motives, but "from God" (Jn 1,13), from a divine vocation and a divine attraction,
religious communities are a living sign of the primacy of the love of God who works
wonders, and of the love for God and for one's brothers and sisters as manifested and
practised by Jesus Christ.
In view of the relevance of religious communities for the life and holiness of the Church,
it is important to examine the lived experience of today's religious communities, whether
monastic and contemplative or dedicated to apostolic activity, each according to its own
specific character. All that is said here about religious communities applies also to
communities in societies of apostolic life, bearing in mind their specific character and
proper legislation.

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a) The subject of this document is considered in light of this fact: the character which
"fraternal life in common" manifests in numerous countries reveals many transformations
of what was lived in the past. These transformations, as well as the hopes and
disappointments which have accompanied them, and continue to do so, require reflection
in light of the Second Vatican Council. The transformations have led to positive results,
but also to results which are questionable. They have put into a clearer light not a few
Gospel values, thus giving new vitality to religious community, but they have also given
rise to questions by obscuring some elements characteristic of this same fraternal life lived
in community. In some places, it seems that religious community has lost its relevance in
the eyes of women and men religious and is, perhaps, no longer an ideal to be pursued.
With the serenity and urgency characteristic of those who seek the Lord, many
communities have sought to evaluate this transformation, so that they might better fulfil
their proper vocation in the midst of the People of God.
b) There are many factors which have determined the changes of which we are witnesses:
- "Constant return to the sources of the whole of the Christian life and to the primitive
inspiration of the institutes". (1) This deeper and fuller encounter with the Gospel and
with the first breakthrough of the foundational charism, has been a vigorous impulse
towards acquiring the true spirit which animates fraternity, and towards the structures and
usages which must express it adequately. Where the encounter with these sources and with
the originating inspiration has been partial or weak, fraternal life has run risks and suffered
a certain loss of tone.
- But this process has occurred within the context of other more general developments
which are, as it were, its existential framework, and religious life cannot exempt itself from
their repercussions. (2)
Religious life is a vital part of the Church and lives in the world. The values and countervalues which ferment within an epoch or a cultural setting, and the social structures which
manifest them, impinge on everyone, including the Church and its religious communities.
Religious communities either constitute an evangelical leaven within society, announce the
Good News in the midst of the world, the here and now proclamation of the heavenly
Jerusalem, or else they succumb by decline quickly or slowly, simply because they have
conformed to the world. For this reason, a reflection and new proposals on "fraternal life
in common" must take this existential framework into account.
Developments within the Church have also marked religious communities deeply. The
Second Vatican Council, as an event of grace and the greatest expression of the Church's
pastoral guidance in this century, has had a decisive influence on religious life; not only by
virtue of the Decree Perfectae Caritatis, which is dedicated to it, but also by virtue of the
Council's ecclesiology, and each of its documents.
For all these reasons, this document, before addressing its topic directly, begins with an
overview of the changes encountered in the settings which have more immediately
affected the quality of fraternal life and its ways of being lived in the various religious
communities.
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(1) PC 2.
(2) Cfr. PC 2-4.

Theological development
#2
The Second Vatican Council contributed greatly to a re-evaluation of "fraternal life in
common" and to a renewed vision of religious community.
More than any other factor, it is the development of ecclesiology which has affected the evolution
of our understanding of religious community. Vatican II affirmed that religious life
belongs "undeniably" (inconcusse) to the life and holiness of the Church and placed religious
life at the very heart of the Church's mystery of communion and holiness. (3)
Religious community thus participates in the renewed and deepened vision of the Church.
From this, several consequences follow:
(3) Cfr. LG 44d.

a) From Church-Mystery to the mystery dimension of religious community

Religious community is not simply a collection of Christians in search of personal
perfection. Much more deeply, it is a participation in and qualified witness of the ChurchMystery, since it is a living expression and privileged fulfilment of its own particular
"communion", of the great Trinitarian "koinonia", in which the Father has willed that men
and women have part in the Son and in the Holy Spirit.
b) From Church-Communion to the communional-fraternal dimension of religious
community
Religious community, in its structure, motivations, distinguishing values, makes publicly
visible and continually perceptible the gift of fraternity given by Christ to the whole
Church. For this very reason, it has as its commitment and mission, which cannot be
renounced, both to be and to be seen to be a living organism of intense fraternal
communion, a sign and stimulus for all the baptised. (4)
(4) Cfr. PC 15a; LG 44c.

c) From Church animated by charisms to the charismatic dimension of religious

community
Religious community is a living organism of fraternal communion, called to live as
animated by the foundational charism. It is part of the organic communion of the whole
Church, which is continuously enriched by the Spirit with a variety of ministries and
charisms.

299

Those who enter into such communities must have the particular grace of a vocation. In
practice, the members of a religious community are seen to be bound by a common calling
from God in continuity with the foundational charism, by a characteristically common ecclesial
consecration, and by a common response in sharing that "experience of the Spirit" lived
and handed on by the founder and in his or her mission within the Church. (5)
The Church also wishes to receive with gratitude "the more simple and widely diffused"
charisms (6) which God distributes among her members for the good of the entire Body.
Religious community exists for the Church, to signify her and enrich her, (7) to render her
better able to carry out her mission.
(5) Cfr. MR 11.
(6) LG 12.
(7) Cfr. MR 14.

d) From Church as Sacrament of unity to the apostolic dimension of religious

community
The purpose of apostolate is to bring humanity back to union with God and to unity
among itself, through divine charity. Fraternal life in common, as an expression of the
union effected by God's love, in addition to being an essential witness for evangelization,
has great significance for apostolic activity and for its ultimate purpose. It is from this that
the fraternal communion of religious community derives its vigour as sign and instrument.
In fact, fraternal communion is at both the beginning and the end of apostolate.
The Magisterium, since the time of the Council, has deepened and enriched the renewed
vision of religious community with fresh insights. (8)
(8) Cfr. ET 30-39; MR 2, 3, 10, 14; EE 18-22; PI 25-28; see also CIC 602.

Canonical Development
#3
The Code of Canon Law (1983) specifies and defines the Council's determinations
concerning community life.
When it speaks of "common life", it is necessary to distinguish clearly two aspects.
While the 1917 Code (9) could have given the impression of concentrating on exterior
elements and uniformity of life-style, Vatican II (10) and the new Code (11) insist
explicitly on the spiritual dimension and on the bond of fraternity which must unite all
members in charity. The new Code has synthesised these two elements in speaking of
"living a fraternal life in common". (12)
Thus, in community life, two elements of union and of unity among the members can be
distinguished:

300

- one, the more spiritual"fraternity" or "fraternal communion", which arises from hearts
animated by charity. It underlines "communion of life" and interpersonal relationships;
(13)
- the other, more visible"life in common" or "community life", which consists of "living in
one's own lawfully constituted religious house" and in "leading a common life" through
fidelity to the same norms, taking part in common acts, and collaboration in common
services. (14)
All of this is lived "in their own special manner" (15) in the various communities,
according to the charism and proper law of the institute. (16) From this arises the
importance of proper law which must apply to community life the patrimony of every
institute and the means for doing this. (17)
It is clear that "fraternal life" will not automatically be achieved by observance of the
norms which regulate common life; but it is evident that common life is designed to
favour fraternal life greatly.
(9) Cfr. CIC 594,1.
(10) Cfr. PC 15.
(11) Cfr. CIC 602 619.
(12) CIC 607,2.
(13) Cfr. CIC 602.
(14) Cfr. CIC 608 665.
(15) CIC 731,1.
(16) Cfr. CIC 607,2; also CIC 602.
(17) Cfr. CIC 587.

Development within Society

#4
Society is in constant evolution and men and women religious, who are not of the world,
but who nevertheless live in the world, are subject to its influence.
Here we will mention only some aspects which have had a direct impact on religious life
in general and on religious community in particular.
a) Movements for political and social emancipation in the Third World and a stepped up process
of industrialisation have led to the rise of major social changes, with particular emphasis
on the "development of peoples" and, in recent decades, on situations of poverty and
misery. Local Churches have reacted actively in the face of these developments.
Above all in Latin America, through the general assemblies of the Latin American
episcopate at Medellin, Puebla, and Santo Domingo, the "evangelical and preferential option
for the poor" (18) has been strongly emphasised, and has led to a new emphasis on social
commitment.
(18) SD 178, 180.

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Religious communities have been profoundly affected by this; many were led to rethink
their presence in society, in view of more direct service to the poor, sometimes even
through insertion among the poor.
The overwhelming increase of suffering on the outskirts of large cities and the
impoverishment of rural areas have hastened the "repositioning" of a considerable
number of religious communities towards these poorer areas.
Everywhere, there is the challenge of inculturation. Cultures, traditions, and the mentality
of a particular country all have an impact on the way fraternal life is lived in religious
communities.
Moreover, movements of large-scale migration in recent years have raised the problem of
the co-existence of different cultures, and the problem of racist reactions. All of these
issues also have repercussions on pluri-cultural and multi-racial religious communities,
which are becoming increasingly common.
b) Demands for personal freedom and human rights have been at the root of a broad process of
democratisation, which has favoured economic development and the growth of civil
society.
In the immediate wake of the Council, this process, especially in the west, quickened and
was marked by moments of calling meetings about everything and rejection of authority.
The Church and religious life were not immune from such questioning of authority, with
significant repercussions for community life as well.
A one-sided and exasperated stress on freedom contributed to the spread of a culture of
individualism throughout the west, thus weakening the ideal of life in common and
commitment to community projects.
We also observe other reactions which were equally one-sided, such as flight into safely
authoritarian projects, based on blind faith in a reassuring leader.
c) The advancement of women, which according to Pope John XXIII is one of the signs of our
times, has also had many repercussions on life in Christian communities in various
countries. (19) Even if in some areas the influence of extremist currents of feminism is
deeply affecting religious life, almost everywhere women's religious communities are
positively seeking forms of common life judged more suitable for a renewed awareness of
the identity, dignity and role of women in society, Church and religious life.
(19) Cfr. Mulieris Dignitatem MD; GS 9 60.

d) The communications explosion, which began in the 1960's, has considerably, and at times
dramatically, influenced the general level of information, the sense of social and apostolic
responsibility, apostolic mobility and the quality of internal relationships, not to mention
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the specific life-style and recollected atmosphere which ought to characterise a religious
community.
e) Consumerism and hedonism, together with a weakening of the vision of faith characteristic
of secularism, in many regions have not left religious communities unaffected. These
factors have severely tested the ability of some religious communities to "resist evil" but
they have also given rise to new styles of personal and community life which are a clear
evangelical testimony for our world.
All of this has been a challenge, a call to live the evangelical counsels with more vigour,
and this has helped support the witness of the wider Christian community.

Changes in religious life

#5
In recent years, there have been changes which have profoundly affected religious
communities.
a) A new profile in religious communities. In many countries, increased state programmes in
areas in which religious have traditionally been active such as social service, education,
and health together with the decrease in vocations, have resulted in a diminished
presence of religious in works which used to be typically those of apostolic institutes.
Thus, there is a shrinking of large religious communities at the service of visible works
which characterised various institutes for many years.
This is accompanied, in some regions, by a preference for smaller communities composed
of religious who are active in works not belonging to the institute, even though they are
often in line with the charism of that institute. This has a significant impact on the style of
their common life and requires a change in traditional rhythms.
Sometimes the sincere desire to serve the Church and attachment to the institute's works,
combined with urgent requests from the particular Church, can easily bring religious to
take on too much work, thus leaving less time for common life.
b) The increase in the number of requests for assistance in responding to more urgent needs
(those of the poor, drug addicts, refugees, the marginalized, the handicapped, the sick of
every kind) has given rise in religious life to responses of admirable and admired
dedication.
This, however, has also made evident the need for changes in the traditional profile of
religious communities, which are deemed, by some, to be inadequate for coping with the
new situations.
c) The way of understanding and living one's own work in a secularised context, especially when
it is understood as the mere exercise of a given profession or occupation rather than as the
undertaking of a mission of evangelization, has at times obscured the reality of
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consecration and the spiritual dimension of religious life, to the point that fraternal life in
common has become for some an obstacle to the apostolate, or a merely functional
instrument.
d) A new concept of the human person emerged in the immediate wake of the Council,
emphasising the value of the individual person and of personal initiatives. This was
followed immediately by a sharpened sense of community, understood as fraternal life
built more on the quality of interpersonal relationships than on the formal aspects of
regular observance.
Here or there, these accents were radicalised (giving rise to the opposing tendencies of
individualism and communitarianism), sometimes without coming to a satisfactory
balance.
e) New governing structures emerged from revised constitutions, requiring far greater
participation on the part of men and women religious. This has led to a different way of
approaching problems, through community dialogue, co-responsibility and subsidiarity.
All members became involved in the problems of the community. This greatly affected
interpersonal relationships and, in turn, affected the way authority is perceived. In not a
few cases, authority then encountered practical difficulties in finding its true place within
the new context.
The combination of changes and tendencies mentioned has affected the character of
religious communities in a profound way but also in ways that must be differentiated.
The differentiations, sometimes rather notable, depend, as can be easily understood, on
the diversity of cultures and continents, on whether the communities are of men or of
women, on the kind of religious life and the kind of institute, on the different activities
and the degree of commitment to re-read and reclaim the charism of the founder, on the
different ways of standing before society and the Church, on different ways of receiving
the values proposed by the Council, on different traditions and ways of common life, and
on various ways of exercising authority and promoting the renewal of permanent
formation. These problematic settings are only partially common to all; rather they tend to
differ from community to community.

Objectives of the Document

#6
In light of these new situations, the purpose of this document is, above all, to support the
efforts made by many communities of religious, both men and women, to improve the
quality of their fraternal life. This will be done by offering some criteria of discernment, in
view of authentic evangelical renewal.
This document also intends to offer reasons for reflection to those who have distanced
themselves from the community ideal, so that they may give serious consideration again to
the need for fraternal life in common for those consecrated to the Lord in a religious
institute or incorporated in a society of apostolic life.
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#7
For this purpose, the document is structured as follows:
a) Religious community as gift: before being a human project, fraternal life in common is
part of God's plan and he wishes to share his life of communion.
b) Religious community as place where we become brothers and sistersthe most suitable
channels for building Christian fraternity by the religious community.
c) Religious community as place and subject of missionspecific choices which a religious
community is called to carry out in various situations, and criteria for discernment.
To enter into the mystery of communion and of fraternity, and before undertaking the
difficult discernment necessary for renewing the evangelical radiance of our communities,
we must humbly invoke the Holy Spirit, that he may accomplish what he alone can do: "I
shall give you a new heart, and put a new spirit in you; I shall remove the heart of stone
from your bodies and give you a heart of flesh instead. You shall be my people and I will
be your God" (Ez 36,26-28).

I. THE GIFT OF COMMUNION AND THE GIFT OF COMMUNITY

#8
Before being a human construction, religious community is a gift of the Spirit. It is the
love of God, poured into our hearts by the Holy Spirit, from which religious community
takes its origin and is built as a true family gathered together in the Lord's name. (20)
It is therefore impossible to understand religious community unless we start from its being
a gift from on high, from its being a mystery, from its being rooted in the very heart of the
blessed and sanctifying Trinity, who wills it as part of the mystery of the Church, for the
life of the world.
(20) Cfr. PC 15a; CIC 602.

The Church as communion

#9
In creating man and woman in his own image and likeness, God created them for
communion. God the Creator, who revealed himself as Love, as Trinity, as communion,
called them to enter into intimate relationship with himself and into interpersonal
communion, in the universal fraternity of all men and women. (21)
(21) Cfr. GS 3.

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This is our highest vocationto enter into communion with God and with our
brothers and sisters.
God's plan was compromised through sin, which sundered every kind of relationship:
between the human race and God, between man and woman, among brothers and sisters,
between peoples, between humanity and the rest of creation.
In his great love, the Father sent his Son, the new Adam, to reconstitute all creation and
bring it to full unity. When he came among us, he established the beginning of the new
People of God, calling to himself apostles and disciples, men and women a living
parable of the human family gathered together in unity. He announced to them universal
fraternity in the Father, who made us his intimates, his children, and brothers and sisters
among ourselves. In this way he taught equality in fraternity and reconciliation in
forgiveness. He overturned the relationships of power and domination, himself giving the
example of how to serve and choose the last place. During the Last Supper, he entrusted
to them the new commandment of mutual love: "a new commandment I give to you, that
you love one another; even as I have loved you, that you also love one another" (Jn 13,34;
cf. Jn 15,12); he instituted the Eucharist, which, making us share in the one bread and one
cup, nourishes mutual love. Then he turned to the Father asking, as a synthesis of his
desires, for the unity of all, modelled on the Trinitarian unity: "that they may all be one;
even as you, Father, are in me and I in you, that they also may be in us" (cf. Jn 17,21).
Entrusting himself then to the Father's will, he achieved in the paschal mystery that unity
which he had taught his disciples to live and which he had asked of the Father. By his
death on the cross, he destroyed the barrier that separated peoples, reconciling us all in
unity (cf. Ep 2,14-16). By this, he taught us that communion and unity are the fruit of
sharing in the mystery of His death.
The coming of the Holy Spirit, first gift to believers, brought about the unity willed by
Christ. Poured out on the disciples gathered in the Upper Room with Mary, the Spirit gave
visibility to the Church, which, from the very first moment, is characterised as fraternity
and communion in the unity of one heart and one soul (cf. Ac 4,32).
This communion is the bond of charity which joins among themselves all the members of
the same Body of Christ, and the Body with its Head. The same life-giving presence of the
Holy Spirit (22) builds in Christ organic cohesionhe unifies the Church in communion and
ministry, co-ordinates and directs it with various hierarchic and charismatic gifts which
complement each other, and makes the Church beautiful by his fruits. (23)
In her pilgrimage through this world, the Church, one and holy, has constantly been
characterised by a tension, often painful, towards effective unity. Along her path through
history, she has become increasingly conscious of being the People and family of God, the
Body of Christ, Temple of the Spirit, Sacrament of the intimate union of the human race,
communion, icon of the Trinity. The Second Vatican Council has brought out, perhaps as
never before, this mysterious and "communional" dimension of the Church.
(22) Cfr. LG 7.
(23) Cfr. LG 4; MR 2.

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Religious community as expression of ecclesial communion

#10
From the very beginning, consecrated life has cultivated this intimate nature of
Christianity. In fact, the religious community has felt itself to be in continuity with the
group of those who followed Jesus. He had called them personally, one by one, to live in
communion with himself and with the other disciples, to share his life and his destiny (cf.
Mc 3,13-15), and in this way to be a sign of the life and communion begun by him. The
first monastic communities looked to the community of the disciples who followed Christ
and to the community of Jerusalem as their ideal of life. Like the nascent Church, having
one heart and one soul, so the monks, gathering themselves under a spiritual guide, the
abbot, set out to live the radical communion of material and spiritual goods and the unity
established by Christ. This unity finds its archetype and its unifying dynamism in the life
of unity of the Persons of the Most Blessed Trinity.
In subsequent centuries, many forms of community have arisen under the charismatic
action of the Spirit. He who searches the depths of the human heart reaches out to it and
satisfies its needs. He raises up men and women who, enlightened by the light of the
Gospel and sensitive to the signs of the times, give life to new religious families and
hence to new ways of living out the one single communion in a diversity of ministries and
communities. (24)
It is impossible to speak of religious community univocally. The history of consecrated life
witnesses to a variety of ways of living out the one communion according to the nature of
the various institutes. Thus, today we can admire the "wondrous variety" of religious
families which enrich the Church and equip her for every good work (25) and, deriving
from this, the variety of forms of religious communities.
Nevertheless, in the various forms it takes, fraternal life in common has always appeared
as a radical expression of the common fraternal spirit which unites all Christians. Religious
community is a visible manifestation of the communion which is the foundation of the
Church and, at the same time, a prophecy of that unity towards which she tends as her
final goal. As "experts in communion, religious are, therefore, called to be an ecclesial
community in the Church and in the world, witnesses and architects of the plan for unity
which is the crowning point of human history in God's design. Above all, by profession of
the evangelical counsels, which frees one from what might be an obstacle to the fervour
of charity, religious are communally a prophetic sign of intimate union with God, who is
loved above all things. Furthermore, through the daily experience of communion of life,
prayer and apostolate the essential and distinctive elements of their form of
consecrated life they are a sign of fraternal fellowship. In fact, in a world frequently
very deeply divided and before their brethren in the faith, they give witness to the
possibility of a community of goods, of fraternal love, of a programme of life and activity
which is theirs because they have accepted the call to follow more closely and more freely
Christ the Lord who was sent by the Father so that, firstborn among many brothers and
sisters, he might establish a new fraternal fellowship in the gift of his Spirit". (26)
This will be all the more visible to the extent that they not only think with and within the
Church, but also feel themselves to be Church, identifying themselves with her in full
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communion with her doctrine, her life, her pastors, her faithful, her mission in the world.
(27)
Particularly significant is the witness offered by contemplative men and women. For them,
fraternal life has broader and deeper dimensions which derive from the fundamental
demand of this special vocation, the search for God alone in silence and prayer.
Their constant attention to God makes their attention to other members of the
community more delicate and respectful, and contemplation becomes a force liberating
them from every form of selfishness.
(24) Cfr. PC 1 EE 18-22.
(25) Cfr. PC 1.
(26) RHP 24.
(27) PI 21-22.

Fraternal life in common, in a monastery, is called to be a living sign of the mystery of the
Church: the greater the mystery of grace, so much the richer is the fruit of salvation.
In this way, the Spirit of the Lord, who gathered together the first believers, and who
continually calls the Church into one single family, calls together and nourishes religious
families which, by means of their communities spread throughout the world, have the
mission of being clearly readable signs of that intimate communion which animates and
constitutes the Church, and of being a support for the fulfilment of God's plan.

II. RELIGIOUS COMMUNITY AS PLACE FOR BECOMING BROTHERS

AND SISTERS
#11
From the gift of communion arises the duty to build fraternity, in other words, to become
brothers and sisters in a given community where all are called to live together. From
accepting with wonder and gratitude the reality of divine communion shared with mere
creatures, there also arises conviction of the need to make it always more visible by
building communities "filled with joy and with the Holy Spirit" (Ac 13,52).
In our days, and for our days, it is necessary to take up again this "divine-human" work of
building up the community of brothers and sisters, keeping in mind the specific
circumstances of present times in which theological, canonical, social and structural
developments have profoundly affected the profile and life of religious community.
Starting from a number of specific situations, the present document wishes to offer
indications for strengthening commitment to a continued evangelical renewal of
communities.

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Spirituality and common prayer

#12
In its primary mystical component, every authentic Christian community is seen in "itself a
theological reality, an object of contemplation". (28) It follows that a religious community
is, above all else, a mystery which must be contemplated and welcomed with a heart full of
gratitude in the clear context of faith.
Whenever we lose sight of this mystical and theologal dimension which binds religious
community to the mystery of divine communion, present and communicated to the
community, we inevitably come to forget the profound reasons for "making community",
for patiently building fraternal life. This life can sometimes seem beyond human strength
and a useless waste of energy, especially to those intensely committed to action and
conditioned by an activist and individualistic culture.
The same Christ who called them, daily calls together his brothers and sisters to speak
with them and to unite them to himself and to each other in the Eucharist, to assimilate
them increasingly into His living and visible Body, in whom the Spirit lives, on journey
towards the Father.
Prayer in common, which has always been considered the foundation of all community
life, starts from contemplation of God's great and sublime mystery, from wonder for his
presence, which is at work in the most significant moments of the life of our religious
families as well as in the humble and ordinary realities of our communities.
(28) CDim 15.

#13
As a response to the admonition of the Lord: "watch at all times, and pray" (cfr. Lc 21,36),
a religious community needs to be watchful and take the time necessary for attending to
the quality of its life. Sometimes men and women religious "don't have time" and their day
runs the risk of being too busy and anxious, and the religious can end up being tired and
exhausted. In fact, religious community is regulated by a rhythmic horarium to give
determined times to prayer, and especially so that one can learn to give time to God (vacare
Deo).
Prayer needs to be seen also as time for being with the Lord so that He might act in us
and, notwithstanding distractions and weariness, might enter our lives, console them and
guide them. So that, in the end, our entire existence can belong to him.
#14
One of the most valuable achievements of recent decades, recognised and blessed by all,
has been the rediscovery of liturgical prayer by religious families.
Communal celebration of the Liturgy of the Hours, or at least of some part of it, has
revitalised prayer in many communities, which have been brought into more lively contact
with the word of God and the prayer of the Church. (29)
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Thus, all must remain strongly convinced that community is built up starting from the
liturgy, especially from celebration of the Eucharist (30) and the other sacraments. Among
these other sacraments, renewed attention should be given to the Sacrament of
Reconciliation, through which the Lord restores union with Himself and with one's
brothers and sisters.
As happened in the first community in Jerusalem (cfr. Ac 2,42), the word, the Eucharist,
common prayer, dedication and fidelity to the teaching of the Apostles and their
successors, put one in touch with God's great works; in this context, these works become
resplendent and generate praise, thanksgiving, joy, union of hearts, comfort in the shared
difficulties of daily life together, and mutual encouragement in faith.
Unfortunately, the decrease in the number of priests may, here or there, make it
impossible to participate daily in the Mass. In these circumstances, we must be concerned
to deepen our appreciation of the great gift of the Eucharist and place at the very heart of
our lives the Sacred Mystery of the Body and Blood of our Lord, alive and present in the
Community to sustain and inspire it in its journey to the Father. From this derives the
necessity that every religious house have its own oratory as the centre of the community,
(31) where members can nourish their own Eucharistic spirituality by prayer and
adoration.
It is around the Eucharist, celebrated or adored, "source and summit" of all activity of the
Church, that the communion of souls is built up, which is the starting point of all growth
in fraternity. "From this all education for community spirit must begin". (32)
(29) Cfr. CIC 663,3 608.
(30) Cfr. PO 6 PC 6.
(31) Cfr. CIC 608.
(32) PO 6.

#15
Communal prayer reaches its full effectiveness when it is intimately linked to personal
prayer. Common prayer and personal prayer are closely related and are complementary to
each other. Everywhere, but especially so in some regions and cultures, greater emphasis
must be placed on the inner aspect, on the filial relationship to the Father, on the intimate
and spousal relationship with Christ, on the personal deepening of what is celebrated and
lived in community prayer, on the interior and exterior silence that leaves space for the
Word and the Spirit to regenerate the more hidden depths. The consecrated person who
lives in community nourishes his or her consecration both through constant personal
dialogue with God and through community praise and intercession.
#16
In recent years, community prayer has been enriched by various forms of expression and
sharing.
For many communities, the sharing of Lectio divina and reflection on the word of God, as
well as the sharing of personal faith experiences and apostolic concerns have been
particularly fruitful. Differences of age, formation and character make it advisable to be
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prudent in requiring this of an entire community. It is well to recall that the right moment
cannot be rushed.
Where it is practised with spontaneity and by common agreement, such sharing nourishes
faith and hope as well as mutual respect and trust; it facilitates reconciliation and nourishes
fraternal solidarity in prayer.
#17
The Lord's injunction to "always pray and not lose heart" (Lc 18,1; cfr. 1Th 5,17) is equally
valid for personal prayer and for communal prayer. A religious community lives constantly
in the sight of its Lord and ought to be continuously aware of his presence. Nevertheless,
prayer in common has its own rhythms whose frequency (daily, weekly, monthly or yearly)
is set forth in the proper law of each institute.
Prayer in common which requires fidelity to an horarium also and above all requires
perseverance: "that by steadfastness and by the encouragement of the scriptures we might
have hope, that together you may with one voice glorify the God and Father of our
Lord Jesus Christ" (Rm 15,4-6).
Faithfulness and perseverance will also help overcome, creatively and wisely, certain
difficulties which mark some communities, such as diversity of commitments and
consequent differences in schedules, overwork which absorbs one, and various kinds of
fatigue.
#18
Prayer to the Blessed Virgin Mary, animated by a love for her which leads us to imitate
her, has the effect that her exemplary and maternal presence becomes a great support in
daily fidelity to prayer (cfr. Ac 1,14), becoming a bond of communion for the religious
community. (33)
The Mother of the Lord will help configure religious communities to the model of "her"
family, the Family of Nazareth, a place which religious communities ought often to visit
spiritually, because there the Gospel of communion and fraternity was lived in a
wonderful way.
(33) Cfr. CIC 663,4.

#19
Common prayer also sustains and nourishes apostolic impulse. On the one hand, prayer is
a mysterious transforming power which embraces all realities to redeem and order the
world. On the other, it finds its stimulus in the apostolic ministry, in its daily joys and
difficulties. These then become an occasion for seeking and discovering the presence and
action of the Lord.
#20
The religious communities that are most apostolically and evangelically alive whether
contemplative or active are those that have a rich experience of prayer. At a time such
as ours, when we note a certain reawakening of the search for the transcendent, religious
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communities can become privileged places where the various paths which lead to God can
be experienced.
"As a family united in the Lord's name, (a religious community) is of its nature the place
where the experience of God should be able in a special way to come to fullness and be
communicated to others", (34) above all to one's own brothers and sisters within the
community.
Men and women consecrated to God will fail to meet this historic challenge if they do not
respond to the "search for God" in our contemporaries, who, will then perhaps turn to
other erroneous paths in an effort to satisfy their thirst for the Absolute.
(34) CDim 15.

Personal freedom and the building of fraternity

#21
"Bear one another's burdens, and so fulfil the law of Christ" (Ga 6,2). In the entire
dynamic of community life, Christ, in his paschal mystery, remains the model of how to
construct unity. Indeed, he is the source, the model and the measure of the command of
mutual love: we must love one another as he loved us. And he loved us to the point of
giving up his life for us. Our life is a sharing in the charity of Christ, in his love for the
Father and for his brothers and sisters, a love forgetful of self.
All of this, however, is not in the nature of the "old man", who wants communion and
unity but does not want or intend to pay the price in terms of personal commitment and
dedication. The path that leads from the "old man", who tends to close in on himself, to
the "new man" who gives himself to others is a long and difficult one. The holy founders
realistically emphasised the difficulties and dangers of this passage, conscious as they were
that community cannot be improvised. It is not a spontaneous thing nor is it achieved in a
short time.
In order to live as brothers and sisters, a true journey of interior liberation is necessary.
Israel, liberated from Egypt, became the People of God after walking for a long time
through the desert under the guidance of Moses. In much the same way, a community
inserted within the Church as People of God must be built by persons whom Christ has
liberated and made capable of loving as he did, by the gift of his liberating love and the
heartfelt acceptance of those he gives us as guides.
The love of Christ poured out in our hearts urges us to love our brothers and sisters even
to the point of taking on their weaknesses, their problems and their difficulties. In a word:
even to the point of giving our very selves.
#22
Christ gives a person two basic certainties: the certainty of being infinitely loved and the
certainty of being capable of loving without limits. Nothing except the Cross of Christ can
give in a full and definitive way these two certainties and the freedom they bring. Through
them, consecrated persons gradually become free from the need to be at the centre of
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everything and to possess the other, and from the fear of giving themselves to their
brothers and sisters. They learn rather to love as Christ loved them, with that love which
now is poured forth in their hearts, making them capable of forgetting themselves and
giving themselves as the Lord did.
By the power of this love a community is brought to life as a gathering of people who are
free, liberated by the Cross of Christ.
#23
This path of liberation which leads to full communion and to the freedom of the children
of God demands, however, the courage of self-denial in accepting and welcoming the
other with his or her limitations, starting with the acceptance of authority.
Many have noted that this has constituted one of the weak points of the recent period of
renewal. There has been an increase of knowledge and various aspects of communal life
have been studied. Much less attention has been paid, however, to the ascetic
commitment which is necessary and irreplaceable for any liberation capable of
transforming a group of people into a Christian fraternity.
Communion is a gift offered which also requires a response, a patient learning experience
and struggle, in order to overcome the excesses of spontaneity and the fickleness of
desires. The highest ideal of community necessarily brings with it conversion from every
attitude contrary to communion.
Community that is not mystical has no soul, but community that is not ascetic has no
body. "Synergy" between the gift of God and personal commitment is required for
building an incarnated communion, for giving, in other words, flesh and concrete
existence to grace and to the gift of fraternal communion.
#24
It must be admitted that this kind of reasoning presents difficulty today both to young
people and to adults. Often, young people come from a culture which overrates
subjectivity and the search for self-fulfilment, while adults either are anchored to
structures of the past or experience a certain disenchantment with respect to the neverending assemblies which were prevalent some years ago, a source of verbosity and
uncertainty.
If it is true that communion does not exist without the self-offering of each member, then
it is necessary, right from the beginning, to remove the illusion that everything must come
from others, and to help each one discover with gratitude all that has already been
received, and is in fact being received from others. Right from the beginning, it is
necessary to prepare to be not only consumers of community, but above all its builders; to
be responsible for each other's growth; to be open and available to receive the gift of the
other; to be able to help and to be helped; to replace and to be replaced.
A fraternal and shared common life has a natural attraction for young people but, later,
perseverance in the real conditions of life can become a heavy burden. Initial formation
needs, then, to bring one to awareness of the sacrifices required for living in community,
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to accepting them in view of a joyful and truly fraternal relationship and of all the other
attitudes characteristic of one who is interiorly free. (35) When we lose ourselves for our
brothers and sisters, then we find ourselves.
(35) Cfr. PI 32-34; 87.

#25
It must always be remembered that, for religious men and women, fulfilment comes
through their communities. One who tries to live an independent life, detached from
community, has surely not taken the secure path to the perfection of his or her own state.
Whereas western society applauds the independent person, the one who can attain selfactualisation alone, the self-assured individualist, the Gospel requires persons who, like the
grain of wheat, know how to die to themselves so that fraternal life may be born. (36)
Thus community becomes "Schola Amoris," a School of Love, for young people and for
adults a school in which all learn to love God, to love the brothers and sisters with
whom they live, and to love humanity, which is in great need of God's mercy and of
fraternal solidarity.
(36) Cfr. LG 46b.

#26
The communitarian ideal must not blind us to the fact that every Christian reality is built
on human frailty. The perfect "ideal community" does not exist yet: the perfect
communion of the saints is our goal in the heavenly Jerusalem.
Ours is the time for edification and constant building. It is always possible to improve and
to walk together towards a community that is able to live in forgiveness and love.
Communities cannot avoid all conflicts. The unity which they must build is a unity
established at the price of reconciliation. (37) Imperfection in communities ought not
discourage us.
Every day, communities take up again their journey, sustained by the teaching of the
Apostles: "love one another with brotherly affection; outdo one another in showing
honour" (Rm 12,10); "live in harmony with one another" (Rm 12,16); "welcome one
another, therefore, as Christ has welcomed you" (Rm 15,7); "I myself am satisfied that
you are able to instruct one another" (Rm 15,14); "wait for one another" (1Co 11,33);
"through love, be servants of one another" (Ga 5,13); "encourage one another" (1Th
5,11); "forbearing one another in love" (Ep 4,2); "be kind to one another, tender-hearted,
forgiving one another" (Ep 4,32); "be subject to one another out of reverence for Christ"
(Ep 5,21); "pray for one another" (James Jc 5,16); "clothe yourselves, all of you, with
humility towards one another" (1P 5,5); "we have fellowship with one another" (1Jn 1,7);
"let us not grow weary in well-doing, especially to those who are of the household of
faith" (Ga 6,9-10).
(37) Cfr. CIC 602 PC 15a.

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#27
It may be useful to recall that in order to foster communion of minds and hearts among
those called to live together in a community, it is necessary to cultivate those qualities
which are required in all human relationshipsrespect, kindness, sincerity, self-control,
tactfulness, a sense of humour and a spirit of sharing.
Recent documents from the Magisterium are rich with suggestions and indications helpful
for community living such as joyful simplicity, (38) clarity and mutual trust, (39) capacity
for dialogue, (40) and sincere acceptance of a beneficial communitarian discipline. (41)
(38) Cfr. ET 39.
(39) Cfr. PC 14.
(40) Cfr. CIC 619.
(41) Cfr. ET 39; EE 19.

#28
We must not forget, in the end, that peace and pleasure in being together are among the
signs of the Kingdom of God. The joy of living even in the midst of difficulties along the
human and spiritual path and in the midst of daily annoyances is already part of the
Kingdom. This joy is a fruit of the Spirit and embraces the simplicity of existence and the
monotonous texture of daily life. A joyless fraternity is one that is dying out; before long,
members will be tempted to seek elsewhere what they can no longer find within their own
home. A fraternity rich in joy is a genuine gift from above to brothers and sisters who
know how to ask for it and to accept one another, committing themselves to fraternal life,
trusting in the action of the Spirit. Thus the words of the Psalm are made true: "Behold
how good and pleasant it is when brothers dwell in unity. For there the Lord has
commanded the blessing, life for evermore" (Ps 133,1-3), "because when they live together
as brothers, they are united in the assembly of the Church; they are of one heart in charity
and of one will". (42)
Such a testimony of joy is a powerful attraction to religious life, a source of new vocations
and an encouragement to perseverance. It is very important to cultivate such joy within a
religious communityoverwork can destroy it, excessive zeal for certain causes can lead
some to forget it, constant self-analysis of one's identity and one's own future can cloud it.
Being able to enjoy one another; allowing time for personal and communal relaxation;
taking time off from work now and then; rejoicing in the joys of one's brothers and
sisters, in solicitous concern for the needs of brothers and sisters; trusting commitment to
works of the apostolate; compassion in dealing with situations; looking forward to the
next day with the hope of meeting the Lord always and everywhere: these are things that
nourish serenity, peace and joy. They become strength in apostolic action.
Joy is a splendid testimony to the evangelical quality of a religious community; it is the end
point of a journey which is not lacking in difficulties, but which is possible because it is
sustained by prayer"rejoice in your hope, be patient in tribulation, be constant in prayer"
(Rm 12,12).
(42) St. Hilary, Tract. in Ps. 132 .PL Suppl. 1, 244.

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Communicating in order to grow together

#29
In the renewal of recent years, communication has been recognised as one of the human
factors acquiring increased importance for the life of a religious community. The deeply
felt need to enhance Fraternal Life in Community is accompanied by a corresponding need
for communication which is both fuller and more intense.
In order to become brothers and sisters, it is necessary to know one another. To do this, it
is rather important to communicate more extensively and more deeply. Today, more
attention is given to various aspects of communication, although the form and the degree
may vary from one institute to another, and from one region to the next.
#30
Communication within institutes has developed considerably. There is a growing number
of regular meetings of members at different levels, central, regional, and provincial;
superiors often send letters and suggestions, and their visits to communities are more
frequent. The publication of newsletters and internal periodicals is more widespread.
This kind of broad communication asked for at various levels, corresponding to the
character proper to the institute, normally creates closer relations, nourishes a family spirit
and sharing in the concerns of the entire institute, creates greater sensitivity to general
problems, and brings religious closer together around their common mission.
#31
Regular meetings at the community level, often on a weekly basis, have also proved very
useful; they let members share problems concerning the community, the institute, the
Church, and in relation to the Church's major documents. They provide opportunities to
listen to others, share one's own thoughts, review and evaluate past experiences, and think
and plan together.
Such meetings are particularly necessary for the growth and development of fraternal life,
especially in larger communities. Time must be set aside for this purpose and kept free
from all other engagements. In addition to concern for community life, these meetings are
also important for fostering co-responsibility and for situating one's own work within the
broader framework of religious life, Church life and the life of the world to which we are
sent in mission. This is an avenue which must be pursued in every community, adapting
its rhythms and approaches to the size of the community and to the members'
commitments. In contemplative communities, it should respect their own style of life.
#32
But there is more. In many places, there is a felt need for more intense communication
among religious living together in the same community. The lack of or weakness in
communication usually leads to weakening of fraternityif we know little or nothing about
the lives of our brothers or sisters, they will be strangers to us, and the relationship will
become anonymous, as well as create true and very real problems of isolation and solitude.
Some communities complain about the poor quality of the fundamental sharing of
spiritual goods. Communication takes place, they say, around problems and issues of
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marginal importance but rarely is there any sharing of what is vital and central to the
journey of consecration.
This can have painful consequences, because then spiritual experience imperceptibly takes
on individualistic overtones. A mentality of self-sufficiency becomes more important; a
lack of sensitivity to others develops; and, gradually, significant relationships are sought
outside the community.
This problem should be dealt with explicitly. It requires, on the one hand, a tactful and
caring approach which does not exert pressure; but it also requires courage and creativity,
searching for ways and methods which will make it possible for all to learn to share,
simply and fraternally, the gifts of the Spirit so that these may indeed belong to all and be
of benefit to all (cf. 1Co 12,7).
Communion originates precisely in sharing the Spirit's gifts, a sharing of faith and in faith,
where the more we share those things which are central and vital, the more the fraternal
bond grows in strength. This kind of communication can also be helpful as a way of
learning a style of sharing which will enable members, in their own apostolates, to
"confess their faith" in simple and easy terms which all may understand and appreciate.
There are many ways in which spiritual gifts can be shared and communicated. Besides the
ones already mentioned (sharing the word and the experience of God, communal
discernment, community projects), (43) we should recall fraternal correction, review of
life, and other forms characteristic of the tradition. These are concrete ways of putting at
the service of others and of pouring into the community the gifts which the Spirit gives so
abundantly for its upbuilding and for its mission in the world.
All of this takes on greater importance now since communities often include religious of
different ages and different races, members with different cultural and theological
formation, religious who have had widely differing experiences during these agitated and
pluralistic years.
Without dialogue and attentive listening, community members run the risk of living
juxtaposed or parallel lives, a far cry from the ideal of fraternity.
(43) See above nn. 14, 16, 28, and 31.

#33
Every kind of communication implies itineraries and particular psychological difficulties
which can also be addressed positively with the help of the human sciences. Some
communities have benefited, for example, from the help of experts in communication and
professionals in the fields of psychology or sociology.
These are exceptional measures which need to be evaluated prudently, and they can be
used with moderation by communities wishing to break down the walls of separation
which at times are raised within a community. These human techniques are useful, but
they are not sufficient. All must have at heart the welfare of their brothers and sisters,
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cultivating an evangelical ability to receive from others all that they might wish to give and
to communicate, and all that they in fact communicate by their very existence.
Be "of the same mind, having the same love, being in full accord and of one mind. In
humility count others better than yourselves. Let each of you look not only to his own
interests, but also to the interests of others". Your mutual relations should be founded on
the fact that you are united to Christ Jesus (cf. Ph 2,2-5).
In a climate such as this, various techniques and approaches to communication
compatible with religious life can enhance the growth of fraternity.
#34
The considerable impact of mass media on modern life and mentality has its effect on
religious communities as well, and frequently affects internal communication.
A community, aware of the influence of the media, should learn to use them for personal
and community growth, with the evangelical clarity and inner freedom of those who have
learned to know Christ (cfr. Ga 4,17-23). The media propose, and often impose, a
mentality and model of life in constant contrast with the Gospel. In this connection, in
many areas one hears of the desire for deeper formation in receiving and using the media,
both critically and fruitfully. Why not make them an object of evaluation, of discernment
and of planning in the regular community meetings?
In particular when television becomes the only form of recreation, relations among people
are blocked or even impeded, fraternal communication is limited and indeed consecrated
life itself can be damaged.
A proper balance is neededthe moderate and prudent use of the communications media,
(44) accompanied by community discernment, can help the community know better the
complexity of the world of culture, receive the media with awareness and a critical eye
and, finally, evaluate their impact in relation to the various ministries at the service of the
Gospel.
In keeping with the choice of their specific state of life, characterised by a more marked
separation from the world, contemplative communities should consider themselves more
committed to preserving an atmosphere of recollection, being guided by the norms
determined in their own constitutions about the use of the communications media.
(44) Cfr. CDim 14; PI 13; CIC 666.

Religious community and personal growth

#35
Because religious community is a Schola Amoris which helps one grow in love for God and
for one's brothers and sisters, it is also a place for human growth. The path is a
demanding one, since it requires the renunciation of goods that are certainly highly valued,
(45) but it is not impossible. A multitude of men and women saints and the wonderful
figures of religious men and women are there to prove that consecration to Christ "does
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not constitute an obstacle to the true development of the human person but by its nature
is supremely beneficial to that development". (46)
The path towards human maturity, which is a prerequisite of a radiant evangelical life, is a
process which knows no limits, since it involves continuous enrichment not only of
spiritual values but also of values in the psychological, cultural and social order. (47)
In recent years, major changes in culture and custom have been oriented, in practice, more
towards material realities than towards spiritual values. This makes it necessary to pay
attention to some areas where, today, persons appear to be particularly vulnerable.
(45) LG 46.
(46) Ibid.
(47) Cfr. EE 45.

Identity
#36
The process of maturing takes place through one's own identifying with the call of God. A
weak sense of identity can lead to a misconceived idea of self-actualisation, especially in
times of difficulty, with an excessive need for positive results and approval from others, an
exaggerated fear of inadequacy, and depression brought on by failure.
The identity of a consecrated person depends on spiritual maturity; this is brought about
by the Spirit who prompts us to be conformed to Christ, according to the particular
characteristic provided by "the founding gift which mediates the Gospel to the members
of a given religious institute". (48) For this reason, the help of a spiritual guide, who
knows well and respects the spirituality and mission of the institute, is most important.
Such a one will "discern the action of God, accompany the religious in the ways of God,
nourish life with solid doctrine and the practice of prayer". (49) This accompaniment is
particularly necessary in the initial stage of formation, but it is useful throughout life, in
order to foster "growth towards the fullness of Christ".
Cultural maturity also helps one face the challenges of mission by acquiring the tools
necessary for discerning future trends and working out appropriate responses, in which
the Gospel is continuously proposed as the alternative to worldly proposals, integrating its
positive forces and purifying them of the leaven of evil.
In this dynamic, the consecrated person and the religious community are a proposal of the
Gospel, a proposal which manifests the presence of Christ in the world. (50)
(48) Ibid.
(49) EE 47.
(50) Cfr. LG 44.

Affectivity
#37
Fraternal life in common requires from all members good psychological balance within
which each individual can achieve emotional maturity. As mentioned above, one essential
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element of such growth is emotional freedom, which enables consecrated persons to love
their vocation and to love in accordance with this vocation. It is precisely this freedom
and this maturity which allow us to live out our affectivity correctly, both inside and
outside the community.
To love one's vocation, to hear the call as something that gives true meaning to life, and to
cherish consecration as a true, beautiful and good reality which gives truth, beauty and
goodness to one's own existence all of this makes a person strong and autonomous,
secure in one's own identity, free of the need for various forms of support and
compensation, especially in the area of affectivity. All this reinforces the bond that links
the consecrated person to those who share his or her calling. It is with them, first and
foremost, that he or she feels called to live relationships of fraternity and friendship.
To love one's vocation is to love the Church, it is to love one's institute, and to experience
the community as one's own family.
To love in accordance with one's vocation is to love in the manner of one who, in every
human relationship, wishes to be a clear sign of the love of God, not invading and not
possessing, but loving and desiring the good of the other with God's own benevolence.
Therefore, special formation is required in the area of affectivity to promote an integration
of the human aspect with the more specifically spiritual aspect. In this respect, the
guidelines contained in Potissimum Institutioni (51) concerning discernment of "a balanced
affectivity, especially sexual balance" and "the ability to live in community" are particularly
relevant.
However, difficulties in this area are frequently echoes of problems originating in other
areas: affectivity and sexuality marked by a narcissistic and adolescent attitude, or by rigid
repression, can sometimes be a result of negative experiences prior to entering the
community, but they can also be a result of difficulties in community or apostolate. A rich
and warm fraternal life, one that "carries the burden" of the wounded brother or sister in
need of help, is thus particularly important.
While a certain maturity is necessary for life in community, a cordial fraternal life is equally
necessary in order to allow each religious to attain maturity. Where members of a
community become aware of diminished affective autonomy in one of their brothers or
sisters, the response on the part of the community ought to be one of rich and human
love, similar to that of our Lord Jesus and of many holy religious a love that shares in
fears and joys, difficulties and hopes, with that warmth that is particular to a new heart
that knows how to accept the whole person. Such love caring and respectful, gratuitous
rather than possessive should make the love of Our Lord seem very near: that love
which caused the Son of God to proclaim through the Cross that we cannot doubt that
we are loved by Love.
(51) PI 43.

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Difficulties
#38
A special occasion for human growth and Christian maturity lies in living with persons
who suffer, who are not at ease in community, and who thus are an occasion of suffering
for others and of disturbance in community life.
We must first of all ask about the source of such suffering. It may be caused by a character
defect, commitments that seem too burdensome, serious gaps in formation, excessively
rapid changes over recent years, excessively authoritarian forms of government, or by
spiritual difficulties.
There may be some situations when the one in authority needs to remind members that
life in common sometimes requires sacrifice and can become a form of maxima poenitentia,
grave penance.
In some cases recourse to the social sciences is necessary, in particular where individuals
are clearly incapable of living community life due to problems of insufficient maturity and
psychological weakness, or due to factors which are more pathological.
Recourse to such intervention has proved useful not only at the therapeutic stage in
cases of more or less evident psycho-pathology but also as a preventive measure, to
assist in the proper selection of candidates, and to assist formation teams in some cases to
address specific pedagogical and formative problems. (52)
In all cases, in choosing specialists, preference is to be given to those who are believers
and are well experienced with religious life and its dynamics. So much the better if these
specialists are themselves consecrated men or women.
Finally, the use of such methods will be truly effective only if it is applied exceptionally
and not generalised; this is so partly because psycho-pedagogical measures do not solve all
problems and thus "cannot substitute for an authentic spiritual direction". (53)
(52) PI 43, 51, 63.
(53) PI 52.

From me to us
#39
Respect for the human person, recommended by the Council and by various succeeding
documents, (54) has had a positive influence on the praxis of communities.
Simultaneously, however, individualism has spread, with greater or lesser intensity
depending on the regions of the world, and in various forms: the need to take centre
stage; an exaggerated insistence on personal well-being, whether physical, psychological or
professional; a preference for individual work or for prestigious and "signed" work; the
absolute priority of one's personal aspirations and one's own individual path, regardless of
others and with no reference to the community.

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On the other hand, we must continue to seek a just balance, not always easy to achieve,
between the common good and respect for the human person, between the demands and
needs of individuals and those of the community, between personal charisms and the
community's apostolate. And this should be far from both the disintegrating forces of
individualism and the levelling aspects of communitarianism. Religious community is the
place where the daily and patient passage from "me" to "us" takes place, from my
commitment to a commitment entrusted to the community, from seeking "my things" to
seeking "the things of Christ".
In this way, religious community becomes the place where we learn daily to take on that
new mind which allows us to live in fraternal communion through the richness of diverse
gifts and which, at the same time, fosters a convergence of these gifts towards fraternity
and towards co-responsibility in the apostolic plan.
(54) PC 14c; CIC 618 EE 49.

#40
In order to realise such a community and apostolic "symphony", it is necessary:
a) to celebrate and give thanks together for the common gift of vocation and mission, a
gift far surpassing every individual and cultural difference; to promote a contemplative
attitude with regard to the wisdom of God, who has sent specific brothers and sisters to
the community that each may be a gift to the other; to praise him for what each brother or
sister communicates from the presence and word of Christ;
b) to cultivate mutual respect by which we accept the slow journey of weaker members
without stifling the growth of richer personalities; a respect which fosters creativity but
also calls for responsibility to others and to solidarity;
c) to focus on a common mission: each institute has its own mission, to which all must
contribute according to their particular gifts. The road of consecrated men and women
consists precisely in progressively consecrating to the Lord all that they have, and all that
they are, for the mission of their religious family;
d) to recall that the apostolic mission is entrusted in the first place to the community and
that this often entails conducting works proper to the institute. Dedication to this kind of
community apostolate helps a consecrated person mature and grow in his or her particular
way of holiness;
e) to consider that religious, on receiving in obedience personal missions, ought to
consider themselves sent by the community. For its part, the community shall see to their
regular updating and include them in the reviews of apostolic and community
commitments.
During the time of formation, all good will not withstanding, it may prove impossible to
integrate the personal gifts of a consecrated individual within fraternity and a common
mission. It may be necessary in such cases to ask, "Do God's gifts in this person make
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for unity and deepen communion? If they do, they can be welcomed. If they do not, then
no matter how good the gifts may seem to be in themselves, or how desirable they may
appear to some members, they are not for this particular institute. It is not wise to
tolerate widely divergent lines of development which do not have a strong foundation of
unity in the institute itself". (55)
(55) EE 22; cfr. also MR 12.

#41
In recent years, there has been an increase in the number of small communities, especially
for reasons of apostolate. These communities can also foster closer relations among
religious, prayer which is more deeply shared, and a reciprocal and more fraternal taking
up of responsibility. (56)
But there are some motives which are questionable, such as sameness of tastes or of
mentality. In this situation, it is easy for a community to close in on itself and come to the
point of choosing its own members, and brothers or sisters sent by the superiors may or
may not be accepted. This is contrary to the very nature of religious community and to its
function as sign. Optional homogeneity, besides weakening apostolic mobility, weakens
the Pneumatic strength of a community and robs the spiritual reality which rules the
community of its power as witness.
The effort involved in mutual acceptance and commitment to overcoming difficulties,
characteristics of heterogeneous communities, show forth the transcendence of the reason
which brought the community into existence, that is, the power of God which "is made
perfect in weakness" (2Co 12,9-10).
We stay together in community not because we have chosen one another, but because we
have been chosen by the Lord.
(56) Cfr. ET 40.

#42
Whereas culture of a western stamp can lead to individualism which makes fraternal life in
common difficult, other cultures can lead to communitarianism which makes giving
proper recognition to the human person difficult. All cultural forms need evangelization.
The presence of religious communities which, through a process of conversion, enter
into a fraternal life where individuals make themselves available to their brothers or sisters,
and where the "group" enhances the individual is a sign of the transforming power of
the Gospel and of the coming of the Kingdom of God.
International institutes in which members from different cultures live together can
contribute to an exchange of gifts through which the members mutually enrich and
correct one other in the common desire to live more and more intensely the Gospel of
personal freedom and fraternal communion.

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Being a community in permanent formation

#43
Community renewal has greatly benefited from permanent formation. Recommended and
presented in its basic outline by the document Potissimum Institutioni, (57) permanent
formation is considered by all who are responsible for religious institutes as of vital
importance for the future.
In spite of some uncertainties (difficulties in integrating its different aspects, difficulties in
sensitising all the members of a community, the absorbing demands of apostolic work,
and a correct balance between activity and formation), most institutes, at either the central
or local level, have undertaken initiatives.
One of the goals of such initiatives is to form communities that are mature, evangelical,
fraternal and capable of continuing permanent formation in daily life. Religious
community is the place where broad guidelines are implemented concretely, through
patient and persevering daily efforts. Religious community is, for everyone, the place and
the natural setting of the process of growth, where all become co-responsible for the
growth of others. Religious community is also the place where, day by day, members help
one another to respond as consecrated persons, bearing a common charism, to the needs
of the least and to the challenges of the new society.
Quite frequently, responses to existing problems can differ and this entails obvious
consequences for community life. From this arises the realisation that one of the
challenges intensely felt today is to integrate members who were given a different
formation and have different apostolic visions into one single community life, in such a
way that these differences become not so much occasions of conflict as moments of
mutual enrichment. In such a diversified and changeable context, the unifying role of
those responsible for community becomes ever more important; it is appropriate to
provide them with specific support in the area of permanent formation, in light of their
task of motivating the fraternal and apostolic life of their communities.
Based on the experience of recent years, two aspects deserve particular attention: the
community dimension of the evangelical counsels and the charism.
(57) Cfr. PI 66-69.

#44

The community dimension of the evangelical counsels

Religious profession expresses the gift of self to God and to the Church a gift,
however, which is lived in the community of a religious family. Religious are not only
"called" to an individual personal vocation. Their call is also a "con-vocation" they are
called with others, with whom they share their daily life.
There is here a convergence of "yeses" to God which unites a number of religious into
one single community of life. Consecrated together united in the same "yes", united in
the Holy Spirit religious discover every day that their following of Christ "obedient,
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poor and chaste", is lived in fraternity, as was the case with the disciples who followed
Jesus in his ministry. They are united with Christ, and therefore called to be united among
themselves. They are united in the mission to oppose prophetically the idolatry of power,
of possession and of pleasure. (58)
Thus, obedience binds together the various wills and unites them in one single fraternal
community, endowed with a specific mission to be accomplished within the Church.
Obedience is a "yes" to God's design, by which He has entrusted a particular task to a
group of people. It brings with it a bond to the mission, but also to the community which
must carry out its service here and now and together. It also requires a clear-sighted vision
of faith regarding the superiors who "fulfil their duty of service and leadership" (59) and
who are to see that there is conformity between apostolic work and the mission. It is in
communion with them that the divine will the only will which can save must be
fulfilled.
Poverty, the sharing of goods, even spiritual goods, has been from the beginning the basis
of fraternal communion. The poverty of individual members, which brings with it a
simple and austere life-style, not only frees them from the concerns inherent in private
ownership but it also enriches the community, enabling it to serve God and the poor
more effectively.
Poverty includes an economic dimension: the possibility of disposing of money as if it
were one's own, either for oneself or for members of one's family, a life-style too different
from that of fellow community members and from the poverty level of the society within
which one is living these things injure and weaken fraternal life.
"Poverty of spirit", humility, simplicity, recognising the gifts of others, appreciating
evangelical realities such as "the hidden life with Christ in God," respect for the hidden
sacrifice, giving value to the least ones, dedication to efforts that are neither recognised
nor paid these are all unitive aspects of fraternal life and spring from the poverty
professed.
A community of "poor" people is better able to show solidarity with the poor and to point
to the very heart of evangelization because it concretely presents the transforming power
of the beatitudes.
In the community dimension, consecrated chastity, which also implies great purity of mind,
heart and body, expresses a great freedom for loving God and all that is his, with an
undivided love and thus with a total availability for loving and serving all others, making
present the love of Christ. This love, neither selfish nor exclusive, neither possessive nor
enslaved to passion, but universal and disinterested, free and freeing, so necessary for
mission, is cultivated and grows through fraternal life. Thus, those who live consecrated
celibacy "recall that wonderful marriage made by God, which will be fully manifested in
the future age, and in which the Church has Christ for her only spouse". (60)

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This communal dimension of the vows must be continuously fostered and deepened a
process which is characteristic of permanent formation.
(58) Cfr. RHP 25.
(59) MR 13.
(60) PC 12; cfr. CIC 607.

#45

The charism
This is the second aspect of permanent formation to which we must give special attention
in order to promote the growth of fraternal life.
"Religious consecration establishes a particular communion between religious and God
and, in him, between the members of the same institute. The foundation of unity,
however, is the communion in Christ established by the one founding gift." (61)
Reference to the institute's founder and to the charism lived by him or her and then
communicated, kept and developed throughout the life of the institute, (62) thus appears
as an essential element for the unity of the community.
To live in community is to live the will of God together, in accordance with the
orientation of the charismatic gift received by the founder from God and transmitted to
his or her disciples and followers.
The renewal of recent years, re-emphasising the importance of the originating charism by
rich theological reflection, (63) has promoted the unity of the community, which is seen as
bearer of this same gift from the Spirit, a gift to be shared with the brothers or sisters, and
by which it is possible to enrich the Church "for the life of the world." For this reason,
formation programmes which include regular courses of study and prayerful reflection on
the founder, the charism and the constitutions of the institute are particularly beneficial.
A deepened understanding of the charism leads to a clearer vision of one's own identity,
around which it is easier to build unity and communion. Clarity concerning one's own
charismatic identity allows creative adjustment to new situations and this leads to positive
prospects for the future of the institute.
A lack of clarity in this area can easily cause insecurity concerning goals and vulnerability
with respect to conditions surrounding religious life, cultural currents and various
apostolic needs, in addition to the obstacles it raises regarding adaptation and renewal.
(61) EE 18; cfr. MR 11-12.
(62) Cfr. MR 11.
(63) Cfr. MR 11-12; EE 11 41.

#46
It is therefore necessary to promote an institute's charismatic identity, especially to avoid a
kind of genericism, which is a true threat to the vitality of a religious community.

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Several factors have been identified as having caused suffering for religious communities
in recent years and, in some cases, continue to cause it:
- a "generic" approach in other words, one that lacks the specific mediation of one's
own charism in considering certain guidelines of the particular Church or certain
suggestions deriving from different spiritualities;
- a certain kind of involvement in ecclesial movements which exposes individual religious
to the ambiguous phenomenon of "dual membership;"
- in the essential and often fruitful relationships with laity, especially with lay collaborators,
a certain adjustment to a lay mentality. Instead of offering their own religious witness as a
fraternal gift which would encourage Christian authenticity, they simply imitate the laity,
taking on their way of seeing and acting, thus weakening the contribution of their own
consecration;
- an excessive accommodation to the demands of family, to the ideals of nation, race or
tribe, or of some social group, which risks distorting the charism to suit particular
positions or interests.
The genericism which reduces religious life to a colourless lowest common denominator
leads to wiping out the beauty and fruitfulness of the many and various charisms inspired
by the Holy Spirit.

Authority in the service of fraternity

#47
It is generally agreed that the evolution of recent years has contributed to the maturity of
fraternal life in communities. In many communities, the climate of life in common has
improvedthere is more space for the active participation of all; there has been a move
from a common life based too much on observance to a life that is more attentive to
individual needs, that is better attended to on the human level. The effort to build
communities that are less formalistic, less authoritarian, more fraternal and participatory, is
generally considered to be one of the more visible fruits of these recent years.
#48
These positive developments in some places have risked being compromised by a distrust
of authority.
The desire for deeper communion among the members and an understandable reaction
against structures felt as being too rigid and authoritarian have contributed to a lack of
understanding of the full scope of the role of authority; indeed, some consider it to be
altogether unnecessary to community life, and others have reduced it to the simple role of
co-ordinating the initiatives of the members. As a result, a certain number of communities
have been led to live with no one in charge while other communities make all decisions
collegially. All of this brings with it the danger, not merely hypothetical, of a complete
breakdown of community life; it tends to give priority to individual paths, and
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simultaneously to blur the function of authority a function which is both necessary for
the growth of Fraternal Life in Community and for the spiritual journey of the consecrated
person.
However, the results of these experiments are gradually leading back to the rediscovery of
the need for and the role of personal authority, in continuity with the entire tradition of
religious life.
If the widespread democratic climate has encouraged the growth of co-responsibility and
of participation by all in the decision-making process, even within the religious
community, nevertheless, we must not forget that fraternity is not only a fruit of human
effort but also and above all a gift of God. It is a gift that comes from obedience to the
Word of God, and also, in religious life, to the authority who reminds us of that Word and
relates it to specific situations, in accordance with the spirit of the institute.
"But we beseech you, brothers, to respect those who labour among you and are over you
in the Lord and admonish you, and to esteem them very highly in love because of their
work" (1Th 5,12-13). The Christian community is not an anonymous collective, but it is
endowed, from the beginning, with leaders, for whom the Apostle asks consideration,
respect and charity.
In religious communities, authority, to whom attention and respect are due also by reason
of the obedience professed, is placed at the service of the fraternity, of its being built up,
of the achievement of its spiritual and apostolic goals.
#49
The recent renewal has helped to redesign authority with the intention of linking it once
again more closely to its evangelical roots and thus to the service of the spiritual progress
of each one and the building up of Fraternal Life in Community.
Every community has a mission of its own to accomplish. Persons in authority thus serve
a community which must accomplish a specific mission, received and defined by the
institute and by its charism. Since there is a variety of missions, there must also be a
variety of kinds of communities, and thus a variety of ways of exercising authority. It is for
this reason that religious life has within it various ways of conceiving and exercising
authority, defined by proper law.

Authority is, evangelically, always service.

#50
The renewal of recent years has led to highlighting some aspects of authority.
a) Spiritual authority
If consecrated persons have dedicated themselves to the total service of God, authority
promotes and sustains their consecration. In a certain sense, authority can be seen as
"servant of the servants of God". Authority has as its main task building in unity the
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brothers and sisters of "a fraternal community, in which God is sought and loved above
all". (64) A superior must therefore be, above all, a spiritual person, convinced of the
primacy of the spiritual, both with respect to personal life and for the development of
fraternal life; in other words, he or she must know that the more the love of God
increases in each individual heart, the more unity there will be between hearts.
Thus, the superior's main task will be the spiritual, community and apostolic animation of
his or her community.
(64) CIC 619.

b) Authority conducive to unity

An authority conducive to unity is one concerned to create a climate favourable to sharing
and co-responsibility; to encourage all to contribute to the affairs of all; to encourage
members to assume and to respect responsibility; to promote, by their respect for the
human person, voluntary obedience; (65) to listen willingly to the members, promoting
their harmonious collaboration for the good of the institute and the Church; (66) to
engage in dialogue and offer timely opportunities for encounter; to give courage and hope
in times of difficulty; to look ahead and point to new horizons for mission. Still more: an
authority which seeks to maintain a balance among the various aspects of community life
between prayer and work, apostolate and formation, work and rest.
The authority of a superior works so that the religious house is not merely a place of
residence, a collection of subjects each of whom lives an individual history, but a
"fraternal community in Christ". (67)
(65) Cfr. CIC 618.
(66) Ibid.
(67) CIC 619.

c) Authority capable of making final decisions and assuring their implementation

Community discernment is a rather useful process, even if not easy or automatic, for involving
human competence, spiritual wisdom and personal detachment. Where it is practised with
faith and seriousness, it can provide superiors with optimal conditions for making
necessary decisions in the best interests of fraternal life and of mission.
When a decision has been made in accordance with the procedures established by proper
law, superiors need perseverance and strength to ensure that what has been decided not
remain mere words on paper.
#51
It is also necessary that the proper law of each institute be as precise as possible in
determining the respective competence of the community, the various councils,
departmental co-ordinators and the superior. A lack of clarity in this area is a source of
confusion and conflict.
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"Community projects", which can help increase participation in community life and in its
mission in various contexts, should also take care to define clearly the role and
competence of authority, in line with the constitutions.
#52
Fraternal and united communities are increasingly called to be an important and eloquent
element of the Gospel counter-culture, salt of the earth and light of the world.
Thus, for example, if in western society where individualism is rampant, a religious
community is called to be a prophetic sign of the possibility of achieving in Christ
fraternity and solidarity, in cultures where authoritarianism or communitarianism is
rampant it is called to be a sign of respect for and promotion of the human person, and
also an exercise of authority in agreement with the will of God.
While religious communities must take on the culture of their place, they are also called to
purify and elevate it, through the salt and light of the Gospel, offering through their
existing communities a concrete synthesis of what is not only an evangelization of culture
but also an evangelising inculturation and an inculturated evangelization.
#53
Finally, we must never forget in this delicate, complex and often painful issue that faith
plays a decisive role which allows us to understand the saving mystery of obedience. (68)
Just as from the disobedience of one man came the disintegration of the human family
and from the obedience of the New Man began its reconstitution (cf. Rm 5,19), so an
obedient attitude will always be an essential force for all family life.
Religious life has always lived from this conviction of faith and is called to live from it also
today with courage, so as not to run in vain in search of fraternal relations and so as to be
an evangelically relevant reality in the Church and in society.
(68) Cfr. PC 14 EE 49.

Fraternity as sign
#54
The relationship between fraternal life and apostolic activity, in particular within institutes
dedicated to works of the apostolate, has not always been clear and has all too often led to
tension, both for the individual and for the community. For some, "building community"
is felt as an obstacle to mission, almost a waste of time in matters of secondary
importance. All must be reminded that fraternal communion, as such, is already an
apostolate; in other words, it contributes directly to the work of evangelization. The sign
par excellence left us by Our Lord is that of lived fraternity: "By this all will know that you
are my disciples, if you have love for one another" (cf. Jn 13,35).
Along with sending them to preach the Gospel to every creature (Mt 28,19-20), the Lord
sent his disciples to live together "so that the world may believe" that Jesus is the one sent
by the Father and that we owe him the full assent of faith (Jn 17,21). The sign of fraternity
is then of the greatest importance because it is the sign that points to the divine origin of
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the Christian message and has the power to open hearts to faith. For this reason, "the
effectiveness of religious life depends on the quality of the fraternal life in common". (69)
(69) John Paul II, to the Plenary Meeting of CICLSAL, 20 November 1992, n. 3, OR (English) 2
December 1992.

#55
A religious community, if and to the extent that it promotes fraternal life among its
members, makes present in a continuous and legible way this "sign" which is needed by
the Church, above all in her task of new evangelization.
Also for this reason, the Church takes to heart the fraternal life of religious communities:
the more intense their fraternal love, the greater the credibility of the message she
proclaims, and the more visible the heart of the mystery of the Church, sacrament of the
union of humankind with God, and of its members among themselves. (70) Fraternal life
is not the "entirety" of the mission of a religious community, but it is an essential element.
Fraternal life is just as important as apostolic life.
The needs of apostolic service cannot therefore be invoked to accept or to justify
defective community life. Activities undertaken by religious must be activities of people
who live in community and who inform their actions with community spirit by word,
action and example.
Particular circumstances, considered later, may require adjustments, but these should not
be such as to remove a religious from living the communion and spirit of his or her
community.
(70) Cfr. LG 1.

#56
Religious communities, aware of their responsibilities towards the greater fraternity of the
Church, also become a sign of the possibility of living Christian fraternity and of the price
that must be paid to build any form of fraternal life.
Moreover, in the context of the diverse societies of our planet torn as they are by the
divisive forces of passion and conflicting interests, yearning for unity but unsure of what
path to follow the presence of communities where people of different ages, languages
and cultures meet as brothers and sisters, and which remain united despite the inevitable
conflicts and difficulties inherent in common life, is in itself a sign that bears witness to a
higher reality and points to higher aspirations.
"Religious communities, who by their life proclaim the joy and the human and
supernatural value of Christian fraternity, speak to our society about the transforming
power of the Good News". (71)
"And above all these, put on love, which binds everything together in perfect harmony"
(Col 3,14), love as it was taught and lived by Jesus Christ and communicated to us through
his Spirit. This love that unites is also the love that leads us to extend to others the
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experience of communion with God and with each other. In other words, it creates
apostles by urging communities on their path of mission, whether this be contemplative,
proclamation of the Word or ministries of charity. God wishes to inundate the world with
his love; so, fraternal communities become missionaries of this love and concrete signs of
its unifying power.
(71) John Paul II, to the Plenary Meeting of CICLSAL, 20 November 1992, n. 4, OR (English) 2
December 1992.

#57
The quality of fraternal life has a significant impact on the perseverance of individual
religious. Just as the poor quality of fraternal life has been mentioned frequently by many
as the reason for leaving religious life, so fraternity lived fully has often been, and still is, a
valuable support to the perseverance of many.
Within a truly fraternal community, each member has a sense of co-responsibility for the
faithfulness of the others; each one contributes to a serene climate of sharing life, of
understanding, and of mutual help; each is attentive to the moments of fatigue, suffering,
isolation or lack of motivation in others; each offers support to those who are saddened
by difficulties and trials.
Thus, religious communities, in the support they give to the perseverance of their
members, also acquire the value of a sign of the abiding fidelity of God, and thus become
a support to the faith and fidelity of Christians who are immersed in the events of this
world, where the paths of fidelity seem to be less and less known.

III. RELIGIOUS COMMUNITY AS PLACE AND SUBJECT OF MISSION

#58
Just as the Holy Spirit anointed the Church in the Upper Room to send her out to
evangelise the world, so every religious community, as an authentic Pneumatic community
of the Risen One, is also, and according to its own nature, apostolic.
In fact, "communion begets communion: essentially it is likened to a mission on behalf of
communion. Communion and mission are profoundly connected with each other, they
interpenetrate and mutually imply each other, to the point that communion represents
both the source and the fruit of missioncommunion gives rise to mission and mission is
accomplished in communion". (72)
No religious community, including specifically contemplative ones, is turned in on itself;
rather it is announcement, diakonia, and prophetic witness. The Risen One, who lives in
the community, communicating his own Spirit to it, makes it a witness of the resurrection.
(72) CL 32.

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Religious community and mission

Before reflecting on some particular situations that religious communities, in order to be
faithful to their specific mission, must face today in various contexts around the world, it
is helpful to consider here the particular relationship between different kinds of religious
communities and the mission they are called to carry out.
#59
a) The Second Vatican Council made the following statement: "Let religious see well to it
that the Church truly show forth Christ through them with ever-increasing clarity to
believers and unbelievers alike Christ in contemplation on the mountain, or
proclaiming the kingdom of God to the multitudes, or healing the sick and maimed and
converting sinners to a good life, or blessing children and doing good to all, always in
obedience to the will of the Father who sent him". (73)
From participation in the various aspects of Christ's mission, the Spirit makes different
religious families arise, characterised by different missions, and therefore by different
kinds of community.
b) The contemplative type of community (showing forth Christ on the mountain) is
centred on the twofold communion with God and among its members. It has a most
efficacious apostolic impact, even though it remains to a great extent hidden in mystery.
The "apostolic" religious community (showing forth Christ among the multitudes) is
consecrated for active service to others, a service characterised by a specific charism.
Among "apostolic communities", some are more strongly centred on common life so that
their apostolate depends on the possibility of their forming community. Others are
decidedly oriented towards mission and for them the type of community depends on the
type of mission. Institutes clearly ordered to specific forms of apostolic service accent the
priority of the entire religious family, considered as one apostolic body and one large
community to which the Holy Spirit has given a mission to be carried out in the Church.
The communion which vivifies and gathers the large family is lived concretely in the single
local communities, which are entrusted with carrying out the mission, according to the
different needs.
There are thus various kinds of religious community that have been handed down over
the centuries, such as monastic, conventual, and active or "diaconal".
It follows that "common life lived in community" does not have the same meaning for all
religious. Monastics, conventuals and religious of active life have maintained legitimate
differences in their ways of understanding and living religious community.
This diversity is presented in their constitutions, which outline the character of the
institute, and thus the character of the religious community.
c) It is generally recognised, especially for religious communities dedicated to works of the
apostolate, that it proves to be somewhat difficult in daily experience to balance
community and apostolic commitment. If it is dangerous to oppose these two aspects, it is
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also difficult to harmonise them. This too is a fruitful tension of religious life, which is
designed to cultivate simultaneously both the disciple who must live with Jesus and with
the group of those following him and the apostle who must take part in the mission of the
Lord.
d) In recent years, the great variety of apostolic needs has often resulted in co-existence,
within one institute, of communities considerably different from each otherlarge and
rather structured communities exist alongside smaller, much more flexible ones, but
without losing the authentic community character of religious life.
All of this has a considerable impact on the life of the institute and on its makeup, which
is now no longer as compact as it once was, but is more diversified and has different ways
of living religious community.
e) The tendency, in some institutes, to emphasise mission over community, and to favour
diversity over unity, has had a profound impact on fraternal life in common, to the point
that this has become, at times, almost an option rather than an integral part of religious
life.
The consequences of this have certainly not been positive; they lead us to ask serious
questions about the appropriateness of continuing along this path, and suggest the need to
undertake a path of rediscovering the intimate bond between community and mission, in
order creatively to overcome unilateral tendencies, which invariably impoverish the rich
reality of religious life.
(73) LG 46a.

In the particular Church

#60
The missionary presence of a religious community is developed within the context of a
particular Church, to which the members bring the richness of their consecration, of their
fraternal life and of their charism.
By its mere presence, not only does a religious community bear in itself the richness of
Christian life but as a unit it constitutes a particularly effective announcement of the
Christian message. It can be said that it is a living and continuous preaching. This
objective condition, which clearly holds religious themselves responsible, calling them to
be faithful to this, their primary mission, correcting and eliminating anything which could
attenuate or weaken the drawing power of their example, makes their presence in the
particular Church identifiable and precious, prior to any other consideration.
Since charity is the greatest of the charisms (cfr. 1Co 13,13), a religious community
enriches the Church of which it is a living part, first of all by its love. It loves the universal
Church and the particular Church in which it is inserted because it is within the Church
and as Church that it is placed in contact with the communion of the blessed and
beatifying Trinity, source of all goods. In this way it becomes a privileged manifestation of
the very nature of the Church herself.
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A religious community loves the particular Church, enriches it with its charisms and opens
it to a more universal dimension. The delicate relationships between the pastoral needs of
the particular Church and the charismatic specificity of the religious community have been
dealt with in Mutuae Relationes. In addition to the theological and pastoral orientations it
provides, that document has made an important contribution to more cordial and intense
collaboration. The time has come to take another look at that document, in order to give a
new thrust to the spirit of true communion between religious community and the
particular Church.
The growing difficulties of mission work and the scarcity of personnel can tempt both a
religious community and the particular Church to a certain isolation; this, of course, does
nothing to improve mutual understanding and collaboration.
The religious community runs the risk, on the one hand, of being present in the particular
Church with no organic link to its life or to its pastoral programme and, on the other
hand, of being reduced to merely pastoral functions. Moreover, if religious life tends more
and more to emphasise its own charismatic identity, the local Church often makes
pressing and insistent demands on the energies of religious for the pastoral activities of
the diocese or parish. The guidelines provided by Mutuae Relationes take us far from the
isolation and independence of a religious community in relation to a particular Church and
far from the practical assimilation of a religious community into the particular Church.
Just as a religious community cannot act independently of the particular Church, or as an
alternative to it, or much less against the directives and pastoral programme of the
particular Church, so the particular Church cannot dispose, according to its own pleasure
and according to its needs, of a religious community or of any of its members.
It is important to recall that a lack of proper consideration for the charism of a religious
community serves neither the good of the particular Church nor that of the religious
community itself. Only if a religious community has a well-defined charismatic identity
can it integrate itself into an "overall pastoral programme" without losing its own
character. Indeed, only in this way will it enrich the programme with its gift.
We must not forget that every charism is born in the Church and for the world and the
link to its source and purpose must be continuously renewed; each charism is alive to the
extent that one is faithful to it.
The Church and the world make possible its interpretation, request it and stimulate it to
continued growth in relevance and vitality. Charism and particular Church should not be
in conflict but should rather support and complete one another, especially now that so
many problems of living out the charism and its insertion into changed situations have
arisen.
At the root of many misunderstandings is perhaps a mutual partial knowledge either of
the particular Church or of religious life, and of the responsibilities of the bishop for
religious life.
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It is earnestly recommended that all diocesan theological seminaries include a course

specifically on the theology of consecrated life, including study of its dogmatic, juridic and
pastoral aspects; religious should in turn receive adequate theological formation
concerning the particular Church. (74)
Above all, however, a truly fraternal religious community will feel in duty bound to spread
a climate of communion that will enable the entire Christian community to consider itself
"the family of the children of God".
(74) Cfr. MR 30b, 47.

#61

The Parish
In parishes, it may sometimes be difficult to co-ordinate parish life and community life.
In some regions, the difficulties of living in community while being active in parish
ministry create considerable tension for religious priests. At times, the heavy commitment
to pastoral work in the parish is carried out to the detriment of the institute's charism and
to community life, to the point that parishioners, secular clergy and even religious
themselves lose sight of the particular nature of religious life.
Urgent pastoral needs must never lead us to forget that the best service a religious
community can give to the Church is that of being faithful to its charism. This is also
reflected in accepting responsibility for parishes and running them. Preference should be
given to parishes which allow a community to live as community and where the religious
can express their charism.
Religious communities of women, also frequently asked to become involved in a more
direct way in the pastoral ministry of the parish, go through similar difficulties.
Here too, it is worth repeating, their presence will be all the more fruitful, the more the
religious community is present in its charismatic character. (75) All of this can be a great
advantage for both the religious community and the pastoral work, in which religious
women are generally well accepted and appreciated.
(75) MR 49-50.

#62

Ecclesial movements
Ecclesial movements in the broadest sense of the term, endowed with lively spirituality
and apostolic vitality, have attracted the attention of some religious who have become
involved in them, sometimes deriving fruits of spiritual renewal, apostolic dedication and a
reawakening of their vocation. Sometimes, however, such involvements have also brought
divisions into the religious community.
It is, then, opportune to make the following observations:
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a) some movements are simply movements of renewal; others have apostolic projects
which can be incompatible with those of a religious community.
Also, there can be different degrees of involvement on the part of consecrated persons:
some take part only as onlookers; others participate occasionally; still others are
permanent members while remaining in full harmony with their own community and
spirituality. However, those whose principal membership goes to the movement and who
become psychologically distanced from their own institute become a problem. They live in
a state of inner divisionthey dwell within their communities, but they live in accordance
with the pastoral plans and guidelines of the movement.
There is need, then, for careful discernment between one movement and another, and
between various kinds of involvement on the part of individual religious;
b) these movements can be a fruitful challenge to a religious community, to its spiritual
dynamic, to the quality of its prayer life, to the relevance of its apostolic initiatives, to its
fidelity to the Church, to the intensity of its fraternal life. A religious community should be
open to encounters with these movements, showing an attitude of mutual recognition,
dialogue and exchange of gifts.
The great spiritual tradition ascetic and mystical of religious life and of the institute
can also be helpful to these young movements;
c) the main difficulty in relating to these movements is the identity of the individual
consecrated personif it is solid, the relationship can be fruitful for both.
For those religious who seem to live more in and for a particular movement than in and
for their religious community, it is good to recall the following statement in Potissimum
institutioni: "An institute has an internal cohesiveness which it receives from its nature,
its end, its spirit, its character, and its traditions. This whole patrimony is the axis around
which both the identity and unity of the institute itself and the unity of life of each of its
members are maintained. This is a gift of the Spirit to the Church and does not admit any
interference or any admixture. A dialogue and sharing within the Church presumes that
each institute is well aware of what it is.
"Candidates for the religious life place themselves under the authority of the
superiors (of the institute) . They cannot simultaneously be dependent upon someone
apart from the institute.
"These exigencies remain after the religious profession, so as to avoid appearance of
divided loyalties, either on the level of the personal spiritual life of the religious or on the
level of their mission". (76)
Taking part in a movement will be positive for religious if it reinforces their specific
identity.
(76) PI 93.

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SOME PARTICULAR SITUATIONS

#63

Insertion into poor neighbourhoods

Alongside many other brothers and sisters in the faith, religious communities have been
among the first in attending to the material and spiritual poverty of their time, in
continuously renewed ways.
In recent years, poverty has been an issue which has involved religious very intensely and
which has touched their hearts. Religious life has seriously faced the question of how to be
available for the task of evangelising the poor (evangelizare pauperibus). But religious have
also wanted to be evangelised through their contact with the world of the poor (evangelizari
a pauperibus).
In this huge mobilisation, in which religious have chosen as their programme "everyone
for the poor", "many with the poor", "some like the poor", some accomplishments in the
area of being "like the poor" deserve special mention.
In face of the impoverishment of great masses of people, especially in abandoned and
marginal areas of large cities and in forgotten rural areas, "religious communities of
insertion" have arisen as one of the expressions of the preferential and solidarist
evangelical option for the poor. These communities intend to accompany the poor in their
process of integral liberation, but are also fruit of the desire to discover the poor Christ in
marginalized brothers and sisters, in order to serve him and become conformed to him.
a) "Insertion" as an ideal of religious life has developed in a context of the movement of
faith and solidarity of religious communities with the poorest.
It is a reality which cannot but arouse admiration for the tremendous personal dedication
and great sacrifices which it involves; for the love of the poor which carries one to share
their real and harsh poverty; for the effort to make the Gospel present in sectors of the
population which are without hope; to bring them closer to the Word of God, and to
make them feel a living part of the Church. (77) These communities often live in areas
deeply marked by a violence which gives rise to insecurity and, sometimes, to persecution,
to the point of real danger to life. Their great courage is clear testimony to the hope that it
is possible to live as brothers and sisters, despite all situations of suffering and injustice.
Often sent to the front lines of mission, sometimes witnesses of the apostolic creativity of
their founders, such religious communities ought to be able to count on the good will and
fraternal prayer of the other members of their institute and on particular care from their
superiors. (78)
b) These religious communities should not be left to themselves; they must be helped to
live a life of community. This requires space for prayer and fraternal exchanges, in order
to ensure that the charismatic originality of their institute not appear to them relatively less
important than undifferentiated service to the poor, and in order that their evangelical
witness not be clouded by partisan interpretations or exploitation. (79)
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Superiors shall be careful to select suitable members and to prepare such communities in a
way that will ensure connection with other communities of the institute, thereby
guaranteeing continuity.
c) We should also applaud the efforts of the other religious communities who are
effectively committed to the poor, whether in traditional ways, or in new ways more suited
to new forms of poverty, or by raising awareness at all levels of society of the problems of
the poor thus generating among the laity vocations to social and political commitment,
charitable projects and voluntary service.
(77) Cfr. SD 85.
(78) Cfr. RHP 6; EN 69; SD 92.
(79) Cfr. PI 28.

All of this bears witness that the faith is alive in the Church, that the love of Christ is
active and present among the poor: "as you did it to one of the least of these, you did it to
me" (cfr. Mt 25,40).
Where insertion among the poor has become, for both the poor and the religious
community itself, a true experience of God, there is experienced the truth of the
affirmation that the poor are evangelised and the poor evangelise.
#64

Small Communities
a) Other social factors have also influenced communities. In some more economically
developed regions, the State has become more active in areas such as education, health
and social services, often in ways that leave little or no space for other agents, such as
religious communities. On the other hand, the decrease in numbers of men and women
religious and, here or there, a limited understanding of the presence of Catholics in social
action, seen more as supplementary rather than as a genuine expression of Christian
charity, have made it difficult to carry on complex projects.
Hence, in some regions, there has been a gradual abandonment of traditional works
which for many years had been in the hands of strong and homogeneous communities
and an increase in small communities available for new kinds of services, more often than
not in keeping with the institute's charism.
b) Smaller communities have also become more frequent as a result of deliberate choices
made by certain institutes in order to promote fraternal union and collaboration through
closer relationships among persons and a mutual and more broadly based sharing of
responsibility.
Such communities, as mentioned in Evangelica Testificatio, (80) are certainly possible,
although they have proved to be more demanding for their members.

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c) Small communities, often situated in close contact with the daily life and problems of
people but also more exposed to the influence of a secularised mentality have the
important responsibility of being visible places of happy fraternity, enthusiastic industry
and transcendent hope.
It is therefore necessary that these communities be given a programme of life which is
solid, flexible and binding, approved by the competent authority who is to ensure that the
apostolate have a community dimension. This programme should be suited to the persons
and demands of the mission in such a way as to promote balance between prayer and
activity, between moments of community intimacy and apostolic work. It should also
include regular meetings with other communities of the same institute, precisely to
overcome the danger of isolation and margination from the broader community of the
institute.
d) Even if small communities can offer advantages, it is not normally recommended that
an institute be made up of only small communities. Larger communities are necessary.
They can offer significant services both to the entire institute and to the smaller
communities: cultivating the life of prayer and celebrations with more intensity and
richness, being preferred places for study and reflection, offering possibilities for retreat
and rest for members working on the more difficult frontiers of the evangelising mission.
This exchange between the two kinds of community is made fruitful by a climate of
kindness and acceptance.
These communities should be recognisable primarily for the fraternal love which unites
the members, for the simplicity of their lives, for the mission they undertake in the name
of the community, for persevering fidelity to their charism, for the constant diffusion of
the "sweet perfume" of Christ (2Co 2,15), so that in the most diverse circumstances they
may point to the "way of peace", even for the confused and fragmented members of
modern society.
(80) Cfr. ET 40.

#65

Men and women religious living alone

One of the realities encountered from time to time is that of men and women religious
living alone. Common life in a house of the institute is essential for religious life.
"Religious should live in their own religious house, observing a common life. They should
not live alone without serious reason, and should not do so if there is a community of
their institute reasonably near". (81)
There are, however, exceptions which must be evaluated and can be authorised by
superiors (82) by reason of apostolate on behalf of the institute (as for example,
commitments requested by the Church; extraordinary missions; great distances in mission
territories; gradual decrease in the membership of a community, to the point that a single
religious is in charge of one of the institute's works), or for reasons of health and study.
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While it is the responsibility of superiors to cultivate frequent contacts with members

living outside community, it is the duty of these religious to keep alive in themselves the
sense of belonging to the institute and a sense of communion with its members, seeking
every means suitable for strengthening fraternal bonds. Periods of intense communal
living must be scheduled, as well as regular meetings with fellow religious for formation,
fraternal sharing, review of life, and prayer, for breathing in a family atmosphere.
Wherever they may be, members of an institute shall be bearers of the charism of their
religious family.
A religious living alone is never an ideal. The norm is that religious live in fraternal
communities: the individual is consecrated in this common life and it is in this form of life
that such men and women normally undertake their apostolate; it is to this life that they
return, in heart and in person, as often as it is necessary for them to live apart for a time,
long or short.
a) The demands of a particular apostolic work, for example of a diocesan work, have led
various institutes to send one of their members to collaborate in an inter-congregational
team. There are positive experiences in which religious who collaborate in serving a
particular work in a place where there is no community of their own institute, instead of
living alone, live in the same house, pray together, have meetings to reflect on the word of
God, share food and domestic duties, etc. As long as this does not become a substitute for
living communication with their own institute, this kind of "community life" can be
advantageous for the work and for the religious themselves.
Religious should be prudent in wanting to take on work which normally requires them to
live outside community, and superiors should likewise be prudent in assigning members to
these works.
b) Also, requests for attending to elderly and sick parents, often involving long absences
from community, need careful discernment and possibly such needs can be satisfied by
other arrangements in order to avoid excessively long absences of the son or daughter.
c) It must be noted that the religious who lives alone, without an assignment or
permission from the superior, is fleeing from the obligation to common life. Nor is it
sufficient to take part in a few meetings or celebrations to be fully a religious. Efforts must
be made to bring about the progressive disappearance of these unjustified and
inadmissible situations for religious men and women.
d) In each case, it is helpful to recall that religious, even when living outside community,
are subject in areas relating to apostolate to the authority of the bishop, (83) who is to be
informed of their presence in his diocese.
e) Should there be institutes in which, unfortunately, the majority of members no longer
live in community, such institutes would no longer be able to be considered true religious
institutes. Superiors and religious are invited to reflect seriously on this sorrowful outcome
and, consequently, on the importance of resuming with vigour the practice of fraternal life
in common.
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(81) EE III, 12.

(82) Cfr. CIC 665,1.
(83) Cfr. CIC 678,1.

#66

In Mission Territories
Fraternal life in common has special value in areas of the mission ad gentes because it
shows the world, especially the non-Christian world, the "newness" of Christianity, that is,
the charity which is capable of overcoming divisions created by race, colour, tribe. In
some countries where the Gospel cannot be proclaimed, religious communities are almost
the only sign and silent and effective witness of Christ and of the Church.
But not rarely it is precisely in mission territories that religious come up against notable
practical difficulties in building stable and viable communities: distances which require
great mobility and widely scattered communities; belonging to different races, tribes, and
cultures; the need for formation in inter-congregational centres. These and other factors
can be obstacles for a community ideal.
The important thing is that the members of the institute be aware of the unusualness of
the situation, that they promote frequent communication among themselves, that they
promote regular community meetings and, as soon as possible, set up fraternal religious
communities with a strong missionary character so that they can offer the missionary sign
par excellence: "that they may all be one, so that the world may believe" (Jn 17,21).
#67

Reorganization of Works
Changes in cultural and ecclesial conditions, internal factors in the development of
institutes and changes of their resources can require a reorganization of the works and of
the presence of religious communities.
This task, not an easy one, has real implications touching on community. Generally, it is a
question of works in which many brothers and sisters have expended their best apostolic
energies and to which they are tied by special psychological and spiritual bonds.
The future of these works, their apostolic significance and their reorganization require
study, comparison and discernment. All of this can become a school for learning to seek
and follow the will of God, but at the same time it can be an occasion of painful conflicts
not easily overcome.
Criteria which cannot be overlooked and which enlighten communities at the time of
decisions, sometimes bold and painful, are: commitment to safeguard the significance of
their own charism in a specific setting, concern to keep alive an authentic fraternal life and
attention to the needs of the particular Church. A trusting and ongoing dialogue with the
particular Church is therefore essential, as is effective connection with those responsible
for communion among the religious.
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In addition to attention to the needs of the particular Church, religious communities must
be concerned also for all that the world neglects that is to say, for the new forms of
poverty and suffering in the many forms in which they are found in different parts of the
world.
Reorganization will be creative and a source of prophetic signs if it takes care to announce
new ways of being present even if only in small numbers in order to respond to
new needs, especially those of the most abandoned and forgotten areas.
#68

Elderly Religious
One of the situations which community life faces more often today is the increasing age of
its members. Ageing has taken on particular significance both because of the reduced
number of new vocations and because of the progress of medicine.
For a community, on the one hand this fact means concern for accepting in their midst
and esteeming deeply the presence and services which elderly brothers and sisters can
offer and, on the other, it means attention to provide fraternally and in a way consistent
with consecrated life those means of spiritual and material assistance which the elderly
need.
The presence of the elderly in communities can be quite positive. An elderly religious who
does not allow himself or herself to be overcome by the annoyances and limitations of
age, but keeps alive joy, love and hope, is an invaluable support for the young. The elderly
provide a witness, wisdom and prayer which are a constant encouragement to the young
in their spiritual and apostolic journey. Moreover, religious who take care of the elderly
give evangelical credibility to their own institute as a "true family convoked in the name of
the Lord". (84)
Consecrated persons also should prepare themselves long in advance for becoming old
and for extending their "active" years, by learning to discover their new way of building
community and collaborating in the common mission, responding positively to the
challenges of their age, through lively spiritual and cultural interests, by prayer, and by
continued participation in their work for as long as they can render service, even if limited.
Superiors should arrange courses and meetings to assist personal preparation and to
prolong and enhance as much as possible the presence of religious in their normal
workplaces.
When in time these elderly members lose their autonomy or require special care, even
when their health is cared for by lay persons, the institute should be very much concerned
with supporting them so that they continue to feel a part of the life of the institute, sharers
in its mission, involved in its apostolic dynamism, comforted in their solitude, encouraged
in their suffering. They never leave the mission but they are placed at its heart,
participating in it in a new and effective manner.

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However invisible, their fruitfulness is not less than that of more active communities.
These derive strength and fruitfulness from the prayer, the suffering, and the apparent
lack of influence of the elderly. Mission has need of both, and the fruits will become
visible when the Lord comes in glory with his angels.
(84) PC 15a.

#69
Problems posed by the growing number of elderly religious become still more striking in
some monasteries which have suffered a lack of vocations. Because a monastery is
normally an autonomous community, it is difficult for it to overcome these problems by
itself. So it is helpful to recall the importance of organisms of communion, such as
federations, for example, in order to overcome situations of great need of personnel.
Fidelity to the contemplative life requires the members of a monastery to unite with
another monastery of the same Order when a monastic community, by reason of the
number of its members, age, or lack of vocations, foresees its own extinction. Also in the
painful situation of communities no longer able to live according to their proper vocation
because the members are worn down by practical labours or by caring for the elderly or
sick members, it will be necessary to seek reinforcements from the same Order or to
choose union or fusion with another monastery. (85)
(85) Cfr. PC 21 22.

#70

New Relationship to the Laity

Conciliar ecclesiology has shed light on the complementarity of the different vocations in
the Church which are called to be, together in every situation and place, witnesses of the
Risen Lord. Encounter and collaboration among religious men, religious women, and lay
faithful are seen as an example of ecclesial communion and, at the same time, they
strengthen apostolic energies for the evangelization of the world.
Appropriate contact between the values characteristic of the lay vocation, such as a more
concrete perception of the life of the world, of culture, politics, economy, etc., and the
values characteristic of religious life, such as the radicality of the following of Christ, the
contemplative and eschatological dimension of Christian existence, etc., can become a
fruitful exchange of gifts between the lay faithful and religious communities.
Collaboration and exchange of gifts become more intense when groups of lay persons
share, by vocation and in the way proper to them, in the heart of the same spiritual family,
in the charism and mission of the institute. In this way, fruitful relationships, based on
bonds of mature co-responsibility and supported by regularly scheduled programmes of
formation in the spirituality of the institute will be established.
In order to achieve such an objective, however, it is necessary to havereligious
communities with a clear charismatic identity, assimilated and lived, capable of
transmitting them to others and disposed to share them; religious communities with an
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intense spirituality and missionary enthusiasm for communicating the same spirit and the
same evangelising thrust; religious communities who know how to animate and encourage
lay people to share the charism of their institute, according to their secular character and
according to their different style of life, inviting them to discover new ways of making the
same charism and mission operative. In this way, a religious community becomes a centre
radiating outwardly, a spiritual force, a centre of animation, of fraternity creating fraternity,
and of communion and ecclesial collaboration, where the different contributions of each
help build up the Body of Christ, which is the Church.
Naturally, very close collaboration should be worked out with respect for the reciprocal
vocations and different styles of life proper to religious and to lay persons.
A religious community has its own needs of animation, horarium, discipline and privacy,
(86) such as to render unacceptable those forms of collaboration which imply cohabitation
and the living together of religious and laity, even when such arrangements specify
conditions which are to be respected.
Otherwise, a religious community would lose its own character, which it is responsible for
maintaining by observing its common life.
(86) Cfr. CIC 667 607,3.

CONCLUSION
#71
A religious community, as an expression of the Church, is a fruit of the Spirit and a
participation in the Trinitarian communion. For this reason, each and every religious is
committed to feel co-responsible for fraternal life in common, so that it will manifest
clearly their belonging to Christ, who chooses and calls brothers and sisters to live
together in His name.
"The effectiveness of religious life depends on the quality of the fraternal life in common.
Even more so, the current renewal in the Church and in religious life is characterised by a
search for communion and community". (87)
For some consecrated persons and for some communities, the task of beginning again to
rebuild fraternal life in common may appear daunting, even utopian. In the face of certain
past wounds and of difficulties in the present, the task may appear beyond feeble human
capacities.
It is a question of taking up in faith a reflection on the theologal sense of fraternal life in
common, of being convinced that through it the witness of consecration flows.
"The response to this invitation to build community together with the Lord, in patience
every day," says our Holy Father, "takes place on the way of the Cross; it requires frequent
self-denial". (88)
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(87) John Paul II, to the Plenary Meeting of CICLSAL, 20 November 1992, n. 3, OR (English) 2
December 1992.
(88) Ibid., n. 2.

United with Mary, Mother of Jesus, our communities invoke the Spirit, who has the power
to create fraternal communities which radiate the joy of the Gospel and which are capable
of attracting new disciples, following the example of the earliest community: "and they
devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and
the prayers" (Ac 2,42), "and more than ever believers were added to the Lord, multitudes
both of men and women" (Ac 5,14).
May Mary bring together religious communities and support them daily in invoking the
Spirit, who is the bond, the ferment, and the source of all fraternal communion.
On 15 January 1994, the Holy Father approved this document of the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life and authorised its
publication.
Rome, 2 February 1994, Feast of the Presentation of the Lord.
EDUARDO CARD. MARTNEZ SOMALO
Prefect
+ FRANCISCO JAVIER ERRZURIZ OSSA
Secretary

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INTER-INSTITUTE COLLABORATION FOR

FORMATION
Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life
Instruction
1999
#1
Attentive to the conditions of the present moment and under the guidance of the Lord,
the Church is continuously required to provide, in view of the growth of the Body of
Christ, (1) for the formation of her members.
Aware of the significance which religious life has for the People of God, (2) the
Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life judges
it an obligation to reflect on the formation of members of religious institutes in today's
circumstances and to propose some directives which guarantee a formation which is
complete, solid, and consistent with the journey of the Church. One fruit of this
commitment was publication of the Instruction Potissimum institutioni. (3)
(1) Cfr. LG 7 CL 21 24.
(2) Cfr. LG 43-44 VC 1-3.
(3) Cfr. Potissimum institutioni, CICLSAL, 2 February 1990.

#2
By this new document, the Congregation wishes to develop one of the questions of which
that Instruction speaks, the question about collaboration among institutes involved in
works of the apostolate (4) for the formation of their own members. (5)
What is said in this document about religious institutes applies also to societies of
apostolic life, taking into account their own character. (6)
(4) Cfr. PC 8 CIC 675.
(5) PI 98-100.
(6) PI 72-85.

#3
Collaboration among institutes in the area of formation arose from the need to answer the
challenges arising from concrete situations and from specific pedagogical needs. At the
beginning, it developed mainly in places where religious families had a limited number of
candidates either because of a reduced number of vocations or because the vocations were
the first fruits of the apostolic work of the young Churches. In addition, there were a lack
of formators and a small number of qualified teaching personnel. This situation brought
347

numerous institutes to join forces, aware of the need to offer their members a more
complete and deeper formation.
At the same time, in many cases there was a need to carry out initial formation in a setting
not alien to the culture of the candidates, so as to promote a positive integration between
the life of each institute and the culture of the members received into it. Such a need,
encountered in diverse geographical and cultural settings, found an effective answer in
inter-institute (7) centers. These have helped to avoid an exodus of candidates into
other cultures during the initial process of religious life.
A more clear understanding of the many demands and difficulties found on the formative
journey has also brought institutes to create such centers. A growing number of institutes
wishes to offer their young members in formation the most complete educational course
possible. In their formative communities, they continue the task of handing on the
spiritual patrimony of the institute. But they also feel the need to offer those elements
which have always constituted the precious common patrimony of consecrated life, a
richness which flows from the centuries long experience of the Church and from the
pressing needs and yearnings of our time. A deep and integral synthesis of all these
elements is a very complex task that can not always be carried out by the formators and
professors of one institute by itself.
The establishment of inter-congregational centers of formation, properly carried out, is
positive and helps build an awareness of ecclesial communion in the variety of vocations
and charisms and the multiple forms of service in the mission of the Church. His
Holiness, Pope John Paul II, has said: in order to assure the new generations, those
responsible for formation, and all men and women religious of an adequate preparation,
you have begun many forms of cooperation. (8) In this way, it is possible to take
advantage of the work of the best collaborators of each institute and offer services that
not only help to overcome eventual limitations, but that create a valid style of formation
to religious life. (9)
In the same message, the Holy Father also emphasizes that these inter-institute initiatives
will at the same time help to make the most of specific charisms, developing communion
and the awareness of complementarity in fraternity, and extending the horizons of charity
to the universal Church and the entire local Church. (10)
In this way, the Holy Father re-affirms the fundamental orientations of Vatican Council II
in relation to formation. These have been ratified by the experience which religious life
has known in recent years. The doctrine taught by the Council and found in subsequent
documents of the Magisterium shows the profound integration which exists among
formation, renewal, and the mission of the religious institutes. (11) Even more, he
underscores the fact that formation is a primary factor for the renewal of the institutes and
for a more vital assimilation of their charismatic identity in view of the continuing
evolution of our time. High quality formative programs are indispensable for carrying out
the mission of the institutes in a world which poses fundamental questions about faith and
consecrated life, in relation to scientific, human, ethical, and religious problems.

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(7) By inter-institute centers of formation (sometimes called inter-congregational centers) is

understood the diverse forms of collaboration among religious institutes, at the service of
formation.
(8) John Paul II, Message to the XIV General Assembly of the Conference of Religious of Brasil,
11 July 1986, n. 2. Found in LOsservatore Romano (English version) 1986, n. 35, p. 2.
(9) Ibid., n. 4; cfr. VC 53.
(10) Ibid., n. 4. Found in LOsservatore Romano (English version) 1986, n. 35, p. 10.
(11) Cfr. PC 18; ET 52; VC 68.

I. FUNDAMENTAL PRINCIPLES AND PRACTICAL DIRECTIVES

#4
In order to understand and accompany the development of these initiatives, the
Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life has
gathered extensive documentation on the inter-institute centers which already exist. Study
of this material has helped us reflect on some fundamental conditions for the educational
effectiveness of the centers and their various initiatives: clarity about the purpose of the
center, determination of ultimate responsibility and of the authorities for running the
center, quality and preparation of professors, integrated design of the program and of its
gradual implementation. of fundamental importance for creating an atmosphere which
helps in the living and deepening of the call to consecrated life, however, is the presence
of the formators in these initiatives, and the smooth meshing and complementarity of the
inter-congregational program with the programs of the individual institutes.
#5
Given the diversity of circumstances in which these centers have arisen and their
somewhat recent experience, questions and problems have also arisen which it is helpful
to recognize in order to make appropriate discernment and clarification. Some have to do
with the relationship between the identity of each institute and communion in diversity,
between the goal of the centers to offer a service to all and the freedom of institutes to
take advantage of centers or not. Other questions concern the vision of apostolic religious
life which underlies the pedagogical structure, and thus of the design of the programs and
of the criteria for choosing the teaching personnel. Still others are concerned with the
effective participation of those responsible for formation in the institutes, monitoring
formation, the real conditions which make it possible to transform temporarily living
together in the centers into an experience of deep ecclesial communion and of authentic
spiritual and apostolic formation, open to the needs of evangelization. (12)
(12) Cfr. Rm 2; VC 67 73.

Fundamental Principles
#6
In face of this rich and complex situation, and attentive to the various initiatives already
functioning, the Congregation considers itself responsible to offer some reflections and

349

timely directives for the monitoring, consolidation, and development of these experiences
and of others like them.
Such directives are based on the principles which regulate initial and continuing formation
for religious life, in the variety of its charisms and in its specific role in the communion
and mission of the Church. (13)
(13) Cfr. PC 1; RHP 22; CL 18-21 32.

a) FormationInalienable right and duty of every institute

#7
Before entering into specifics, it seems necessary to recall that formation is an inalienable
right and duty of every institute. (14) This fundamental principle is basic to this entire
document and needs to be given prominence right from the beginning so that
collaboration among institutes in the overall formative process can be properly
understood.
1. Every institute has a primary responsibility for its own identity. In fact, the charism of
the founders, an experience of the Holy Spirit transmitted to their disciples to be lived,
safeguarded, deepened, and constantly developed by them, in harmony with the Body of
Christ continually in the process of growth, (15) is entrusted to each institute as its
original patrimony for the benefit of the entire Church. (16) Cultivating their own identity
in creative fidelity, (17) then, means harmoniously blending in the life and mission of
the People of God, the gifts and experiences which enrich it, (18) as well as taking care
that religious not become part of the life of the Church in a vague and ambiguous way.
(19)
It follows that each institute is recognized as having a rightful autonomy of life, especially
of government, by means of which it has in the Church its own discipline and can keep
intact and develop its spiritual and apostolic patrimony. It is the responsibility of local
Ordinaries to preserve and safeguard this autonomy. (20) Autonomy of life and of
government implies a corresponding autonomy in the area of formation, because the first
responsibility for the formation of religious belongs by law to each institute. (21)
2. It is in the process of formation that the charismatic identity is acquired. This identity is
necessary not only for the maturity of the members in order to live and work in
conformity with the foundational charism, but also for the identity and unity of the
institute, as well as for the authenticity of its expressions in diverse cultures, (22) and for
the Church's communion-mission. In fact, taking into consideration that initial and
continuing formation in regard to one's own charism is the responsibility of the institute,
inter-congregational formation cannot entirely fulfill the task of the continuing formation
of the members. This formation must be imbued, under many aspects, with the
characteristics proper to the charism of each institute. (23)
Thus, in keeping with these principles, when the Code of Canon Law speaks of formation in
the strict sense, it refers only to the formation of religious within the context of their own
institutes. (24) This does not preclude, however, the possibility of collaboration which is
350

indeed recognized and encouraged by Pope John Paul II in his post-synodal Apostolic
Exhortation Vita consecrata. He asks that in the perspective of a communion open to the
challenges of our time, Superiors, men and women, 'working in harmony with the
Bishops', should seek 'to make use of the accomplishments of the best members of each
Institute'. (25)
3. For its part, the Church must safeguard and promote the proper character and the
charismatic awareness of the institutes, making of both one of the fundamental principles
of renewal for the institutes, (26) because the state which is constituted by profession of
the evangelical counsels is a precious and necessary gift for the present and future of the
People of God, since it is an intimate part of her life, her holiness and her mission. (27)
Further, since the charism of each institute is an original and singular gift which the Spirit
makes to the Church, she is concerned to assure the spiritual conditions and the juridic
instruments which guarantee its fruitfulness, development, and harmony in the ecclesial
communion. (28)
(14) Cfr. CIC 646-53 659-61.
(15) Cfr. MR 11.
(16) Cfr. MR 14b; CIC 5741 VC 4-5 29 33-34.
(17) VC 37.
(18) Cfr. PC 1 CIC 577 VC 19, 47-48.(19) MR 11.
(20) Cfr. CIC 586,2 VC 48.
(21) PI 98; cfr. CIC 587,1 646 659.
(22) Cfr. PI 46, 90-91; CIC 577.
(23) John Paul II, Address to the Bishops of Northeast Region II of the National Conference of
Bishops of Brasil, 11 July 1995. Found in LOsservatore Romano (English version) 1995, n. 29, p. 5.
(24) Cfr. CIC 646-53 for the formation of novices; CIC 659-60 for the formation of those
temporarily professed; CIC 661 for continuing formation.
(25) Cfr. VC 52 53.
(26) PC 2 CIC 576 578.
(27) VC 3, cfr. VC 29.
(28) Cfr. LG 44; MR 11; CIC 576-578 587,1 VC 25 35 92-95.

b) Collaboration and solidarity in formation

#8
The principle of collaboration (29) and solidarity among the various institutes, especially
among those present in a determined geographic-cultural area, also needs to be
emphasized, in connection with the preceding principle. In fact, religious life has acquired
a deeper consciousness of the uniqueness of each charism, of its specific ecclesial role, and
also of the characteristics and responsibilities common to all institutes.
Formation has a deep common root. In fact, it is the action of God the Father who forms
in those called the image of his Son by means of the sanctifying action of the Spirit,
according to a particular charismatic design. (30)
Further, collaboration finds its soul in the pneumatic-mysterious dimension of the Church
from which, by the work of the Spirit, arises the multiplicity of charisms and toward
whose communion and mission the life and missionary mandate of the institutes
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converge. It is founded on the richness, vitality, and beauty of the Church, (31) and it is
fruitful because the various charismatic initiatives complement and illumine one another;
one uncovering for the other its own gifts by being together and by sharing, (32) in
fraternity.
A concrete expression of collaboration and solidarity among religious families is the
initiative, now spread in various contexts, of creating inter-institute centers of formation,
especially where individual institutes do not have sufficient means to offer a complete
formation to their members.
The Holy Father spoke about this collaboration in an audience granted to the
International Union of Superiors General, saying: The essential thing is that on the part
of religious families there should be absolute co-operation in forming their members in a
total, sincere and joyous love for Jesus Christ, who is deeply known, followed and
obeyed. (33)
Experience gathered suggests that, when this collaboration is well done, it contributes to a
greater appreciation of the charism of one's own institute as well as that of others,
manifests concrete solidarity among communities which are richer and poorer in both
members and means, offers an eloquent testimony of the communion to which the
Church is called by divine vocation, and helps formation achieve the level and breadth
that the mission of religious life requires in today's world.
(29) Cfr. VC 52.
(30) Cfr. VC 66 93; Pontifical Work for Ecclesiastical Vocations, New Vocations for a New
Europe (Final Document of the Congress on Vocations to the Priesthood and to Consecrated Life
in EuropeRome, 5-10 May 1997), nn. 15-19.
(31) Cfr. St. Thomas Aquinas, Summa Theologiae, II-II 184,4.
(32) Cfr. VC 52.
(33) John Paul II, Address to the International Union of Superiors General (UISG), 18 May 1995.
Found in LOsservatore Romano (English version) 1995, n. 23, p. 3.

c) Inter-institute centers and formation

#9
In order to carry out the function proper to these inter-institute centers, i.e. the purpose
of their being a center of studies at the service of formation, they need to bear in mind
that:
formation is an integral process whose elements inter-penetrate one another. There is a deep
correlation between life and truth; between theology and the human sciences; between the
search for truth and the expectations, hopes, and values of young people; between study
and consistency in personal commitments; between the signs of the times and a pastoral
formative orientation. (34)
intellectual preparation is an irreplaceable dimension of formation. The ordering of subjects to be
studied and scientific seriousness ought to contribute to harmonizing the attitudes proper

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to consecrated life. Thus the centers should offer a service of high quality to contribute
wisely to the integral growth of the students.
the inter-institute character of the centers requires a special respect for the aspects which
are common to all. At the same time, collaboration and solidarity also require respect and
appreciation of the diversities. If this were not so, the centers would probably contribute
to a sameness which would impoverish them and would bring about the risk of spiritual
and pastoral uniformity, inadequate for the complexity of the world which is to be
evangelized, and harmful to the specific identity of each institute. In this case, the centers
would lose their identity as a service to religious life.
(34) Cfr. VC 73.

Practical Directives
From the fundamental principles stated, some practical directives derive for religious
institutes and inter-institute centers:
#10
Religious institutes

a) Chapters and Major Superiors

Through their Chapters and Major Superiors, institutes are responsible for determining in
their own Ratio the principles and norms of formation, (35) for assigning the mission to
the formators and teachers, and for taking care that the formative process be carried out
in conformity with the character and mission of the institute and according to law. When
Superiors decide to send their members to an inter-institute center of formation, they do
not cede to others the responsibility that is theirs, but they continue to exercise it (cf. nn.
11, 17, and 22) with their full responsibility as guardians and teachers. (36)
(35) CIC 659,2 659,3; PI 103.
(36) John Paul II, Address to the Bishops of Northeast Region II of the National Conference of
Bishops of Brasil, 11 July 1995, n. 6. Found in LOsservatore Romano (English version) 1995, n. 29, p.
5.

b) The formation community

In all forms of inter-institute collaboration, it is necessary to apply the necessary
distinction between the formation community and an inter-institute center of studies. (37)
The formation community is a primary point of reference for which no center can
substitute. It is the setting in which personal identity and response to the vocation
received grow and develop, in the spirit of the respective founders or foundresses. (38)
Deepening in charismatic identity is achieved, in the first place, by living contact with the
formators and with the brothers and sisters with whom are shared the same experiences
of life, the same challenges posed by society, and the traditions of the institute. (39) This
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community is always the place where the vital synthesis of the formation experience is
lived. (40) Fidelity to one's own charism needs to be deepened through an ever increasing
knowledge of the history of the institute, of its particular mission and the spirit of the
founder, at the same time making the corresponding effort to incarnate it in one's
personal and community life. (41)
Should it happen that circumstances not allow religious to live in their own formation
community while enrolled in an inter-institute center, Superiors are to provide regular and
intense periods of formation and community life in their own institute. (42)
(37) Cfr. PI 99.
(38) Cfr. EE 47; PI 60.
(39) Cfr. PI 26-27.
(40) FLC 43.
(41) John Paul II, Address to Women Religious, Florianopolis, 18 October 1991, n. 6. Found in
LOsservatore Romano (English version) 1991, n. 43, p. 14.
(42) Cfr. EE III 12; MR 46; RHP 9; CIC 659 665,1.

#11
Inter-congregational centers

a) Centers and their constitution

Conferences of Major Superiors (43), which have as their purpose fostering more
effective cooperation for the good of the Church, (44) or a group of Major Superiors
who wish to collaborate among themselves in the area of formation may for this purpose
organize services or constitute inter-institute centers. (45)
These have very diverse configurations. Some are designed to provide complementary
services; others provide for the formation of religious from the doctrinal aspect; still
others set up specific structures to prepare religious who are candidates for the
priesthood. The norms and directives which follow take these differences into account.
The formal establishing of an inter-institute center of formation requires the written
consent of the Ordinary of the place.
(43) In this document, inter-congregational centers of formation (as indicated in note 7) are all
inter-congregational institutions which collaborate in the formation of their own members, whether
they offer complementary courses or complete programs of study. In this document, centers which
give a complete academic formation are called institutes of religious sciences andor institutes of
philosophical and theological formation.
(44) PC 23.
(45) Cfr. PI 98-100.

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b) Directive responsibilities
The Superiors who initiate the project also bear the ultimate responsibility for the center.
In the spirit of Mutuae relationes, they shall seek the most appropriate way to inform the
Bishops about the activities of the center and to maintain with them an open dialogue that
will contribute to the richness and advancement of the center. (46) The Holy Father
reminds us that they are responsible for following the activity of the centers and for
guaranteeing that the teaching in them conform to the Magisterium of the Church. (47)
All inter-institute initiatives should be run directly by a team, under the responsibility of
one person, who enjoys assured stability and is competent in formation.
(46) Cfr. MR 28, 31; VC 46 50.
(47) John Paul II, Address to the Bishops of Northeast Region II of the National Conference of
Bishops of Brasil, 11 July 1995. Found in LOsservatore Romano (English version) 1995, n. 29, p. 5.

c) Professors
In choosing professors, attention is to be given to sound doctrine, specific competence,
pedagogical ability, and ability to work as part of a team. Consideration shall also be given
to their knowledge and esteem for religious life in its various forms and developments,
according to the Second Vatican Council and the Magisterium.
The centers should promote a lively formational sensitivity in the professors, organizing
meetings with the formators for the exchange of ideas and for evaluation.

II. COLLABORATION IN THE VARIOUS PHASES OF FORMATION

#12
Collaborative initiatives take place in the various phases of religious formation. They can
be part of initial formation: preparation for novitiate, formation of novices, formation of
religious in temporary vows, formation of candidates for ordained ministries; and part of
continuing formation.
Services should be organized by the Conferences of Major Superiors, or by a group of
Major Superiors, who bear ultimate responsibility for them. These Superiors are
responsible for informing this Congregation every three years about the life and activities
of the centers.
The organization of the programs ought to offer effective help for doctrinal formation
and for the vocational growth of the candidates, according to the criteria indicated by the
Code of Canon Law (48) and by complementary norms issued by competent authorities.
The courses should be based on the mystery of Christ (49) and developed with
gradualness and attention to persons and cultures. They should propose to the students
355

the theology of consecrated life and help them deepen the sense of that one ecclesial
charity by which all work to build up the organic communion charismatic and at the same
time hierarchically structured of the whole People of God. (50)
(48) Cfr. CIC 646 659-661 PDV 42-59.
(49) Cfr. OT 14 VC 14-16.
(50) VC 49; cfr. PI 24-25.

Preparation for novitiate

#13
Given the diversity of human experience and of religious formation in the candidates,
preparation for the novitiate, in today's socio-cultural circumstances, is seen to be ever
more necessary and demanding. (51) Inter-congregational initiatives should offer
candidates from the various institutes programs which address, with competence and
solidity, the fundamental contents of human and Christian formation so as to promote an
integral formation and satisfy any existing gaps. Further, formators themselves need to be
able to take part in programs designed to enliven religious life and to apply instruments
and criteria for careful vocational discernment. This collaboration is particularly helpful
for formators who work in cultures different from their own or who accompany
candidates from diverse cultures.
(51) Cfr. PI 42-44.

Novitiate
#14
Novitiate constitutes a formative phase which is fundamental and delicate. (52) Here the
young person begins the journey of vocational identity in religious life. (53) This phase has
as its purpose forming the novice well in the spirit and praxis of the specific vocation of
the institute and further evaluating the motives of vocational choice, spiritual
commitment, and the necessary suitability. In each institute, this phase requires a
personalized accompanying, attentive to the growth of each novice, a formative
atmosphere which is evangelical, serene, rich in values, sustained by the joyous testimony
of the formators and of the community, nourished by authentic and deep experience of
the foundational charism. (54)
Where circumstances make it advisable, an inter-institute program can contribute to the
adequate doctrinal formation of those who are beginning their formation for consecrated
life, helping them to define themselves, in their own specific identity, as members of the
Church mystery-communion and mission and to act as such, developing, in the rub of
daily life, attitudes of fraternal co-responsibility. We must be mindful, however, that one
can speak of 'inter-congregational courses for novices,' men or women, separate from one
another, but it is impossible to speak of an 'inter-congregational novitiate'. (55)
(52) Cfr. RC 4.
(53) Cfr. PI 45; CIC 646.
(54) Cfr. CIC 646, 652,2 652,3 652,4.

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(55) John Paul II, Address to the Bishops of Northeast Region II of the Conference of Bishops of
Brasil, 11 July 1995, n. 6. Found in LOsservatore Romano (English version) 1995, n. 29, p. 5.

#15
Inter-institute collaboration in the novitiate phase is one of the complementary services.
Not included under the category of collaboration is the creation of so-called intercongregational novitiates, which would have male and female novices living in the same
community. Indeed, such an arrangement does not correspond to the proper character of
the beginning of religious life, which ought to introduce the novice to what characterizes
the patrimony of every institute. Consequently, every institute should have its own
novitiate.
#16
In organizing such complementary services, the following points should be kept in
mind:
a) The necessary harmonizing of the courses offered by the center and the process of
initiation into the religious life of each institute require as appropriate, if not necessary,
that the novice directors be present for the courses in order to help the novices integrate
the contents.
b) The program should offer basic courses on different subjects in such a way that
institutes can choose those which will complete the formation they themselves give. The
program should be well structured and harmonious, include fundamental elements of
Sacred Scripture, spiritual theology, moral theology, ecclesiology, theology and the law of
religious life in particular of each of the evangelical counsels liturgy, and also fundamental
concepts of anthropology and psychology which should give to the novice, at the
beginning of the formative journey, the possibility of knowing himself or herself better,
particularly in those areas most needing formation. (56) These subjects should be treated
as contributors to formation.
c) During the novitiate, the courses should not be programmed with a frequency or
intensity which impede the purpose proper to this phase of formation. (57) They should
be carried out in such a way that residing outside the novitiate is avoided. In the event that
novices must go to another place for this purpose, for brief periods of time and
sporadically, the Major Superior shall observe canons CIC 647,2 648,1 648,3 649,1.
d) Also to be promoted is knowledge of the respective institutes, of the founders and
foundresses, and of the various spiritualities. In fact, fraternal exchange contributes to the
maturing of a more lively appreciation of one's own foundational originality and to
discovering the value of each founder or foundress in helping articulate the mission of the
Church, in promoting collaboration and a mentality of communion. (58)
e) Formators, according to their specific responsibilities, (59) are to meet at regular
intervals with the team responsible for the center also listening to the views of those in
formation to monitor the program and, in relation to the reports received from the
various parties, the purpose of the courses. Because of their primary responsibility in
formation, Major Superiors should follow these initiatives attentively.
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f) The courses can offer the directors of novices the opportunity for constant updating,
for monitoring their own formative role, and for mutual support in a concrete and
enlightened dialogue. Given the nature of this initial phase, characterized by the process of
psychological maturing and of charismatic identification by the novices, a process which
allows them to acquire a new way of living, the programs of collaboration should foresee,
to the extent possible, meetings of the formation directors to consider specific pedagogical
subjects which would then be taken up in more detail in the novitiates; among these are
psycho-physical development, affective-sexual maturity, and other aspects of human
maturity. (60)
(56) Cfr. CIC 652,2.
(57) Cfr. CIC 646 648 652,5.
(58) Cfr. VC 46 52.
(59) Cfr. CIC 652,1.
(60) Cfr. PI 13, 39-41.

Formation of those with temporary vows

#17
The Instruction Potissimum institutioni, referring to the norms of the Code (61) and to the
requirements of formation of religious in temporary vows, indicates the fundamental lines
and offers appropriate indications about the objectives and program of studies. (62)
Every institute, according to its own plan of formation, has the grave responsibility of
providing for the organization and duration of this period of formation, and of furnishing
the young religious with favorable conditions for a real increase in their donation to the
Lord. (63)
a) In this phase also, inter-congregational initiatives are designed to promote the training
of young religious in relation to their consecration and the deepening of their spiritual,
doctrinal, and pastoral formation, with particular attention to the history, theology, and
mission of consecrated life, and to their pastoral preparation. This is especially so for
institutes which are unable to provide for their needs in other ways.
b) In particular, in order to respond better to the demands proper to this phase of
formation, inter-institute initiatives of collaboration should be mindful of the
characteristics and circumstances of life of those professed of temporary vows.
In fact, the time of temporary profession is characterized as a propitious moment for the
maturing of an intimate relationship with Christ (64) and the maturing of a faith-filled
vision of the world, the Church, and history. It is a time for committing oneself to the
kingly, priestly, and prophetic mission of the People of God. It requires, in a kind of
sapiential integration, both a study of theological disciplines and a deepening of the
biblical foundations of a vocation to the radical following of Christ. To this must be added
adequate knowledge of the means and steps which lead to human and Christian maturity.
Thus, this phase of formation continues the study of Sacred Scripture and other
theological subjects such as Christology, ecclesiology, Mariology, moral theology, and the
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theology of history, and the additional fields of spirituality, ascetical theology, and human
sciences, which contribute to a maturity in Christ of the human person, (65) should also
be included.
c) Because community life, right from the beginning, should disclose the essential
missionary dimension of consecration, (66) and because this stage is characterized by the
apostolic commitments taken in the name of the community, courses in catechetics and
pedagogy, especially for pastoral work with youth, will be of great value. Apostolic
commitments require a deepened knowledge of some themes of the ecclesiology
promoted by the Second Vatican Council, e.g. the pastoral collaboration of religious with
priests and lay persons under the guidance of the Pastors, (67) the law of the Church, the
missio ad gentes, ecumenism, inter-religious dialogue, (68) the relation of the Church to the
world, the social and political duties of Christians and the specific responsibility of
consecrated persons in this sector. (69) All these themes should offer a solid foundation
for the pastoral and missionary action of the Church-mystery and communion in the New
Evangelization. In this phase of temporary profession, it will be helpful to deepen the
charismatic contribution by which the various institutes share in the mission of the
Church.
d) Such goals can be satisfied by the specialized centers of study which will be considered
in Part III or by initiatives or courses which are more accessible, whether by reason of the
level of studies, or the basic level of courses offered, or the short duration of the
commitment.
Inter-institute collaboration has particular importance in initiatives or courses which help
prepare for perpetual profession. (70)
For initiatives and courses in this phase also, the formators should be involved in the
programming, execution, and evaluation. This involvement can become a stimulus for
their own renewal in view of their responsibility as well as a reminder for all to respond
more effectively to the expectations of the young.
e) Religious who attend other centers of study, especially civil centers (universities,
academies, etc.) in order to study the humanities or engage in other scientific or technical
studies can find in the inter-institute centers the possibility of integrating their formation,
especially by courses in theology and pastoral studies.
(61) Cfr. CIC 659-616; PI 58.
(62) Cfr. PI 58-65.
(63) PI 60.
(64) Cfr. VC 16 65.
(65) Cfr. PI 35-38.(66) VC 67.
(67) Cfr. MR 18, 36, 37, 40, 56-58; CIC 675,3 678 680 680,1 VC 16 31 54-55.
(68) Cfr. VC 102.
(69) Cfr. RHP.
(70) Cfr. PI 64.

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Continuing Formation
#18
Continuing formation, whether in institutes of apostolic or contemplative life, is an
intrinsic requirement of religious consecration. (71) It promotes theological and pastoral
renewal, enhances the quality of life of each member and of the whole community
through careful attention to the moments of particular commitment or when the interior
life is challenged to grow. (72) In relation to these dynamics of formation, there is a
youthfulness of spirit which lasts through time; it arises from the fact that at every stage of
life a person seeks and finds a new task to fulfill, a particular way of being, of serving and
loving. If the subject of formation is the individual at every stage of life, the object of
formation is the whole person, called to seek and love God?with all one's heart, and with
all one's soul, and with all one's might' (cf. Dt 6,5), and one's neighbour as oneself. Love
of God and of the brethren is a powerful force which can ceaselessly inspire the process
of growth and fidelity. (73) Each institute is called to provide continuing formation in an
organized manner, consistent with its own character. In this way, it can become a model
of consecrated life, fraternity, and apostolic commitment for new generations in formation
and attract, by its vitality and fruitfulness, new vocations. (74)
The Instruction Potissimum institutioni and the Exhortation Vita consecrata give ample space
to continuing formation, (75) describing its nature, identifying its objectives and contents,
asking Superiors, according to the norm of the Code, to provide for their members the
assistance and the time (76) necessary and to designate a member as responsible for
continuing formation.
Inter-institute collaboration can be helpful for organizing temporary and permanent
services which should give new impulse to the spiritual life, to theological-pastoral
updating, and to a renewed professional training for carrying out the responsibilities
entrusted. It will give an important place to deepening the general lines and pastoral
priorities of the Church for carrying out better her mission of evangelizing today's world.
Hopefully, religious families will offer their best trained members for this purpose.
Conferences of Major Superiors and those responsible for centers of study should include
among their objectives and programs adequate initiatives for the continuing formation of
religious. In this way, more effective collaboration and complementarity among them will
be achieved.
(71) VC 69.
(72) Cfr. PI 70.(73) VC 70-71.
(74) Cfr. FLC 43, 54-57; VC 64.
(75) Cfr. PI 66-71; VC 69-71.
(76) CIC 661.

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III. INSTITUTES OF RELIGIOUS SCIENCES AND OF PHILOSOPHICAL

AND THEOLOGICAL FORMATION
#19
In Part I and Part II, some fundamental criteria referring to inter-institute initiatives of
formation and some forms of collaboration in the various phases of formation itself were
considered. In Part III, institutes of religious sciences and institutes of philosophy and
theology which provide a complete academic formation and have their own juridic
structure and particular organizational requirements will be considered.
It is helpful to recall that the formation of religious brothers, sisters, and permanent
deacons, and the formation of religious who are candidates for priesthood, all have
specific requirements which must be respected. In order to respect the identity of each
one, it is necessary to distinguish between priestly formation, diaconal formation, and the
formation required for other ecclesial services. (77) Consequently, in organizing the
contents of its programs, a center of studies which prepares such religious should be
mindful of the characteristics proper to each group.
(77) Cfr. CIC 659-660.

Institutes of religious sciences

#20
Institutes of religious sciences arose to provide religious brothers and sisters an adequate
level of formation in the humanities and in theological-pastoral areas, keeping in mind the
social and cultural contexts of those to whom the courses are offered, in order to qualify
and prepare them for diverse ecclesial services, according to the purposes of their
institutes. (78)
It is necessary to offer the participants a solid philosophical and theological foundation; to
prepare them to be educators of the faith; to prepare them for the explicit proclamation of
the Gospel and for human and social promotion; to make them sensitive to the
relationship between the Gospel and culture, to ecumenical and inter-religious dialogue, to
discerning the signs of the times, to being part of an overall pastoral program, and to
missionary openness in communion with the universal and particular Church.
Also, such institutes should offer a good preparation, permeated with evangelical values,
in the human sciences (pedagogy, psychology, sociology, communications sciences),
enabling the participants to use them for transmitting the faith and forming disciples of
Christ.
Attention should also be given to assure a knowledge of the human groups and the
cultural contexts which they are to evangelize, collaborating in this way to overcome the
danger of a dichotomy between the formation which religious receive and an
evangelization correctly inculturated. (79)

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Finally, these institutes should provide courses suitable for training religious to carry out
more effectively their specific apostolate in the Church: courses for pastoral work with
youth, the infirm, the elderly, the marginalized, or other particular apostolic activities
proper to the mission of each institute.
(78) Cfr. MR 31.
(79) Cfr. John Paul II, Post-synodal Apostolic Exhortation Ecclesia in Africa (14 September 1995),
55-71.

#21
The founding and running of these institutes depend on the Conferences of Major
Superiors of men or of women, or on a group of Major Superiors. This group bears
ultimate responsibility for the institutes. It is necessary that every center have its own
Statutes, in which are defined its purpose, those for whom it is intended, the services it
offers, and the body which bears immediate responsibility for it. Confirmation of erection
and approval of the Statutes is reserved to the Congregation for Institutes of Consecrated
Life and for Societies of Apostolic Life.
To assure its adequate functioning, the center must be run by a team with a person
designated as responsible for the team. In carrying out responsibilities, this person is to
assure stability and formational competence. Every three years, he or she shall send a
report of activities to this Congregation.
For the organization of courses, the prescriptions of canons CIC 659 660 661 along with
Potissimum institutioni, n. 61, apply. (80)
Institutes of religious sciences, intended for the formation of those who are not
candidates for priesthood, are encouraged to establish a relationship with a Faculty of
Theology. In this way, a better doctrinal formation can be promoted, so that the
participants will eventually be able to earn appropriate academic degrees or diplomas. (81)
Possible civil recognition of these institutes is of great benefit, but ought not prejudice or
alter the formative goals proper to them.
In this area, Catholic universities as well as other organisms at the level of local Churches
can offer helpful initiatives of study to be carried out in collaboration with the Bishops
and Major Superiors. (82)
(80) It is necessary to distinguish institutes of religious sciences (which are considered in this
document) from higher institutes of religious sciences which are erected by the Holy See and are
sponsored by a Theological Faculty. Cfr. Norms for Higher Institutes of Religious Sciences, Seminarium 1
(1991), pp. 194-201.
(81) Cfr. John Paul II, Apostolic Constitution Sapientia Christiana, 1979, Part I: Common Norms,
art. 62 1, and Part II (Congregation for Catholic Education), Applied Norms, art. 47.
(82) MR 31.

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Institutes of theological and philosophical formation for religious who are

candidates for priesthood
#22
The following are the fundamental norms which regulate inter-institute centers of
philosophical-theological formation for religious who are candidates for priesthood:
a) Canonical erection. Before proceeding to the canonical erection of an inter-institute center
of philosophical and theological studies, it is necessary to receive approval both for
erection of the center and for its Statutes from the Congregation for Institutes of
Consecrated Life and for Societies of Apostolic Life (83) which, prior to giving approval,
will request the authoritative judgment of the Congregation for Evangelization of Peoples
for territories of mission and the approval of the Congregation for Catholic Education
(84) regarding the programming of philosophical and theological studies as well as
academic degrees. In this connection, institutes of philosophy and theology reserved for
candidates to the priesthood are encouraged to affiliate to a philosophical or theological
Faculty (85) respectively.
b) Authority over the institute. The Statutes shall define clearly how the Major Superiors who
constitute the organism which bears ultimate responsibility for the center are to exercise
their authority.
This authority, or the one delegated by it usually the Board of Directors appoints,
confirms, or substitutes the professors, in conformity with the procedure indicated in the
Statutes, (86) and also requests the consent of the competent Superior, and receives the
profession of faith which is required. (87) The mandate for teaching in the name of
the Church (88) goes together with appointment as professor. The teaching which the
professors give shall be an objective and complete presentation of doctrine, structured in
harmony with the Church's Magisterium. (89)
The same authority shall, with reference to the instruction which is given and the progress
of the center, regularly inform the Major Superiors who send students and who must
guarantee to the Church and their own congregation the adequate formation of their
future priest-religious. It is necessary that the authority inform the president of the Mixed
Commission of Bishops and Major Superiors in order to promote mutual knowledge and
collaboration. (90) The Superiors of the students whether religious Superiors or
responsible Bishops or, where it might be the case, their representatives, should be invited
to regular meetings of consultation regarding the progress of the center. Where the
ecclesial and pastoral importance of the center requires it, it is recommended, in the spirit
of communion, that a Bishop be a member of the Board of Directors. (91)
(83) Cfr. CIC 237,2. Given the lack of specific law in this area, canonical references should be
interpreted by analogy.
(84) Cfr. Apostolic Constitution Pastor Bonus (28 June 1988), PB 108,2.
(85) Cfr. Sapientia Christiana, Part I: Common Norms, art. 62, and Part II: Applied Norms, art. 47.
(86) Cfr. Sapientia Christiana, Part I: Common Norms, art. 24.
(87) Cfr. CIC 833.
(88) Cfr. CIC 812.

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(89) MR 31.
(90) Cfr. VC 50.
(91) Cfr. VC 48-50.

c) Programs. The intellectual formation of a future priest is based and constructed above all
upon the study of Sacra Doctrina.
True theology proceeds from the faith and aims at leading to the faith. (92)
Theological formation, given in the light of faith and under the guidance of the
Magisterium, is to be imparted in such a way that the students learn the whole of Catholic
teaching, based on divine revelation, that they make it a nourishment of their own spiritual
lives, and that in the exercise of the ministry they may be able properly to proclaim and
defend it. (93)
In relation to studies, special attention shall be given to the completeness of the subjects
and to the content prescribed for the six year period of philosophical and theological
studies. (94) While respecting the demands proper to priestly religious life and to the
intrinsic unity of the Catholic priesthood, whether secular or religious, (95) these studies
should be carried out in light of the plan for priestly formation established by the Holy
See and by the episcopal conference of the country, (96) and provide that there always be
included a course on the theology and spirituality of the religious life and the theology of
the particular Church. (97) Also in this case, possible civil recognition should not
prejudice or alter the program of studies prescribed by the Church.
Where centers for the formation of religious candidates for the priesthood, for serious
reasons, also admit as students candidates for the permanent diaconate or religious
brothers or sisters preparing for other apostolic activities, the program of studies for
future priests must appear as a unit which is special and fully recognizable, (98) in such a
way that the formation not be a generic ministerial formation common to all. Thus, the
specific requirements of the other students are to be respected, offering them an
appropriate program which prepares them for the ministry of permanent diaconate or for
the other ecclesial services consistent with their vocation.
(92) PDV 53.
(93) CIC 252,1.
(94) Cfr. CIC 250 252-258 1032.
(95) Cfr. OT Introduction; RFIS I, 1-4; PI 108-09.
(96) Cfr. CIC 242; RFIS I, 2.
(97) Cfr. VC 50.
(98) Cfr. PDV 61.

d) Professors. The formative validity and the consistency of the initiatives described depend
in great part on the professional quality, on the sensus Ecclesiae, and on the religious
qualities of the professors, in addition to the organization of the programs and the life of
the center itself. The professors should be mindful that their teaching ought to open and
communicate to others the understanding of the faith, in the last analysis in the name of
the Lord and his Church. (99) Major Superiors shall be mindful of this in their choice of
professors. Above other pastoral commitments, the preparation of future generations is to
be privileged, assigning to them the best professors and formators. This is an ecclesial
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responsibility which they may not neglect, for the good of the People of God, of religious
life, and of their own institute, both in the present and in the future.
In addition to academic competence, the professors shall be attentive to the didactic art
required by their office. (100) There should be special care to assure the quality of
teaching for the disciplines which constitute the fundamental part of the curriculum of
studies.
Every professor of theological disciplines must possess the mandate to teach. (101)
Competent Superiors, before consenting to the appointment of a professor, shall be sure
that the person in question have the proper preparation, fidelity to the Magisterium, and
respect for the tradition which are necessary, and the ability to prepare priests for the
service of the men and women of our time. (102)
(99) PDV 67.
(100) Cfr. CIC 254.
(101) Cfr. CIC 812.
(102) Cfr. CIC 248 253. Apostolic Constitution Ex Corde Ecclesiae On Catholic Universities (15
August 1990) Part II General Norms, 4, 3. Congregation for the Doctrine of the Faith, Instruction
Donum Veritatis On the Ecclesial Vocation of the Theologian (24 May 1990), 6 and 7.

e) Admission. For admission to a center of philosophical-theological studies, it is necessary

that the candidate have achieved the level of studies indicated in the Statutes, taking into
account the canonical norms and the needs of places and times. Written authorization of
the Major Superior or of the Superior of the house of formation to which the candidate
belongs is also necessary.
Candidates of the diocesan clergy can also be admitted upon written request of their
respective Bishop, who assumes, according to the norm of the Statutes of the center, the
rights and duties of Superiors who send students there.
The center has the right to exclude from its programs a student who during the course of
the year shows himself incapable of measuring up to the center's objectives and conditions
for admission, even if he shows superior intellectual ability and diligence in studies. Such
dismissal does not impede his respective Major Superior from providing other options for
him in another place.
f) Formation community and center of philosophical-theological studies. The Superior and the
formation team of every religious institute are always the ones primarily responsible for
the religious and priestly formation of their own members. They should guide and
coordinate community life, the overall program of formation and the complementary
courses proper to their institute, according to the institute's own spirituality and pastoral
purpose, as the unifying basis of human, doctrinal, spiritual, and pastoral formation. They
should maintain regular contact with the center of studies and be actively interested in its
programs.
In the process of discerning and evaluating the suitability of their religious candidates for
the priesthood, Superiors should also consult the professors and those who collaborate in
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pastoral formation. This exchange can be a source of advantage for both the formation
community and the center of studies, who will feel that their responsibility in the
formative journey of future priests is sought.
Finally, it is to be hoped that every religious institute which sends students to the center
also be committed to contribute a qualified member for teaching or for animating the life
of the center.
g) Proper initiatives. The initiatives of inter-institute collaboration described are distinct from
a philosophical or theological center erected under the responsibility of one religious
institute which, maintaining its own autonomy, admits as students religious of other
institutes. (103) These centers follow their own norms.
(103) Cfr. CIC 586.

IV. INTER-INSTITUTE COLLABORATION FOR THE FORMATION OF

FORMATORS
The service of formation
#23
The service of formation, an authentic ecclesial ministry (Paul VI), is an art, the art of
arts. (104) Formators must come to know the world of the young and should develop
pedagogical ability to accompany and guide those being formed. Theirs is a service marked
by the mystery of the Trinity: formation then is a sharing in the work of the Father who,
through the Spirit, fashions the inner attitudes of the Son in the hearts of young men and
women. In exercising this participative mediation,' those in charge of formation must
therefore be very familiar with the path of seeking God, so as to be able to accompany
others on this journey They will combine the illumination of spiritual wisdom with the
light shed by human means, which can be a help both in discerning the call and in forming
the new man or woman, until they are genuinely free. (105) This task requires of
formators a serious and solid preparation, and a generous and total dedication in their
commitment to be imitators of Christ in the service of their brothers and sisters. (106)
Notwithstanding the great apostolic demands and the urgent situations in which religious
families are working, careful attention in the selection and preparation of those
responsible for formation remains a top priority. This ministry is one of the most difficult
and delicate Young men and women above all need teachers who will be for them: men
and women of God, respectful discerners of the human heart and the ways of the Spirit,
capable of responding to their needs for greater interiority, experience of God, fraternity
and initiation to their mission. Those responsible for formation must know how to teach
discernment, docility and obedience, reading the signs of the times and people's needs,
teaching their charges to respond to those needs with solicitude and courage, in full
ecclesial communion. (107)
(104) RFIS V 30.
(105) VC 66.

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(106) Cfr. 1Co 11,1 1Th 1,6. Cfr. Jean Galot, S.J., Mutual Esteem in Community, Informationes
SCRIS 1980, 269-74.
(107) John Paul II, Message to the XIV General Assembly of the Conference of Religious of Brasil,
11 July 1986, par. 4. Found in LOsservatore Romano (English version) 1986, n. 35, pp. 2, 10. Cfr. also
John Paul II, Address to the Plenary of CICLSAL, 1 December 1988: Insegnamenti, XI 4 (1988), pp.
1703-06.

Careful choice and solid preparation of formators

#24
Major Superiors, as their primary responsibility, should choose future formators carefully
so that a religious family have available members qualified for such a ministry. The criteria
for choosing, the qualities required, the preparation and updating should be defined by the
norms proper to each institute and developed in the Ratio Institutionis.
Major Superiors should offer the formators programs and opportunities which assure the
necessary theological and pedagogical formation, spiritual formation, competence in the
human sciences, and specific training for the tasks to be carried out on the journey of
formation. Formators should be expert particularly in the matters which refer to the
spiritual patrimony of the founder or foundress.
This Dicastery again urges religious families to continue developing efforts toward the
adequate preparation of those responsible for initial and continuing formation.

Inter-institute collaboration
#25
The experiences of inter-institute collaboration reveal a broad panorama of models in the
preparation of formators. There are centers at the level of university or comparable
institutions with systematic programs offering the possibility of academic degrees or
degrees recognized by the Congregation for Catholic Education; intensive courses spread
over a year or a semester, designed for formators at the beginning of their charge as well
as for those already serving in formation communities. There are courses for updating,
regular meetings for formators engaged in the same phase of formation and sessions of
study, exchange, and reflection on specific educational topics. Many of these courses are
organized by the Conferences of Major Superiors, others by a consortium of institutes, or
are initiatives promoted by specialized centers or by university Faculties.
Given the urgent need for qualified formators, this Dicastery invites institutes to intensify
inter-institute collaboration, making available for each other programs, experiences, and,
to the extent possible, even the most qualified personnel for mutual enrichment in benefit
of the institutes, of the Church, and of her mission in the world. (108)
(108) Cfr. Directives Concerning the Preparation of Seminary Educators, Congregation for
Catholic Education, 4 November 1993, nn. 79, 82; CD 5, 35; MR 31, 37; VC 53.

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Courses
#26
Among the criteria which guide the organization of such courses, we underline the
following:
a) Their specific organization should have as its purpose preparing educators for the task
of the integral formation of a religious in the unity and uniqueness of the person,
developing all the dimensions of baptismal and religious consecration. Thus, courses
should contribute to a formation which is doctrinal, spiritual, canonical, and pedagogicalpastoral. In particular they should ensure solid theological formation, especially in the
fields of spirituality, moral theology, and religious life. Further they should make the
formators aware of the organic unity of the formation process and of the specific goals of
each stage of formation.
The courses should above all help the formators in transmitting the art of a theological
reading of the signs of the times (109) so as to discern the presence, the love, and the will
of God in all thingsin revelation and in creation, in the Church, in the sacraments, and in
persons, in the ordinary and extraordinary circumstances of life, in the unfolding of
history. (110) They should be a help in acquiring the art of inspiring and nourishing a deep
love for the Persons of the Blessed Trinity and the Eucharist; as well as for Our Lady,
Mother of Jesus and of the Church; and for the holy founders and foundresses, and in
leading to a deeper life of prayer. (111)
The organization of the courses should give proper importance to the topic of Fraternal
Life in Community and to the mission of the institutes (112) and should offer the means
adequate for consolidating or recovering the spirit of unity and co-responsibility among
the members, an apostolic spirit and an attitude of justice, solidarity, and mercy toward the
most needy. Consecrated persons are asked to be true experts of communion and to
practise the spirituality of communion as 'witnesses and architects of the plan for unity
which is the crowning point of human history in God's design'. (113) They should
remember to underline the dignity of the vocation of the laity and of the diocesan clergy,
promoting collaboration with them and a sharing in the spirit and mission of the institute.
(114)
(109) Cfr. VC 73 94.
(110) Cfr. VC 53.
(111) Cfr. VC 94 95.
(112) Cfr. VC 41-42 72.
(113) VC 46; cfr. RHP 24.
(114) Cfr. MR 37; VC 4 15 31 56.

b) The courses
should develop the formators' ability to relate, listen, discern vocations, guide, and
educate young people and adults to discernment and commitment.

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 should develop the ability to accompany another spiritually, pedagogically, and

psychologically; the purposes of these and the levels of intervention differ, even though
they converge in the integral maturing of the person consecrated to God. They should
offer skills for handling and knowing how to face particular situations and personal
problems, with the help of experts when necessary.
should help one read and understand the diverse cultural contexts in order to promote a
formation consonant with the demands of the culture of origin of the religious or with the
culture of the people among whom they will be working. It is important that they learn to
appreciate those authentic values which bear the stamp of the Gospel or are open to it
and to discern those elements which ought to be purified or rejected. (115)
should help formators know and respond to the challenges which the Church faces in
our time and take up the pastoral priorities which the Holy Father and the Bishops in
union with him propose for the reflection of the faithful. Institutes of consecrated life
are thus invited courageously to propose anew the enterprising initiative, creativity and
holiness of their founders and foundresses in response to the signs of the times emerging
in today's world. This invitation is first of all a call to perseverance on the path of holiness
in the midst of the material and spiritual difficulties of daily life. (116)
(115) Cfr. VC 79-80.
(116) Cfr. VC 37.

c) Formators should learn how to prepare the members of their communities for the task
of the New Evangelizationannouncing Christ, the Good News of the Father, to all men
and women. This implies preparation for the evangelization of cultures, for pastoral work
in favor of life, the family and solidarity, for the evangelical option for the poor, for the
formation of youth, for the mission ad gentes, for ecumenical commitment and interreligious dialogue, social communications, etc. (117) They should learn to welcome the
hopes and questions of youth, children of our time, who are entering communities and
prepare them to incarnate the best of their own epoch and give a response of holiness and
of effective charity to the needs of our times. To form is always to prepare for the service
which the Church and society need in a determined epoch and cultural setting.
A formation which is integral, precisely because its hinge is in the education of faith and in
maturing the commitment of consecration-mission, must be mindful also of the new
forms of poverty and injustice of our time. In this area, inter-institute courses, without
falling into simplistic formulas, can be a helpful support for formators.
(117) Cfr. VC 77-83 96-99 101-103.

d) Courses for formators should provide an experience of spiritual growth and contribute
to their continuing formation. The responsibility of accompanying young people on their
journey of growth includes a constant invitation from Christ, Master and Lord, to
intensify the life of prayer, intimacy with him, and to embrace the cross which seals this
delicate ministry of formation, placing always one's own trust in his guidance and his
grace.

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The work of formation is carried out along the axis of the following of Christ chaste,
poor, and obedient the One who prays, the Consecrated One, and the Missionary of the
Father (118) and has at its center the Paschal mystery. Thus the preparation of
formators may not be merely intellectual, doctrinal, pastoral, and professional; it is, above
all, a deep, human, and religious experience of sharing in the mystery of Christ while
respectfully approaching the mystery of the human person. In Christ is the experience of
sonship before the Father and of docility to the Spirit, of fraternity and sharing, of
fatherhood and motherhood in the Spirit: My little children, with whom I am again in
travail until Christ be formed in you! (Ga 4,19). In this light it is helpful that formators be
able to meet among themselves as consecrated persons, to support one another on their
journey of faith, to pray together, to let themselves be questioned by the Word, and to
celebrate the Eucharist. They can be enriched by experiencing the goodness and wisdom
of the Master who, by the outpouring of his Spirit and by the mediation of the maternal
action of Mary, continues his work and, in a privileged way, by means of their own
mediation in the life and experiences of those whom they help to live as fellow citizens
with the saints and members of the household of God (Ep 2,19).
(118) Cfr. VC 77.

CONCLUSION
#27
Awareness of the times in which we are living and of our responsibilities demands that
we assure young men and women religious of an adequate formation, more complete than
ever, in dynamic fidelity to Christ and the Church, to the charism of the founder and to
mankind today. (119)
In offering the criteria and the directives presented in this document, the Dicastery for
Institutes of Consecrated Life and for Societies of Apostolic Life, has intended to
evaluate, order, and promote the vast and varied experience in the area of inter-institute
collaboration, supported by the Second Vatican Council and developed in these years.
Inter-institute collaboration, which respects the sharing of charismatic gifts, respects their
diversity, and is placed at their service, is a concrete response to the calls of the Church to
help form a religious by promoting his or her unity of life in Christ through the Spirit.
(120) Consecrated persons are called to insert themselves in the contemporary world to
offer valid models of human and Christian fullness, according to the form of life which
Christ the Lord chose, which Mary, Virgin and Mother embraced, (121) and which he
himself proposed to his disciples. (122)
Thus religious will fulfill their mission as Christians called to be a living memorial of
Jesus' way of living and acting, (123) and moved by God to be pioneers on the
missionary road and the paths of the Spirit. (124) With the new ardor of their lives and of
their word, with new methods and new expressions of their works, they will be faithful
and bold instruments of God, signs of hope in serving man by revealing to him the love
of God made manifest in Jesus Christ. (125)
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(119) John Paul II, Message to the XIV General Assembly of the Conference of Religious of Brasil,
11 July 1986, n. 4. Found in LOsservatore Romano (English version) 1986, n. 35, p. 2.
(120) Cfr. PI 1.
(121) Cfr. LG 46 VC 18.
(122) Cfr. LG 44.
(123) VC 22.
(124) John Paul II, Message to the XIV General Assembly of the Conference of Religious of Brasil,
11 July 1986, par. 1. Found in LOsservatore Romano (English version) 1986, n. 35, p. 2.
(125) Cfr. Rm 2 VC 110.

On 31 October 1998, the Holy Father approved this document of the Congregation for
Institutes of Consecrated Life and for Societies of Apostolic Life and authorized its
publication.
Rome, 8 December 1998, Solemnity of the Immaculate Conception of the Blessed Virgin
Mary.
EDUARDO CARD. MARTNEZ SOMALO
Prefect
PIERGIORGIO SILVANO NESTI
Secretary

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372

VERBI SPONSA
Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life
Instruction on the Contemplative Life and on the Enclosure of Nuns
13 May 1999

INTRODUCTION
#1
The Church as Bride of the Word shows forth in an exemplary way in those dedicated to a
wholly contemplative life the mystery of her exclusive union with God. For this reason the
Post-Synodal Apostolic Exhortation Vita Consecratapresents the vocation and mission of
cloistered nuns as a sign of the exclusive union of the Church as Bride with her Lord,
whom she loves above all things, (1) showing how they are a unique grace and precious
gift within the mystery of the Church's holiness.
In their undivided attention to the Father's word: This is my beloved Son, with whom I
am well pleased (Mt 3,17), and in their loving acceptance of that word, cloistered nuns
are always with Him on the holy mountain (2P 1,17-18). Fixing their gaze upon Christ
Jesus, shrouded in the cloud of God's presence, they wholly cleave to the Lord. (2)
Cloistered nuns see themselves especially in the Virgin Mary, (3) Bride and Mother, figure
of the Church; (4) and sharing the blessedness of those who believe (cfr. Lc 1,45 11,28),
they echo her Yes and her loving adoration of the Word of life, becoming with her the
living memory of the Church's spousal love (cf. Lc 2,19, 51). (5)
The esteem which the Christian community has always had for cloistered contemplative
women has deepened with the rediscovery of the contemplative nature of the Church
herself and of the call addressed to every Christian to enter a grace-filled encounter with
God in prayer. Nuns, in living the whole of their life as hidden with Christ in God (Col
3,3), realize in a supreme way the contemplative vocation of the entire Christian people,
(6) and thus they become a luminous sign of the Kingdom of God (cf. Rm 14,17), glory
of the Church and wellspring of heavenly graces. (7)
(1) John Paul II, Post-Synodal Apostolic Exhortation on the Consecrated Life and its Mission in
the Church and the World, Vita Consecrata (25 March 1996), VC 59.
(2) Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei
Verbum, DV 8; John Paul II, VC 14 32; Catechism of the Catholic Church, CEC 555; Saint
Thomas Aquinas, Summa Theologiae, III 45,4 ad 2The entire Trinity appearsthe Father in the
voice, the Son in the man, the Spirit in the shining cloud; Cassian, Collationes, 10, 6PL 49,
827The sole reason why he withdrew to the mountain to pray was to teach us in this way, giving

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us an example of the hidden life, so that we too, if we wish to call upon God with pure and
undivided tenderness of heart, should similarly withdraw from all human turmoil and confusion;
William of Saint Thierry, Ad Fratres de Monte Dei, I, 1PL 184, 310The Lord himself lived the
solitary life in close union with others when he was with the disciples and was transfigured on the
holy mountain, stirring in them such a desire that Peter said immediatelyHow happy I would be to
dwell here for ever!.
(3) Cfr. John Paul II, VC 28 112.
(4) Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen
Gentium, LG 63.
(5) Cfr. John Paul II, Encyclical Letter Redemptoris Mater (25 March 1987), RM 43; Address to
Cloistered Nuns, Loreto (10 September 1995), 2: What is the enclosed life if not an unceasing
renewal of a 'yes' which opens the doors of one's being to welcome the Saviour? You speak this
'yes' in a daily assent to the work of God and in tireless contemplation of the mysteries of
salvation.
(6) Cfr. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy Sacrosanctum
Concilium, SC 2; Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic
Church on Certain Aspects of Christian Meditation Orationis Formas (15 October 1989), 1; Catechism
of the Catholic Church, CEC 2566-2567.
(7) Second Vatican Ecumenical Council, Decree on the Appropriate Renewal of the Religious Life
Perfectae Caritatis, PC 7; cfr. John Paul II, Angelus (17 November 1996): What an inestimable
treasure for the Church and for society are communities of contemplative life!.

#2
Since the Second Vatican Council, various documents of the Magisterium have explored
in depth the meaning and value of this way of life, promoting the contemplative
dimension of cloistered communities and their specific role in the life of the Church. (8)
In particular, the Council's Decree Perfectae Caritatis (No. 7 and No. 16) and the Instruction
Venite Seorsum wonderfully illustrate the evangelical, theological, spiritual and ascetical
roots of separation from the world for the sake of a complete and exclusive dedication to
God in contemplation.
The Holy Father Pope John Paul II has often exhorted nuns to remain faithful to the
cloistered life in keeping with their particular charism; and in the Post-Synodal Apostolic
Exhortation Vita Consecrata he decreed that to this end specific norms be given for the
practical regulation of enclosure, continuing the path of renewal already undertaken, so
that it may better suit the range of contemplative Institutes and the various monastic
traditions. Thus, reborn of the Holy Spirit and faithful to their character and mission,
cloistered nuns may move into the future with genuine momentum and renewed vigour.
(9)
While reaffirming the doctrinal foundations of enclosure set out by the Instruction Venite
Seorsum (I-V) and the Exhortation Vita Consecrata (No. 59), this present Instruction
establishes the norms which are to regulate the papal enclosure of nuns who are dedicated
to a wholly contemplative life.
(8) Cfr. Second Vatican Ecumenical Council, LG 46; Paul VI, Motu Proprio Ecclesiae Sanctae (6
August 1966), II, 30-31; Sacred Congregation for Religious and Secular Institutes, The Contemplative
Dimension of Religious Life (12 August 1980), 24-29; Congregation for Institutes of Consecrated life
and Societies of Apostolic Life, Instruction Potissimum Institutioni (2 February 1990), IV, 72-85; John
Paul II, VC 8; 59.

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(9) Cfr. Paul VI, Apostolic Exhortation Gaudete in Domino (9 May 1975), VI: The Church in
fact, reborn of the Holy Spirit, in so far as she remains faithful to her task and mission, must be
seen as the true 'youthfulness of the world'.

PART I: THE MEANING AND VALUE OF THE ENCLOSURE OF NUNS

In the mystery of the Son in his communion of love with the Father
#3
In a specific and radical way, cloistered contemplatives conform to Christ Jesus in prayer
on the mountain and to his Paschal Mystery, which is death for the sake of resurrection.
(10)
The ancient spiritual tradition of the Church, taken up by the Second Vatican Council,
explicitly connects the contemplative life to the prayer of Jesus on the mountain, (11) or
solitary place not accessible to all but only to those whom he calls to be with him, apart
from the others (cf. Mt 17,1-9 LC 6,12-13 Mc 6,30-31 2P 1,16-18).
The Son is always united with the Father (cfr. Jn 10,30 17,11), but during his life there are
special moments of solitude and prayer, encounter and communion, when he exults in his
divine Sonship. In this way, he shows the loving impulse and ceaseless movement of his
being as Son towards the One who begot him from all eternity.
This association of the contemplative life with the prayer of Jesus in a solitary place
suggests a unique way of sharing in Christ's relationship with the Father. The Holy Spirit,
who led Jesus into the desert (cfr. Lc 4,1), invites the nun to share the solitude of Christ
Jesus, who with the eternal Spirit (He 9,14) offered himself to the Father. The solitary
cell, the closed cloister, are the place where the nun, bride of the Incarnate Word, lives
wholly concentrated with Christ in God. The mystery of this communion is revealed to
her to the extent that, docile to the Holy Spirit and enlivened by his gifts, she listens to the
Son (cf. Mt 17,5), fixes her gaze upon his face (cf. 2Co 3,18), and allows herself to be
conformed to his life, to the point of the supreme self-offering to the Father (cf. Ph 2,5
ff.), for the praise of his glory.
The enclosure therefore, even in its physical form, is a special way of being with the Lord,
of sharing in Christ's emptying of himself by means of a radical poverty, expressed in
renunciation not only of things but also of "space", of contacts, of so many benefits of
creation, (12) at one with the fruitful silence of the Word on the Cross. It is clear then
that withdrawal from the world in order to dedicate oneself in solitude to a more intense
life of prayer is nothing other than a special way of living and expressing the Paschal
Mystery of Christ. (13) It is a true encounter with the Risen Lord, a journey in ceaseless
ascent to the Father's house.
In watchful waiting for the Lord's return, the cloister becomes a response to the absolute
love of God for his creature and the fulfilment of his eternal desire to welcome the
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creature into the mystery of intimacy with the Word, who gave himself as Bridegroom in
the Eucharist (14) and remains in the tabernacle as the heart of full communion with him,
drawing to himself the entire life of the cloistered nun in order to offer it constantly to the
Father (cf. He 7,25). To the gift of Christ the Bridegroom, who on the Cross offered his
body unreservedly, the nun responds in like terms with the gift of the body, offering
herself with Jesus Christ to the Father and cooperating with him in the work of
redemption. Separation from the world thus gives a Eucharistic quality to the whole of
cloistered life, since besides its elements of sacrifice and expiation, (it assumes) the aspect
of thanksgiving to the Father, by sharing in the thanksgiving of the beloved Son. (15)
(10) Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, LG 46; Code of Canon Law, CIC 577; Sacred Congregation for Religious and Secular
Institutes, Instruction on the Contemplative Life and on the Enclosure of Nuns Venite Seorsum (15
August 1969), I; John Paul II, VC 5; Address to Cloistered Nuns, Nairobi (7 May 1980), 3: In
your lives of prayer, moreover, Christ's praise of his Eternal Father goes on. The totality of his love
for his Father and of his obedience to the Father's will is reflected in your radical consecration of
love. His selfless immolation for his Body, the Church, finds expression in the offering of your
lives in union with his sacrifice.
(11) Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, 46; John Paul II, VC 14.
(12) John Paul II, VC 59.
(13) Sacred Congregation for Religious and Secular Institutes, Instruction on the Contemplative
Life and on the Enclosure of Nuns Venite Seorsum (15 August 1969), 1.
(14) Cfr. John Paul II, Apostolic Letter Mulieris Dignitatem (15 August 1988), MD 26: We find
ourselves at the very heart of the Paschal Mystery, which completely reveals the spousal love of
God. Christ is the Bridegroom, because 'he has given himself'his body has been 'given', his blood
has been 'poured out' (cfr. Lc 22,19-20). In this way, he 'loved them to the end' (Jn 13,1). The
'sincere gift', contained in the sacrifice of the Cross, gives definitive prominence to the spousal
meaning of God's love. As the Redeemer of the world, Christ is the Bridegroom of the Church.
The Eucharist is the Sacrament of our Redemption. It is the Sacrament of the Bridegroom and of
the Bride.
(15) John Paul II, VC 59; cfr. Letter to Cloistered Nuns on the Occasion of the Eighth Centenary
of the Birth of Saint Clare of Assisi (11 August 1993): In reality, Clare's whole life was a eucharist
because from her cloister she raised up a continual 'thanksgiving' to God in her prayer, praise,
supplication, intercession, weeping, offering and sacrifice. She accepted everything and offered it to
the Father in union with the infinite 'thanks' of the only-begotten Son; Blessed Elizabeth of the
Trinity, Writings, Retreat 10, 2Praise of glory always involves thanksgiving. All its actions, its
movements, its thoughts and aspirations, just as they root the praise of glory more deeply in love,
are like an echo of the eternal Sanctus.

In the mystery of the Church in her exclusive union with Christ the Bridegroom
#4
The history of God's relationship to humanity is a history of spousal love, prepared for in
the Old Testament and celebrated in the fullness of time.
Divine Revelation uses the nuptial image to describe the intimate and indissoluble link
between God and his people (cfr. Os 1-2 IS 54,4-8 62,4-5 JR 2,2 Ez 16 2CO 11,2 Rm
11,29).

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The Son of God presents himself as the Bridegroom-Messiah (cfr. Mt 9,15 25,1), come to
seal the marriage of God with humanity, (16) in a wondrous exchange of love, which
begins in the Incarnation, comes to its summit of self-offering in the Passion and is for
ever given as gift in the Eucharist.
The Lord Jesus pours into human hearts his love and the love of the Father, enabling
them to respond fully, through the gift of the Holy Spirit who never ceases to cry out with
the Bride. Come! (Ap 22,17). This fullness of grace and holiness is realized in the Bride
of the Lamb coming down out of heaven, from God, shining with the glory of God
(Ap 21,9-10).
The nuptial dimension belongs to the whole Church, but consecrated life is a vivid image
of it, since it more clearly expresses the impulse towards the Bridegroom. (17)
In a still more significant and radical way, the mystery of the exclusive union of the
Church as Bride with the Lord is expressed in the vocation of cloistered nuns, precisely
because their life is entirely dedicated to God, loved above all else, in a ceaseless straining
towards the heavenly Jerusalem and in anticipation of the eschatological Church
confirmed in the possession and contemplation of God. (18) Their life is a reminder to all
Christian people of the fundamental vocation of everyone to come to God; (19) and it is a
foreshadowing of the goal towards which the entire community of the Church journeys,
(20) in order to live for ever as the Bride of the Lamb.
By means of the cloister, nuns embody the exodus from the world in order to encounter
God in the solitude of cloistered desert, a desert which includes inner solitude, the trials
of the spirit and the daily toil of life in community (cfr. Ep 4,15-16), as the Bride's sharing
in the solitude of Jesus in Gethsemane and in his redemptive suffering on the Cross (cf.
Ga 6,14).
Nuns moreover, by their very nature as women, show forth more powerfully the mystery
of the Church as the Spotless Bride of the Spotless Lamb, rediscovering themselves
individually in the spousal dimension of the wholly contemplative vocation. (21)
The monastic life of women has therefore a special capacity to embody the nuptial
relationship with Christ and be a living sign of itwas it not in a woman, the Virgin Mary,
that the heavenly mystery of the Church was accomplished? (22)
In this light, nuns relive and perpetuate in the Church the presence and the work of Mary.
Welcoming the Word in faith and adoring silence, they put themselves at the service of
the mystery of the Incarnation, and united to Christ Jesus in his offering of himself to the
Father, they become co-workers in the mystery of Redemption. Just as in the Upper
Room, Mary in her heart, with her prayerful presence, watched over the origins of the
Church, so too now the Church's journey is entrusted to the loving heart and praying
hands of cloistered nuns.
(16) Cfr. Saint Gregory the Great, Homiliae in Evangelia, Homily 38, 3PL 76, 1283: In fact, then,
God the Father celebrated the marriage of God his Son, when in the womb of the Virgin he joined
Him to human nature, since he willed that the one who was God before all ages should become

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man at the end of the ages; Saint Anthony of Padua, Sermons, Twentieth Sunday after Pentecost,
I, 4Wisdom, the Son of God, has built the house of his humanity in the womb of the Blessed
Virgin, a house upheld by seven columns, that is by the gifts of sevenfold grace. This is the same as
sayingI celebrated the marriage of his Son; John Paul II, Apostolic Letter Dies Domini (31 May
1998), 12God reveals himself as the bridegroom before the bride (cfr. Os 2,16-24 JR 2,2 Is 54,4-8)
. we need to recognize in both the Old and the New Testament the nuptial intensity which
marks the relationship between God and his people. Hosea, for instance, puts it thus in this
marvellous passage:? I will betroth you to me in righteousness and in justice, in steadfast love
and in mercy. I will betroth you to me in faithfulness; and you shall know the Lord' (Os 2,18-20).
(17) Cfr. Second Vatican Ecumenical Council, PC 12: they recall that wonderful marriage made
by God which will appear fully in the age to come and through which the Church has Christ as her
only Spouse; John Paul II, VC 3 34.
(18) Cfr. John Paul II, VC 59.
(19) Cfr. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern
World Gaudium et Spes, GS 19: The supreme ground of the dignity of man is his calling to
communion with God.
(20) Cfr. John Paul II, VC 59; Second Vatican Ecumenical Council, SC 2.
(21) Cfr. John Paul II, VC 34 MD 20; Sacred Congregation for Religious and Secular Institutes,
Instruction on the Contemplative Life and on the Enclosure of Nuns Venite Seorsum (15 August
1969), IV.
(22) Cfr. Saint Ambrose, De Institutione Virginis, 24 : PL 16, 326-327.

The ascetical dimension of the cloister

#5
As an ascetical means of immense value, (23) the cloister is especially well suited to life
wholly directed to contemplation. Its totality signals absolute dedication to God, and it
therefore becomes a sign of God's holy watchfulness over his creatures and a unique
mode of belonging to him alone. It is an archetypal and effective way of living the nuptial
relationship with God in the exclusiveness of love and without undue interference from
persons or material things, so that the creature, intent on God and absorbed by him, may
live solely for the praise of his glory (cf. Ep 1,6 1,10-12 1,14).
The contemplative nun fulfils to the highest degree the First Commandment of the Lord:
You will love the Lord your God with all your heart, with all your soul, with all your
strength, with all your mind (Lc 10,27), making it the full meaning of her life and loving
in God all the brothers and sisters. She moves towards the perfection of charity, choosing
God as the one thing necessary (cfr. Lc 10,42), loving him exclusively as All in all.
Through her unconditional love of him and in the spirit of renunciation proposed by the
Gospel (cfr. Mt 13,45 Lc 9,23), (24) she accomplishes the sacrifice of all good
things,consecrating every good thing to God alone. (25) This is so that he alone may
dwell in the utter silence of the cloister, filling it with his word and presence, and the Bride
may truly dedicate herself to the Only One, in constant prayer and ardent penance (26)
in the mystery of a total and exclusive love.
This is the reason why the earliest spiritual tradition spontaneously associated complete
withdrawal from the world (27) and all works of the apostolate with this kind of life,
which thus becomes a silent emanation of love and superabundant grace in the pulsing
heart of the Church as Bride. Whether in a place apart or in the heart of the city, the
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monastery, with its distinctive architectural form, is intended to create a space of

separation, solitude and silence, where God can be sought more freely in a life not only
for him and with him but also in him alone.
Therefore it is necessary that the person, free from all attachment, disquiet or distraction,
interior and exterior, may gather her faculties and turn to God to welcome his presence in
the joy of adoration and praise.
Contemplation becomes the blessedness of the pure in heart (Mt 5,8). A pure heart is a
clear mirror of what lies within the person, purified and unified in love, in whom God is
reflected and abides; (28) it is like a polished crystal infused with God's light, giving forth
the splendour it has received. (29)
In the light of contemplation, as loving communion with God, purity of heart finds its
highest expression in virginity of spirit, because it requires the integrity of a heart not only
purified from sin but unified in the movement towards God and which therefore loves
completely and undividedly, reflecting the purest love of the Blessed Trinity, called by the
Fathers the first Virgin. (30)
The cloistered desert helps greatly in the pursuit of purity of heart understood in this way,
because it reduces to the bare minimum the opportunities for contact with the outside
world, lest it disrupt the monastery in different ways, disturbing its atmosphere of peace
and holy union with the one Lord and with the Sisters. In this way the cloister eliminates
in large part the dispersion which comes from many unnecessary contacts, from the
accumulation of images, which are often a source of worldly thoughts and vain desires, of
news and emotions which distract from the one thing necessary and dissipate interior
harmony. In the monastery everything is directed to the search for the face of God,
everything is reduced to the essential, because the only thing that matters is what leads to
him. Monastic recollection is attention to the presence of God: if it is dissipated by many
things, the journey slows down and the final destination disappears from view. (31)
Withdrawn from things external in the intimacy of her being, purifying her heart and mind
by an ardent journey of prayer, of renunciation, of fraternal life, of listening to the word of
God, and exercise of the theological virtues, the nun is called to converse with the divine
Bridegroom, meditating upon his law day and night so as to receive as gift the Wisdom of
the Word and to become one with him, under the impulse of the Holy Spirit. (32)
This yearning for fulfilment in God, in an uninterrupted nostalgia of the heart which with
unceasing desire turns to the contemplation of the Bridegroom, feeds the ascetical
commitment of the cloistered nun. Wholly absorbed by his beauty, she finds in the cloister
her dwelling-place of grace and an anticipation of the blessedness of the vision of the
Lord. Refined by the purifying flame of the divine Presence, she readies herself for the
fullness of beatitude, intoning in her heart the new song of the redeemed, on the
Mountain of sacrifice and oblation, of the temple and of contemplation of God.
In consequence, the regulation of the cloister, in its practical aspects, must be such that it
allows the realization of this sublime contemplative ideal, which implies total dedication,
undivided attention, emotional wholeness and consistency of life.
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The sharing of contemplative nuns in the communion and mission of the Church
(23) Cfr. John Paul II, VC 59.
(24) Cfr. Saint Benedict, Regula, 72, 11Absolutely nothing is to be placed before Christ: CSEL 75,
5.163; Maximus the Confessor, Liber Asceticus, 43PG 90, 953 BLet us give ourselves wholeheartedly to the Lord that we may welcome him without reserve; John Paul II, Letter to the
Discalced Nuns of the Order of the Blessed Virgin of Mount Carmel (31 May 1982)I do not
doubt that the Carmelites of today no less than those of the past are moving joyfully towards the
goal of this absolute, in order to respond rightly to the deep aspirations which spring from a total
love for Christ and an unreserved dedication to the mission of the Church.
(25) Cfr. Saint Gregory the Great, Homiliae in Ezechielem, Liber 2, Homily 8, 16: CCL 142, 348:
When a person offers to Almighty God all that she has, her whole life, all that she enjoys, she is a
holocaust And that is what is done by those who leave the world.
(26) Second Vatican Ecumenical Council, PC 7.
(27) Cfr. Saint Augustine, Sermo 339, 4: PL 38, 1481No-one would surpass me in love of a secure
and tranquil life of contemplation; there is nothing better, nothing sweeter thanto ponder the
divine treasure far from all clamour. It is sweet and it is good; Guigo I, In Praise of the Solitary
Life, Consuetudines, 80, 11PL 153, 757-758Above all else, solitude is an act which favours
sweetness of psalmody, application to reading, fervour in prayer, far-reaching meditation, ecstatic
contemplation and the baptism of tears; Saint Eucherius of Lyons, De Laude Eremi, Epistola
ad Hilarium, 3PL 50, 702-703Rightly I call the hermit a boundless temple of our God Beyond
doubt it must be believed that God is most immediately there, where he is to be found more
easily.
(28) Cfr. Saint Basil, The True Integrity of Virginity, 49: PG 30, 765The soul of the virgin, the bride of
Christ, is like a pure spring; it should not be stirred up by words coming from without and
addressed to the ear nor distracted from its serene tranquillity by images which strike the eye, so
that, contemplating as in a most clear mirror its image and the beauty of the Bridegroom, the soul
may be filled more and more with its true love.
(29) Cfr. Saint John of the Cross, The Ascent of Mount Carmel, 2MC 5,6.
(30) Saint Gregory of Nazianzus, Poems, I, 2, 1, v. 20: PG 37, 523.
(31) John Paul II, Address to Cloistered Nuns, Loreto (10 September 1995), 3.
(32) Cfr. Saint Bonaventure, In Honour of Saint Agnes, Virgin and Martyr, Sermon 1: Opera
Omnia, IX, 504 bWhen a person tastes the Lord's sweetness, he withdraws from all external
activity; then he enters into his heart and opens himself fully to the contemplation of God, turning
completely to the eternal splendours; then he becomes radiant and is swept up by the splendour
eternal. If the soul sees him who is most incomparably beautiful, not all the bonds of this world can
keep the soul from him.

In the communion of the Church

#6
Through their specific call to union with God in contemplation, cloistered nuns are fully
within the communion of the Church, becoming a unique sign of the entire Christian
community's intimate union with God. Through prayer, especially the celebration of the
liturgy, and their daily self-offering, they intercede for the whole people of God and unite
themselves to Jesus Christ's thanksgiving to the Father (cf. 2Co 1,20 Ep 5,19-20).
Therefore the contemplative life is the nun's particular way of being the Church, of
building the communion of the Church, of fulfilling a mission for the good of the whole
Church. (33) Cloistered contemplatives therefore are not asked to be involved in new
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forms of active presence, but to remain at the wellspring of Trinitarian communion,

dwelling at the very heart of the Church. (34)
The cloistered community is also an excellent school of fraternal life; it is an expression of
true communion and a force which draws towards communion. (35)
Because of the mutual love involved, fraternal life is a God-filled space in which the
mystical presence of the Risen Lord is experienced(36) in a spirit of communion, nuns
share the grace of the same vocation with the members of their own community, helping
one another to follow the same path, advancing together towards the Lord, one in heart
and soul.
With monasteries of the same Order, nuns have the common duty to grow in faithfulness
to their specific charism and spiritual heritage, cooperating if necessary in ways provided
for by the Constitutions.
By force of their vocation, which sets them at the heart of the Church, nuns undertake in
a special way to have the mind of the Church (sentire cum Ecclesia), with sincere adherence
to the Magisterium and unreserved obedience to the Pope.
(33) Cfr. Sacred Congregation for Religious and Secular Institutes, The Contemplative Dimension of
Religious Life (12 August 1980), 26; Congregation for Institutes of Consecrated life and Societies of
Apostolic life, Instruction Fraternal Life in Community (2 February 1994), 59: The contemplative
type of community (showing forth Christ on the mountain) is centred on the twofold communion
with God and among its members. It has a most efficacious apostolic impact, even though it
remains to a great extent hidden in mystery; John Paul II, Address to the Clergy, Consecrated
Persons and Cloistered Nuns, Chiavari (18 September 1998), 4: And now a special word to you,
dear cloistered nuns, who are the sign of the exclusive union of the Church as Bride with her Lord
who is loved above all else. You are impelled by an irresistible attraction which draws you towards
God, the final goal of all that you feel and do. Contemplation of God's beauty has become your
inheritance, your life's programme, your way of being present in the Church.
(34) Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, LG 4: Thus the whole Church appears as?the people gathered together by the unity of
the Father, the Son and the Holy Spirit; Saint Cyprian, De Dominica Oratione, 23: PL 4, 536.
(35) Cfr. John Paul II, VC 46; Congregation for Institutes of Consecrated life and Societies of
Apostolic life, Instruction Fraternal Life in Community (2 February 1994), 10: Fraternal life in
common, in a monastery, is called to be a living sign of the mystery of the Church.
(36) Cfr. John Paul II, VC 42.

In the mission of the Church

#7
The pilgrim Church is by her very nature missionary; (37) therefore mission is also
essential to Institutes of contemplative life. (38) Cloistered nuns fulfil that mission by
dwelling at the missionary heart of the Church, by means of constant prayer, the oblation
of self and the offering of the sacrifice of praise.
Their life thus becomes a mysterious source of apostolic fruitfulness (39) and blessing for
the Christian community and for the whole world.
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It is charity, poured into their hearts by the Holy Spirit (cfr. Rm 5,5), which makes nuns
co-workers of the truth (cfr. 3Jn 8), participants in Christ's work of Redemption (cfr. Col
1,24), and through their vital union with the other members of the Mystical Body makes
their lives fruitful, wholly directed to the pursuit of charity, for the good of all. (40)
Saint John of the Cross writes that truly a crumb of pure love is more precious in the
Lord's sight and of greater benefit to the Church than all the other works together. (41)
In the wonderment of her splendid intuition, Saint Thrse of the Child Jesus declares: I
understood that the Church had a Heart and that this Heart was ablaze with love. I
understood that Love alone enabled the Church's members to act Yes, I found my
place in the Church at the heart of the Church, my Mother, I will be Love. (42)
The insight of the Saint of Lisieux is the conviction of the Church, repeatedly voiced by
the Magisterium: The Church is deeply aware and, without hesitation she forcefully
proclaims, that there is an intimate connection between prayer and the spreading of the
Kingdom of God, between prayer and the conversion of hearts, between prayer and the
fruitful reception of the saving and uplifting Gospel message. (43)
The specific contribution of nuns to evangelization, to ecumenism, to the growth of the
Kingdom of God in the different cultures, is eminently spiritual. It is the soul and leaven
of apostolic ventures, leaving the practical implementation of them to those whose
vocation it is. (44)
And since those who become the absolute property of God become God's gift to all, the
life of nuns is truly a gift set at the heart of the mystery of ecclesial communion,
accompanying the apostolic mission of those who exert themselves in proclaiming the
Gospel. (45)
As a reflection and radiation of their contemplative life, nuns offer to the Christian
community and to the world of today, more than ever in need of true spiritual values, a
silent proclamation of the mystery of God and a humble witness to it, thus keeping
prophecy alive in the nuptial heart of the Church. (46)
Their life, given wholly and in full freedom to the service of God's praise (cfr. Jn 12,1-8),
in itself proclaims and relays the primacy of God and the transcendence of the human
person, created in his image and likeness. It is therefore a summons to everyone to that
space in the heart where every person is called to union with the Lord. (47)
Living in and by the Lord's presence, nuns are a particular foreshadowing of the
eschatological Church immutable in its possession and contemplation of God; they
visibly represent the goal towards which the entire community of the Church travels.
Eager to act and yet devoted to contemplation", the Church advances down the paths of
time with her eyes fixed on the future restoration of all things in Christ. (48)
(37) Cfr. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad
Gentes, AGD 2.
(38) Cfr. John Paul II, VC 72; Encyclical Letter Redemptoris Missio (7 December 1990), RMi 23.
(39) Cfr. Second Vatican Ecumenical Council, PC 7; John Paul II, VC 8; 59.

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(40) Cfr. Catechism of the Catholic Church, 953; Saint Clare of Assisi, Third Letter to Agnes of
Prague, 8; Writings, SC 325, 102: And to make my own the words of the Apostle, I esteem you as
a fellow-worker of God himself and an upholder of the weak and vacillating members of his
ineffable Body.
(41) Spiritual Canticle CSB 9,2; cfr. John Paul II, Homily in the Vatican Basilica (30 November
1997): I ask the cloistered nuns in particular to set themselves at the very heart of Mission by their
constant prayer of adoration and contemplation of the mystery of the Cross and Resurrection.
(42) MSB 3v.
(43) John Paul II, Address to Cloistered Nuns, Nairobi (7 May 1980), 2; cfr. Second Vatican
Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, AGD 40:
Institutes of contemplative life, by their prayer, penance and suffering, have a very great
importance in the conversion of souls, because it is God who, when beseeched, sends labourers
into his harvest (cfr. Mt 9,38), opens the souls of non-Christians to hear the Gospel (cfr. Ac 16,14),
and makes the word of salvation fruitful in their hearts (cfr. 1Co 3,7).
(44) Cfr. Blessed Jordan of Saxony, Letter IV to Blessed Diana d'Andol: What you achieve in
your stillness, I achieve by moving from place to placeall this we do for love of him. He is our sole
end.
(45) John Paul II, Address to Cloistered Nuns, Loreto (10 September 1995), 4.
(46) Cfr. Saint Irenaeus, Adversus Haereses, 4, 20, 8f.PG 7, 1037: It is not only in speaking that
prophets prophesied, but also in contemplating and conversing with God and in their every action,
accomplishing all that Spirit prompted them to do.
(47) John Paul II, VC 59.
(48) Ibid.

The monastery in the local Church

#8
The monastery is the place guarded by God (cfr. Za 2,9); it is the dwelling-place of his
unique presence, like the Tent of Meeting where he is met day after day, where the thriceHoly God fills the entire space and is recognized and honoured as the only Lord.
A contemplative monastery is a gift also for the local Church to which it belongs.
Representing the prayerful face of the Church, a monastery makes the Church's presence
more complete and meaningful in the local community. (49) A monastic community may
be compared to Moses who, in prayer, determined the fate of Israel's battles (cf. Ex
17,11), or to the guard who keeps the night watch awaiting the dawn (cf. Is 21,6).
The monastery represents what is most intimate to a local Church its heart, where the
Spirit always groans in supplication for the entire community and where thanksgiving rises
unceasingly for the Life which he sends forth each day (cfr. Col 3,17).
It is important that the faithful learn to honour the charism and the specific role of
contemplatives, their discreet but crucial presence, and their silent witness which
constitutes a call to prayer and a reminder of the truth of God's existence.
As pastors and guides of all of God's flock, (50) the Bishops are the chief guardians of the
contemplative charism. Therefore, they must nurture contemplative communities with the
bread of the Word and the Eucharist, offering where necessary the spiritual assistance of
properly trained priests. At the same time they share with the community the task of
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keeping watch so that, in today's society marked by dispersion, a lack of silence and
illusory values, the life of monasteries, nourished by the Holy Spirit, may remain genuinely
and wholly directed towards the contemplation of God.
Only in the perspective of their true and fundamental apostolic mission, which consists in
concerning themselves with God alone, will monasteries be able to the extent and in a
way conforming to the spirit and tradition of their particular religious family to welcome
those who wish to draw from their spiritual experience or share in the community's
prayer. Physical separation however should be maintained, in a way that recalls the
meaning of contemplative life and safeguards the conditions for it, in conformity with the
norms on enclosure set out in this Document. (51)
In a spirit of freedom and hospitality, with the tenderness of Christ, (52) nuns bear in
their hearts the sufferings and anxieties of all those who seek their help, and indeed of all
men and women. Deeply attuned to the experiences of the Church and of people today,
they cooperate spiritually in building the Kingdom of Christ so that God may be
everything to everyone (1Co 15,28).
(49) Cfr. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad
Gentes, AGD 18.
(50) Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen
Gentium, LG 45; Decree on the Pastoral Office of Bishops Christus Dominus, CD 15; Code of Canon
Law, CIC 586,2.
(51) Cfr. Sacred Congregation for Religious and Secular Institutes and Sacred Congregation for
Bishops, Directive Mutuae Relationes (14 May 1978), 25; Sacred Congregation for Religious and
Secular Institutes, The Contemplative Dimension of Religious Life (12 August 1980), 26.
(52) Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium,
LG 46.

PART II: THE ENCLOSURE OF NUNS

#9
From the beginning and in a unique way, monasteries devoted to the contemplative life
have found the enclosure a proven help in the fulfilment of their vocation. (53) The
particular demands of separation from the world have thus been received by the Church
and canonically ordered for the benefit of the contemplative life itself. The discipline of
enclosure is therefore a gift, for it protects the foundational charism of monasteries.
Every contemplative Institute must faithfully maintain its form of separation from the
world. Such fidelity is fundamental for the life of an Institute, which really endures only as
long as it remains rooted in its original charism. (54) For this reason the vital renewal of
monasteries is essentially linked to the authenticity of the search for God in contemplation
and the authenticity of the means which foster that search, and it must be considered
genuine when it restores its original splendour.

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It is the duty, the responsibility and the joy of nuns to understand, maintain and defend,
firmly and intelligently, their special vocation, safeguarding the identity of their specific
charism from any attempt to alter it, whether coming from within or from without.
(53) Cfr. Sacred Congregation for Religious and Secular Institutes, Instruction on the
Contemplative Life and the Enclosure of Nuns Venite Seorsum (15 August 1969), VII.
(54) Cfr. John Paul II, Address at the Plenary Meeting of the Sacred Congregation for Religious
and Secular Institutes (7 March 1980), 3: The abandonment of the enclosure would mean loss of
what is specific in one of the forms of religious life, with which the Church manifests to the world
the preeminence of contemplation over action, of what is eternal over what is temporal.

Papal enclosure
#10
Monasteries of nuns who are wholly devoted to the contemplative life must observe
papal enclosure, that is, in accordance with the norms given by the Apostolic See. (55)
Since a stable and binding self-offering to God more fully expresses Christ's union with
the Church his Bride, papal enclosure, with its particularly rigorous form of separation,
better manifests and brings about the total dedication of nuns to Jesus Christ. The
enclosure is the sign, the safeguard and the form (56) of the wholly contemplative life,
lived as a total gift of self, embracing the entirety of the individual's intentions and actions,
so that Jesus may be truly the Lord, the sole desire and sole happiness of the nun, joyful in
her expectation and radiant in the anticipated contemplation of Christ's face.
Papal enclosure, for nuns, is a recognition of the specific character of the wholly
contemplative life in its feminine form. By fostering in a unique way within the monastic
tradition the spirituality of marriage with Christ, it becomes a sign and realization of the
exclusive union of the Church as Bride with her Lord. (57)
Real separation from the world, silence and solitude, express and protect the integrity and
identity of the wholly contemplative life, ensuring that it remains faithful to its specific
charism and to the sound traditions of the Institute.
The Church's Magisterium has often restated the need for this manner of life, which is a
source of grace and holiness for the Church, to be faithfully maintained. (58)
(55) Code of Canon Law, CIC 667,3; cfr. Sacred Congregation for Religious and Secular Institutes,
Instruction on the Contemplative Life and the Enclosure of Nuns Venite Seorsum (15 August 1969),
Normae, 1.
(56) Cfr. Paul VI, Motu Proprio Ecclesiae Sanctae (6 August 1966), II, 30.
(57) Cfr. Sacred Congregation for Religious and Secular Institutes, Instruction on the
Contemplative Life and the Enclosure of Nuns Venite Seorsum (15 August 1969), IV.
(58) Cfr. Second Vatican Ecumenical Council, PC 7; John Paul II, VC 8 59; Address to Cloistered
Nuns, Lisieux (2 June 1980), 4: Love your separation from the world, perfectly comparable to the
desert of the Bible. Paradoxically, this desert is not emptiness. It is there that the Lord speaks to
your heart and closely associates you with his work of salvation; Sacred Congregation for
Religious and Secular Institutes, The Contemplative Dimension of Religious Life (12 August 1980),
29.

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#11
The wholly contemplative life, in order to be considered as coming under papal enclosure,
must be solely and completely ordered to the attainment of union with God in
contemplation.
An Institute is considered to be of wholly contemplative life if:
a) its members direct all their activity, interior and exterior, to the fervent and constant
quest for union with God;
b) it excludes external works directed, even in a limited way, to the apostolate, and
physical participation in events and ministries of the ecclesial community; (59) such
participation therefore should not be requested of nuns, since it would become a counter
witness to their true participation in the life of the Church and to their authentic mission;
c) it involves a separation from the world that is practical and effective, (60) and not
merely symbolic. Every adaptation of the forms of separation from the outside world
must be carried out in such a way that physical separation is preserved, (61) and it must
be submitted to the approval of the Holy See.
(59) Cfr. Code of Canon Law, CIC 674.
(60) Cfr. John Paul II, Address to Cloistered Nuns, Bologna (28 September 1997), 4: Your life,
with its separation from the world expressed concretely and effectively, proclaims the primacy of
God and is a constant reminder of the pre-eminence of contemplation over action, of the eternal
over the transitory.
(61) Cfr. Paul VI, Motu Proprio Ecclesiae Sanctae (6 August 1966), II, 31.

Enclosure according to the Constitutions

#12
Monasteries of nuns who profess the contemplative life but associate some work of the
apostolate or charity to the primary purpose of divine worship do not follow papal
enclosure.
Such monasteries carefully preserve their principal or predominant character of
contemplation by engaging chiefly in prayer, asceticism and fervent spiritual progress, in
the careful celebration of the liturgy, in the observance of their rule and in the discipline of
separation from the world. They define in their Constitutions an enclosure befitting their
specific character and in accordance with sound traditions. (62)
The Superior can give permission to enter or leave the enclosure in accordance with the
Institute's particular law.
(62) Cfr. Code of Canon Law, CIC 667,3.

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Monasteries of nuns belonging to the ancient monastic tradition

#13
Monasteries of nuns belonging to the venerable monastic tradition, (63) expressed in the
various forms of the contemplative life, when they are entirely devoted to divine worship
and live a hidden life within the walls of the monastery, observe papal enclosure; if other
activities of service to the People of God are associated with the contemplative life, or if
they practice more extensive forms of hospitality in fidelity to the tradition of their Order,
their enclosure is defined in their Constitutions. (64)
Every monastery or monastic Congregation either follows papal enclosure or defines its
own enclosure in its Constitutions, with respect for its specific character.
(63) Cfr. Second Vatican Ecumenical Council, PC 9; John Paul II, VC 6.
(64) Cfr. Code of Canon Law, CIC 667,3.

NORMS FOR THE PAPAL ENCLOSURE OF NUNS

General Principles
#14
1
The enclosure of nuns of the wholly contemplative life is called papal, because the rules
governing it must be confirmed by the Holy See, even in the case of norms to be specified
in the Constitutions and in other legislative texts of the Institute (Statutes, Directories,
etc.). (65)
Given the great variety of Institutes dedicated to the wholly contemplative life and given
the variety of their traditions, some aspects of their separation from the world are left to
particular law, and are subject to the approval of the Holy See.
Particular law can also lay down stricter norms regarding enclosure.
(65) Cfr. Second Vatican Ecumenical Council, PC 16; Sacred Congregation for Religious and
Secular Institutes, Instruction on the Contemplative Life and the Enclosure of Nuns Venite Seorsum
(15 August 1969), Normae, 1 and 9.

Extent of enclosure
2
The law of papal enclosure extends to the residence and to all areas, indoors and
outdoors, reserved to the nuns.
The means by which the monastery building itself, the choir, the parlours and all areas
reserved to the nuns are separated from the outside must be physical and effective, not
just symbolic or neutral. These means are to be defined in the Constitutions and
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supplementary legislative documents, with due regard both for the places themselves and
for the different traditions of individual Institutes and monasteries.
The participation of the faithful in the liturgy is not a reason for the nuns to leave the
enclosure nor for the faithful to enter the nuns' choir. Guests cannot be allowed to enter
the monastery enclosure.

The obligation of enclosure

3
a) By virtue of the law of enclosure, nuns, novices and postulants must live within the
enclosure of the monastery, and it is not permissible for them to leave it, except in cases
provided for by law; nor it is permissible for anyone to enter the area of the enclosure of
the monastery, with the exception of cases provided for by law.
b) Norms concerning the separation from the world of extern Sisters are to be defined by
particular law.
c) The law of enclosure entails a grave obligation of conscience both for the nuns and for
outsiders.

Entering and leaving the enclosure

#15
The granting of permission to enter and to leave the enclosure always requires a just and
grave cause, (66) dictated, that is, by genuine need on the part of the individual nun or the
monastery: this is required to safeguard the conditions demanded by the wholly
contemplative life and, on the part of the nuns, it is a requirement of consistency with the
vocation they have chosen. By its very nature then, every entry into or exit from the
enclosure must constitute an exception.
The custom of recording entrances and exits in a book may be maintained, at the
discretion of the conventual Chapter, also as a contribution to knowledge of the
monastery's life and history.
(66) Cfr. John Paul II, VC 59.

#16
1 The Superior of the monastery is responsible directly for the custody of the enclosure,
for ensuring the practical conditions of separation from the world, and for promoting,
within the monastery, the love of silence, recollection and prayer.
It is she who makes a judgement regarding the advisability of entries and exits from the
enclosure, weighing with prudence and discretion whether they are necessary in the light
of the wholly contemplative vocation, in accordance with to the norms of the present
document and of the Constitutions.

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 2 The entire community has the moral obligation of protecting, promoting and
observing papal enclosure, in such a way that secondary or subjective motivations do not
take precedence over the purpose of separation.
#17
1 Permission to leave the enclosure, apart from particular indults of the Holy See or
cases of extremely grave and imminent danger, is given by the Superior in ordinary cases
involving the health of the nuns, the care of infirm nuns, the exercise of civil rights and
needs of the monastery which cannot otherwise be provided for.
2 For other just and grave reasons the Superior, with the consent of her Council or the
conventual Chapter, and in accordance with the norms contained in the Constitutions, can
authorize a departure for whatever time is needed, not however beyond one week. If the
stay outside the monastery has to be further extended, up to three months, the Superior
will seek the authorization of the Diocesan Bishop, (67) or the regular Superior if there is
one. Should the absence exceed three months, other than in cases of health care,
permission must be obtained from the Holy See.
The Superior will also apply these rules in authorizing departures for the sake of taking
part, when necessary, in courses of religious formation organized by monasteries. (68)
It should be kept in mind that the norm of Canon CIC 665,1 concerning residence outside
the Institute does not apply to cloistered nuns.
3 To send novices or professed nuns, when necessary, (69) for part of their formation in
another monastery of the Order, and to effect temporary or definitive transfers (70) to
other monasteries of the Order, the Superior will express her consent, with the
intervention of her Council or of the conventual Chapter as required by the Constitutions.
(67) Cfr. Code of Canon Law, CIC 667,4.
(68) Cfr. Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life,
Instruction Potissimum Institutioni (2 February 1990), IV, 81; 82.
(69) Cfr. ibid.
(70) For the definitive transfer of perpetually or solemnly professed nuns the directives of CIC
684,3 must be followed.

#18
1 Entry into the enclosure is permitted, apart from particular indults of the Holy See:
to Cardinals, who may have someone accompanying them; to Apostolic Nuncios and
Delegates in places subject to their jurisdiction; to Visitators during a canonical visitation,
and to the Diocesan Bishop or the regular Superior, for a just reason.
2 With the permission of the Superior:
to a priest for the purpose of administering the Sacraments to the sick, assisting those
suffering from protracted or serious illness and, when necessary celebrating Holy Mass for
them from time to time. When the occasion arises, for liturgical processions and funerals;
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 to those whose work or skills are needed to care for the health of the nuns or to provide
for the needs of the monastery.
to the monastery's own aspirants and to visiting nuns, should this be provided for in
particular law.

Meetings of Nuns
#19
With the prior authorization of the Holy See, meetings of nuns belonging to the same
contemplative Institute within the same nation or region can be organized, if motivated by
a genuine need for common reflection, provided that the nuns freely agree and such
meetings do not take place too frequently. These meetings should preferably be held in a
monastery of the Order.
Federations of monasteries are to define in their statutes the frequency and the
organization of federal Assemblies, with due respect for the spirit and the demands of the
wholly contemplative life.

The means of social communications

#20
Rules regarding the means of social communications in all their present-day forms are
aimed at safeguarding the spirit of recollection; contemplative silence can in fact be
undermined when noise, news and talk fill the enclosure.
The communications media should be used with moderation and discretion, (71) not only
with regard to the content but also the amount and the medium itself. It should be
remembered that, inasmuch as contemplatives are accustomed to interior silence, the
media have a more powerful impact on their sensitivity and emotions, making recollection
more difficult.
The use of radio and television can be permitted on particular occasions of a religious
character.
With prudent discernment and for everyone's benefit, in accordance with the decisions of
the conventual Chapter, the use of other modern means of communication, such as fax
machines, cellular telephones or the Internet, may be permitted in the monastery, for the
exchange of information or for reasons of work.
Nuns should make efforts to be duly informed about the Church and the world, not
through the great volume of news, but by wise discernment of what is essential in the light
of God, in order to make this a part of their prayer, in union with the heart of Christ.
(71) Cfr. Code of Canon Law, CIC 666: In using the means of social communication, a
necessary discretion is to be observed.

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Vigilance Over the Enclosure

#21
The Diocesan Bishop or the regular Superior are to exercise vigilance over the custody of
the enclosure of monasteries entrusted to their care and are to defend it, to the extent of
their competence, assisting the Superior, who is responsible for its direct custody.
The Diocesan Bishop or the regular Superior do not ordinarily intervene in the granting of
dispensations from enclosure, but only in particular cases, as provided for in the present
Instruction.
During the canonical visitation, the Visitator must ascertain whether the norms of
enclosure and the spirit of separation from the world are being observed.
The Church, by virtue of her profound esteem for their vocation, encourages nuns to
remain faithful to the cloistered life and to express responsibly in their lives the spirit and
discipline of enclosure, in order to foster in the community a fuller and more fruitful
contemplation of the Triune God.

PART III: PERSEVERANCE IN FIDELITY

Formation
#22
The formation of cloistered nuns is aimed at preparing them for total consecration of self
to God in the following of Christ, according to the form of life ordered solely to
contemplation, which is proper to their particular mission in the Church. (72)
Formation must influence the individual at the deepest level, aiming at involving the
whole person in a progressive journey of conformity to Jesus Christ and to his total selfgiving to the Father. The method proper to formation must therefore assume and express
the character of wholeness, (73) educating to wisdom of heart. (74) Because it is aimed at
the transformation of the whole person, it is clear that this formation never ends.
The particular requirements of the formation of those called to a wholly contemplative life
are set forth in the Instruction Potissimum Institutioni (Part IV, 72-85).
The formation of contemplative nuns is primarily formation in faith, in which are found
the foundation and first fruits of authentic contemplation. (75) Through faith the
person learns to discern the constant presence of God in order to cleave in charity to his
mystery of communion.
To a large extent the renewal of the contemplative life is dependent on the formation
given to individual nuns and to the whole community, in order that they may reach the
fulfilment of the divine plan by assimilating their specific charism.
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(72) Cfr. John Paul II, VC 65.

(73) Cfr. ibid.
(74) Cfr. Second Vatican Ecumenical Council, Decree on Priestly Formation Optatam Totius, OT
16, note 32; Saint Bonavenure, Itinerarium Mentis in Deum: Prologue, No. 4, Opera Omnia, V,
296 aLet no one believe that it is enough to read without unction, to speculate without devotion,
to investigate without wonder, to observe without joy, to act without godly zeal, to know without
love, to understand without humility, to study without divine grace, or to reflect as a mirror without
divinely inspired wisdom.
(75) Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Potissimum Institutioni (2 February 1990), 74.

#23
For this purpose, the formative programme, inspired by the specific charism, takes on
particular importance. It comprises, although they are clearly distinct, the initial years up
to solemn or perpetual profession and the following years, which should aim at ensuring
perseverance in fidelity for the whole of life. To this end, enclosed communities should
draw up a suitable ratio formationis, (76) which will become part of their proper law, after
submission to the Holy See, with the prior deliberative vote of the conventual Chapter.
The cultural context of our time implies that Institutes of contemplative life should ensure
a level of preparation suited to the dignity and requirements of this state of consecrated
life. Monasteries should therefore require that candidates, before they are admitted to the
novitiate, have that degree of personal, affective, human and spiritual maturity which
makes them capable of understanding the nature of a life completely directed to
contemplation in the cloister and likely to persevere. Individual candidates should be fully
aware of the obligations proper to the enclosed life, and they should come to accept them
during the first period of formation, and certainly before the profession of solemn or
perpetual vows. (77)
Study of the word of God, the tradition of the Fathers, the documents of the
Magisterium, liturgy, spirituality and theology should constitute the doctrinal basis of
formation, aiming at presenting the foundations of knowledge of the mystery of God
contained in Christian revelation, scrutinizing in the light of faith all truth stored up in
the mystery of Christ. (78)
Contemplative life must always draw from the mystery of God, hence it is essential to give
nuns the foundations and methods for a personal and community formation which is
continuous and not restricted to occasional experiences.
(76) Cfr. John Paul II, Post-Synodal Apostolic Exhortation Vita Consecrata (25 March, 1996), 68;
Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Potissimum Institutioni (2 February 1990), 85.
(77) Cfr. John Paul II, Address at the General Audience (4 January 1995), 8: Contemplatives are
placed in a state of personal oblation so lofty as to require a special vocation which must be
verified before admission or final profession.
(78) Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei
Verbum, DV 24; cfr. Pastoral Constitution on the Church in the Modern World Gaudium et Spes,
GS 22: The truth is that only in the mystery of the incarnate Word does the mystery of man take
on light. For Adam, the first man, was a figure of him who was to come (cfr. Rm 5,14), namely,

392

Christ the Lord. Christ, the final Adam, by the revelation of the mystery of the Father and his love,
fully reveals man to himself and makes his supreme calling clear.

#24
The general norm is that the entire cycle of initial and permanent formation should be
carried out within the monastery. The absence of external activities and the stability of the
members ensure that the different stages of formation can be followed gradually and with
greater participation. In her own monastery, the nun grows and matures in the spiritual
life and arrives at the grace of contemplation. Formation in one's own monastery also has
the advantage of promoting the harmony of the entire community. The monastery,
moreover, with its characteristic environment and rhythm of life, is the most suitable place
for following the course of formation, (79) since the daily nourishment of the Eucharist,
the liturgy, lectio divina, Marian devotion, ascetic practices and work, the exercise of
fraternal charity and the experience of solitude and silence, are essential moments and
elements of formation in the contemplative life.
The Superior of a monastery, as the person principally responsible for formation, (80) is
to ensure that candidates have a suitable initial course of formation. She is also to promote
the permanent formation of the nuns, by teaching them to nourish themselves on the
mystery of God who continually gives himself in the liturgy and in the various moments
of monastic life, by giving them the necessary instruments for their spiritual and doctrinal
formation and, finally, by encouraging them to grow continuously as a requirement of
fidelity to the gift of the divine call which is ever new.
Formation is a right and a duty of every monastery, which may also draw on the
cooperation of people from outside, especially from the Institute with which they are
associated. If it is the case, the Superior may allow courses relating to the material of the
formation programme of the monastery to be followed by correspondence.
When a monastery cannot be self-sufficient, some shared instruction may be organized in
one of the monasteries of the same Institute, ordinarily of the same geographical area. The
monasteries concerned shall determine the form, frequency and duration of these courses,
in such a way that the fundamental character of the enclosed contemplative vocation and
the obligations of their own ratio formationisare respected. The law of enclosure holds also
for absences for reasons of formation. (81)
Attendance at courses of formation cannot however substitute for systematic and gradual
formation in one's own community.
Every monastery should in fact be able to find within itself the resources to ensure its own
vitality and future; for this reason it needs to become self-sufficient, especially in the area
of formation, which cannot be directed at only some of its members but should involve
the entire community, in order that it may be a place of fervent progress and spiritual
growth.
(79) Cfr. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Intruction
Potissimum Institutioni (2 February 1990), 81; John Paul II, Address to Cloistered Nuns, Bologna (28
September 1997), 5; Your cloistered communities, with their own rhythms of prayer and the

393

practice of fraternal charity, where solitude is filled with the Lord's sweet presence and silence
prepares the soul to listen to his inner prompting, are the place where you are formed every day by
this loving knowledge of the Father's Word.
(80) Cfr. Code of Canon Law, CIC 619 641 661.
(81) Cfr. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life,
Instruction Potissimum Institutioni (2 February 1990), 81.

Autonomy of the Monastery

#25
The Church recognizes every monastery sui iuris as possessing legitimate juridical
autonomy of life and government in order that it may have its own discipline and be
capable of preserving intact its own heritage. (82)
Autonomy favours stability of life and the internal unity of every community, and
guarantees the best conditions for the exercise of contemplation.
This autonomy is a right of the monastery, which is autonomous by its own nature, and
therefore cannot be restricted or diminished by external interventions. Autonomy does
not however mean independence from ecclesiastical authority, but is just, right and
opportune in order to protect the nature and proper identity of a monastery of wholly
contemplative life.
The local Ordinary has the responsibility of preserving and safeguarding this autonomy.
(83)
The Diocesan Bishop, in monasteries entrusted to his supervision, (84) or the regular
Superior, where one exists, exercise their charge according to the laws of the Church and
the Constitutions. These laws should indicate what falls within their competence, in
particular with regard to presiding at elections, the canonical visitation and the
administration of goods.
Since monasteries are autonomous and independent of one another, any form of
coordination between them, with a view to the common good, requires the free accord of
the monasteries themselves and the approval of the Holy See.
(82) Cfr. Code of Canon Law, CIC 586,1.
(83) Cfr. Code of Canon Law, CIC 586,2.
(84) Cfr. Code of Canon Law, CIC 615.

Relations with Institutes of Men

#26
Over the centuries the Holy Spirit has given rise in the Church to religious families made
up of different branches, essentially united in the same spirituality but distinct from one
another and often differing in their way of life.

394

Monasteries of nuns have had different kinds of bonds with the corresponding Institutes
of men, bonds which in practice have been applied in different ways.
A relationship between monasteries and the corresponding Institute of men, as long as the
discipline of enclosure is safeguarded, can favour growth in their common spirituality. In
this light, the association of monasteries with the male Institute, while respecting the
juridical autonomy proper to each, aims at preserving in the monasteries themselves the
genuine spirit of the religious family with a view to its concrete expression in a solely
contemplative dimension.
A monastery associated with an Institute of men retains its own rule of life and
governance. (85) For this reason, the definition of reciprocal rights and obligations, aimed
at the spiritual good, must safeguard the effective autonomy of the monastery.
In the new vision and perspective in which the Church today envisages the role and
presence of women, it is necessary to overcome, wherever it may still exist, that form of
juridical supervision by Orders of men and regular Superiors which de factolimits the
autonomy of monasteries of nuns.
Men Superiors are to carry out their task in a spirit of cooperation and humble service,
without creating improper submission to themselves, in order that the nuns may make
decisions regarding all that concerns their religious life with freedom of spirit and a sense
of responsibility.
(85) Cfr. Code of Canon Law, CIC 614.

PART IV: ASSOCIATIONS AND FEDERATIONS

#27
Associations and Federations are a means of ensuring support and coordination between
monasteries, in order that the latter may properly fulfil their vocation in the Church. Their
principal purpose is therefore to safeguard and promote the values of the contemplative
life in the monasteries which belong to them. (86)
Such bodies are to be promoted, especially where other effective forms of coordination
and help are lacking, and Communities might find themselves in the position of not being
able to respond to basic needs of various kinds.
The norms of this document referring to Federations are equally valid for Associations,
with due regard for their juridical nature and their own Statutes.
The setting up of any form of Association, Federation or Confederation of monasteries of
nuns is reserved to the Holy See, which likewise approves their Statutes, exercises the
necessary vigilance and authority over them, (87) associates monasteries with them or
separates monasteries from them.
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The decision to belong or not to such bodies depends on each community, whose
freedom must be respected.
(86) Cfr. Pius XII, Apostolic Constitution Sponsa Christi (21 November 1950), VII, 2, 2; John Paul
II, VC 59.
(87) Cfr. Pius XII, Apostolic Constitution Sponsa Christi (21 November 1950), VII, 3; 4; 6.

#28
The Federation, insofar as it is at the service of monasteries, must respect their juridical
autonomy, does not have governing power over them, and therefore cannot decide all
matters that refer to the monasteries; nor is it representative of the Order.
Federated monasteries live their fraternal communion in a way that corresponds to their
cloistered vocation, not by multiplying meetings and shared experiences, but by their
reciprocal support and their promptness in replying to requests for help, contributing
according to their possibilities and respecting one another's independence.
In the spirit of evangelical service, Federations are meant to respond to the practical and
real needs of Communities, fostering their dedication to the search for God alone, regular
observance and the dynamics of internal unity.The help which Federations can offer in
solving shared problems chiefly concerns: the appropriate renewal and reorganization of
monasteries, formation both initial and continuing, and mutual financial support. (88)
The forms of collaboration between monasteries and the Federation are proposed and
determined by the Assembly of the Superiors of the monasteries, who, on the basis of the
approved Statutes, indicate the tasks that the Federation should undertake in order to
benefit and help the monasteries.
The Holy See usually names a religious Assistant to whom it can delegate, as far as
considered necessary or in particular cases, certain faculties and tasks. It is the Assistant's
charge: to ensure that the Order's genuine spirit of life entirely dedicated to contemplation
is preserved and increased within the Federation; in a spirit of fraternal service to help in
the running of the Federation and in economic problems of greater importance; to
contribute to the solid formation of novices and professed members.
(88) Cfr. John Paul II, VC 59.

Formation
#29
Any help which the Federation may offer in the field of formation is subsidiary. (89) The
Federations should draw up a ratio formationis, containing the practical norms to be applied,
(90) which will then become part of the particular law of a monastery, after submission to
the Holy See, with the prior consent of the conventual Chapter of the monastery in
question.
Each monastery has of right its own Novitiate. However, while avoiding any
centralization, the Federation can establish a Novitiate and other educational courses for
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those monasteries which, because of a lack of candidates or teachers, or for other reasons,
are not self-sufficient and freely wish to avail themselves of the same; these formation
programmes are to be determined in the ratio formationis and should be held in a
monastery, ordinarily of the Federation, (91) with respect for the fundamental demands of
the cloistered contemplative life.
Federations should aim to make Communities gradually self-sufficient, especially in regard
to continuing formation, which involves a spiritual and intellectual commitment which is
not intermittent but continuous, and which favours the growth in monasteries of a
contemplative culture and outlook.
(89) Cfr. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life,
Instruction Potissimum Institutioni (2 February 1990), 81; 82.
(90) Cfr. ibid., 85.
(91) Cfr. ibid., 82.

Renewing and Supporting Monasteries

#30
Federations can effectively help to give new vigour to monasteries, by revitalizing their
vocational drive on the basis of the essential points of their spirituality, in the wholly
contemplative dimension of their way of life, and by fostering the fervent observance of
the rule and the Constitutions.
Monasteries belonging to a Federation are obliged to help one another, including, when
truly necessary and avoiding instability, by means of the exchange of nuns. (92)
Nevertheless, it belongs to each community to decide whether to make a request and how
to answer a request, in accordance with its possibilities.
Monasteries which are no longer able to guarantee a regular life, or find themselves in
particularly difficult circumstances, can appeal to the President and her Council in order to
find a suitable solution.
In the case of a community which is no longer in a position to act in a free, autonomous
and responsible way, the President will notify the Diocesan Bishop and the regular
Superior where there is one, and submit the case to the Holy See. (93)
(92) Cfr. Pius XII, Apostolic Constitution Sponsa Christi (21 November 1950), VII, 8, 3.
(93) Cfr. Second Vatican Ecumenical Council, PC 21; Code of Canon Law, CIC 616,4.

CONCLUSION
#31
The intention of this Instruction is to confirm the Church's high esteem for the wholly
contemplative life of cloistered nuns, and to reaffirm her concern to safeguard its
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authentic nature, that this world may never be without a ray of divine beauty to lighten
the path of human existence. (94)
May the Holy Father Pope John Paul II's words of blessing be of support and
encouragement to all cloistered contemplatives: As the Apostles, gathered in prayer with
Mary and the other women in the Upper Room, were filled with the Holy Spirit (cfr. Ac
1,14), so the community of the faithful hopes today to be able to experience, thanks also
to your prayer, a renewed Pentecost for a more effective Gospel testimony on the
threshold of the Third Millennium. Dear Sisters, I entrust to Mary, faithful Virgin and
House consecrated to God, your Communities and each one of you. May the Mother of
the Lord grant that from your monasteries a ray of that light which enveloped the world
when the Word was made flesh and came to live among us should shine forth again!. (95)
(94) John Paul II, VC 109.
(95) Address to Cloistered Nuns, Loreto (10 September 1995), 4.

On 1 May 1999, the Holy Father approved this present document of the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life, and authorized its
publication.
From the Vatican, 13 May 1999, the Solemnity of the Ascension of the Lord.
Eduardo Card. Martnez Somalo
Prefect
Piergiorgio Silvano Nesti
Secretary

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STARTING AFRESH FROM CHRIST

Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
Instruction: A Renewed Commitment to Consecrated Life in the Third Millennium
19 May 2002

INTRODUCTION
Contemplating the Splendour of the Face of Christ
#1
Contemplating Christ's crucified and glorious face (1) and witnessing to his love in the
world, consecrated persons joyfully accept the Holy Father John Paul II's pressing
invitation at the beginning of the third millennium to cast out into the deep: Duc in
altum! (Lc 5,4). These words, echoed throughout the whole Church have enlivened a
powerful new hope, reawakened the desire for a more intense evangelical life, and broken
open the horizons of dialogue and mission.
Perhaps today, more than ever, Jesus' invitation to cast out into the deep appears as a response
to the human drama which is the victim of hate and death. The Holy Spirit is always active
in history and can draw from human dramas a discernment of the events which is open to
the mystery of mercy and peace among peoples. The Spirit, in fact, from the very troubled
nature of the nations calls forth in many the dream of a different world already present
among us. John Paul II assures young people of this when he exhorts them to be
sentinels of the dawn who, strong in the faith, keep watch, awaiting the dawn. (2)
Certainly the dramatic events which have taken place in the world in these recent years
have given rise to new and more weighty questions added to those already present, which
grow out of a globalized Society. A society with its positive and negative forces in which
not only are technology and economy globalized but also insecurity and fear, crime and
violence, injustices and war. (3)
In this situation, consecrated persons are called by the Spirit to a continual conversin to give new
vigour to the prophetic dimension of their vocation. They who, in fact, are called to place
their very existence at the service of the cause of the Kingdom of God, leaving everything
behind and closely imitating the form of life of Jesus Christ, assume a most important
teaching role for the whole People of God. (4)
The Holy Father made this expectation clear in his message to the members of the last
Plenary Session of our Congregation: The Churchhe writescounts on the
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continual dedication of this chosen host of her sons and daughters, on their yearning for
holiness and upon the enthusiasm of their service to foster and sustain every Christian's
striving for perfection and to enhance the common welcoming of neighbor, especially
those most in need. In this way, witness is given to the love of Christ among all people.
(5)
(1) Cfr. John Paul II, Post Synodal Apostolic Exhortation Vita Consecrata, Rome, 25 March 1996,
VC 14.
(2) John Paul II, Apostolic Letter Novo Millennio Ineunte, NM 6 January 2001, 9.
(3) John Paul II, Talk given to Caritas Italiana (24 November 2001); LOsservatore Romano, 25
November 2001, n. 4.
(4) John Paul II, Message to the Plenary Session of The Congregation for Institutes of Consecrated
Life and Societies of Apostolic Life (21 September 2001):LOsservatore Romano, 28September 2001.
(5) Ibid.

Walking in the Footsteps of Christ

#2
But how do we recognize in the reflection of history and at the present time the signs of
the Spirit and the seeds of the Word, present now as always in human life and culture? (6)
How do we interpret the signs of the times in a reality such as ours in which areas of
darkness and mystery abound? As with the disciples on the walk towards Emmaus, the
Lord himself must be our travelling companion and grant us his Spirit. Only the Lord,
present among us, can help us to fully understand and carry out his word, he can enlighten
minds and warm hearts.
Know that I am with you always, until the end of the world (Mt 28,20). The Risen Lord
has remained faithful to this promise. Through the presence of the Holy Spirit, from her
very beginnings, the Lord has always been present in the Church, lighting her way,
flooding her with graces, giving her the strength to live his word ever more intensely and
to carry out the mission of salvation as a sign of the unity of all with God and with each
other. (7)
Consecrated life, in its continuous development and experience of new forms, is already in
itself an eloquent expression of this very presence, almost a kind of Gospel spread out
through the centuries. It appears in fact as a prolongation in history of a special presence
of the Risen Lord. (8) With this assurance, consecrated persons must seek a new impetus
in Christian living, making it the force which inspires their journey of faith. (9)
Today's world is expecting to see in consecrated men and women the concrete reflection
of Jesus' way of acting, of his love for every person without distinction or qualification. It
wants to experience that, with the Apostle Paul, it is possible to say: I still live my human
life, but it is a life of faith in the Son of God who loved me and gave his life for me (Ga
2,20).
(6) Cfr. Ad Gentes, AGD 11.
(7) Cfr. Lumen Gentium, LG 1.
(8) Vita Consecrata, VC 19.
(9)Cfr. Novo Millennio Ineunte, NM 29.

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Five years after the Apostolic Exhortation Vita Consecrata

#3
In order to help in the discernment which safeguards this particular vocation, and to
support the courageous choice of evangelical witness, at this time, the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life held its Plenary Session 2528 September 2001.
In 1994 the IX Ordinary Assembly of the Synod of Bishops, having completed the
treatment of the specific identity of the various states of life willed by Jesus for his
Church, (10) following the Synods dedicated to the laity and to priests, studied Consecrated
Life and its mission in the Church and in the world. The Holy Father John Paul II, gathering
together the reflections and the hopes of that Assembly, gifted the whole Church with the
Post-Synodal Apostolic Exhortation Vita Consecrata.
(10) Vita Consecrata, VC 4.
Five years after the publication of this fundamental Document of the Church's
Magisterium, our Dicastery, in Plenary Session, considered the effectiveness with which it
has been received and put into practice within communities and Institutes and in the local
Churches.
The Apostolic Exhortation Vita Consecrata clearly and profoundly expressed the
Christological and ecclesial dimensions of consecrated life in a Trinitariantheological perspective, shedding
new light on the theology of the following of Christ and of consecration, of communion
in community and of mission. It contributed to the creation of a new mentality regarding
the mission of consecrated life within the people of God. It helped consecrated persons
themselves to capture a greater awareness of the grace of their own vocation.
This programmatic document remains the most significant and necessary point of
reference guiding the path of fidelity and renewal of Institutes of Consecrated Life and
Societies of Apostolic Life while at the same time, allowing for the rising of valid
proposals for new forms of consecrated and evangelical life. It must continue to be studied,
understood and put into practice.

Starting Afresh in Hope

#4
The Great Jubilee of 2000, which profoundly involved all forms of consecrated life
throughout the world, has had a great impact on the life of the Church. On 2 February
2000, preceded by a prayerful preparation, the Jubilee of Consecrated life was celebrated
in all the local Churches.
At the end of the Jubilee Year, in the hope that we might cross the threshold of the new
millennium together, the Holy Father sought to summarize the heritage of the Jubilee
Celebrations in the Apostolic Letter Novo Millennio Ineunte. This text presents, with
extraordinary yet predictable continuity, some fundamental themes already mentioned in
the Exhortation Vita Consecrata: Christ, the centre of life for every Christian, (11) the
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pastoral practice and teaching on holiness, its demanding character, its high standard of
ordinary Christian living, (12) the widespread need for spirituality and prayer realized
principally in contemplation and in listening to the Word of God, (13) the irreplaceable
effects of the sacramental life, (14) the spirituality of communion, (15) and the witness of
Love which is expressed in a new creativity of charity towards those who suffer, towards a
wounded world enslaved in hatred, in a spirit of ecumenical and inter-religious dialogue.
(16)
The Members of the Plenary, taking as points of departure the elements received from the
Apostolic Exhortation and presented by the experience of the Jubilee as well as the call
for a new commitment to holiness, highlighted the questions and hopes pointed out by
consecrated persons throughout the world, concentrating on the most important aspects.
Their intention was not to produce another doctrinal document but rather to help
consecrated life enter into the great pastoral guidelines of the Holy Father with the
contribution of his authority and of charismatic service to unity and to the universal
mission of the Church. A gift which is shared and put into practice with fidelity to the
following of Christ through the evangelical counsels and with the strength of charity daily
lived in fraternal communion and in a generous apostolic spirituality.
The special Continental Assemblies of the Synod of Bishops which served as preparations
for the Jubilee Year have already addressed the hopes and challenges of consecrated life in
the context of the local Churches and cultures. The members of the Plenary did not
intend to offer another analysis of the situation. More simply, taking into account the
present state of religious life and seeking to remain attentive to the guidelines of the Holy
Father, they invite consecrated men and women in their particular situation and culture to
focus primarily on spirituality. Their reflections contained in these pages are articulated in four
parts. Having recognized the rich experiences which consecrated life is experiencing in the
Church at the present time, they wished to express their gratitude and their wholehearted
esteem for what consecrated life is and for what it does (Part 1). They did not close their eyes to
the difficulties, trials and challenges which consecrated persons are experiencing today but
looked upon them as a new opportunity to rediscover, more profoundly, the meaning and
quality of consecrated life (Part II). The most important challenge is that of a renewed
commitment to the spiritual life, starting afresh from Christ in adhering to the Gospel and living the
spirituality of communion in a unique way (Part III). Finally, they wanted to accompany consecrated
persons on the streets of the world where Christ walked and today is present, where the Church
proclaims him as Savior of the world, where the Trinitarian life spreads communion in a
renewed mission (Part IV).
(11) Cfr. Novo Millennio Ineunte, NM 29.
(12) Cfr. Novo Millennio Ineunte, NM 30-31.
(13) Cfr. Novo Millennio Ineunte, NM 32-34 35-39.
(14) Cfr. Novo Millennio Ineunte, NM 35-37.
(15) Cfr. Novo Millennio Ineunte, NM 43-44.
(16) Cfr. Novo Millennio Ineunte, NM 49 57.

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PART ONE: CONSECRATED LIFETHE PRESENCE OF THE LOVE OF

CHRIST IN THE MIDST OF HUMANITY
#5
Considering the presence and many commitments of consecrated men and women in all
areas of ecclesial and social life, the members of the Plenary Session wanted to express to
them their sincere appreciation, recognition, and solidarity. This is the feeling of the whole
Church which the Pope, addressing the Father, the Source of all good, expressed in this
way: We thank you for the gift of consecrated life which seeks you in faith and which
through its universal mission invites all people to draw near to you. (17) Through a
transformed existence, it participates in the life of the Trinity and confesses it as the love
which saves. (18)
Consecrated personsmonks and nuns, contemplatives, religious dedicated to the works
of the apostolate, members of Secular Institutes and Societies of Apostolic life, hermits
and consecrated virginstruly deserve the gratitude of the ecclesial community. Their
existence witnesses to their love for Christ as they walk the path proposed in the Gospel
and with deep joy commit themselves to the same style of life which he chose for himself.
(19) This praiseworthy fidelity, while not seeking any other approval than that of the Lord,
also becomes a living memorial of Jesus' way of living and acting as the Incarnate Word in
relation to the Father and in relation to the brethren. (20)
(17)Vita Consecrata, VC 111.
(18) Cfr. Vita Consecrata, VC 16.
(19) Cfr. Lumen Gentium, LG 44.
(20) Vita Consecrata, VC 22.

A Walk in Time
#6
It is precisely in the simple day-to-day living that consecrated life progressively matures to
become the proclamation of an alternative way of living to that of the world and the
dominant culture. Given this style of life and the search for the Absolute, it suggests, as it
were, a spiritual therapy for the evils of our time. Thus, it is a blessing and a reason for
hope, in the heart of the Church, for human life and the very life of the Church. (21)
In addition to the active presence of new generations of consecrated persons who bring
the presence of Christ to the world and the splendour of the ecclesial charisms to life, the
hidden and fruitful presence of consecrated men and women who are experiencing old
age, loneliness, illness and suffering is also particularly significant. In addition to the
service already rendered and the wisdom which they can share with others, they add their
own particular precious contribution by joining themselves in their sufferings to the
patient and glorious Christ for his Body, the Church (cf. Col 1,24).
#7
In recent years consecrated life has undertaken paths of deepening, purification,
communion and mission. In the realm of community dynamics, personal relationships
have intensified and at the same time intercultural exchanges, recognized as a benefit and
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stimulus for the institutions themselves, have been strengthened. The praiseworthy effort
to find an exercise of authority and obedience which affirms, enlightens, brings together,
integrates and reconciles, more closely inspired by the Gospel, is appreciated. In response
to the Pope's recommendations, sensitivity to the requests of Bishops is increasing and
there is a growing collaboration among Institutes in the areas of formation and the
apostolate.
Relationships within the whole Christian community are improving with a mutual and
complimentary interchange of gifts among the various ecclesial vocations. (22) It is in fact
within the local Churches that concrete pastoral plans which respond to Christ's
challenges to reach out to people, to mould communities and to have a deep and incisive
influence in bringing Gospel values to bear in society and culture can be established. (23)
From simple formal relationships one willingly moves to a communion lived in mutual
charismatic enrichment. This effort can be helpful to all God's people, since the
spirituality of communion supplies institutional reality with a soul by prompting a trust
and openness wholly in accord with the dignity and responsibility of every baptized
person. (24)
(21) Cfr. Vita Consecrata, VC 87.
(22) Cfr. Lumen Gentium, LG 13; John Paul II, Post-Synodal Apostolic Exhortation Christifideles
Laici, CL 30 December 1988, 20; Vita Consecrata, VC 31.
(23) Cfr. Novo Millennio Ineunte, NM 29.
(24) Cfr. Novo Millennio Ineunte, NM 45.

For the Holiness of the Whole People of God

#8
The call to follow Christ with a special consecration is a gift of the Trinity for Gods
Chosen People. Recognizing in Baptism the common sacramental origin, consecrated men
and women share a common vocation to holiness and to the apostolate with other
members of the faithful. By being signs of this universal vocation they manifest the
specific mission of consecrated life. (25)
Consecrated women and men have received a call to a new and special consecration,
(26) for the good of the Church, which impels them to live a life in imitation of Christ, the
Virgin, and the Apostles with impassioned love. (27) In our world this lifestyle stresses the
urgency of a prophetic witness which entails the affirmation of the primacy of God and of eternal
life, as evidenced in the following and imitation of the chaste, poor and obedient Christ,
who was completely consecrated to the glory of God and to the love of his brethren. (28)
Consecrated persons extend a persuasive invitation to reflect upon the primacy of grace
and to respond to it through a generous spiritual commitment. (29) Despite widespread
secularization, there is a widespread demand for spirituality which is often expressed as a
renewed need for prayer. (30) Life's events, even in their ordinariness, present themselves
as challenges which should be seen in light of conversion. The dedication of consecrated
persons to the service of an evangelical quality of life contributes to the keeping alive in many
ways the spiritual practices among the Christian people. Religious communities increasingly seek to
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be places for hearing and sharing the Word, for liturgical celebration, for the teaching of
prayer, and for accompaniment through spiritual direction. Thus, even without realizing it,
this help given to others offers mutual advantages. (31)
(25) Cfr. Vita Consecrata, VC 32.
(26) Vita Consecrata, VC 31.
(27) Cfr. Vita Consecrata, VC 28 94.
(28) Vita Consecrata, VC 85.
(29) Cfr. Novo Millennio Ineunte, NM 38.
(30) Cfr. Novo Millennio Ineunte, NM 33.
(31) Cfr. Vita Consecrata, VC 103.

On Mission for the Kingdom

#9
In imitation of Jesus, those whom God calls to follow him are consecrated and invited to
continue his mission in the world. Indeed, consecrated life itself, guided by the action of
the Holy Spirit, becomes a mission. The more consecrated persons allow themselves to be
conformed to Christ, the more Christ is made present and active in history for the
salvation of all. (32) Open to the needs of the world as seen through the eyes of God, they
point to a future with the hope of resurrection, ready to follow the example of Christ who
came among us that we might have life and have it to the full (Jn 10,10).
Zeal for the establishment of the Kingdom of God and the salvation of brothers and
sisters thus constitutes the best proof of a self-offering authentically lived by consecrated
persons. That is why every new attempt at renewal can be seen as a new impetus for the
evangelizing mission. (33) With the help of ongoing formation consecrated persons learn
to choose from among intense spiritual experiences which lead to courageous decisions.
The interventions of the members in the Plenary and the reports presented called forth
admiration for the varied missionary activity of consecrated persons. In a particular way
we recognise the preciousness of apostolic work carried out with generosity and the
particular richness of the feminine genius of consecrated women. This merits the greatest
recognition on the part of all, of pastors and of the faithful. But the path embarked upon must be
deepened and extended. It is therefore urgently necessary to take certain concrete steps
beginning by providing room for women to participate in different fields and at all levels
including decision making processes. (34)
A word of thanks is especially extended to those who find themselves on the front lines.
Availability for the mission is attested to with a courageous outreach to people who are
still waiting to hear the first proclamation of the Gospel. Perhaps more than ever before,
precisely at a time when some Institutes are experiencing a decrease in numbers, many
new foundations have come into being. Looking through the lessons of history for an
answer to the hopes of humanity, some Gospel-inspired initiatives and daring have
compelled consecrated men and women into difficult positions even to the risk of and the
effective sacrificing of life. (35)

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While carrying out the Gospel works of mercy with renewed concern, many consecrated
persons are encountering sick people to care for and those in every kind of need, afflicted
by old and new forms of poverty. They are making crucial contributions in other
ministries as well, such as that of education which enables the faith to mature through
catechesis or even in exercising a true intellectual apostolate. With sacrifice and greater
collaboration they also sustain the voice of the Church in the means of communication
which promote social transformation. (36) Deeply convinced of the need, an increased
number of men and women religious has chosen to live among those who are excluded.
Amidst a humanity in movement, where many are forced to emigrate, these men and
women of the Gospel push forward to the border for the love of Christ, making the last
first.
The highly spiritual contribution which nuns offer to evangelization is also very
significant. It is the soul and yeast of apostolic activity leaving the active participation in
it to those whose vocation it is. (37) Thus their lives become a mysterious source of
apostolic fruitfulness and blessing for the Christian Community and the whole world.
(38)
Finally, it is fitting to recall that in recent years the Martyrology of the witnesses of faith and love
in consecrated life has been further and notably enriched. Difficult situations have required
from not a few consecrated persons the extreme proof of love in genuine faithfulness to
the Kingdom. Consecrated to Christ and to the service of his Kingdom, their witness in
following him, has brought them to the point of the cross. Though circumstances might
differ and situations might vary the cause of martyrdom is always the samefidelity to the
Lord and to his Gospel: since it is not the pain which makes the martyr but rather the
cause. (39)
(32) Cfr. Vita Consecrata, VC 72.
(33) Cfr. Novo Millennio Ineunte, NM 2.
(34) Vita Consecrata, VC 58.
(35) Cfr. Evangelii Nuntiandi, EN 69; cfr. Novo Millennio Ineunte, NM 7.
(36) Cfr. Vita Consecrata, VC 99.
(37) Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Verbi Sponsa,
Instruction on the Contemplative Life and the Enclosure of Nuns, Vatican City, 13 May 1999, 7.
(38) Ibid.; cfr. Perfectae Caritatis, PC 7; cfr. Vita Consecrata, VC 8 59.
(39) St. Augustine, Sermo 331, 2:PL 38, 1460.

Open to the Spirit

#10
This is a time when the Spirit is breaking forth, opening up new possibilities. The
charismatic dimension of the diverse forms of consecrated life, while always in progress, is
never finished. Cooperating with the Spirit, consecrated persons prepare in the Church for
the coming of the One who must come, the One who is already the future of humanity in
progress. Like Mary, the first consecrated woman, who in virtue of the Holy Spirit and her
total self-giving brought Christ into the world to redeem it through a loving self-sacrifice,
consecrated persons, remaining open to the Spirit are today called to stake everything on
charity, living the commandment of a practical and concrete love for every human being.
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(40) There is a particular bond of life and dynamism between the Holy Spirit and
consecrated life. For this reason, consecrated persons must remain open to the Creator
Spirit who works in accord with the Father's will, praising the grace which has been given
to them in the beloved Son. This same Spirit radiates the splendour of the mystery on all
of existence, spent for the Kingdom of God and the needy and abandoned multitude. The
future of consecrated life is therefore entrusted to the dynamism of the author and donor
of ecclesial charisms which are placed at the service of the full knowledge and realization
of the Gospel of Jesus Christ.
(40) Cfr. Novo Millennio Ineunte, NM 49.

PART TWO: COURAGE TO FACE TRIALS AND CHALLENGES

#11
A realistic look at the situation of the Church and of the world impels us to also consider
the difficulties encountered in living consecrated life. We are all aware of the trials and purification
which consecrated life is undergoing in these days. The great treasure of the gift of God is
held in fragile earthen vessels (cf. 2Co 4,7) and the mystery of evil also threatens those
who dedicate their whole lives to God. In turning our attention now to the sufferings and
challenges which trouble consecrated life today, we do so, not to bring a critical judgment
or condemnation but to once again show our wholehearted solidarity and loving closeness
as those who seek to share not only the joys but also the sufferings. As we consider some
particular difficulties, we will seek to do so from the point of view of those who know that
the history of the Church is being led by God and that all things work out unto good for
those who love him (cf. Rm 8,28). With this vision of faith even the negative can be an
occasion for a new beginning, if one recognizes therein the face of the abandoned and
Crucified Christ who took on our limitations even to the point of bearing our sins in his
body on the wood of the cross (1P 2,24). (41) In fact, the grace of God is fully
manifested in weakness (cf. 2Co 12,9).
(41) Cfr. Novo Millennio Ineunte, NM 25-26.

Rediscovering the Meaning and Quality of Consecrated Life

#12
The difficulties which consecrated persons face today take on many faces, especially if we
take into account the different cultural contexts in which they live.
The decrease in members in many Institutes and their ageing, evident in some parts of the
world give rise to the question of whether consecrated life is still a visible witness, capable
of attracting young people. If, as is affirmed in some places, the third millennium will be
the time of promotion of the laity, of associations, and of ecclesial movements, we can
rightfully ask: what place will be reserved for the traditional forms of consecrated life?
Consecrated life, John Paul II reminds us, still has a history to be written together with all
the faithful. (42)
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We cannot however ignore that, at times, consecrated life has not seemed to have been
held in its proper consideration. There have even been times when there was a lack of
confidence in it. Given the ongoing religious crisis which heavily confronts parts of our
society, consecrated persons, particularly today, are obliged to look for new forms of
presence and to raise not a few questions regarding the meaning of their identity and
future.
In addition to the life giving thrust, capable of witness and self-sacrifice to the point of
martyrdom, consecrated life also experiences the insidiousness of mediocrity in the
spiritual life, of the progressive taking on of middle class values and of a consumer
mentality. The complex management of works, while required by new social demands and
norms of the State, together with the temptations presented by efficiency and activism,
run the risk of obscuring Gospel originality and of weakening spiritual motivations. The
prevalence of personal projects over community endeavours can deeply corrode the
communion of brotherly and sisterly love.
These are real problems which should not be taken lightly. Consecrated persons are not
alone in living the tension between secularism and an authentic life of faith, between the
fragility of humanity itself and the power of grace; this is the experience of all members of
the Church.
(42) Cfr. Vita Consecrata, VC 110.

#13
The difficulties and the questioning which religious life is experiencing today can give rise
to a new kairos, a time of grace. In these challenges lies hidden an authentic call of the
Holy Spirit to rediscover the wealth and potentialities of this form of life.
Having to live in a society where a culture of death often reigns can become a challenge to
be stronger witnesses, bearers and servants of life.
The evangelical counsels of chastity, poverty and obedience, lived by Christ in the fullness
of his human nature as the Son of God and embraced for the love of God, appear as a
way for the full realization of persons opposed to dehumanization. They are a powerful
antidote to the pollution of spirit, life and culture; they proclaim the liberty of the children
of God and the joy of living according to the evangelical beatitudes.
The impression which some have of a decline of appreciation of consecrated life in some
sectors of the Church can be seen as an invitation to a liberating purification. Consecrated
life does not seek praise and human appreciation, it is repaid by the joy of continuing to
work untiringly for the kingdom of God, to be a seed of life which grows in secret,
without expecting any reward other than that which the Lord will give in the end (cf. Mt
6,6). It finds its identity in the call of the Lord, in following him, in unconditional love and
service, which are capable of filling a life to the brim and giving it fulness of meaning.
If in some places consecrated persons become little flocks because of a decrease in
numbers, this can be seen as a providential sign which invites them to recover their very
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essential tasks of being leaven, sign and prophecy. The greater the mass of dough to be
raised, the greater the quality evangelical leaven called for, and the more exquisite the
witness of life and charismatic service of consecrated persons.
The growing awareness of the universality of the call to holiness on the part of all
Christians, (43) far from making the belonging to a state of life particularly adapted to the
realization of evangelical perfection superfluous can become an added motive for joy for
consecrated persons. They are now closer to the other members of the People of God
with whom they share a common path in the following of Christ, in a more authentic
communion, in mutual respect, without being superior or inferior. At the same time this
awareness challenges them to understand the sign value of consecrated life in relation to
the holiness of all the members of the Church.
If in fact it is true that all Christians are called to the holiness and perfection of their
particular state (44) consecrated persons, thanks to a new and special consecration (45)
have as their mission that of making Christ's way of life shine through the witness of the
evangelical counsels, thereby supporting the faithfulness of the whole body of Christ. This
is not a difficulty, it is rather a challenge to originality and to the specific contribution of
the charisms of consecrated life, which are at the same time charisms of shared spirituality
and of mission which fosters the holiness of the Church.
Clearly these challenges can constitute a powerful call to deepen the living of consecrated
life itself whose witness is needed today more than ever. It is fitting to remember the
ability of holy foundresses and founders to respond to the challenges and difficulties of
their times with a genuine charismatic creativity.
(43) Cfr. Lumen Gentium, ChapterV.
(44) Lumen Gentium, LG 42.
(45) Vita Consecrata, VC 31; cfr. Novo Millennio Ineunte, NM 46.

The Task of Superiors

#14
In rediscovering the meaning and quality of consecrated life a fundamental task is that of
superiors, to whom the service of authority has been entrusted, a demanding and at times
disputed task. It requires a constant presence which is able to animate and propose, to
recall the raison d'trei of consecrated life, and to help those entrusted to them to live in a constantly
renewed fidelity to the call of the Spirit. A superior cannot renounce the mission of animation, of
brotherly/sisterly support, of proposing, of listening and of dialogue. Only in this way can the entire
community find itself united in full communion and in apostolic and ministerial service. The directives
offered in our Congregation's document Fraternal Life in Community remain a topic of great
interest, when, in speaking of the aspects of authority which should be evaluated today,
recalls the task of spiritual authority, of authority conducive to unity and an authority
capable of making final decisions and assuring their implementation. (46)
A personal and confident participation in the community's life and mission is required of
all its members. Even if, in the end, according to proper law, it is the task of authority to
make choices and decisions, daily living in community requires a participation which
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allows for the exercise of dialogue and discernment. Each individual, then, and the whole
community can work out their own life with the plan of God, together carrying out God's
will. (47) Coresponsibility and participation are also exercised even in various types of
councils at various levels, in order to ensure the constant presence of the Lord who
enlightens and guides. The Holy Father did not hesitate to recall the ancient wisdom of the
monastic tradition for a correct concrete exercise of the spirituality of communion which
promotes and assures the effective participation of all. (48)
A serious ongoing formation program, built into a radical reconsideration of the problem
of formation in Institutes of Consecrated Life and Societies of Apostolic Life, will help
light the way to an authentic path to renewalrenewal in fact depends primarily upon the
formation of their members. (49)
(46) Cfr. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Fraternal
Life in Community, Congregavit nos in unum Christi amor, Rome, 2 February 1994, 50.
(47) Cfr. Vita Consecrata, VC 92.
(48) Cfr. Novo Millennio Ineunte, NM 45.
(49) Cfr. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Directives
on Formation in Religious Institutes, Potissimum Institutioni, Rome, 2 February 1990, 1.

Ongoing Formation
#15
The times in which we are living call for a general rethinking of the formation of
consecrated men and women, which is no longer limited to one period of life. Not only to
enable them to become better able to insert themselves into a reality which changes with a
rhythm which is often frenetic but also and more importantly because consecrated life
itself, of its nature, calls for the constant openness of those who are called to it. If, in fact,
consecrated life is in itself a progressive taking on of the attitude of Christ, (50) it seems
evident that such a path must endure for a lifetime and involve the whole person, heart,
mind and strength (cf. Mt 22,37) reshaping the person in the likeness of the Son who gives
himself to the Father for the good of humanity. Thus understood, formation is no longer
only a teaching period in preparation for vows but also represents a theological way of
thinking of consecrated life which is in itself a never ending formation sharing in the
work of the Father who, through the Spirit, fashions in the heart the inner attitudes of the
Son. (51)
Thus it will be important that all consecrated persons be formed in the freedom to learn
throughout life, in every age and season, in every human ambient and context, from every
person and every culture open to be taught by any fragment of truth and beauty found
around them. But above all they must learn to be formed by everyday life, by their own
community, by their brothers and sisters, by everyday things, ordinary and extraordinary,
by prayer and by apostolic fatigue, in joy and in suffering, until the moment of death.
Openness to the other and to otherness, particularly a relation with time become most important.
People in ongoing formation take advantage of time, they don't submit to it. They accept
it as a gift and wisely enter into the various rhythms of life itself (days, weeks, months,
years) with wisdom, seeking the harmony between them and the rhythm, fixed by an
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immutable and eternal God which marks the days, centuries and times. In a very unique way
consecrated persons learn to allow themselves to be moulded by the liturgical year in which
the mysteries of the life of the Son of God are relived in order to start afresh from Christ
and from his death and resurrection everyday of their lives.
(50) Vita Consecrata, VC 65.
(51) Vita Consecrata, VC 66.

Vocation Animation
#16
One of the first fruits of a path of ongoing formation is the daily ability to live one's
vocation as a gift which is always new and to be accepted with a grateful hearta gift which
calls for an ever more responsible attitude, to be witnessed to with an ongoing conviction
and attractiveness so that others might feel called to God either in this particular vocation
or through other paths. The consecrated person is, by nature, also a vocation animatorone
who is called cannot not become a caller. There is, therefore, a natural link between
ongoing formation and vocation animation.
Service to vocations is one of the most demanding challenges which consecrated life must
face today. On the one hand, the globalization of culture and the complexity of social
relations make radical and lifelong choices difficult; on the other hand, the world is living
through a growing experience of moral and material sufferings which undermine the very
dignity of the human being and is silently calling for persons who will powerfully
announce a message of peace and hope, persons who will bring the salvation of Christ.
We are reminded of the words of Jesus: The harvest is great but the labourers are few.
Pray the master of the harvest to send labourers into his harvest (Lc 10,2 Mt 9,37-38).
The first task of any vocational pastoral program is always prayer. Especially in those
places where few are choosing to enter into consecrated life, a renewed faith in God who
can raise Children of Abraham even from stone (cfr. Mt 3,9) and make sterile wombs
fruitful if called upon in faith, is urgently needed. All the faithful, and especially youth,
should be involved in this manifestation of faith in God who alone can call and send
workers. The entire local Churchbishops, priests, laity, consecrated personsis called
to assume responsibility for vocations to this particular consecration.
The master plan of vocational promotion to consecrated life is that which the Lord
himself began when he said to the apostles John and Andrew, Come and see (Jn 1,39).
This encounter accompanied by the sharing of life requires that consecrated persons
deeply live their consecration in order to become a visible sign of the joy which God gives
to those who listen to his call. For this reason, there is a need for communities which are
welcoming and able to share the ideal of their life with young people, allowing themselves
to be challenged by the demands of authenticity, and willing to accept them.
The local Church is the privileged place for this vocational announcement. Here all the
ministries and charisms express their complimentarity. (52) Together they realize
communion in the one Spirit of Christ in the many ways that it is manifested. The active
presence of consecrated persons will help Christian communities to become laboratories of
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faith, (53) places of research, of reflection and of meeting, of communion and apostolic
service, in which all feel part of the building up of the Kingdom of God. In this way the
characteristic climate of the church as God's family, an environment which facilitates
mutual knowledge, sharing and the contagion of those very values which are at the origin of
the choice to give one's whole life to the cause of the Kingdom, is created.
(52) Cfr. Christifideles Laici, CL 55.
(53) Cfr. John Paul II, Homily at the Vigil of Torvergata (20 August 2000): LOsservatore Romano, 2122 August 2000, n. 3, p. 4.

#17
Care for vocations is a crucial task for the future of consecrated life. The decrease in
vocations particularly in the Western world and their growth in Asia and Africa are
drawing a new geography of the presence of consecrated life in the Church and new
cultural balances in the lives of Institutes. This state of life which, through the profession
of the evangelical counsels gives a constant visibility to the characteristic features of Jesus
in the midst of the world, (54) is today undergoing a particular period of rethinking and of
research with new methods in new cultures. This is certainly a promising beginning for the
development of unexplored expressions of its multiple charismatic forms.
The transformations which are taking place directly involve each Institute of Consecrated
Life and Society of Apostolic Life, calling them to give strong Gospel-based meaning to
their presence in the Church and their service to humanity. Vocational ministry requires
the development of new and deeper means of encounter; of offering a living witness of
the characteristics of the following of Christ and of holiness, of presenting ways which
strongly and clearly announce the freedom which springs from a life of poverty whose
only treasure is the kingdom of God, the depths of love of a chaste existence which seeks
only one heart, that of Christ, and the strength for sanctification and renewal contained in
an obedient life whose only goal is to carry out the will of God for the salvation of the
world.
Today vocation promotion is not something which can be delegated in an exclusive way
to some specialists dedicated to the task, nor can it be separated from a true, specific
youth ministry which first and foremost communicates Christ's love for youth. Every
community and all the members of the Institute are called to take on the tasks of contact
with youth, of an evangelical teaching of the following of Christ and of handing on the
charism. Young people are searching for others who are able to propose styles of
authentic evangelical life and ways of arriving at the great spiritual values of human and
Christian life. Consecrated persons must rediscover the teaching art of bringing to the
surface and freeing the deep questions which are too often kept hidden in one's heart.
This is especially true when dealing with young people. As they accompany others on the
path of vocational discernment, consecrated persons will be forced to share the source of
their identity. Communicating one's own life experience always entails remembering and
revisiting that light which guided the person to his or her own particular vocational choice.
(54) Cfr. Vita Consecrata, VC 1.

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The Formative Courses

#18
As far as formation is concerned, our Dicastery has issued two documents, Potissimum
Institutioni, and Inter-Institute Collaboration for Formation. However, we are well aware of the
constant challenges which Institutes must face in this field.
The new vocations knocking at the doors of consecrated life present great diversity and
require personal attention and methods which are able to respond to their concrete
human, spiritual and cultural situations. For this reason, a peaceful discernment, freed
from the temptations of numbers or efficiency, must take place in order to verify the
authenticity of the vocation and the purity of motivation in the light of faith and of
possible contradictions. Young people need to be challenged to meet the high ideals of a
radical following of Christ and the profound demands of holiness, when discerning a
vocation which is beyond them and which perhaps goes beyond the initial ideas which
attracted them to enter a particular Institute. For this reason, formation must have the
characteristics of the initiation to the radical following of Christ. Since the very purpose of
consecrated life is conformity to the Lord Jesus it is necessary to begin a path of gradual
identification with the attitude of Christ towards the Father. (55) This will help to
integrate theological, humanistic and technical studies with the spiritual and apostolic life
of the Institute and will always conserve the characteristic of a school of holiness.
The most pressing challenges which formation must face grow out of the values of today's
globalized culture. The Christian announcement of life as vocation, that is, one which
flows from God's loving plan and requires a personal and salvific encounter with Christ in
the the Church must confront the dominant ideals and plans of cultures and social
histories which are extremely diversified. There is the risk that subjective choices,
individual projects and local customs will prevail over the rule, the style of community life
and the apostolic projects of the community. This calls for a formative dialogue capable of
bringing together the human, social and spiritual characteristics borne by each person,
discerning in them the human limitations which must be overcome and the promptings of
the Spirit which can renew the lives of individuals and Institutes. In a period of profound
changes, formation must be attentive to the need to plant in the hearts of young
consecrated persons those human, spiritual and charismatic values necessary to make
them suitable to carry out a creative fidelity (56) in the paths of the spiritual and
apostolic tradition of the Institute.
Institutes of Consecrated Life are increasingly characterized by cultural, age and project
differences. Formation should prepare for community dialogue in the cordiality and
charity of Christ, teaching to see diversity as richness and to integrate the various ways of
seeing and feeling. Thus the constant search for unity in charity will become a school of
communion for Christian communities and an example of people living together in
communion.
Particular attention must be given to a cultural formation in line with the times and in
dialogue with the research of the meaning of human life today. This calls for a greater
preparation in the philosophical, theological and psychological fields and a more profound
orientation to the spiritual life, models more adapted to the cultures in which new
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vocations are being born and well-planned programs for ongoing formation. Above all it
is hoped that the best forces are destined for formation even when this calls for great
sacrifices. The use of qualified personnel and their adequate preparation must be a priority
commitment.
We must be very generous in dedicating our time and best energies to formation. The
consecrated persons themselves are, in fact, the best resources that we have. Without
them all formative and apostolic plans remain theory and useless desires. In an era as
rushed as ours, perseverance and patient waiting to realize the scope of formation are
called for more than ever. In circumstances in which rapidity and superficiality prevail we
need serenity and depth because, in reality, a person is fashioned very slowly.
(55) Cfr. Vita Consecrata, VC 65.
(56) Vita Consecrata, VC 37.

Some Particular Challenges

#19
Importance has been placed on the quality of life and the demands of formation because
these seem to be the areas which are in most need of attention. The Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life wishes to be close to
consecrated persons in all problem areas and to continue an ever more sincere and
constructive dialogue. The members of the Plenary are aware of this need and have
manifested the desire for a greater knowledge of and collaboration with Institutes of
Consecrated Life and Societies of Apostolic Life. Their presence in the local Church and
particularly that of congregations of diocesan right, consecrated virgins and hermits
require special attention on the part of the Bishops and their presbyterates.
In the same way they are aware of the questions posed by religious regarding the great
works in which up to now they have been allowed to serve in line with their respective
charisms: hospitals, schools, houses of welcome and of retreat. In some parts of the world
these are urgently needed, in other parts they are becoming difficult to administer.
Creativity, wisdom and dialogue among members of the Institute, among Institutes with
similar works and with those responsible for the local Church are necessary in order to
find the right answers.
The themes of inculturation are also very much alive. These deal with the way in which to
incarnate consecrated life, adaptation of forms of spirituality and apostolate, ways of
governing, formation, use of resources and material goods and the carrying out of
mission. The appeals expressed by the Pope regarding the whole Church are also
applicable to consecrated life. In the third millennium, Christianity will have to respond
ever more effectively to this need for inculturation. Christianity, while remaining completely
true to itself, with unswerving faith to the proclamation of the Gospel and the tradition of
the Church, will also reflect the different faces of the cultures and peoples in which it is
received and takes root. (57) A true inculturation in consecrated life and in the whole
Church will result in a notable enrichment and a new season of spiritual and apostolic
growth.
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We could endlessly list other expectations of consecrated life at the beginning of this new
millennium because the Spirit always pushes us above and beyond. It is the word of the
Teacher who, with great enthusiasm, must provoke all of the disciples to remember the
past with gratitude, to live the present with enthusiasm and to look forward to the future
in confidence. (58)
Listening to the invitation given to the whole Church by John Paul II, consecrated life
must clearly start afresh from Christ, contemplating his face, giving preference to the ways
of spirituality as life, teaching and pastoral practice. The Church also awaits your
contribution, Consecrated Brothers and Sisters, to advance this new track of street
according to the paths which I outlined in the Apostolic Letter Novo Millennio Ineunte:
contemplate the face of Christ, start afresh from Him, witness to His love. (59) Only then
will consecrated life find new vitality to place itself at the service of the whole Church and
all of humanity.
(57) Novo Millennio Ineunte, NM 40.
(58) Cfr. Novo Millennio Ineunte, NM 1.
(59) John Paul II, Homily (2 February 2001): LOsservatore Romano, 4 February 2001, p.4.

PART THREE: SPIRITUAL LIFE IN THE FIRST PLACE

#20
Consecrated Life, like all forms of Christian life, is by its nature dynamic and all who are
called by the Spirit to embrace it must constantly renew themselves in growing towards
that perfect stature of the Body of Christ (cfr. Ep 4,13). It came into being through the
creative prompting of the Spirit who moved founders and foundresses along the Gospel
path, giving rise to an admirable variety of charisms. These founders and foundresses,
open and docile to the Spirit's guidance, followed Christ more closely, entered into
intimacy with him and fully shared in his mission.
Their experience of the Spirit must not only be preserved by those who follow them but
must also be deepened and developed. (60) Today, too, an openness and docility to the
Spirit's action which is always new and creative is required. The Spirit alone can keep alive
the freshness and authenticity of the beginnings while at the same time instilling the
courage of interdependence and inventiveness needed to respond to the signs of the
times.
We must therefore allow ourselves to be led by the Spirit to a constantly renewed
discovery of God and of his Word, to a burning love for God and for humanity and to a
new understanding of the charism which has been given. It calls for a concentration on an
intense spirituality in the strongest sense of the word, that is, life according to the Spirit.
Consecrated life today needs a spiritual rebirth which will help to concretely bring about
the spiritual and evangelical meaning of baptismal consecration and of its new and special
consecration.

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The spiritual life must therefore have first place in the programme of Families of
consecrated life, in such a way that every Institute and community will be a school of true
evangelical spirituality. (61) We must allow the Spirit to superabundantly break open the
streams of living water which flow from Christ. It is the Spirit who allows us to recognize
the Lord in Jesus of Nazareth (cf. 1Co 12,3) who makes us hear the call to follow him and
who unifies us in him. Anyone who does not have the Spirit of Christ, does not belong to
Christ (cf. Rm 8,9). It is the Spirit who, making us sons and daughters in the Son, gives
witness to the paternity of God, makes us aware of our status as sons and daughters and
gives us the courage to dare to call him Abba, Father (Rm 8,15). It is the Spirit who
instills love and gives birth to communion. Clearly consecrated life needs a renewed
striving for holiness which in the simplicity of everyday life, aims at the radicalness of the
Sermon on the Mount (62) and demanding love, lived in a personal relationship with the
Lord, in a life of communion and in the service to every man and woman. It is such an
interior newness, entirely animated by the strength of the Spirit and reaching out to the
Father, seeking the Kingdom, which will allow consecrated persons to start afresh from
Christ and be witnesses of his love.
The call to return to one's own roots and choices in spirituality opens paths to the future.
First of all it requires living the fullness of the theology of the evangelical counsels with
the model of Trinitarian life as the starting point, according to the teachings of Vita
Consecrata, (63) with a new opportunity to come into contact with the sources of one's own
charism and constitutional texts, which are always open to new and more demanding
interpretations. This dynamic sense of spirituality provides the opportunity to develop, at
this stage of the Church's history, a deeper spirituality which is more ecclesial and
communitarian, more demanding and mature in mutual support in striving for holiness,
more generous in apostolic choices; finally, a spirituality which is more open to becoming
a teaching and pastoral plan for holiness within consecrated life itself and in its radiance for the
entire people of God. The Holy Spirit is the soul and animator of Christian spirituality; for
this reason we must entrust ourselves to the Spirit's action which departs from the
intimacy of hearts, manifests itself in communion and spreads itself in mission.
(60) Cfr. Mutuae Relationes, 11; Vita Consecrata, VC 37.
(61) Vita Consecrata, VC 93.
(62) Cfr. Novo Millennio Ineunte, NM 31.
(63) Cfr. Vita Consecrata, VC 20-21.

Starting Afresh from Christ

#21
Therefore it is necessary to adhere ever more closely to Christ, the centre of consecrated
life and once again take up the path of conversion and renewal which, like the initial
experience of the apostles, before and after the resurrection, was a starting afresh from Christ.
Yes, one must start afresh from Christ because it was from him that the first disciples
started in Galilee; from him, that throughout history men and women of every status and
culture, consecrated by the Spirit in the strength of their call, have started out; for him
they have left family and homeland, following him unconditionally, making themselves
available for the announcement of the Kingdom and doing good for all (cf. Ac 10,38).
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The awareness of one's own poverty and fragility and the greatness of the call have often
resulted in the repetition of the words of the apostle Peter, Leave me Lord, I am a sinful
man (Lc 5,8). And yet God's gift was stronger than human weakness. In fact, it is Christ
who has made himself present in the communities of those who throughout the centuries
have gathered in his name, he taught them about himself and about his Spirit, he oriented
them towards the Father, he guided them along the streets of the world to encounter
brothers and sisters, he made them instruments of his love and builders of his Kingdom in
communion with all the other vocations in the Church.
Consecrated persons can and must start afresh from Christ because he himself first came
to them and accompanied them on the path (cfr. Lc 24,13-22). Their life is the
proclamation of the primacy of grace. (64) Without Christ they can do nothing (cf. Jn
15,5); however, in him who gives strength they can do all (cf. Ph 4,13).
(64) Cfr. Novo Millennio Ineunte, NM 38.

#22
Staring afresh from Christ means proclaiming that consecrated life is a special following of
Christ, a living memorial of Jesus' way of living and acting as the Incarnate Word in relation to
the Father and in relation to the brethren. (65) This implies a particular communion of
love for Christ who has become the centre of their life and the continual source of every
initiative. It is, as the Apostolic Exhortation Vita Consecrata reminds us, an experience of
sharing, a special grace of intimacy. (66) It is becoming one with him, taking on his
mind and his way of life, (67) and it is a life taken up by Christ, (68) touched by the
hand of Christ, a life where his voice is heard, a life sustained by his grace. (69)
(65) Vita Consecrata, VC 22.
(66) Vita Consecrata, VC 16.
(67) Vita Consecrata, VC 18.
(68) Vita Consecrata, VC 25.
(69) Vita Consecrata, VC 40.

The whole life of consecration can be summarized by this point of departure alonethe
evangelical counsels make sense only in as much as they help to safeguard and foster love
for the Lord in full openness to his will; Community life is motivated by the One who
gathers others around himself and has as its goal the enjoyment of his constant presence;
the mission is his command leading us to seek his face in the faces of those to whom we
are sent to share with them the experience of Christ.
These were the intentions of the founders and foundresses of different communities and
Institutes of Consecrated Life. These are the ideals which have motivated generations of
consecrated women and men.
Starting afresh from Christ means once again finding one's first love, the inspiring spark
which first gave rise to the following. The primacy of love is his. The following is only a
response in love to the love of God. If we love it is because he first loved us (1Jn 4,10
4,19). This means recognizing his personal love with that heartfelt awareness which made
the apostle Paul say: Christ loved me and gave up his life for me (Ga 2,20).
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Only the awareness of being infinitely loved can help us overcome every personal and
institutional difficulty. Consecrated persons cannot be creative, capable of renewing the
Institute and opening new pastoral paths if they do not feel loved with this love. It is this
love which makes them strong and courageous which instills fire and enables them to
dareall.
The vows with which one commits oneself to live the evangelical counsels confer their
radicalness as a response to love. Virginity opens the heart to the measure of Christ's heart
and makes it possible to love as he loved. Poverty frees one from the slavery to things and
to artificial needs which drive consumer society and leads to the rediscovery of Christ, the
only treasure truly worth living for. Obedience places life entirely in Christ's hands so that
he may use it according to God's design and make it a masterpiece. Courage is needed for
a generous and joyous following.

Contemplating the Faces of Christ

#23
The path which consecrated life is called to take up at the beginning of the new
millennium is guided by the contemplation of Christ with a gaze fixed, more than ever, on the
face of the Lord. (70) But where does one concretely contemplate the face of Christ? There
are a multiplicity of presences to be discovered in ways that are ever new.
Christ is truly present in his Word and in the Sacraments, especially in the Eucharist.
Christ lives in the Church, he makes himself present in the community of those who are
gathered in his name. He is before us in every person, identifying himself in a special way
with the small, the poor, those who suffer and those most in need. He meets us in every
event happy or sad, in trials and in joys, in pain and in sickness.
Holiness is the fruit of the encounter with him in the many presences in which we can
discover his face as the Son of God, a suffering face and at the same time the face of the
Risen One. As he once made himself present in daily life he is still present in daily life
today where he continues to show his face. Recognizing him requires a gaze of faith which
is acquired through the habitual reading of the Word of God, through prayer and above
all through the exercise of charity because the Mystery can only be fully known through
love.
We can recall some privileged places in which the face of Christ can be contemplated, for a
renewed commitment in the life of the Spirit. These are walking the paths of a lived spirituality, a
priority commitment in this time, taking the opportunity to re-read in life and in daily
experiences the spiritual riches of one's own charism, through of a renewed contact with
the same sources which, inspired by the founders' and foundress' experience of the Spirit,
gave rise to the spark of new life and new works, the specific re-reading of the Gospel
found in every Charism.
(70) Novo Millennio Ineunte, NM 16.

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The Word of God

#24
John Paul II reminds consecrated persons that living spirituality means first of all starting
afresh from the person of Christ, true God and true man, present in his Word, the first
source of all spirituality. (71) Holiness is inconceivable without a renewed listening to the
word of God. In Novo Millennio Ineunte, we read: It is especially necessary that listening to
the Word of God should become a life giving encounter which draws from the biblical
text the living Word which questions, directs and shapes our lives. (72) It is there, in fact,
where the Master reveals himself and educates the mind and the heart: It is there that the
vision of faith matures, learning to look at reality and events through the eyes of God, to
the point of having the mind of Christ (1Co 2,16).
It was the Holy Spirit who sparked the Word of God with new light for the founders and
foundresses. Every charism and every Rule springs from it and seeks to be an expression
of it. In continuity with founders and foundresses their disciples today are called to take
up the Word of God and to cherish it in their hearts so that it may be a lamp for their feet
and a light for their path (cf. Ps 118,105). The Holy Spirit will then be able to lead them to
the fullness of truth (cf. Jn 16,13).
The Word of God is nourishment for life, for prayer and for the daily journey, the
principle which unifies the community in oneness of thought, the inspiration for ongoing
renewal and apostolic creativity. The Second Vatican Council had already indicated that
the first great principle of renewal is a return to the Gospel. (73)
Within communities and in groups of consecrated men and women, as in the whole
Church, a more lively and immediate contact with the Word of God has developed in
recent years. It is a path which must continue to be walked down with an ever greater
intensity. The Pope has said: You must not tire of meditating on Holy Scripture and above
all on the Gospels so that they can imprint upon you the features of the Incarnate Word.
(74)
(71) Vita Consecrata, VC 94.
(72) Novo Millennio Ineunte, NM 39.
(73) Cfr. Perfectae Caritatis, PC 2.
(74) John Paul II, Homily (2 February 2001): LOsservatore Romano, 4 February 2001.

Community life also fosters the rediscovery of the ecclesial dimension of the Word:
receive it, meditate upon it, live it together, communicate the experiences which blossom
from it and thus submit yourself to an authentic spirituality of communion.
In this context it is good to remember the need for constant reference to the Rule,
because in the Rule and in the Constitutions there is a map for the whole journey of
discipleship in accordance with a specific charism confirmed by the Church. (75) This
way of following translates the particular interpretation of the Gospel given by the
founders and foundresses as the result of a particular prompting of the Spirit and it helps
the members of the Institute live concretely according to the Word of God.
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Nourished by the word, made new, free and conformed to the Gospels, consecrated men
and women can be authentic servants of the Word in the task of evangelization. This is how
they carry out a priority for the Church at the beginning of the new millennium: we must
rekindle in ourselves the impetus of the beginnings and allow ourselves to be filled with
the ardour of the apostolic preaching which followed Pentecost. (76)
(75) Vita Consecrata, VC 37.
(76) Novo Millennio Ineunte, NM 40.

Prayer and Contemplation

#25
Prayer and contemplation provide the ambient for the reception of the Word of God and
at the same time they spring from listening to the Word. Without an interior life of love
which draws the Word, the Father and the Spirit to itself, an outlook of faith is impossible
(cf. Jn 14,23). As a consequence life itself loses meaning, the faces of brothers and sisters
are obscured and it becomes impossible to recognize the face of God in them, historical
events remain ambiguous anddeprived of hope and apostolic and charitable mission
become nothing more than widespread activity.
Every vocation to consecrated life is born in contemplation, from moments of intense
communion and from a deep relationship of friendship with Christ, from the beauty and
light which was seen shining on his face. From there the desire to always be with the
Lordand to follow himmatures: how good it is for us to be here (Mt 17,4). Every
vocation must constantly mature in this intimacy with Christ. Your first task
thereforeJohn Paul reminds consecrated persons cannot not be in the line of
contemplation. Every reality of consecrated life is born and is regenerated each day in the
unending contemplation of the face of Christ. (77)
(77) John Paul II, Homily (2 February 2001): LOsservatore Romano, 4 February 2001.

Monks and cloistered nuns like hermits dedicate more time to praise of God as well as to
prolonged silent prayer. Members of Secular Institutes, like consecrated virgins in the
world, offer to God the joys and sorrows, the hopes and petitions of all people and
contemplate the face of Christ which they recognize in the faces of their brothers and
sisters, in the historical events, in the apostolate and in everyday work. Religious men and
women dedicated to teaching, to the care of the sick, to the poor, encounter the face of
the Lord there. For missionaries and members of Societies of Apostolic Life the
proclamation of the Gospel is lived according to the example of St. Paul, as authentic cult
(cf. Rm 1,6). The whole Church enjoys and benefits from the many forms of prayer and
the variety of ways in which the one face of Christ is contemplated.
At the same time it is noticeable that, for many years now, the liturgical prayer of the
Hours and the celebration of the Eucharist have assumed a central position in the life of
all types of communities and of fraternities, once again giving them a biblical and ecclesial
vigour. They also foster mutual edification and can become a witness to be before God
and with God, a house and a school of communion. (78) An authentic spiritual life requires
that everyone, in all the diverse vocations, regularly dedicate, every day, appropriate times
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to enter deeply into silent conversation with him by whom they know they are loved, to
share their very lives with him and to receive enlightenment to continue on the daily
journey. It is an exercise which requires fidelity, because we are constantly being
bombarded by the estrangements and excesses which come from today's society,
especially from the means of communication. At times fidelity to personal and liturgical
prayer will require a true effort not to allow oneself to be swallowed up in frenetic
activism. Otherwise it will be impossible to bear fruit. No more than a branch can bear
fruit of itself apart from the vine can you bear fruit apart from me (Jn 15,4).
(78) Novo Millennio Ineunte, NM 43.

The Eucharist, a Privileged Place for Encounter with the Lord

#26
Giving a priority place to spirituality means starting afresh from the rediscovered centrality
of the Eucharistic celebration, a privileged place of encounter with the Lord. There he once
again makes himself present in the midst of the disciples, he explains the Scriptures, he
warms the heart and enlightens the mind, he opens eyes and allows himself to be
recognized (cf. Lc 24,13-35). John Paul II's invitation extended to consecrated persons is
particularly vibrant: My dearest ones, encounter him and contemplate him in a very
special way in the Eucharist, celebrated and adored every day as source and summit of
existence and apostolic action. (79) In the Apostolic Exhortation Vita Consecrata he called
for participation in the Sacrament of the Eucharist and assiduous and prolonged
Eucharistic adoration daily. (80) The Eucharist, the memorial of the Lord's sacrifice, the
heart of the life of the Church and of every community, fashions from within the renewed
offering of one's very existence, the project of community life and the apostolic mission.
We all need the daily viaticum of encounter with the Lord in order to bring every day life
into sacred time which is made present in celebration of the Lord's Memorial.
Here the fulness of intimacy with Christ is realized, becoming one with him, total conformity to him
to whom consecrated persons are called by vocation. (81) In fact, in the Eucharist, Jesus
joins us to himself in his very paschal offering to the Father. We offer and are offered.
Religious consecration itself assumes a Eucharistic structure, it is the total offering of self
closely joined to the Eucharistic Sacrifice.
In the Eucharist all forms of prayer come together, the Word of God is proclaimed and
received, relationships with God, with brothers and sisters, with all men and women are
challenged. It is the Sacrament of filiation, of communion and of mission. The Eucharist,
the Sacrament of unity with Christ, is at the same time the Sacrament of Church unity and
community unity for the consecrated person. Clearly it is The source of spirituality both
for individuals and for communities. (82)
In order to fully produce the expected fruits of communion and renewal, the essential
conditions must be present, especially mutual forgiveness and the commitment to love
one another in accord with the Lord's teaching; full reconciliation is necessary before
presenting ones's offering at the altar (cf. Mt 5,23). The Sacrament of unity cannot be
celebrated while remaining indifferent to others. On the other hand, it must be
remembered that these essential conditions are also the fruit and sign of a well-celebrated
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Eucharist because it is especially in communion with the Eucharistic Jesus that we are
enabled to love and to forgive. Moreover, every celebration should become the occasion
to renew the commitment of giving one's life for others in acceptance and in service.
Thus, Christ's promise, Where two or three are gathered in my name, there am I in their
midst (Mt 18,20), would hold true, in the fullest sense, for the Eucharistic celebration,
and gathered around the Eucharist, the community will be renewed daily.
Meeting these conditions the community of consecrated persons which lives the Paschal
Mystery, renewed daily in the Eucharist, becomes a witness of communion and a
prophetic sign of solidarity for a divided and wounded society. In fact, the spirituality of
communion, so necessary to establish the dialogue of charity needed in today's world, is
born in the Eucharist. (83)
(79) John Paul II, Homily (2 February 2001): LOsservatore Romano, 4 February 2001.
(80) Vita Consecrata, VC 95.
(81) Cfr. Vita Consecrata, VC 18.
(82) Vita Consecrata, VC 95.
(83) Cfr. Vita Consecrata, VC 51.

The Face of Christ in Trials

#27
Living spirituality in a continual starting afresh from Christ means always starting from the
greatest expression of his loveand the Eucharist relives the mystery of this moment
when on the cross Jesus gives his very life as the greatest gift of self. Those who have
been called to live the evangelical counsels through profession must frequently
contemplate the face of the Crucified One. (84) He is the source from whom we learn
what love is and how God and humanity should be loved, the source of all charisms, the
summary of all vocations. (85) Consecration, a total sacrifice and perfect holocaust, is the
way suggested to them by the Spirit to relive the mystery of the Crucified Christ, who
came into the world to give his life as a ransom for many (cf. Mt 20,28 Mc 10,45) and to
respond to his infinite love.
The history of consecrated life has expressed this configuration to Christ in many ascetic
forms which have constituted and continue to constitute an authentic path to holiness.
Asceticism is truly indispensable if consecrated persons are to remain faithful to their
own vocation and follow Jesus on the way of the cross. (86) Today, consecrated persons,
while maintaining the experience of the centuries, are called to find forms which are
consonant with our times. Forms which assure a generosity of service and support the
fatigue of apostolic work. Today, the cross which they take up daily (cf. Lc 9,23), such as
the age of the Institute, structural inadequacy, and uncertainty regarding the future, can
also take on collective value.
In the face of so many personal, communal and social sufferings one can hear the cry of
Christ on the cross, Why have you abandoned me? (Mc 15,34), reechoed in the hearts of
individuals or of whole communities. In that cry, addressed to the Father, Jesus makes us
understand that his solidarity with humanity was so radical that it penetrated, shared and
assumed every negative aspect even to death, the fruit of sin. In order to bring men back
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to the Father's face, Jesus not only had to take on the face of man, but he had to burden
himself with the `face' of sin. (87)
Starting afresh from Christ means recognizing that sin is still radically present in the heart and
life of all, and discovering in the suffering face of Christ that offering which reconciled
humanity with God.
Throughout the history of the Church, consecrated women and men have contemplated
the suffering face even outside themselves. They recognized it in the sick, the imprisoned,
the poor and the sinner. Their battle was primarily against sin and its fatal consequences:
Jesus' proclamation: Convert and believe the Good News (Mc 1,15) moved them to
reach out to others and provided the hope of new life where discouragement and death
reigned. Their service has brought many men and women to experience the merciful
embrace of God the Father in the Sacrament of Penance. Today too, there is a need to
strongly repropose this ministry of reconciliation (cf. 2Co 5,18) entrusted by Jesus Christ to the
Church. This is the mysterium pietatis (88) which consecrated men and women are called to
experience frequently in the Sacrament of Penance.
Today new faces are appearing in which to recognize, love and serve the face of Christ
where he has made himself present; they are the new material moral and spiritual poverties
produced by contemporary society. The cry of Jesus on the cross reveals how he took all
this evil upon himself in order to redeem it. The vocation of consecrated persons
continues to be that of Jesus and like him they take upon themselves the pain and the sin
of the world, consuming them in love.
(84) Cfr. Novo Millennio Ineunte, NM 25-27.
(85) Cfr. Vita Consecrata, VC 23.
(86) Vita Consecrata, VC 38.
(87) Novo Millennio Ineunte, NM 25.
(88) Cfr. Novo Millennio Ineunte, NM 37.

The Spirituality of Communion

#28
If the spiritual life must have first place in the program of the Families of consecrated
life (89) it should be above all a spirituality of communion suitable for the present time.
To make the Church the home and school of communionthat is the great challenge
facing us in the millennium which is now beginning, if we wish to be faithful to God's
plan and respond to the world's deepest yearnings. (90)
The whole Church expects a clear contribution to this undertaking from consecrated life
because of its specific vocation to a life of communion in love. In Vita Consecrata we read
Consecrated Persons are asked to be true experts of communion and to practice its
spirituality as witnesses and artisans of that plan of communion which stands at the center
of history according to God. (91)
Moreover, we are reminded that one of the tasks of consecrated life today is that of
spreading the spirituality of communion, first of all in their internal life and then in the Church
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community, and even beyond its boundaries, by beginning or continuing a dialogue in

charity, especially in those places where today's world is torn apart by ethnic hatred or
senseless violence. (92) This is a task which requires spiritual persons interiorly shaped by
God, by loving and merciful communion and by mature communities where the
spirituality of communion is the rule of life.
(89) Vita Consecrata, VC 93.
(90) Novo Millennio Ineunte, NM 43.
(91) Vita Consecrata, VC 46.
(92) Vita Consecrata, VC 51.

#29
But what is the spirituality of communion? With incisive words, capable of giving new life
to relationships and programs, John Paul II teaches: A spirituality of communion
indicates above all the heart's contemplation of the mystery of the Trinity dwelling within
us and whose light we must also be able to see shining on the faces of the brothers and
sisters around us. A spirituality of communion also means an ability to think of our
brothers and sisters in faith within the profound unity of the Mystical Body and therefore
as `those who are part of me'. Some consequences of feeling and doing derive from
this principal with convincing logicsharing the joys and sufferings of our brothers and
sisters; sensing their desires and attending to their needs; offering them true and profound
friendship. The spirituality of communion also implies the ability to see what is positive in
others, to welcome it and to prize it as a gift from God, and to know how to make room
for others, sharing each other's burdens. Unless we follow this spiritual path, the external
structures of communion serve very little purpose. (93)
The spirituality of communion which appears to reflect the spiritual climate of the Church
at the beginning of the third millennium is an active and exemplary task for consecrated
life on all levels. It is the principle highway for the future of life and witness. Holiness and
mission come through the community because in and through it Christ makes himself
present. Brother and sister become Sacraments of Christ and of the encounter with God,
the concrete possibility, and even more, the unsurpassable necessity in carrying out the
commandment to love one another and bring about Trinitarian communion.
In recent years communities and various types of fraternities of consecrated persons are
seen as places of communion where relationships seem to be less formal and where
acceptance and mutual understanding are facilitated. The divine and human value of being
together freely in friendship and sharing even moments of relaxation and recreation
together as disciples gathered around Christ the Teacher is being rediscovered.
Moreover there is a more intense communion among the different communities of the
same Institute: multi-cultural and International communities, called to witness to the
sense of communion among peoples, races, and cultures, (94) are already in many areas a
positive reality where mutual knowledge, respect, esteem and enrichment are being
experienced. They prove to be training grounds for integration and inculturation and at
the same time a witness to the universality of the Christian message.

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The Exhortation Vita Consecrata, presenting this form of life as a sign of communion in the
Church, emphasized all the wealth and demands expected of community life. Earlier our
Dicastery had promulgated the document Congregavit nos in unum Christi amor, on
community life. Every community should periodically go back to these documents to
evaluate its own journey of faith and progress in communion.
(93) Cfr. Novo Millennio Ineunte, NM 43.
(94) Vita Consecrata, VC 51.

Communion between Old and New Charisms

#30
The communion which consecrated persons are called to live goes far beyond their own
religious family or Institute. Opening themselves to communion with other Institutes and
other forms of consecration, they can spread communion, rediscover their common
Gospel roots and together grasp the beauty of their own identity in the variety of charisms
with greater clarity. They should compete in mutual esteem (cf. Rm 12,10), striving for the
greater gift, charity (cf. 1Co 12,31).
Meeting and solidarity among institutes are thus encouraged, aware that communion is
closely linked to the Christian community's ability to make room for all the gifts of the
Spirit. The unity of the Church is not uniformity, but an organic blending of legitimate
diversities. It is the reality of many members joined in a single body, the one Body of
Christ (cf. 1Co 12,12). (95)
It can be the beginning of a joint search for common ways of serving the Church.
External factors, such as having to comply with the new demands of States and internal
Institute factors such as the decrease in the number of members, have already led to the
coordination of efforts in the fields of formation, the management of goods, education
and evangelization. Even in these situations we can find the Spirit's invitation to a more
intense communion. The Conferences of Major Superiors and Conferences of Secular
Institutes are to be supported at all levels in this task.
The future can no longer be faced in isolation. There is a need to be Church, to together
live the adventure of the Spirit and of the following of Christ, communicating the
experience of the Gospel, learning to love the other's community and religious family as
one's own. The joys and sorrows, the concerns and successes belong to everyone and can
be shared.
Dialogue and communion are also sought from new forms of evangelical life. These new
associations of evangelical life, Vita Consecrata reminds us, are not alternatives to already
existing Institutions, which continue to hold the pre-eminent place assigned to them by
tradition The older institutes, many of which have been tested by the severest of
hardships, which they have accepted courageously down the centuries, can be enriched
through dialogue and an exchange of gifts with the Foundations appearing in our own
day. (96)

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Finally, a new richness can spring from an encounter and communion with the charisms
of ecclesial movements. Movements can often offer the example of evangelical and
charismatic freshness such as the generous, creative initiatives in evangelization. On the
other hand, movements as well as new forms of evangelical life can learn a great deal from
the faithful, joyful and charismatic witness of consecrated life which bears a very rich
spiritual patrimony, the many treasures of experience and wisdom and a great variety of
apostolates and missionary commitments.
Our Dicastery has already offered criteria and directives for the insertion of Religious men
and women into ecclesial movements which are still valid. (97) What we would rather
stress here is the relationship of knowledge and collaboration, of esteem and sharing
which could be inserted not only among individuals but also among Institutes, ecclesial
movements, and new forms of consecrated life in view of a growth in life in the Spirit and
of the carrying out of the Church's one mission. It is a question of recognizing which
came about through the promptings of the same Spirit to bring about the fullness of
evangelical life in the world, coming together to realize God's one plan for the salvation of
all. The spirituality of communion is realized precisely in this vast dialogue of evangelical
fraternity among all segments of the people of God. (98)
(95) Novo Millennio Ineunte, NM 46.
(96) Vita Consecrata, VC 62.
(97) Cfr. Fraternal Life in Community, 62; cfr. Vita Consecrata, VC 56.
(98) Cfr. Novo Millennio Ineunte, NM 45.

In Communion with the Laity

#31
The experience of communion among consecrated persons results in an even greater
openness to all other members of the Church. The command to love one another
experienced in the internal life of the community must be transferred from the personal
level to that of the different ecclesial realities. Only in an integrated ecclesiology, wherein
the various vocations are gathered together as the one people of God, can the vocation to
consecrated life once again find its specific identity as sign and witness. The fact that the
charisms of founders and foundresses, having been born of the Spirit for the good of all,
must once again be placed at the centre of the Church, open to communion and
participation by all the People of God, is being increasingly discovered.
In this line we can see that a new type of communion and collaboration within the various
vocations and states of life especially among consecrated persons and laity is beginning.
(99) Monastic and contemplative Institutes can offer the laity a relationship that is
primarily spiritual and the necessary spaces for silence and prayer. Institutes committed to
the apostolate can involve them in forms of pastoral collaboration. Members of Secular
Institutes, lay or clerical, relate to other members of the faithful at the level of everyday
life. (100)
The new phenomenon being experienced in these days is that some members of the laity
are asking to participate in the charismatic ideals of Institutes. This has given rise to
interesting initiatives and new institutional forms of association. We are experiencing an
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authentic re-flourishing of ancient institutions, such as the secular orders or third orders,
and the birth of new lay associations and movements linked to religious Families and
Secular Institutes. Whereas at times in the recent past, collaboration came about as a
means of supplementing the decline of consecrated persons necessary to carry out
activities, now it is growing out of the need to share responsibility not only in the carrying
out of the Institute's works but especially in the hope of sharing specific aspects and
moments of the spirituality and mission of the Institute. This calls for an adequate
formation of both consecrated persons and laity to ensure a collaboration which is
mutually enriching.
Whereas in times past it was especially the task of religious men and women to create,
spiritually nourish and direct aggregate forms of laity, today, thanks to an every increasing
formation of the laity, there can be a mutual assistance which fosters an understanding of
the specificity and beauty of each state of life. Communion and mutuality in the Church
are never one way streets. In this new climate of ecclesial communion, priests, religious
and laity, far from ignoring each other or coming together only for a common activity, can
once again find the just relationships of communion and a renewed experience of
evangelical communion and mutual charismatic esteem resulting in a complementarity
which respects the differences.
This ecclesial dynamic will be helpful to the renewal and identity of consecrated life. As
the understanding of the charism deepens, ever new ways of carrying it out will be
discovered.
(99) Cfr. Fraternal Life in Community, 70.
(100) Cfr. Vita Consecrata, VC 54.

In Communion with Bishops

#32
A unique aspect in this relationship of ecclesial communion with all the vocations and
states of life is that of unity with Bishops. The hope of cultivating a spirituality of
communion without an effective and affective relationship with the Bishops, primarily
with the Pope, the center of unity of the Church and with his Magisterium, would be in
vain.
It is the concrete application of feeling with the Church proper to all the faithful (101) which
especially shines in the founders and foundresses of consecrated life and which becomes
the charismatic task of all Institutes. It is impossible to contemplate the face of God
without seeing it shine in that of the Church. To love Christ is to love the Church in her
persons and institutions.
Today, more than ever, in the face of the recurring centrifugal forces which place
fundamental principles of the Catholic faith and morals in doubt, consecrated persons and
their institutions are called to give proof of unity without disagreement with the
Magisterium of the Church, becoming convinced and joyful spokespersons before all.

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It is fitting to stress what the Pope has already affirmed in Vita Consecrata: A distinctive
aspect of ecclesial communion is allegiance of mind and heart to the Magisterium (of the
Pope and) of the Bishops, an allegiance which must be lived honestly and clearly
witnessed to before the People of God by all consecrated persons, especially those
involved in theological research, teaching, publishing, catechesis and the use of the means
of social communications. (102) At the same time it is recognized that many theologians
are Religious and many centres of research are directed by Institutes of Consecrated Life.
They praiseworthily carry out this responsibility in the cultural world. The Church guards
with confident attention their intellectual commitment in the face of the delicate front line
issues which the Magisterium must face. (103)
The Church documents of the past ten years have constantly taken up the conciliar style
which invites the Bishops to evaluate the specific charisms in the overall pastoral picture.
At the same time they encourage consecrated persons to clearly and confidently make
known and to offer their own proposals for presence and work in conformity with their
specific vocation.
This also holds true, in some ways, in relationships with the Diocesan clergy. The majority
of religious daily collaborate with priests in pastoral ministry. It is therefore essential to
make use of all initiatives which foster greater mutual knowledge and esteem.
Only in harmony with the spirituality of communion and with the teaching outlined in
Novo Millennio Ineunte can the Holy Spirit's gifts to the Church through the charisms of
consecrated life be recognized. The coexistence in the life of the Church between the
charismatic elements and the hierarchical elements which John Paul II has often
mentioned when referring to new ecclesial movements (104) also holds true, in a special
way, for consecrated life. Love and service in the Church must always be lived in a
reciprocity of mutual charity.
(101) Cfr. Lumen Gentium, LG 12; Vita Consecrata, VC 46.
(102) Vita Consecrata, VC 46.
(103) Cfr. Vita Consecrata, VC 98.
(104) John Paul II, in Movements in the Church, Acts of the II International Colloquium, Milan 1987,
pp. 24-25; Movements in the Church, Vatican City 1999, p. 18.

PART FOUR: WITNESSES TO LOVE

Knowing and Serving Christ
#33
A life transformed by the evangelical counsels becomes a prophetic and silent witness and
at the same time an eloquent protest against an inhuman world. It calls for the promotion
of the individual and for a new creativity of charity. We have seen it in the holy founders. It is
manifested not only in the effectiveness of their service but especially in their ability to
identify with those who suffer in such a way that the helping hand is experienced as
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heartfelt sharing. This kind of evangelization, realized through works characterized by love
and dedication, ensures an unmistakable efficacy to the charity of words. (105)
In its own right, the life of communion is the first message of consecrated life, since it is
an efficacious sign and persuasive force which leads to belief in Christ. Thus, communion
itself is mission, indeed communion begets communion and is essentially a missionary
communion. (106) Communities once again find themselves wanting to follow Christ on
the paths of human history, (107) with an apostolic fervour and a witness of life which
conforms to their individual charism. (108) Those who have come into genuine contact
with Christ cannot keep him for themselves, they must proclaim him. A new apostolic
outreach, which will be lived as the everyday commitment of Christian communities and groups is
needed. (109)
(105) Cfr. Novo Millennio Ineunte, NM 50.
(106) Christifideles Laici, CL 31-32.
(107) Cfr. Vita Consecrata, VC 46.
(108) Cfr. John Paul II, Apostolic Exhortation Church in Africa, Yaound, 14 September 1995,
EIAF 94.
(109) Novo Millennio Ineunte, NM 40.

#34
When one starts afresh from Christ the spirituality of communion becomes a strong and
solid spirituality of disciples and apostles of his Kingdom. For consecrated persons this
means committing themselves in service to their brothers and sisters in whom they
recognize the face of Christ. In the exercise of this apostolic mission being and doing are
inseparable because the mystery of Christ constitutes the absolute base for all pastoral
action. (110) The contribution of consecrated persons, both men and women, to
evangelization is, first of all, the witness of a life given totally to God and to their brothers
and sisters, imitating the Saviour who, out of love for humanity, made himself a servant.
(111) Consecrated persons do not limit themselves to giving only part of their time but
rather give their whole life to participating in the mission of the Church.
In Novo Millennio Ineunte, it seems that the Pope wants to make even greater strides in
concrete love for the poor. The century and the new millennium now beginning will
need to see, and hopefully with still greater clarity, to what length of dedication the
Christian community can go in charity towards the poorest. If we have truly started out
anew from the contemplation of Christ, we must learn to see him especially in the faces of
those with whom he himself wished to be identified: `I was hungry and you gave me food,
I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked
and you clothed me, I was sick and you visited me, I was in prison and you came to me'
(Mt 25,35-36). This Gospel text is not a simple invitation to charity, it is a page of
Christology which sheds a ray of light on the mystery of Christ. By these words, no less
than by the orthodoxy of her doctrine, the Church measures her fidelity as the Bride of
Christ. (112) The Pope also offers a concrete direction of spirituality with the invitation
to recognize in the person of the poor a special presence of Christ which imposes upon the Church
a preferential option for them. It is through such an option that consecrated persons also (113)
must witness to the nature of God's love, to his providence and mercy. (114)

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(110) Cfr. Novo Millennio Ineunte, NM 15.

(111) Vita Consecrata, VC 76.
(112) Novo Millennio Ineunte, NM 49.
(113) Cfr. Vita Consecrata, VC 82.
(114) Novo Millennio Ineunte, NM 49.

#35
The field in which John Paul invites us to work encompasses the whole world. Facing this
scenario, consecrated persons must make their act of faith in Christ by discerning his
voice in the cry for help that rises from this world of poverty. (115) Finding the proper
balance between the universal breath of a missionary vocation and its insertion into the
context of a local church will be the primary challenge for all apostolic activity.
Despair at the lack of meaning in life, drug addiction, fear of abandonment in old age or
sickness, marginalization or social discrimination are new forms of poverty which have
been added to its traditional forms. (116) Mission, in its traditional and new forms, is first
of all a service to the dignity of the person in a dehumanized society because the greatest
and most serious poverty of our time is the callous treading upon the rights of the human
person. With the dynamism of charity, of forgiveness and of reconciliation, consecrated
persons strive in justice to build a world which offers new and better possibilities for the
life and development of the individual. Having the spirit of one who is poor, cleansed of
self-interest, ready to exercise a service of peace and non-violence in a spirit of solidarity
and full of compassion for the suffering of others is essential for this intervention to be
effective. The way of proclaiming God's word and carrying out God's deeds, begun by
Jesus (cf. Lc 4,15-21) and lived by the primitive Church cannot be forgotten at the end of
the Jubilee or the passing of a millennium, but presses to be realized with greater urgency
in charity towards a different future. One must be ready to pay the price of persecution
because in our day the most frequent cause of martyrdom is the struggle for justice in
faithfulness to the Gospel. John Paul affirms this witness: even recently this has led to
the martyrdom of some of your brothers and sisters in various parts of the world. (117)
(115) Novo Millennio Ineunte, NM 50.
(116) Cfr. Novo Millennio Ineunte, NM 50.
(117) John Paul II, Homily (2 February 2001): LOsservatore Romano, 4 February 2001.

In the Creativity of Charity

#36
Throughout the centuries, works of charity have always provided the ambient for the
concrete living out of the Gospel. In the practice of charity, consecrated persons have
emphasized the prophetic nature of their charism and the richness of their spirituality in
the Church and in the world. (118) They recognized that they were called to be the
manifestation of God's love in the world. (119) This dynamism must continue to be
exercised with creative fidelity because it constitutes an irreplaceable resource in the
Church's pastoral work. At a time when a creativity in charity and an authentic proof and
confirmation of the charity of word and action are called for, (120) consecrated life
admirably safeguards the apostolic creativity which has given rise to thousands of faces of
charity and holiness in specific forms; therefore, it cannot help but feel the urgency to
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continue, with the Spirit's creativity, to surprise the world with new forms of effective
evangelical love which respond to the needs of our time.
Consecrated life has manifested the desire to reflect upon its specific charisms and its own
traditions in order to place them at the service of the new boundaries of evangelization.
This means becoming one with the poor, the aged, the addicted, those suffering with
AIDS, and exiled people who undergo any form of suffering because of the particular
reality in which they find themselves. Attentive to the change in models, since mere
assistance is no longer seen as sufficient, they seek to eradicate the causes of the needs.
Poverty is caused by the ambition and indifference of many and by sinful structures which
must be eliminated through a serious commitment to the field of education.
Many traditional and new foundations bring consecrated men and women to places where
others usually cannot go. In recent years consecrated persons were able to leave the
security of the known to thrust themselves into unknown places and works. Thanks to their
total consecration they are in fact free to step in wherever there are critical needs. This has
been witnessed in the recent foundations in new countries which present unique
challenges, involving many provinces at the same time and creating international
communities. With discerning eyes and generous hearts (121) they have responded to the
call of many who suffer in a concrete service of charity. Wherever they are, they have
constituted a link between the Church and marginal groups and those not reached by
ordinary pastoral ministry.
Even some charisms which seemed to have responded to times which have since passed
have taken on a renewed vigour in this world which is experiencing trafficking of women
and children into slavery; at the same time children, often the victims of abuse, run the
risk of abandonment or conscription into armies.
Today there is a greater freedom in the exercise of the apostolates, a flourishing with
greater awareness, a solidarity expressed through knowing how to stand with the people,
assuming their problems, in order to respond to them, paying close attention to the signs
of the times and to their needs. This multiplication of initiatives has demonstrated the
importance of planning in mission if one desires to act in an ordered and efficient manner
rather than haphazardly.
(118) Cfr. Vita Consecrata, VC 84.
(119) Cfr. Vita Consecrata, Title of Chapter III.
(120) Cfr. Novo Millennio Ineunte, NM 50.
(121) Cfr. Novo Millennio Ineunte, NM 58.

Announcing the Gospel

#37
The first task which must be once again assumed with enthusiasm is the proclamation of
Christ to all. This task falls especially to consecrated men and women who bring the
message to the growing number of those who ignore it. This mission is still in its
beginning stages and we must commit ourselves with all our resources to bring it about.
(122) The confident and mutually dependent action of missionaries must always seek
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better ways of responding to the demands of inculturation in such a way that the specific
values of each people are not rejected but purified and brought to their fullness. (123)
While remaining totally faithful to the proclamation of the Gospel, Christianity of the
third millennium will also be characterized by the face of the many cultures and peoples
where it is taken up and rooted. (124)
(122) Cfr. John Paul II, Encyclical Redemptoris Missio, Rome, 7 December 1990, RMi 1.
(123) Cfr. John Paul II, Apostolic Post-Synodal Exhortation The Church in Asia, New Delhi, 6
November 1999, EIAS 22.
(124) Cfr. Novo Millennio Ineunte, NM 40.

Serving Life
#38
Following a glorious tradition, a great number of consecrated persons, especially women,
exercise their apostolate in health care ministries continuing Christ's mission of mercy. In
the footsteps of the Divine Samaritan, they draw close to those who suffer, seeking to
ease their pain. Their professional competence, attentively seeking to make the practice of
medicine more human, gives space to the Gospel which enlightens even the most difficult
experiences of human life and death with goodness and confidence. For this reason the
poorest and most abandoned patients will be those who are the preferred recipients of
their care. (125)
For Christian witness to be effective, it is important, especially in delicate and
controversial matters, to know how to explain the reasons for the Church's position,
stressing that it is not a case of imposing on non-believers a vision based on faith, but
rather of interpreting and defending the values rooted in the very nature of the human
person. (126) Charity, then, especially for religious who work in this ministry, is at the
service of intelligence, to ensure that the fundamental principles, upon which a civilization
worthy of the human person is built, are everywhere respected.
(125) Cfr. Vita Consecrata, VC 83.
(126) Cfr. Novo Millennio Ineunte, NM 51.

Spreading the Truth

#39
The world of education also calls for the qualified presence of consecrated men and
women. The mystery of the Incarnation provides the basis for an anthropology which is
capable of going beyond its own limitations and contradictions to Jesus, the new man
(Ep 4,24; cf. Col 3,10). Because the Son of God truly became man, men and women, in
and through him, can truly become children of God. (127)
Consecrated persons are able to develop a particularly incisive ministry in this field, thanks
to their experience of the particular gifts of the Spirit, their careful listening to to the
Word, their constant practice of discernment and their rich heritage of pedagogical
traditions amassed since the establishment of their Institutes. Equipped with this charism,
consecrated persons give life to educational undertakings permeated by the Gospel spirit
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of freedom, justice and charity in which young people are helped to mature humanly
under the action of the Spirit, while at the same time proposing sanctity as the goal of
education for teachers and students alike. (128)
A renewed cultural commitment which seeks to raise the level of personal preparation and
prepares for a dialogue between faith and the contemporary mentality, which fosters, an
intense evangelization of culture, as service to the truth, in the academic institutions
themselves, (129) must be promoted in consecrated life. A presence in social
communication is also needed more than ever. (130) Every effort in this new and strategic
apostolic field is encouraged so that initiatives in various sectors may be better
coordinated and reach higher levels of quality and effectiveness.
(127) Cfr. Novo Millennio Ineunte, NM 23.
(128) Cfr. Vita Consecrata, VC 96.
(129) Cfr. Vita Consecrata, VC 98.
(130) Cfr. Vita Consecrata, VC 99.

Openness to the Great Dialogues

#40
Starting afresh from Christ means, ultimately, following him where he has made himself
present in the work of salvation and living within the vast horizons opened by him.
Consecrated life cannot be content living only in and for the Church. It reaches out with
Christ to other Christian Churches, to other religions and to every man and woman who
do not profess any religious conviction.
Consecrated life is thus called to make its specific contribution in all of the great dialogues
opened to the Church by the Second Vatican Council. Engaged in dialogue with
everyone is the significant title of the last chapter of Vita Consecrata, the logical
conclusion to the entire Apostolic Exhortation.
#41
The document recalls, above all, how the Synod on Consecrated life highlighted the close
connection between consecrated life and ecumenism. Since the soul of Ecumenism is
prayer and conversion, Institutes of Consecrated Life and Societies of Apostolic Life
certainly have a special duty to foster this commitment. (131) There is an urgent need for
consecrated persons to give more space in their lives to ecumenical prayer and genuine
evangelical witness so that by the power of the Holy Spirit the walls of division and
prejudice can be broken down. No Institute of Consecrated Life should feel itself
dispensed from working for this cause.
Speaking of various forms of ecumenical dialogue, Vita Consecrata points out that the
sharing of lectio divina and taking part in common prayers in which the Lord guarantees his
presence (cfr. Mt 18,20) are ways which are particularly suitable for members of religious
communities. Friendship, charity and collaboration on common initiatives of service and
witness will give life to the experience of how pleasant it is where brothers and sisters
dwell as one (cf. Ps 133). of equal importance is the knowledge of the history, doctrine,
liturgy, and charitable and apostolic works of other Christians. (132)
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(131) Vita Consecrata, VC 100.

(132) Cfr. Vita Consecrata, VC 101.

#42
Vita Consecrata poses two fundamental requirements for interreligious dialogue: Gospel
witness and freedom of spirit. It also suggests some particular aids such as mutual
knowledge, respect for one another, cordial friendship and reciprocal sincerity with
monastic communities of other religions. (133)
Common concern for human life ranging from compassion for those who suffer
physically and spiritually to commitment to work for peace, justice and the integrity of
creation provides another area for cooperation. (134) John Paul reminds us that a
particular field for successful common action with people of other religious traditions is
that of the search for and promotion of the dignity of women which consecrated women
are called to contribute to in a special way. (135)
(133) Cfr. Ecclesia in Asia, EIAS 31 34.
(134) Cfr. The Church in Asia, EIAS 44.
(135) Cfr. Vita Consecrata, VC 102.

#43
Finally, the dialogue with those who do not profess any religious belief is brought to mind.
Consecrated persons, by the very nature of their choice, become privileged partners in the
search for God which has always stirred the human heart and has led to the different
forms of asceticism and spirituality. Their sensitivity to values (cf. Ph 4,8) and their
willingness to meet give witness to the characteristics of an authentic search for God. For
this reason, the document concludes, consecrated persons are in duty bound to offer a
generous welcome and spiritual support to all those who, moved by a thirst for God and a
desire to live the demands of faith, turn to them. (136)
(136) Cfr. Vita Consecrata, VC 103.

#44
This dialogue necessarily opens up to the proclamation of Christ. In communion there is a
mutual gifting. An authentic listening to the other provides the proper occasion to share
one's own spiritual experiences and their evangelical content which nourish consecrated
life. Thus we give witness to the hope that is within us (cf. 1P 3,15). We should not fear
that speaking of our own faith might be seen as an offense to someone who professes a
different belief. It is rather an occasion for the joyful proclamation of the gift which is for
all and is offered to all with the greatest respect for each person's freedom, the gift of
revelation of the God of Love who so loved the world to give his only Son (Jn 3,16).
The missionary obligation, on the other hand, does not stop us from entering into
dialogue with others fully open to receive, since from among the resources and limits of
every culture consecrated persons can gather the seeds of the Word in which they encounter
precious values for their life and mission. The Spirit of God who 'blows where he wills'
(Jn 3,8) not infrequently reveals signs of his presence which help Christ's followers to
understand more deeply the message which they bear. (137)
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(137) Novo Millennio Ineunte, NM 56.

The Daily Challenges

#45
It is not possible to remain indifferent to the prospect of an ecological crisis which is
making vast areas of our planet inhabitable and hostile to humanity. The rich countries are
consuming resources at a rate which cannot sustain the equilibrium of the system, thus
causing poor countries to become even poorer. Nor can one forget the problems of peace
so often threatened by the spectre of catastrophic wars. (138)
Greed, the craving of pleasure, the idolatry of power, the triple concupiscence which
marks history and is also at the root of present evils can only be overcome if the Gospel
values of poverty, chastity and service are rediscovered. (139) Consecrated persons must
know how to proclaim, with their lives and with their words, the beauty of poverty of
spirit and of chastity of heart which free one for service to brothers and sisters and of
obedience which gives longevity to the fruits of charity.
How can we remain passive in the face of contempt for fundamental human rights? (140)
A special commitment must be made to certain radical aspects of the Gospel which are
often less understood but which cannot, because of this, be given less importance in the
Church's agenda of charity. First among these is the respect for every human life from the
moment of conception to natural death.
In this openness to the world which must be ordered to Christ in such a way that all
realities find their true meaning in him, consecrated lay men and women who are
members of Secular Institutes hold a privileged position. Sharing the common conditions
of life, they effectively work for the Kingdom of God by participating in the political and
social reality bringing to them a new value, in view of their following of Christ. Precisely
through their consecration lived without external signs, as lay people among lay people,
they can be salt and light even in those situations in which a visible sign of consecration
would be rejected or serve as an impediment.
(138) Cfr. Novo Millennio Ineunte, NM 51.
(139) Cfr. Vita Consecrata, VC 88-91.
(140) Cfr. Novo Millennio Ineunte, NM 51.

Looking Forward and Beyond

#46
Sentinels of the Dawn: young men and women are also found among consecrated
persons. (141) We truly need courageous young people who, allowing themselves to be
configured by the Father with the work of the Spirit and becoming persons conformed
to Christ, (142) offer to all a joyful and transparent witness of their specific acceptance
of the mystery of Christ (143) and of the particular spirituality of their own Institute.
(144)
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May they therefore be seen more decisively as protagonists of their own formation. (145)
Since, for generational motives, they will have to carry on the renewal of their own
institutes, it is fitting thatfollowing an adequate preparationthey gradually assume
guiding and governing tasks. Strengthened by their spark of idealism they become true
witnesses to the striving for holiness, to the high standardi of Christian living. (146) The future of
consecrated life and its mission rests in a large part on the strength of their faith, on the attitudes which
they have joyfully manifested and on what the Spirit wishes to tell them.
Let us look upon Mary, Mother and Teacher of all. She, the first consecrated person, lived
the fullness of charity. Fervent in the Spirit, she served the Lord, joyful in hope, strong in
trial, persevering in prayer; she intercedes for us (cfr. Rm 12,11-13). She reflects all the
aspects of the Gospel; all the charisms of consecrated life are mirrored and renewed in
her. She supports us in our daily commitments, making them a splendid witness of love in
accord with the invitation of St. Paul: Live a life worthy of the calling you have received!
(Ep 4,1).
We once again turn to the words of John Paul II to confirm these orientations, because in
them we find the encouragement and confidence which we all need to face the task which
seems beyond our strength: A new century, a new millennium are opening in the light of
Christ. But not everyone can see this light. Ours is the wonderful and demanding task of
becoming its reflection This is a daunting task if we consider our human weakness,
which so often renders us opaque and full of shadows. But it is a task which we can
accomplish if we turn to the light of Christ and open ourselves to the grace which makes
us a new creation. (147) This is the hope proclaimed in the Church by consecrated men
and women as through the centuries, with their brothers and sisters, they encounter the
Risen Christ.
(141) Cfr. Novo Millennio Ineunte, NM 9.
(142) Vita Consecrata, VC 19.
(143) Vita Consecrata, VC 16.
(144) Cfr. Vita Consecrata, VC 93.
(145) Cfr. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life,
Potissimum Institutioni, Rome, 2 February 1990, 29.
(146) Cfr. Novo Millennio Ineunte, NM 31.
(147) Cfr. Novo Millennio Ineunte, NM 54.

On May 16, 2002 the Holy Father approved this Document of the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life.
Rome, 19 May 2002, The Solemnity of Pentecost.
EDUARDO CARD. MARTNEZ SOMALO
Prefect
PIERGIORGIO SILVANO NESTI, CP
Secretary

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THE SERVICE OF AUTHORITY AND OBEDIENCE

Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
Instruction
2008

INTRODUCTION
Faciem tuam, Domine, requiram
Let your face shine upon us and we shall be saved (Ps 79,4)

Consecrated Life as a witness of the search for God

#1
Faciem tuam, Domine, requiram: your face, O Lord, I seek (Ps 27,8). A pilgrim seeking
the meaning of life, enwrapped in the great mystery that surrounds him, the human
person, even if unconsciously, does, in fact, seek the face of the Lord. Your ways, O
Lord, make known to me, teach me your paths (Ps 25,4)no one can ever take away from
the heart of the human person the search for him of whom the Bible says He is all (Si
43,27) and for the ways of reaching him.
Consecrated life, called to make the characteristic traits of the virginal, poor and obedient
Jesus visible, (1) flourishes in the ambience of this search for the face of the Lord and the
ways that lead to him (cfr. Jn 14,4-6). A search that leads to the experience of peace in
his will is our peace (2) and which underlies each day's struggle, because God is God,
and His ways and thoughts are not always our ways and thoughts (cf. Is 55,8). The
consecrated person, therefore, gives witness to the task, at once joyful and laborious, of
the diligent search for the divine will, and for this chooses to use every means available
that helps one to know it and sustain it while bringing it to fulfilment.
Here, too, the religious community, a communion of consecrated persons who profess to
seek together and carry out God's will: a community of sisters or brothers with a variety of
roles but with the same goal and the same passion, finds its meaning. For this reason,
while all in the community are called to seek what is pleasing to the Lord and to obey
Him, some are called, usually temporarily, to exercise the particular task of being the sign
of unity and the guide in the common search both personal and communitarian of
carrying out the will of God. This is the service of authority.
(1) Cfr. John Paul II, Post-Synodal Apostolic Exhortation Vita consecrata (25 March 1996), VC 1.
(2) Dante Alighieri, The Divine Comedy, Paradise, III, 85.

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A Path of Liberation
#2
The culture of Western Society, strongly centred on the subject, has contributed to the
spread of the value of respect for the dignity of the human person, positively fostering the
person's free development and autonomy.
Such recognition constitutes one of the most significant traits of modernity and is a
providential given which requires new ways of conceiving authority and relating to it. One
must also keep in mind that when freedom tends to become arbitrariness and the
autonomy of the person, independence from the Creator and from relationships with
others, then one finds oneself before forms of idolatry that do not increase freedom but
rather enslave.
In such cases, believers in the God of Abraham, Isaac, and Jacob, in the God of Jesus
Christ, must embark upon a path of personal liberation from every idolatrous cult. It is a
path which can find its motivation in the Exodus experiencea path of liberation which
leads from the acceptance of the common scattered way of thinking to the freedom of
adhering to the Lord and from the monotony of one way of looking at things to itineraries
that bring one to communion with the living and true God.
The Exodus journey is guided by the cloud, both bright and obscure, of the Spirit of God,
and, even if, at times, it seems to lose itself down paths which do not make sense, its
destiny is the beatifying intimacy of the heart of GodI bore you up on eagle wings and
brought you here to myself (Ex 19,4). A group of slaves is freed to become a holy people
who know the joy of free service to God. The Exodus events are a paradigm which
accompanies the entire biblical reality and is seen as a prophetic anticipation of the same
earthly life of Jesus, who, in turn frees from slavery through obedience to the providential
will of the Father.

Addressees, Intent and Limitations of the Document

#3
The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
during its last Plenary Session, which took place 28-30 September 2005, turned its
attention to the theme of the exercise of authority and obedience in consecrated life. It
was recognized that this theme calls for careful reflection, first of all because of the
changes that have taken place in the internal lives of Institutes and communities in recent
years, and also in light of what more recent Magisterial documents on the renewal of
consecrated life have proposed.
The present Instruction, the fruit of what emerged in the above cited Plenary Session and
in the reflection of this Dicastery that followed, is addressed to members of institutes of
consecrated life who live a community life, that is to all men and women who belong to
religious institutes, to which societies of apostolic life are very similar. However, other
consecrated persons, in relation to their type of life, can also cull useful information from
it. This document hopes to offer help and encouragement to all those, called to witness to
the primacy of God through free obedience to his will, to live their yes to the Lord in joy.
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In confronting the theme of this Instruction, it is well recognized that its implications are
many and that there exists in the vast world of consecrated life today not only a great
variety of charismatic projects and of missionary commitments, but also a certain diversity
of models of governance and practices of obedience, differences often influenced by the
various cultural contexts. (3) Moreover, one must keep in mind the differences that
characterize also under the psychological profile, communities of men and women. In
addition one must consider the new problems which the numerous forms of missionary
collaboration, particularly those with the laity, pose to the exercise of authority. Also the
different weights, attributed to local and central authorities in various religious institutes,
determine ways of practicing authority and obedience that are not uniform. Finally one
must not forget that consecrated life commonly sees, in the synodal figure of the
general chapter (or of analogous gatherings), the supreme authority of the institute, (4) to
which all the members, beginning with the superiors, must make reference.
To all this one must add the realization that in recent years the way of listening to and
living authority and obedience has changed both in the Church and in society. This is due
to, among other thingsthe coming to awareness of the value of the individual person, with
his or her vocation, and intellectual, affective and spiritual gifts, with his or her freedom
and rational abilities; the centrality of the spirituality of communion, (5) with the valuing
of the instruments that help one to live it; a different and less individualistic way of
understanding mission, in the sharing of all members of the People of God, with the
resulting forms of concrete collaboration.
Nevertheless, considering some elements of the present cultural influence one must recall
that the desire for self realization can at times enter into conflict with community projects; the
search for personal well-being, be it spiritual or material, can render total dedication to the
service of the common mission difficult; visions of the charism and of apostolic service
which are too subjective can weaken fraternal sharing and collaboration.
Also not to be excluded is the recognition that in some settings the opposite problems are
prevalent, determined by an unbalanced vision on the side of collectivity and of excessive
uniformity, with the risk of stifling the growth and responsibility of the individuals. The
balance between the individual and community is not an easy one and thus neither is that
between authority and obedience.
This Instruction does not intend to treat all the problems raised by the various elements
and sensibilities just cited. These remain, so to say, at the base of the reflections and those
directions which are proposed. The principle intent of this Instruction is that of
reaffirming that obedience and authority, even though practiced in many ways, always
have a relation to the Lord Jesus, the obedient Servant. Moreover, it proposes to help
authority in its triple service: to the individual persons called to live their own consecration
(first part); to construct fraternal communities (second part); to participate in the common
mission (third part).
The considerations and directives which follow are proposed in continuity with those of
the documents which have accompanied the path of consecrated life in these past not easy
years, especially Potissimum institutioni of 1990, (6) Fraternal Life in Community of 1994, (7) the
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Post-Synodal Apostolic Exhortation Vita consecrata of 1996 (8) and the 2002 Instruction,
Starting Afresh from Christ: A Renewed Commitment to Consecrated Life in the Third Millennium. (9)
(3) Cfr. Vita consecrata, VC 42: Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life Instruction Fraternal Life in Community (2 February 1994), 5; Congregation for
Religious and Secular Institutes, Instruction Essential Elements in the Church's Teaching on
Religious Life as Applied to Institutes Dedicated to Works of the Apostolate (31 May 1983), 41.
(4) Cfr. Code of Canon Law, CIC 631,1 VC 42.
(5) Cf John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), NM 43-45 VC 46 50.
(6) Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Potissimum institutioni (2 February 1990), in particular nn. 15, 24-25, 30-32.
(7) In particular nn. 47-52.
(8) In particular nn. 42-43, 91-92.
(9) Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Starting Afresh from Christ: A Renewed Commitment to Consecrated Life in the Third Millennium
(19 May 2002), in particular nn. 7 and 14.

FIRST PART: CONSECRATION AND SEARCH FOR THE WILL OF GOD

Because freed we can serve him in justice and holiness (cfr. Lc 1,74-75)

Whom Are We Seeking?

#4
The Lord asks the first disciples, who, perhaps, still uncertain and doubtful begin to
follow a new Rabbi: What are you looking for? (Jn 1,38). We can read into this question
other radical questionsWhat does your heart seek? What concerns you? Are you looking
for yourself or are you looking for the Lord your God? Are you pursuing your own desires
or the desire of the One who made your heart and wants to bring it to fullness, as he
knows and understands it? Are you running after only passing things or are you seeking
the One who does not pass away? In this world of dissimilarity, with what do we need to
be concerned, Lord God? From the rising of the sun to its setting I see men overwhelmed
by the turmoil of this worldsome look for riches, others, privilege, others yet again the
satisfactions of popularity, observed St. Bernard. (10)
Your face, O Lord, I seek (Ps 27,8) is the response of the person who has understood
the uniqueness and the infinite greatness of the mystery of God and the sovereignty of his
holy will but is also the response, even if it is only implicit and confused, of every human
creature in search of truth and happiness. Quaerere Deum has always been the quest of
every being thirsting for the Absolute and the Eternal. Many today tend to consider any
kind of dependence humiliating, but the status of creature in itself implies being
dependent on an Other and, therefore, as a being in relation, dependent on others.
The believer seeks the living and true God, the Beginning and the End of all things, the
God not made in his or her image and likeness but the God who made us in his image and
likeness, the God who makes known his will, who indicated the ways to reach him: You
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will show me the path of life, fullness of joys in your presence, delights at your right hand
forever (Ps 16,11).
To seek the will of God means to seek a friendly and benevolent will, which desires our
fulfilment, that desires, above all, a free response in love to its love, in order to make of us
instruments of divine love. It is along this via amoris that the flower of listening and
obedience blooms.
(10) St. Bernard, De diversis, 42, 3: PL 183, 662B.

Obedience as Listening
#5
Listen, child (Pr 1,8). First of all, obedience is an attitude of a son or daughter. It is that
particular kind of listening that only a son or daughter can do in listening to his or her
parent, because it is enlightened by the certainty that the parent has only good things to
say and give to him or her. This is a listening, full of the trust, that makes a son or
daughter accept the parent's will, sure that it will be for his or her own good.
This is most completely true in regard to God. In fact, we reach our fullness only to the
extent that we place ourselves within the plan with which He has conceived us with a
Father's love. Therefore, obedience is the only way human persons, intelligent and free
beings, can have the disposition to fulfil themselves. As a matter of fact, when a human
person says no to God, that person compromises the divine plan, diminishing him or
herself and condemning him or herself to failure.
Obedience to God is the path of growth and, therefore, of freedom for the person
because this obedience allows for the acceptance of a plan or a will different from one's
own that not only does not deaden or lessen human dignity but is its basis. At the same
time, freedom is also in itself a path of obedience, because it is in obeying the plan of the
Father, in a childlike way, that the believer fulfils his or her freedom. It is clear that such
obedience requires that persons recognize themselves as sons and daughters and enjoy
being such, because only a son or a daughter can freely place him or herself in the hands
of his or her Father, exactly like the Son, Jesus, who abandoned himself to the Father.
Even if in his passion he gave himself up to Judas, to the high priests, to his torturers, to
the hostile crowd, and to his crucifiers, he did so only because he was absolutely certain
that everything found its meaning in complete fidelity to the plan of salvation willed by
the Father, to whom, as St. Bernard reminds us, it is not the death which was pleasing,
but the will of the One who died of his own accord. (11)
(11) St. Bernard, De errore Abelardi, 8, 21: PL 182, 1070A.

Hear, O Israel! (Dt 6,4)

#6
For the Lord God, Israel is a child. Israel is the people whom he has chosen, begotten,
brought up, held by the hand, raised to his cheek and taught to walk (cfr. Os 11,1-4), to
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whom as the highest expression of affection he constantly addressed his Word,

even if this people did not always listen to it or considered it a weight, as a law. The
entire Old Testament is an invitation to listen, and listening is a way of coming to the New
Covenant when the Lord says: I will place my laws in their minds and I will write them
on their hearts; I will be their God and they shall be my people (He 8,10; cf. Jr 31,33).
As a free and liberating response of the New Israel to the proposal of a new covenant,
obedience flows from listening. Obedience is part of the New Covenant, which has
obedience for its distinctive characteristic. From this it follows that obedience can be
completely understood only within the logic of love, intimacy with God and the definitive
belonging to the One who finally sets all free.

Obedience to the Word of God

#7
The first act of obedience on the part of the creature is that of coming into existence in
conformity with the divine fiat that calls one into being. Such obedience reaches its full
expression in a creature free to recognize and accept him or herself as a gift of the
Creator, to say yes to coming into being from God. This constitutes the first real act of
freedom which is also the first and fundamental act of authentic obedience.
Thus, the real obedience of the believing person is adhering to the Word with which God
reveals and communicates himself, and through which he renews his covenant of love
every day. From that Word flowed life which continues to be transmitted every day.
Therefore, every morning the believing person seeks a living and faithful contact with the
Word which is proclaimed that day, meditating on it and holding it in his or her heart as a
treasure, making of it the root of every action and the primary criterion of each choice,
allowing him or herself to be edified by that Word. And at the end of the day placing him
or herself before the Word, praising God as Simeon did for having seen the fulfilment of
the eternal Word within the small events of the day (cf. Lc 2,27-32), and confiding to the
strength of the Word whatever has remained unaccomplished. The Word, in fact, does
not work only by day, but continuously, as the Lord teaches in the parable of the seed (cf.
Mc 4,26-27).
The loving encounter with the Word shows one how to discover the way to life and the
way through which God wishes to free his children, nourishes one's spiritual instincts for
the things which are pleasing to God, conveys the sense and the taste for his will, gives
peace and joy for staying faithful, making one sensitive and ready for all the expressions of
obedience: to the Gospel (Rm 10,16 2Th 1,8), to the faith (Rm 1,5 16,26 Ac 6,7), and to the
truth (Ga 5,7 1P 1,22).
However, one must not forget that the authentic experience of God always remains an
experience of otherness. However great the similarity that may be established between
Creator and creature, the dissimilarity between them is always greater. (12) The mystics
and all those who have tasted intimacy with God, remind us that the contact with the
sovereign Mystery is always contact with the Other, with a will which is at times
dramatically dissimilar from our own. To obey God means in fact to enter into an order of
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values which is other, taking on a new and different sense of reality, experiencing an
unthought-of freedom to reach the threshold of the mystery: For my thoughts are not
your thoughts, nor are your ways my ways, says the Lord. As high as the heavens are
above the earth, so high are my ways above your ways and my thoughts above your
thoughts (Is 55,8-9).
This entering into the world of God can arouse fear. Such an experience based on the
example of the Saints can show that what is impossible for man is made possible by God.
Additionally, it becomes authentic obedience to the mystery of God who is, at the same
time, interior intimo meo (13) and radically other.
(12) Benedict XVI, Encyclical Letter Spe salvi (30 November 2007), SPES 43; cfr. Fourth
Ecumenical Lateran Council, in: DS 806.
(13)More intimate than I am to myself: St. Augustine, Confessions, III, 6, 11.

In the Following of Jesus, the Obedient Son of the Father

#8
On this journey we are not alonewe are guided by the example of Christ, the Beloved on
whom the Father's favour rests (Mt 3,17 17,5), but also he who has freed us thanks to his
obedience. It is he who inspires our obedience in order that the divine plan of salvation be
completed through us.
In him everything is a listening to and acceptance of the Father (cfr. Jn 8,28-29); all of his
earthly life is an expression and continuation of what the Word does from eternityletting
himself be loved by the Father, accepting his love in an unconditional way, to the point of
deciding to do nothing by himself (cfr. Jn 8,28) but to do always what is pleasing to the
Father. The will of the Father is the food which sustains Jesus in his work (cfr. Jn 4,34)
and which merits for Him and for us the superabundance of the resurrection, the
luminous joy of entering into the very heart of God, into the blessed company of his
children (cfr. Jn 1,12). It is by this obedience of Jesus that all shall become just (Rm
5,19).
He also lived obedience when it presented a difficult chalice to drink (cfr. Mt 26,39 26,42
Lc 22,42), and he made himself obedient to the point of death, and death on a cross (Ph
2,8). This is the dramatic aspect of the obedience of the Son wrapped in a mystery which
we can never totally penetrate, but which for us is very relevant, because it uncovers for us
even more the filial nature of Christian obedience: only the child who senses himself loved
by the Father and loves him with his whole self, can arrive at this type of radical
obedience.
The Christian, like Christ, is defined as an obedient being. The unquestionable primacy of
love in Christian life cannot make us forget that such love has acquired a face and a name
in Christ Jesus and has become Obedience. Therefore, obedience is not humiliation but
the truth on which the fullness of human persons is built and realized. Hence, the believer
so ardently desires to fulfil the will of the Father as to make of it his or her supreme
aspiration. Like Jesus, he or she wants to live by this will. In imitation of Christ and
learning from Him, with a gesture of supreme freedom and of unconditional trust, the
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consecrated person has placed his or her will in the hands of the Father to make a perfect
and pleasing sacrifice to him (cf. Rm 12,1).
However, even before being the model for all obedience, Christ is the One to whom every
true obedience is directed. In fact, it is the putting of his words into practice that renders
one a disciple (cfr. Mt 7,24) and it is the observance of his commandments which
concretizes love for Him and draws the love of the Father (cf. Jn 14,21). He is at the
centre of the religious community as the One who serves (cf. Lc 22,27) but also as the
One to whom one professes one's own faith (You have faith in God; have faith also in
me (Jn 14,1) and to whom one gives his or her own obedience, because only in this does
one carry out a sure and persevering following. In fact, it is the Risen Lord himself, newly
present among the brothers and sisters gathered in his name who points out the path to
take. (14)
(14) Benedict XVI, Letter to the Prefect of the Congregation for Institutes of Consecrated Life and
Societies of Apostolic Life on the occasion of the Plenary Assembly, 27 September 2005, in
LOsservatore Romano, English Edition, 12 October 2005.

Obedient to God Through Human Mediation

#9
God manifests his will through the interior motion of the Spirit, who guides to all truth
(Jn 16,13), through multiple external mediations. In effect, the history of salvation is a
story of mediation, which makes the mystery of grace which God completes in the
intimacy of the heart visible in some way. Even in Jesus' life, it is possible to recognize not
a few human means through which He became aware of, interpreted, and accepted the
will of the Father, as the raison d'tre and as the constant food for his life and his mission.
Mediations that exteriorly communicate the will of God must be recognized in the events
of life and in the specific requirements of a particular vocation, but they are expressed as
well in the laws that give order to the life of groups of people and in the dispositions of
those who are called to lead such groupings. In the ecclesial context, laws and
dispositions, legitimately given, provide an insight into the will of God, becoming the
concrete and ordered realization of the demands of the Gospel from which they are
formulated and perceived.
Consecrated persons moreover are called to the following of the obedient Christ within an
evangelical project or a charismatic one, inspired by the Spirit and authenticated by the
Church. Approving a charismatic program that is a religious institute, the Church
guarantees that the inspiration that animates it and the norms that regulate it can provide a
path for seeking God and holiness. Therefore, the Rule and the other indications
concerning the way of life also become means of mediating the will of the Lord: human
mediation but still authoritative, imperfect but at the same time binding, the starting point
from which each day begins, and also for moving forward in a generous and creative
impulse towards that sanctity which God wills for every consecrated person. In this
journey persons in authority are invested with the pastoral task of leading and deciding.

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It is evident that all this will be experienced coherently and fruitfully only if the desire to
know and do the will of God, the awareness of one's own fragility and the acceptance of
the validity of the specific mediations remain alive, even when the reasons presented are
not fully grasped.
The spiritual intuitions of the founders and foundresses, especially of those who have
significantly marked the path of religious life throughout the centuries, have always given
great importance to obedience. Already at the beginning of his Rule, St. Benedict addresses
the monk: To thee, therefore, my speech is now directed, who, giving up thine own will,
takest up the strong and most excellent arms of obedience, to do battle for Christ the
Lord, the true King. (15)
It must also be remembered that the authority-obedience relationship is situated in the
larger context of the mystery of the Church and constitutes a particular actualization of its
function as mediator. In this regard the Code of Canon Law recommends that superiors are
to exercise their power, received from God through the ministry of the Church, in a spirit
of service. (16)
(15) St. Benedict, Rule, Prologue, 3. Cfr. also St. Augustine, Rule, 7; St. Francis of Assisi, Regula non
bullata 1, 1; Regula bullata, I, 1; cfr. Vita consecrata, VC 46.
(16) Code of Canon Law, CIC 618.

Learning Obedience in the Day-to-Day

#10
Therefore, for the consecrated person it might also come to having to learn obedience
through suffering or from some very specific and difficult situationswhen, for example,
one is asked to leave certain personal projects or ideas, to give up the pretext of managing
one's life and mission by oneself; or all the times in which what is asked (or who asks it)
does not seem to be very humanly convincing. Those who find themselves in such
situations now should not forget that mediation by its nature is limited and inferior to that
to which it refers, even more so if it deals with human mediation in relation to the divine
will; but one should remember that every time one finds oneself faced with a command
given legitimately that the Lord requests obedience to the person in authority who, at that
moment, represents him (17) and that Christ also learned obedience from what he
suffered (He 5,8).
In this regard, it is fitting to recall the words of Paul VI: You must feel something of the
force with which Christ was drawn to His Cross that baptism He had still to receive, by
which that fire would be lighted which sets you too ablaze (cfr. Lc 12,49-50) something
of that foolishness' which St. Paul wishes we all had, because it alone makes us wise (cfr.
1Co 3,18-19). Let the Cross be for you, as it was for Christ, proof of the greatest love. Is
there not a mysterious relationship between renunciation and joy, between sacrifice and
magnanimity, between discipline and spiritual freedom? (18)
It is precisely in these cases of suffering that the consecrated person learns to obey the
Lord (cfr. Ps 119,7), to listen to him and to remain devoted only to him, waiting patiently
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and full of hope for his revealing Word (cfr. Ps 118,81), in complete and generous
openness to accomplishing his will and not one's own (cf. Lc 22,42).
(17) Cfr. Second Vatican Ecumenical Council, Decree on the Renewal of Religious Life Perfectae
caritatis, PC 14; Code of Canon Law, CIC 601.
(18) Paul VI, Apostolic Exhortation Evangelica testificatio (29 June 1971), 29.

In the Light and Strength of the Spirit

#11
One remains devoted to the Lord when sensing in some way his presence in human
intermediaries, such as in the Rule, the superiors, the community, (19) the signs of the
times, the expectations of others and, above all, the poor; when one has the courage to
cast the nets on the strength of his word (cf. Lc 5,5) and not only from solely human
motivations; when one chooses to obey not only God but also others, but in every case,
for God and not for others. In his Constitutions, St. Ignatius writes: Genuine obedience
considers not the person to whom it is offered but Him for whose sake it is offered: and if
it is exercised for the sake of our Creator and Lord alone, then it is the very Lord of
everyone who is obeyed. (20)
If in difficult moments those who are called to obey request insistently the Father for the
Spirit (cfr. Lc 11,13), he will give them the Spirit and the Spirit will give light and the
strength to be obedient and will help them to know the truth and it is the truth makes
one free (cf. Jn 8,32).
Jesus himself, in his humanity, was led by the action of the Holy Spirit: conceived in the
womb of the Virgin Mary by the work of the Holy Spirit, at the beginning of his mission,
in his baptism he receives the Spirit which descends upon him and guides him; risen he
pours forth the Spirit on his disciples that they might enter into the same mission,
announcing the salvation and pardon which he merited. The Spirit who anointed Jesus is
the same Spirit who can make our freedom similar to that of Christ, perfectly conformed
to the will of God. (21)
Therefore, it is indispensable that all open themselves to the Spirit, beginning with
superiors, who properly receive authority from the Spirit, (22) and docile to the will of
God, (23) under his guidance must exercise it.
(19) Cfr. Evangelica testificatio, 25.
(20) St. Ignatius of Loyola, Constitutions of the Society of Jesus, 84.
(21) Cfr. Benedict XVI, Post-Synodal Apostolic Exhortation Sacramentum Caritatis (22 February
2007), SACRCAR 12.
(22) Cfr. Sacred Congregation for Religious and Secular Institutes and the Sacred Congregation for
Bishops, Directives for the Mutual Relations between Bishops and Religious in the Church Mutuae
relationes (14 May 1978), 13.
(23) Perfectae caritatis, PC 14.

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Authority at the Service of Obedience to the Will of God

#12
In consecrated life everyone must sincerely seek the will of the Father, because otherwise
the reason itself for this choice of life would disappear; but it is equally important to carry
out such a search together with the brothers or the sisters because it is properly that which
unites them, making them a family united to Christ.
Persons in authority are at the service of this search to ensure that it occurs in sincerity
and truth. In the homily at the beginning of his Petrine ministry, Benedict XVI affirmed
significantly: My real program of governance is not to do my own will, not to pursue my
own ideas, but to listen, together with the whole Church, to the word and the will of the
Lord, to be guided by Him, so that He himself will lead the Church at this hour of our
history. (24) On the other hand, it is necessary to recognize that the task of being a guide
for others is not easy, especially when the sense of personal autonomy is excessive or
conflictive and competitive in its relations with others. Therefore, it is necessary on
everyone's part to sharpen his or her ability to see the encounters of this task in faith, in
order that he or she might be inspired to have the attitude of Jesus the Servant who
washes the feet of his apostles so that they might have a part in his life and in his love (cfr.
Jn 13,1-17).
This calls for a great consistency on the part of those who guide institutes, provinces (or
other sections of the institute) and communities. Persons called to exercise authority must
know that they will be able to do so only if they first undertake the pilgrimage that leads to
seeking the will of God with intensity and righteousness. The advice that St. Ignatius of
Antioch gave to one of his fellow bishops is valuable for them: Nothing is done without
your agreement, but you do not do anything without God's agreement. (25) Persons in
authority must act in such a way that the brothers or the sisters can perceive that when
they give a command, they are doing so only to obey God.
Reverence for the will of God keeps those in authority in a state of humble seeking, so
that their acting conforms as much as possible to that holy will. St. Augustine reminds us
that the one who obeys always fulfils the will of God, not because the command of the
authority necessarily conforms to the divine will, but because it is the will of God that is
obeyed by the one who is in charge. (26) But those in authority, on their part, must search
assiduously with the help of prayer, reflection, and the advice of others for what God
really wills. Otherwise, instead of representing God, superiors risk putting themselves
carelessly in God's place.
With the intention of doing God's will, authority and obedience are not therefore two
distinct realities or things absolutely opposed but rather two dimensions of the same
evangelical reality, of the same Christian mystery, two complementary ways of
participating in the same oblation of Christ. Authority and obedience are personified in
Jesus: for this reason they must be understood in direct relation to him and in a real
configuration to him. Consecrated life intends simply to live His Authority and His
Obedience.

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(24) Benedict XVI, Homily during the Mass for the beginning of his Petrine Ministry (24 April
2005), AAS XCVII (2005), 709.
(25) St. Ignatius of Antioch, Letter to Polycarp, 4, 1.
(26) Cfr. St. Augustine, Enarrationes in Psalmos 70.1.2: PL 36, 875.

Some Priorities in the Service of Authority

#13
a) In consecrated life authority is first of all a spiritual authority. (27) Persons in authority recognize
that they are called to serve an ideal that is much greater than themselves, an ideal which
can be approached only in an atmosphere of prayer and humble seeking, which allows
them to grasp the action of the same Spirit in the heart of every brother or sister. Persons
in authority are spiritual when they place themselves at the service of what the Spirit
wants to realize through the gifts which he distributes to every member of the community,
in the charismatic project of the institute.
To be in the position of promoting the spiritual life, persons in authority will have to
cultivate first in themselves an openness to listening to others and to the signs of the times
through a daily familiarity in prayer with the Word of God, with the Rule and the other
norms of the life. The service of authority demands a persevering presence, able to
enliven and take initiative, to recall the raison d'tre of consecrated life, to help the
persons entrusted to you to correspond with ever-renewed fidelity to the call of the
Spirit. (28)
b) Persons in authority are called to guarantee to the community the time for and the quality of prayer,
looking after the community's daily faithfulness to prayer, in the awareness that the
community approaches God with small but constant steps, everyday and by everyone's
effort, and that consecrated persons can be useful to one another to the extent that they
are united to God. Furthermore, persons in authority are called to take care that,
beginning with themselves, daily contact with the Word does not disappear, since it has
the power to edify (Ac 20,32) individual persons and the community and to indicate ways
for the mission. Mindful of the command of the Lord, Do this in memory of me (Lc
22,19), persons in authority will assure that the holy mystery of the Body and of the Blood
of Christ is celebrated and venerated as the source and summit (29) of communion with
God and among the brothers and sisters. Celebrating and adoring the gift of the Eucharist
in faithful obedience to the Lord, the community draws from it the inspiration and
strength for its total dedication to God, in order to be a sign of his gratuitous love for
humanity and an efficacious pointing toward future goods. (30)
c) Persons in authority are called to promote the dignity of the person, paying attention to each
member of the community and to his or her growth, giving to each one the appropriate
appreciation and positive consideration, nurturing sincere affection towards all and
keeping reserved all that is said in confidence.
It is appropriate to recall that before invoking obedience (necessary) one needs to practice
charity (indispensable). It is also good to make an appropriate use of the word
communion, which cannot and must not be understood as a kind of delegation of
authority to the community (with the implicit invitation to each to do what he or she
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wants), but neither as a more or less veiled imposition of one's own point of view (each
one does what I want).
d) Persons in authority are called to inspire courage and hope in the midst of difficulties.
As Paul and Barnabas encouraged their disciples, teaching that we must undergo many
trials if we are to enter into the reign of God (Ac 14,22), persons in authority must help
in accepting the difficulties of the present moment, remembering that they are part of the
sufferings which are often strewn along the road that leads to the Reign of God.
Faced with some difficult situations in consecrated life, for example, where its presence
seems to be weakening and even disappearing, the one who leads the community will
recall the perennial values of this kind of life, because today, as yesterday, and as always,
nothing is more important, beautiful and true than spending one's own life in the service
of the Lord and for the littlest of his children.
Leaders of the community are like the Good Shepherd who gives his life for the sheep,
because even in the critical moment they do not retreat, but are present, participating in
the concerns and the difficulties of the people confided to their care, involving themselves
personally; and like the Good Samaritan they will be ready to care for any possible
wounds. Furthermore, leaders humbly recognizes their own limits and need for help from
others, knowing how to turn their own failures and defeats into rich learning experiences.
e) Persons in authority are called to keep the charism of their own religious family alive. The exercise of
authority also includes putting oneself at the service of the proper charism of the institute
to which one belongs, keeping it carefully and making it real in the local community and in
the province or the entire institute, according to the plans and orientations offered, in
particular by General Chapters (or analogous meetings). (31) What is required of persons
in authority is an adequate knowledge of the charism of the institute, making it part of
themselves, in order then better to see it in relation to community life and in relation to its
place in ecclesial and social contexts.
f) Persons in authority are called to keep alive the sentire cum Ecclesia. Persons in authority have
the task of helping to keep alive the sense of faith and of ecclesial communion, in the
midst of a people that recognizes and praises the wonders of God, witnessing to the joy of
belonging to him in the great family of the one, holy, catholic, and apostolic Church. The
task of following the Lord cannot be taken by solitary navigators but is accomplished in
the bark of Peter, which survives the storms; and consecrated persons contribute a
hardworking and joyful fidelity to good navigation. (32) Persons in authority should
therefore remember that Our obedience is a believing with the Church, a thinking and
speaking with the Church, serving through her. What Jesus predicted to Peter also always
applies: You will be taken where you do not want to go'. This letting oneself be guided
where one does not want to be led is an essential element of our serving and precisely that
which makes us free. (33)
Sentire cum Ecclesia that shines in founders and foundresses implies an authentic spirituality
of communion, that is an effective and affective relationship with the Bishops, primarily
with the Pope, the centre of unity of the Church. (34) To him every consecrated person
owes full and confident obedience also in virtue of the vow itself. (35) Moreover, ecclesial
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communion demands a faithful adhesion to the Magisterium of the Pope and Bishops as a
concrete witness to love for the Church and passion for her unity. (36)
g) Persons in authority are called to accompany the journey of ongoing formation. A task always to be
considered most important today on the part of persons in authority is that of accompanying
the persons for whom they are called to care throughout their lives. This they do not only
by offering help in resolving possible problems or in managing possible crises but also in
paying attention to the normal growth of each one in every phase and season of life, in
order to guarantee that youthfulness of spirit which lasts through time (37) and that
makes the consecrated person ever more conformed to the sentiments which were in
Christ Jesus (Ph 2,5).
Therefore, it will be the responsibility of persons in authority to keep a high level of
openness to being formed as well as the ability to learn from life. In particular, this is
important to do regarding the freedom of letting oneself be formed by others and for each
one to feel a responsibility for the growth of others. Both will be fostered by making use
of means of growth in community passed on by tradition and that are today especially
recommended by those who have solid experience in the field of spiritual formation:
sharing of the Word, personal and community plans, communitarian discernment, review
of one's life and fraternal correction. (38)
(27) Cfr. Fraternal Life in Community, 50.
(28) Benedict XVI, Address to Superiors General, 22 May 2006, in LOsservatore Romano, English
Edition, 31 May 2006, 13; cfr. Starting Afresh from Christ, 24-26.
(29) Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, LG 11;
Starting Afresh from Christ, 26.
(30) Cfr. SacrCar 8 37 81.
(31) Cfr. Vita consecrata, VC 42.
(32) Cfr. Mutuae relationes, 34-35.
(33) Benedict XVI, Homily during the Chrism Mass, 20 March 2008, in: LOsservatore Romano,
English Edition, 26 March 2008, p. 12.
(34) Starting Afresh from Christ, 32.
(35 Cfr. Code of Canon Law, CIC 590,2.
(36) Cfr. Vita consecrata, VC 46.
(37) Vita consecrata, VC 70.
(38) Cfr. Fraternal Life in Community, 32.

The Service of Authority in the Light of Ecclesial Norms

#14
In the preceding paragraphs the service of authority in consecrated life was described in
reference to the search for the will of the Father and some of its priorities were pointed
out.
In order that these priorities not be understood as purely facultative, it seems appropriate
to consider the particular characteristics of the exercise of authority according to the Code
of Canon Law. (39) In it the evangelical traits of the power exercised by religious superiors
on various levels are translated into norms.
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a) The obedience of the superior. Moving from the characteristic nature of munus of ecclesial
authority, the Code reminds the religious superior that he or she is first of all called to be
the first one to be obedient. In the strength of the assumed office, he or she owes
obedience to the law of God, from whom his or her authority comes and to whom he or
she must render an account in conscience, to the law of the Church, to the Roman
Pontiff, and to the proper law of the institute.
b) The spirit of service. After having reaffirmed the charismatic origin and the ecclesial
mediation of religious authority, it is reaffirmed that, as all authority in the Church, so too
the authority of the religious superior must be characterized by the spirit of service, in
imitation of Christ who came not to be served but to serve (Mc 10,45).
In particular, some aspects of such a spirit of service are pointed out, whose faithful
observance will assure that superiors, in fulfilling their service, will be recognized as
docile to the will of God. (40)
Therefore, every superior is called to bring to life again, brother to brother or sister to
sister, that love with which God loves his children, avoiding, on the one hand, any attitude
of domination and, on the other, any form of paternalism or maternalism.
All of this is made possible by confidence in the responsibility of the brothers or the sisters
promoting the voluntary obedience of their subjects with reverence for the human
person, (41) and through dialogue keeping in mind that bonding must come about in a
spirit of faith and love in the following of the obedient Christ (42) and not for other
motivations.
c) Pastoral care. The Code points out, as the primary goal of the exercise of religious power,
that of building a community of brothers or sisters in Christ in which God is sought after
and loved before all else. (43) Therefore, in the religious community authority is
essentially pastoral by its nature in that it is entirely in function of the building of Fraternal
Life in Community, according to the very ecclesial identity of consecrated life. (44)
The principle means that the superior should use to attain such a primary end can only be
based on faiththey are, in particular, listening to the Word of God and the celebration of
the Liturgy.
Finally, some areas of particular care on the part of superiors as regards the brothers or
sisters are singled outthey are to meet the personal needs of the members appropriately,
solicitously to care for and visit the sick, to correct the restless, to console the faint of
heart, and to be patient toward all. (45)
(39) Cfr. Code of Canon Law, CIC 617-619.
(40) Code of Canon Law, CIC 618.
(41) Code of Canon Law, CIC 618.
(42) Code of Canon Law, CIC 601.
(43) Code of Canon Law, CIC 619.

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(44) In fact, the religious community is able to follow and manifest the primacy of the love of God
that is the end itself of consecrated life and, thus, also its first obligation and the first apostolate of
individual members of the community, cfr. Code of Canon Law, CIC 573 607 663,1 673.
(45) Code of Canon Law, CIC 619.

In Mission with the Freedom of the Children of God

#15
Today, it is not rare that the mission is addressed to people concerned with their own
autonomy, jealous of their freedom, fearful of losing their independence.
With their very existence, consecrated persons present the possibility of a different way
for the fulfilment of their own life, a way where God is the goal, his Word the light, and
his will the guide, where consecrated persons move along peacefully in the certainty of
being sustained by the hands of a Father who welcomes and provides, where they are
accompanied by brothers and sisters, moved by the same Spirit, who wants to and knows
how to satisfy the desires and longings sown by the Father in the heart of each one.
This is the primary mission of the consecrated personhe or she must witness to the
freedom of the children of God, a freedom modelled on that of Christ who was free to
serve God and the brothers and sisters; and moreover to affirm with his or her very own
being that that God who formed the human creature from clay (cfr. Gn 2,7, 22) and
knitted that creature in his or her mother's womb (cfr. Ps 139,13), can form his or her life,
modelling it on that of Christ, the new and perfectly free man.

SECOND PART: AUTHORITY AND OBEDIENCE IN COMMUNITY LIFE

One among you is your teacher and you are all brothers (Mt 23,8)

The New Commandment

#16
To all those who seek God, in addition to the commandment, You shall love the Lord
your God with your whole heart, with your whole soul and with your whole mind, there
is given the second commandment similar to the first: you shall love your neighbour as
yourself (Mt 22,37-39). Thus, the Lord Jesus adds, Love one another as I have loved
you, because from the quality of your love they will know that you are my disciples (Jn
13,34-35). The building of fraternal community constitutes one of the fundamental tasks
of consecrated life, to which the members of the community are called to dedicate
themselves, moved by that same love that the Lord has poured out into their hearts. In
fact, Fraternal Life in Community is a constitutive element of religious life, an eloquent sign
of the humanizing effects of the presence of the Reign of God.
If it is true that there is no meaningful community without fraternal love, it is likewise true
that a correct view of obedience and authority can offer a valid help for living the
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commandment of love in daily life, especially when it is a question of facing problems

regarding the relationship between the individual and the community.

Persons in Authority at the Service of the Community, the Community at the

Service of the Reign of God
#17
All who are led by the Spirit of God are sons of God (Rm 8,14): we are, therefore,
brothers and sisters since God is the Father who guides the community of brothers and
sisters with his Spirit, configuring them to his Son.
The function of authority enters into this plan. Superiors, in union with the persons
entrusted to them, are called to build a fraternal community in Christ in which God is
sought and loved above things, in order to fulfil God's redemptive plan. (46) Therefore,
persons in authority are at the service of the community as was the Lord Jesus who washed
the feet of his disciples, in order that the community in its turn be at the service of the
Reign of God (cf. Jn 13,1-17). Exercising authority in the midst of one's brothers or sisters
means serving them, following the example of him who gave his life in ransom for the
many (Mc 10,45), in order that they might give their lives.
Only if superiors themselves live in obedience to Christ and sincerely observe the Rule can
the members of the community understand that their obedience to the superior is not
only not contrary to the freedom of the children of God but causes it to mature in
conformity with Christ, obedient to the Father. (47)
(46) Cfr. Code of Canon Law, CIC 619 602 618.
(47) Cfr. Perfectae caritatis, PC 14.

Docile to the Spirit who Leads to Unity

#18
One and the same call from God has gathered the members of a community or of an
institute together (cfr. Col 3,15); one and the same desire of seeking God continues to
guide them. Life in community is thus the particular sign, before the Church and society,
of the bond which comes from the same call and the common desire notwithstanding
differences of race and origin, language and culture to be obedient to that call.
Contrary to the spirit of discord and division, authority and obedience shine like a sign of
that unique Fatherhood which comes from God, of the brotherhood born of the Spirit, of
the interior freedom of those who put their trust in God, despite the human limitations of
those who represent him. (48)
The Spirit opens each one to the Reign of God, while maintaining his or her different gifts
and roles (cfr. 1Co 12,11). Obedience to the action of the Spirit unifies the community in
its witness to his presence, makes the steps of all joyful (cfr. Ps 37,23), and becomes the
basis of community life in which all obey, each with various tasks. The search for the will
of God and the willingness to carry it out is the spiritual cement that saves the group from

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the fragmentation that can arise from the great variety of persons in all their diversity
when they are lacking a unifying principle.
(48) Vita consecrata, VC 92.

For a Spirituality of Communion and a Communitarian Holiness

#19
In these last few years, a renewed concept of anthropology has made the importance of
the relational dimension of the human person much more evident. Such a conception
finds ample confirmation in the image of the human person that emerges from the
Scriptures and, undoubtedly, has also influenced the way of conceiving relations within
the religious community, making it more attentive to the value of openness to someone
other than oneself, to the fruitfulness of the relation with the diversity and enrichment
that come to each one from it.
Such a relational anthropology has also exercised an influence, at least indirectly as we
have already recalled, on the spirituality of communion, and has contributed to the renewal of
the concept of mission understood as a shared commitment with all members of the people
of God, in a spirit of collaboration and co-responsibility. The spirituality of
communionpresents itself as the spiritual climate of the Church at the beginning of the Third
Millennium and, therefore, as an active and exemplary task of religious life at all levels. It
is the main pathway for the future of a believing life and of Christian witness. It finds its
uncompromising reference in the Eucharistic mystery always seen as more central,
precisely because the Eucharist is thus constitutive of the Church's being and activity
and it is found at the root of the Church as a mystery of communion. (49)
Holiness and mission pass through the community because the risen Lord makes himself
present in it and through it, (50) making it holy and sanctifying the relationships. Has not
Jesus promised to be present where two or three are gathered in his name (cf. Mt 18,20)?
Thus, brothers and sisters become sacraments of Jesus and of the encounter with God, a
concrete possibility of being able to live the commandment of mutual love. In this way the
path of holiness becomes a way that all members of the community follow together; not
just a path for an individual but ever more a community experience: in the reciprocal
welcoming; in the sharing of gifts, above all the gift of love, of pardon, and of fraternal
correction; in the common search for the will of the Lord rich in grace and mercy; in the
willingness of each one to bear one another's burdens.
In today's cultural atmosphere, community holiness is a convincing witness, perhaps even
more than that of the individual: this shows the perennial value of unity, a gift left by the
Lord Jesus. This becomes particularly evident in international and intercultural
communities that demand high levels of welcoming and dialogue.
(49) Sacrcar 15.
(50) Cfr. Vita consecrata, VC 42.

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The Role of Persons in Authority for the Growth of the Community

#20
The growth of the community is the fruit of an ordered charity, which respects its
points of reference. Consequently, it is also necessary that the proper law of each
institute be as precise as possible in determining the respective competence of the
community, the various councils, departmental coordinators and the superior. A lack of
clarity in this area is a source of confusion and conflict. Community projects,' which can
help increase participation in community life and in its mission in various contexts, should
also take care to define clearly the role and competence of authority, in line with the
constitutions. (51)
Within this picture persons in authority promote the growth of fraternal life through the
service of listening and dialogue, the creation of a favourable atmosphere for sharing and
co-responsibility, the participation of everyone in the concerns of each one, service
balanced between the individual and the community, discernment and the promotion of
fraternal obedience.
(51) Fraternal Life in Community, 51.

a) The Service of Listening

The exercise of authority implies that persons in authority should gladly listen to those
who have been entrusted to them. (52) St. Benedict insists: The abbot calls the whole
community together; all of us have been called to give advicebecause often it is to the
youngest that the Lord reveals the best solution. (53)
Listening is one of the principal ministries of superiors for which they must always be
available, above all for those who feel isolated and in need of attention. In fact, listening
means accepting the other unconditionally, giving him or her space in one's own heart.
For this listening conveys affection and understanding, declares that the other is
appreciated, and that his or her presence and opinion are taken into consideration.
Whoever presides must remember that the one who does not listen to his brother or sister
does not know how to listen to God either, that an attentive listening allows one to better
coordinate the energy and gifts that the Spirit gives to the community and also, when
making decisions, to keep in mind the limits and the difficulties of some members. Time
spent in listening is never time wasted, and listening can often prevent crises and difficult
times both on the individual and community levels.
(52) Cfr. Perfectae caritatis, PC 14.
(53) St. Benedict, Rule, 3, 1.3.

b) Creation of an atmosphere favourable to dialogue, sharing and co-responsibility

Persons in authority will have to be concerned with creating an environment of trust,
promoting the recognition of the abilities and the sensitivities of individuals. Moreover,
455

with words and deeds they will nourish the conviction that the community requires
participation and therefore information.
In addition to listening, persons in authority will value sincere and free dialogue sharing
feelings, perspectives and plansin this atmosphere each one will be able to have his or her
true identity recognized and to improve his or her own relational abilities. Persons in
authority will not be afraid to recognize and accept those problems that can easily arise
from searching, deciding, working and together undertaking the best ways of realizing a
fruitful collaboration. On the contrary, they will look for the causes of any possible
uneasiness and misunderstandings, knowing how to propose solutions, shared as much as
possible. Moreover, they will commit themselves to finding ways of overcoming any form
of childishness, and discourage whatever attempts are made to avoid responsibility or to
evade major commitments, to close oneself in one's own world and in one's own interests
or to work in an isolated manner.
c) Soliciting the contribution of all for the concerns of all
Whoever is in charge has the responsibility for the final decision, (54) but must arrive at it
not by him or herself but rather by valuing the greatest possible free contribution of all the
brothers or sisters. The community is what its members make it. Therefore, stimulating
and motivating a contribution from every person so that each one feels the duty to
contribute his or her own charity, competence and creativity will be fundamental. In fact,
all the human resources are strengthened and brought together in the community project,
motivating and respecting them.
It is not enough to place material goods in common, but still more significant is the
communion of goods and personal abilities of endowments and talents, of intuitions and
inspirations, and still more fundamental, and to be promoted, is the sharing of spiritual
goods, of listening to the Word of God, of faith: the more we share those things which
are central and vital, the more the fraternal bond grows in strength. (55)
Probably not all will be immediately disposed to this type of sharing. When faced with
possible resistance, far from giving up the project those in authority should seek to
balance wisely the urgency for a dynamic and enterprising communion with the art of
being patient, not expecting to see immediately the fruits of their own efforts. They must
also recognize that God is the one and only Lord who can touch and change persons'
hearts.
(54) Cfr. Vita consecrata, VC 43; Fraternal Life in Community, 50c; Starting Afresh from Christ, 14.
(55) Fraternal Life in Community, 32.

d) At the service of the individual and of the community

In entrusting various responsibilities to members of the community, persons in authority
must take into account the personality of each brother or sister and each one's difficulties
and predispositions, in order to give to each a way to express his or her own gifts,

456

respecting the freedom of all. Simultaneously they must necessarily consider the good of
the community and the service to the work eventually entrusted to them.
Such organizing to realize goals is not always easy to put into practice. It is then that the
balance of persons in authority, which manifests itself in the ability to take the positive
aspects of each one and to make the best use of the strengths available, becomes
indispensable. This must be done with that righteousness of intention that makes
authority interiorly free, not too concerned with pleasing and humouring, but clear in
indicating the true meaning of the mission for the consecrated person that cannot be
reduced to a simple valuing of the abilities of each one.
However, it will likewise be indispensable that consecrated persons accept, in the spirit of
faith and from the hands of the Father, the responsibility entrusted to them even when it
does not agree with their desires and expectations or with their way of understanding the
will of God. For each person, still being able to express the specific difficulties by candidly
pointing them out as a contribution to the truth, obeying in such cases means relying on
the final decision of the person in authority, with the conviction that such obedience is a
precious contribution even if involving suffering for the building of the Reign of
God.
e) Community discernment
In community life which is inspired by the Holy Spirit, each individual engages in a
fruitful dialogue with others in order to discover the Father's will. At the same time,
community members together recognize in the one who presides an expression of the
fatherhood of God and the exercise of authority received from God, at the service of
discernment and communion. (56)
Sometimes, when the proper law provides for it or when the importance of the decision
to be taken demands it, the search for an adequate response is entrusted to community
discernment, in which it is a matter of listening to what the Spirit is saying to the
community (cf. Ap 2,7).
Even if true and appropriate discernment is reserved to the most important decisions, the
spirit of discernment ought to characterize every decision-making process that involves
the community. A time of individual prayer and reflection together with a series of
important attitudes for choosing together what is right and pleasing to God, should never
be missing prior to every decision. Here are some of these attitudes:
determination to seek nothing other than the divine will, letting oneself be inspired by
God's way of acting as seen in the Sacred Scriptures and in the history of the charism of
the institute, and with the awareness that evangelical logic is often upside-down in
relation to human logic that looks for success, efficiency and recognition;
openness to recognize in each brother or sister the ability to discover the truth, even if
partial, and consequently to welcome his or her opinions as mediation for discovering

457

together the will of God an openness to the point of knowing how to recognize the
ideas of others as better than one's own;
attention to the signs of the times, to the expectations of the people, to the needs of the
poor, to the pressing needs of evangelization, to the priorities of the Universal Church and
of particular churches and to the indications of Chapters and of major superiors;
freedom from prejudices, from excessive attachment to one's own ideas, from
perceptual frameworks which are rigid or distorted and from strong positions which
frustrate the diversity of opinions;
courage to ground firmly one's own ideas while also opening oneself to new
perspectives and to changing one's own point of view;
firm proposal to maintain unity in any case, whatever the final decision might be.
Community discernment is not a substitute for the nature and function of persons in
authority, from whom the final decision is expected. Nevertheless, persons in authority
cannot ignore that the community is the best place in which to recognize and accept the
will of God. In any case, discernment is one of the peak moments in a consecrated
community where the centrality of God, that ultimate end of everyone's search, as well as
the responsibility and the contribution of each one in the journey of all towards the Truth,
stand out with particular clarity.
(56) Vita consecrata, VC 92.

f) Discernment, authority and obedience

Persons in authority will be patient in the delicate process of discernment, which they will
seek to guarantee in its phases and support in its most critical steps, and to be firm in
requesting the implementation of whatever is decided. They will be attentive not to
abdicate their own proper responsibility, even for love of living in peace or for fear of
hurting someone's feelings. They will feel the responsibility of not avoiding situations in
which it is necessary to make clear and, at times, unpleasant decisions. (57) True love for
the community is really what makes persons in authority able to reconcile firmness and
patience, listening to each one, and the courage to make decisions, overcoming the
temptation to be deaf and mute.
Finally, it must be observed that a community cannot be in a state of continuous
discernment. After the time of discernment there is the time for obedience, which is the
implementation of the decision. Both are times in which it is necessary to live in the spirit
of obedience.
(57) Cfr. Vita consecrata, VC 43.

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g) Fraternal obedience
Towards the end of his Rule, St. Benedict affirms: The brethren must render the service
of obedience not only to the Abbot, but they must thus also obey one another, knowing
that they shall go to God by this path of obedience. (58) That in honour they forerun
one another (cfr. Rm 12,10). Let them bear their infirmities, whether of body or mind,
with the utmost patience; let them vie with one another in obedience. Let no one follow
what he thinketh useful to himself, but rather to another. (59) St. Basil asks himselfIn
what way do we have to obey each other? He respondsAs servants to their masters, as
the Lord has ordered usLet him who would be great among you become the servant of all
(cfr. Mc 10,44)'; Then he adds these words which are still more impressiveLike the Son of
Man who came not to be served but to serve' (Mc 10,45); and as the Apostle saysThrough
the love of the Spirit, be servants to each other' (Ga 5,13). (60)
True fraternity is based on the recognition of the dignity of the brothers or sisters and
becomes concrete in the attention given to others and to their needs, in the capacity to
rejoice in their gifts and their fulfilment, in placing at their disposition the proper time to
listen and to be enlightened; however, this demands being interiorly free.
Those persons are certainly not free who are convinced that their ideas and their solutions
are always the best; who suppose they can decide by themselves without any mediation for
knowing the divine will; who think of themselves as always right and do not have any
doubts that it is the others who have to change; who think only of their own things and
do not pay any attention to the needs of others; who think that to obey is something from
another era, which cannot be propounded in a world which is more evolved.
Rather, free are those persons who live constantly attentive and reach out to take advice in
every situation in life, and above all from every person who lives next to them, a
mediation of the will of the Lord, however mysterious. It was for liberty that Christ freed
us (Ga 5,1). He has freed us that we might be able to encounter God in the innumerable
ways in daily life.
The first among you must be your slave (Mt 20,27)
(58) St. Benedict, Rule, 71, 1-2.
(59) St. Benedict, Rule, 72, 4-7.
(60) St. Basil, Short Rule Question 115.

#21
Today, if assuming the responsibilities proper to authority can also seem a particularly
heavy burden and demand the humility of being the servant of others, it is, however,
always good to recall the severe words the Lord Jesus turns on those who are tempted to
clothe their authority in worldly prestige: Whoever wishes to be first among you must be
your slave, just as the Son of Man came not to be served but to serve and to give his life as
a ransom for many (Mt 20,27-28).
Those who seek in their own office a means of becoming greater or affirming themselves,
having themselves be served or making others serve them, place themselves clearly outside
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the evangelical model of authority. St. Bernard's words to his disciple who became a
successor of St. Peter are worth some attention: Consider if you have made progress on
the way of virtue, of wisdom, of intelligence, of goodness. Are you more arrogant or more
humble? More benevolent or more haughty? More indulgent or more intransigent? What
has developed in you: the fear of God or a dangerous effrontery? (61)
Obedience even under the best conditions is not easy, but it is made easier when the
consecrated person sees persons in authority place themselves at the humble and
hardworking service of the community and of the missionan authority that even with all
its human limitations in its acting tries to present again the attitudes and sentiments of the
Good Shepherd.
I pray that she who will have the office of responsibility for her sisters, St. Clare of
Assisi affirmed in her last will and testament, be committed to being in charge of the
others through virtue and holy behaviour more than by virtue of her office, in order that
the sisters, inspired by her example, obey her not so much because of her office, but for
love. (62)
(61) St. Bernard, De consideratione, II, X, 20: PL 182, 754D.
(62) St. Clare of Assisi, Testamento, 61-62.

Community Life as Mission

#22
Led by persons in authority, consecrated persons are called to measure themselves against
the new commandment, the commandment that renews all things: Love one another as I
have loved you (Jn 15,12).
To love each other as the Lord has loved means to go beyond the personal merit of the
brothers or sisters and to obey not one's own desires but God who speaks through the
condition and needs of the brothers or sisters. It is necessary to recall that the time
dedicated to improving the quality of community life is not time wasted because, as the
late and fondly remembered Pope John Paul II repeatedly emphasized, all the fruitfulness
of religious life depends on the quality of community life. (63)
The tension of making real fraternal community is not only preparation for the mission
but also an integral part of it, from the moment that fraternal communion, as such, is
already an apostolate. (64) In the continuous search for the will of God, being in mission
as communities that daily seek to build community means affirming that by following the
Lord Jesus, it is possible to realize human life together in a new and humanizing way.
(63) John Paul II, To the Plenary of the Congregation for Consecrated Life and Societies of
Apostolic Life, 20 November 1992, in LOsservatore Romano, English Edition, 2 December 1992, p.
2; cfr. Fraternal Life in Community, 54, 71.
(64) Fraternal Life in Community, 54.

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THIRD PART: IN MISSION

As the Father has sent me, so I also send you (Jn 20,21)

In Mission with All One's Being, as Jesus the Lord

#23
The Lord Jesus makes us understand with his own form of life that mission and obedience
cannot be separated. In the Gospels Jesus is always presented as the One sent by the
Father to do his will (cfr. Jn 5,36-38 6,38-40 7,16-18); he always does what is pleasing to
the Father. It is possible to say that the entire life of Jesus is the mission of the Father. He
is the mission of the Father.
As the Word came in mission, enfleshing himself in a humanity that he took on
completely, we collaborate in the mission of Christ in the same way and we permit him to
bring it to its complete fulfilment. Above all we welcome him, making ourselves the place
of his presence and, therefore, the continuation of his life in history, to afford others the
possibility of meeting him.
Considering that Christ in his life and work was the perfect amen (cfr. Ap 3,14) and the
perfect yes (cfr. 2Co 1,20) spoken to the Father, and that to say yes means simply to obey, it
is impossible to think about the mission if not in relation to obedience. To live the
mission always implies being sent, and that includes referring to the one who sends or to
the content of the mission to be developed. It is for this reason that, without reference to
obedience, the term mission becomes difficult to understand and is exposed to the risk of
being reduced to something that refers only to those developing the mission. There is
always the danger of reducing the mission to a profession to be done in view of one's own
fulfilment, thereby being managed more or less by oneself.

In Mission for Service

#24
In his Spiritual Exercises, St. Ignatius of Loyola writes that the Lord calls all and says:
Whoever will come with me must work with me, so that following me in effort and
suffering, will follow me also into glory. (65) The mission must be measured, today as in
the past, with notable difficulties that can be confronted only with the strength that comes
from the Lord, in the humble and strong awareness of being sent by him and, because of
this, being able to count on his help.
Thanks to obedience we have the certitude of serving the Lord, of being servants of the
Lord in our acting and suffering. Such certitude is the source of unconditional
commitment, tenacious faithfulness, interior serenity, disinterested service and dedication
of our best energies. Those who obey have the guarantee of truly taking part in the
mission, of following the Lord and not pursuing their own desires or wishes. In this way
we can know that we are guided by the Spirit of the Lord, and sustained, even in the midst
of great hardships, by his steadfast hand (cf. Ac 20,22-23). (66)
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One is in mission when, far from seeking one's own affirmation, one is, in the first place,
led by the desire to accomplish the will of God, which is worthy of adoration. Such a
desire is the very soul of adoration (Thy kingdom come, Thy will be done) and the
strength of the apostle. The mission demands the commitment of all one's human abilities
and talents that contribute to salvation when he or she is placed in the river of the will of
God, which transports passing things into the ocean of the eternal reality where God, in
unlimited happiness, will be all in all (cf. 1Co 15,28).
(65) St. Ignatius of Loyola, Spiritual Exercises, 95, 4-5.
(66) Vita consecrata, VC 92.

Authority and Mission

#25
All this implies that authority be recognized as an important task in carrying out the
mission, faithful to the charism proper to each. This is not a simple task, nor one without
difficulties and ambiguities. In the past, the risk could come from persons in authority
being directed mainly towards managing the work, with the danger of not taking care of
persons. Today, the risk can come rather from excessive fear of hurting others' feelings or
from a fragmentation of competencies and responsibilities that weakens the unified
movement towards the common objective and frustrates the role of authority.
However, persons in authority are not only responsible for the animation of the
community but also for the coordinating of the various competencies in relation to the
mission. Thus, they respect the roles and follow the internal norms of the Institute. Even
if persons in authority cannot and must not do everything, they nevertheless have
the ultimate responsibility for everything. (67)
Many are the challenges that the present time places on persons in authority in the task of
coordinating energies for the mission. Some important tasks are also listed here:
(67) Cfr. Vita consecrata, VC 43.

a) Persons in authority encourage the taking up of responsibilities and respect

them when taken up
For some, responsibilities can provoke a sense of fear. Therefore, it is necessary that
persons in authority convey to their collaborators Christian strength and the courage to
face difficulties, overcoming fears and attitudes of giving up.
Their concern will be sharing not only information but also responsibilities, committing
themselves to respecting each one in his or her own rightful autonomy. This involves, on
the part of authority, a patient coordination and, on the part of the consecrated person, a
sincere openness to working together.
Persons in authority need to be present when necessary, to foster in the members of the
community the sense of interdependence, as far from childish dependence as from a selfsufficient independence. This interdependence is the fruit of that interior freedom that
462

permits each one to work and collaborate, to substitute as well as to be substituted for, to
take an active part and to make his or her own contribution, even from behind the scenes.
Whoever exercises the service of authority will have to be attentive not to give into the
temptation of personal self-sufficiency, to believe that everything depends on him or her
and that it would not be important and useful to foster community participation; it is
better to take one step together than to take two or more alone.
b) Persons in authority invite us to confront diversity in a spirit of communion
The rapid cultural changes in progress do not only cause structural transformations that
influence activities and the mission but also can give rise to tensions within the
community, where diverse kinds of cultural or spiritual formation cause members to give
different readings to the signs of the times and, therefore, to propose varied projects not
always reconcilable. Such situations can be more frequent today than in the past because
there is a growing number of communities that are made up of persons who come from
different ethnic groups or cultures, thereby making generational differences more evident.
Persons in authority are called to serve with a spirit of communion even these composite
communities, helping them to offer, in a world noted for many divisions, the witness that
it is possible to live together and to love one another even if different. It must then firmly
maintain some theoretical-practical principles:
to remember that in the spirit of the Gospel, a conflict of ideas never becomes a conflict
of persons;
to recall that a plurality of perspectives fosters a deepening of the question;
to promote communication so that the free exchange of ideas makes the positions clear
and causes the positive contribution of each one to emerge;
to help free oneself from egocentrism and ethnocentrism, which tend to place the
causes of trouble onto others, in order to reach a mutual understanding;
to understand that the ideal is not that of having a community without conflicts but
instead a community that is willing to confront its own tensions in order to resolve them
positively, looking for solutions that ignore none of the values that must be taken into
account.
c) Persons in authority maintain a balance between the various dimensions of
consecrated life
These dimensions can come into tension among themselves. Persons in authority must
assure that unity of life be preserved and that the greatest possible attention is paid to the
balance between time dedicated to prayer and time dedicated to work, between individual
and community, between commitments and rest, between attention to common life and
attention to the world and the Church, between personal formation and community
formation. (68)
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One of the most delicate balances is that between community and mission, between life ad
intra and life ad extra. (69) Given that normally the urgency of the things that need to be
done can lead not to caring about the things that regard the community and that ever
more often today one is called to work as an individual, it is opportune that some
inviolable rules that guarantee simultaneously both a spirit of brotherhood or sisterhood
in the apostolic community and an apostolic sensitivity in community life be respected.
It will be important that persons in authority be the guarantors of these rules and remind
each and everyone that a member of the community who is in mission or is performing
some apostolic service, even if working alone, always acts in the name of the institute or of the
community and thus works thanks to the community. Often, if some are able to accomplish that
particular activity it is because others of the community have given of their time for them,
advised them or conveyed a certain spirit. Furthermore, the one who remains in the
community substitutes in certain tasks in the house for the persons committed outside the
community or prays for them or supports them with his or her own fidelity.
And now it is right not only that apostles be deeply grateful but also that they remain closely
united to their own community in all that they do. The apostle must not act like the owner of
the community but should try at any cost to have the community move along together,
waiting, if necessary, for the one who goes more slowly, valuing the contribution of each
one, sharing as much as possible the joys and efforts, insights and uncertainties, so that all
feel as theirs the apostolate of each one of the others, without envy or jealousy. Apostles
may be certain that no matter how much of themselves they give to the community, it will
never equal what they have already received and will continue to receive from it.
(68) Cfr. Fraternal Life in Community, 50.
(69) Cfr. Fraternal Life in Community, 59.

d) Persons in authority have a merciful heart

St. Francis of Assisi, in a moving letter to a minister/superior, gave the following
instructions about the possible personal weaknesses of his brothers: And in this I want to
know, if you love the Lord and myself, His servant and yours, if you have done this,
namely, that there be no friar in the world, who has sinned, as much as one could sin, that,
after he has seen your eyes, never leaves without your mercy, if he seeks mercy. And if he
would not seek mercy, you are to ask him if he wants mercy. And if afterwards he would
have sinned a thousand times before your eyes, love him more than me for this, so that
you draw him to the Lord; and you are to always pity such ones. (70)
Persons in authority are called to develop a pedagogy of forgiveness and mercy, that is, to
be instruments of the love of God that welcomes, corrects and always gives another
chance to the brother or sister who makes a mistake and falls into sin. Above all they will
need to remember that without hope of forgiveness a person finds it hard to get back on
the path and tends inevitably to add wrong to wrong and failings to failings. The
perspective of mercy, instead, affirms that God is able to draw out, even from sinful
situations, a way that leads towards the good. (71) May persons in authority spare no
efforts so that the whole community may learn this merciful style.
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(70) St. Francis of Assisi, A Letter to a Certain Minister Provincial, 7-10.

(71) Cfr. John Paul II, Encyclical Letter Dives in Misericordia, 30 November 1980, DM 6.

e) Persons in authority have a sense of justice

If the invitation of St. Francis of Assisi to forgive the brother who sins can be considered
a precious general rule, it must be recognized that there can be behaviours in the members
of some communities of consecrated persons that seriously harm their neighbour and that
imply a responsibility vis--vis people outside the community and also within the
institutions themselves to which they belong. If it is necessary to have understanding for
the wrongdoing of the individual, it is also necessary to have a rigorous sense of
responsibility and charity towards those who are eventually damaged by the incorrect
behaviour of some consecrated person.
May he or she who errs know that he or she must answer personally for the consequences
of his or her acts. Understanding for the confrere cannot exclude justice, especially in the
face of vulnerable persons and victims of abuse. To accept and recognize the real evil and
to assume the responsibility for it and its consequences are already steps on the path that
leads to mercy: as for Israel who distanced itself from the Lord, the acceptance of the
consequences of evil, that is, the experience of the Exile, is the first step in once again
taking up the path of conversion and of rediscovering more deeply that real relationship
with him.
f) Persons in authority promote collaboration with the laity
The growing collaboration with the laity in the works and activities conducted by
consecrated persons raises new questions that require new responses both on the part of
the community and on the part of authority. The participation of the laity often brings
unexpected and rich insights into certain aspects of the charism, given that the laity are
invited to offer religious families the invaluable contribution of their being in the world'
and their specific service. (72)
It was fittingly recalled that in order to reach the objective of mutual collaboration
between religious and laity, it is necessary to havereligious communities with a clear
charismatic identity, assimilated and lived, capable of transmitting it to others and
disposed to share it; religious communities with an intense spirituality and missionary
enthusiasm for communicating the same spirit and the same evangelizing thrust; religious
communities who know how to animate and encourage lay people to share the charism of
their institute, according to their secular character and according to their different style of
life, inviting them to discover new ways of making the same charism and mission
operative. In this way, a religious community becomes a centre radiating outwardly, a
spiritual force, a centre of animation, of fraternity creating fraternity, and of communion
and ecclesial collaboration, where the different contributions of each help build up the
Body of Christ, which is the Church. (73)

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Furthermore, it is necessary that there be a well-defined description of the competencies

and responsibilities of the laity as much as of the religious, as well as of the intermediate
entities (administrative councils and the like). In all this, the one in charge of the
community of consecrated persons has an irreplaceable role.
(72) Vita consecrata, VC 55; cfr. Starting Afresh from Christ, 31.
(73) Fraternal Life in Community, 70.

Difficult Obedience
#26
In the concrete development of the mission, some instances of obedience can be
particularly difficult because points of view or means of apostolic or diaconal action can
be perceived and thought of in different ways. In the face of certain difficult situations of
obedience, to all appearances absolutely absurd, there can arise the temptation towards
distrust and even abandonment. Is it worth continuing? Could I not realize my ideas
better in another context? Why get worn out in pointless conflicts?
St. Benedict already confronted the question of an obedience very burdensome or
positively impossible to perform; and St. Francis of Assisi considered the case in which
the subject sees things which are better and more useful for his soul than those which the
prelate (superior) orders him to do. The Father of monasticism replies, asking for a free,
open, humble and trusting dialogue between the monk and the abbot, though in the end,
if requested, the monk obeys for the love of God and confiding in his help. (74) The
Saint of Assisi invites the person to implement a loving obedience, in which the friar
voluntarily sacrifices his views and carries out the command requested, because in this way
he pleases God and neighbour, (75) and sees a perfect obedience, there, where even
not being able to obey because he is being commanded something against his soul, the
religious does not break unity with the superior and community, and is also ready to bear
persecution because of it. In fact, observes St. Francis, whoever chooses to suffer
persecution rather than wish to be separated from his brothers truly remains in perfect
obedience because he lays down his life for his brothers. (76) This reminds us that love
and communion represent supreme values to which even the exercise of authority and
obedience are subordinated.
It must be recognized that it is understandable, on the one hand, to have a certain
attachment to personal ideas and convictions, fruit of reflection or of experience and
matured over time, and it is also a good thing to seek to defend them and to carry them
forward, always in the perspective of the Reign of God, in a straightforward and
constructive dialogue. On the other hand, it is not to be forgotten that the model is always
Jesus of Nazareth, who even during his Passion asked God that his will, as Father, be
done, nor did he pull back from death on the cross (cf. He 5,7).
When requested to give up their own ideas or projects, consecrated persons might
experience loss and a sense of rejection of authority or to feel within themselves the loud
cries and tears (He 5,7) and pleading that the bitter chalice might pass. But that is also the
time to entrust oneself to the Father in order that his will might be done, and thus to be
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able to participate actively, with all one's being, in the mission of Christ for the life of the
world (Jn 6,51).
It is in saying these difficult yeses that one can understand in depth the sense of
obedience as a supreme act of freedom, expressed in total and confident abandoning of
oneself to Christ, the Son freely obedient to the Father, and one can understand the sense
of mission as an obedient offering of oneself that brings the blessing of the Most High: I
will bless you with every blessing (and) all the nations of the earth shall gain blessing for
themselves, because you have obeyed my voice (Gn 22,17-18). In that blessing obedient
consecrated persons know that they will again find all that they left with the sacrifice of
their being detached; within that blessing is also hidden the full realization of their own
humanity (cf. Jn 12,25).
(74) St. Benedict, Rule, 68, 1-5.
(75) St. Francis of Assisi, Admonition III, 5-6.
(76) St. Francis of Assisi, Admonition III, 9.

Obedience and Objections of Conscience

#27
Here one could askCan there be situations in which a person's conscience would not seem
to permit following the directives given by persons in authority? Can it happen, in short,
that the consecrated person must state in relation to the norms or to their superiors: It is
necessary to obey God rather than men (Ac 5,29)? This is the case of the so-called
objection in conscience of which Paul VI spoke, (77) and that should be considered in its
authentic meaning.
If it is true that conscience is the place where the voice of the Lord resounds, the voice
that indicates to us how to behave, it is also true that it is necessary to learn to listen to
this voice very attentively in order to know how to recognize it and distinguish it from
other voices. In fact, it is necessary not to confuse this voice with those which emerge
from a subjectivism that ignores or disregards the sources and criteria that cannot be given
up and are mandatory in the formation of judgments of conscience: It is the heart'
converted to the Lord and to the love of what is good which is really the source of true
judgments of conscience, (78) and freedom of conscience is never freedom from' the
truth but always and only freedom in' the truth. (79)
The consecrated person will then have to reflect long before concluding that it is not the
obedience received but what is sensed within him or herself that represents the will of
God. He or she will also have to remember to keep the law of mediation in force in all
cases, guarding him or herself from making serious decisions without any examination and
verification. It certainly remains indisputable that what counts is to arrive at knowing and
fulfilling the will of God, but it ought to be likewise indisputable that the consecrated
person is committed by vow to accept this holy will through determined mediations. To
say that what counts is the will of God, not the means, and to reject them or to accept
them only on the basis of what is pleasing, can take away the meaning of the person's
vow, and empty his or her own life of one of its essential characteristics.
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Consequently, apart from an order manifestly contrary to the laws of God or the
constitutions of the institute, or one involving a serious and certain evil in which case
there is no obligation to obey the superior's decisions concern a field in which the
calculation of the greater good can vary according to the point of view. To conclude from
the fact that a directive seems objectively less good that it is unlawful and contrary to
conscience would mean an unrealistic disregard of the obscurity and ambivalence of many
human realities. Besides, refusal to obey involves an often serious loss for the common
good. A religious should not easily conclude that there is a contradiction between the
judgment of his conscience and that of his superior. This exceptional situation will
sometimes involve true interior suffering, after the pattern of Christ himself who learned
obedience through suffering' (He 5,8). (80)
(77) Cfr. Paul VI, Evangelica testificatio, 28-29.
(78) John Paul II, Encyclical Letter Veritatis splendor, 6 August 1993, VS 64.
(79) VS 64.
(80) Evangelica testificatio, 28.

Difficult Kinds of Authority

#28
But persons in authority can also become discouraged and disillusioned. In the face of the
resistance of some members of the community and of certain questions that seem
irresoluble, he or she can be tempted to cave in and to consider every effort for improving
the situation useless. What we see here then is the danger of becoming managers of the
routine, resigned to mediocrity, restrained from intervening, no longer having the courage
to point out the purposes of authentic consecrated life and running the risk of losing the
love of one's first fervour and the desire to witness to it.
When the exercise of authority weighs heavily and is difficult, it is good to recall that the
Lord Jesus considers such a task an act of love towards him: Simon, son of John, do you
love me? (Jn 21,16). And listening again to the words of Paul becomes beneficialRejoice
in hope, be patient in suffering, persevere in prayer, contribute to the needs of the saints
(Rm 12,12-13).
The silent interior struggle that accompanies fidelity to one's own task, marked at times by
solitude or misunderstanding of those to whom one gives oneself, becomes the way of
personal sanctification and a means of salvation because of what he or she suffers.

Obedient Until the End

#29
If the life of the believer is entirely a search for God, every day of life becomes a continual
learning of how to listen to his voice in order to do his will. It is a question certainly of a
demanding school, almost a struggle between that I who tends to be in control of oneself
and one's history and that God who is the Lord of every history, a school wherein one
learns to entrust oneself so much to God and to his Fatherhood, as also to trust in men
and women his sons and daughters and our brothers and sisters. In this way the
certitude grows that the Father never abandons anyone, not even when it is necessary to
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entrust the care for one's own life into the hands of the brothers or sisters and to
recognize in them the sign of his presence and the mediators of his will.
With an act of obedience, even if unaware of it, we came to life, accepting that good Will
that has preferred our existing to non-existence. We will conclude our journey with
another act of obedience that hopefully would be as much as possible conscious and free
but above all an expression of abandonment to the good Father who will call us
definitively to himself, into his reign of infinite light, where our seeking will have found its
conclusion and our eyes will see him in a Sunday without end. Then we will be fully
obedient and fulfilled, because we will be saying yes forever to that Love that has made
us happy with him and in him.

Prayer for Persons in Authority

#30
O Good Shepherd, Jesus, good, gentle, tender Shepherd, behold a shepherd, poor and
pitiful, a shepherd of Your sheep indeed, but weak and clumsy and of little use, who cries
out to You.
Teach me, Your servant, therefore, Lord, teach me, I pray You, by Your Holy Spirit, how
to devote myself to them and how to spend myself on their behalf. Give me, by Your
unutterable grace, the power to bear with their shortcomings patiently, to share their griefs
in loving sympathy, and discretely to help them according to their needs. Taught by Your
Spirit, may I learn to comfort the sorrowful, to strengthen the weak, to be weak with
those who are weak, to be indignant with those who suffer scandal, to become all things
to all in order to save all. Place true, just and pleasing words in my mouth, so that they all
may be built up in faith and hope and love, in chastity and lowliness, in patience and
obedience, in spiritual fervour and submissiveness of mind.
I commit them into Your holy hands and loving providence. May no one snatch them
from Your hand, nor from the hands of Your servant's, unto whom You have committed
them. May they always persevere with gladness in their holy purpose, unto the attainment
of everlasting life with You, our most sweet Lord, their Helper, who live and reign to ages
of ages. Amen. (81)
(81) Aelred of Rievaulx, Pastoral Prayer, 1, 7, 10. CC CM Vol. I 757-763.

Prayer to Mary
#31
O sweet and holy Virgin Mary, with Your believing and perplexed obedience, at the
announcement of the angel You gave us Christ. At Cana with Your attentive Heart You
showed us how to act responsibly. You did not wait passively for the action of Your Son
but You anticipated it, making Him aware of the need and with discreet authority taking
the initiative to send the servants to Him.
At the foot of the cross, obedience made You the Mother of the Church and of believers
while in the Upper Room every disciple recognized in You the gentle authority of love
and service.
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Help us to understand that every true authority in the Church and in consecrated life has
its foundation in being docile to the will of God and help each one of us become in fact,
authority for others with our own life lived in obedience to God.
O merciful and compassionate Mother, You who did the will of the Father, ever ready in
obedience', (82) make our lives attentive to the Word, faithful in the following of Jesus,
the Lord and Servant, in the light and with the strength of the Holy Spirit, joyful in
fraternal communion, generous in mission, prompt in our service to the poor, looking
forward to the day in which obedience in faith will flow into the feast of Love without
end.
82) Vita consecrata, VC 112.

On 5 May 2008, the Holy Father approved this present Instruction of the Congregation
for Institutes of Consecrated Life and Societies of Apostolic Life, and ordered its
publication.
From the Vatican, 11 May 2008, the Solemnity of Pentecost.
FRANC CARD. ROD, C.M.
Prefect
+ GIANFRANCO A. GARDIN, OFM CONV.
Secretary

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