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Religious / Religious Life / Religious Institutes
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"Then Jesus said to his disciples,
'Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find
it.'" (Mt. 16:24-25)
"[Jesus]
said to them, 'Because of the hardness of your hearts Moses
allowed you to divorce your wives, but from the beginning it was
not so. I say to you, whoever divorces his wife (unless the
marriage is unlawful) and marries another commits adultery.' (His)
disciples said to him, 'If that is the case of a man with his
wife, it is better not to marry.' He answered, 'Not all can accept
(this) word, but only those to whom that is granted. Some are
incapable of marriage because they were born so; some, because
they were made so by others; some, because they have renounced
marriage for the sake of the kingdom of heaven. Whoever can accept
this ought to accept it.'" (Mt. 19:8-12)
"Jesus said to him,
'If you wish to be perfect, go, sell what you have and give to (the) poor, and you will have treasure in heaven. Then come, follow
me.'" (Mt. 19:21)
"Such
then is the end of that austere life, an eternity of glory!"
(St. Teresa of Avila, Doctor of the Church)
"The
purpose of the religious life is to help the members follow Christ
and be united to God through the profession of the evangelical
counsels." (Second Vatican Council)
"Can.
625 §1The supreme Moderator of the institute is to be designated
by canonical election, in accordance with the constitutions."
(1983 Code of Canon Law)
"Can.
671 Religious are not to undertake tasks and offices outside their
own institute without the permission of the lawful Superior."
(1983 Code of Canon Law)
"Since
the ultimate norm of the religious life is the following of Christ
set forth in the Gospels, let this be held by all institutes as
the highest rule." (Second Vatican Council)
"Can.
673 The apostolate of all religious consists primarily in the
witness of their consecrated life, which they are bound to foster
through prayer and penance." (1983 Code of Canon Law)
"Can.
728 When an indult to leave the institute has been lawfully
granted, all bonds, rights and obligations deriving from
incorporation cease." (1983 Code of Canon Law)
"Can.
670 The institute must supply the members with everything that, in
accordance with the constitutions, is necessary to fulfil the
purpose of their vocation." (1983 Code of Canon Law)
"[A]
religious does not violate his profession if he be not perfect,
but only if he despises to tend to perfection." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"[H]e
who enters the religious state subjects himself to others for the
sake of a spiritual profit" (St. Thomas Aquinas, Doctor of
the Church and "greatest theologian in the history of the
Church")
"Can.
662 Religious are to find their supreme rule of life in the
following of Christ as proposed in the Gospel and as expressed in
the constitutions of their own institute." (1983 Code of
Canon Law)
"Can.
655 Temporary profession is to be made for the period defined by
the institute's own law. This period may not be less than three
years nor longer than six years." (1983 Code of Canon Law)
"Can.
621 A grouping of several houses which constitutes an immediate
part of the same institute under the same superior and has been
canonically erected by legitimate authority is called a
province." (1983 Code of Canon Law)
"We
admonish religious superiors of their solemn duty never to allow
anything to be published by any of their subjects without
permission from themselves and from the Ordinary." (Pope St.
Pius X, "Pascendi Dominici Gregis", 1907 A.D.)
"Can.
584 The suppression of an institute pertains only to the Apostolic
See; a decision regarding the temporal goods of the institute is
also reserved to the Apostolic See." (1983 Code of Canon Law)
"Can.
664 Religious are earnestly to strive for the conversion of soul
to God. They are to examine their consciences daily, and to
approach the sacrament of penance frequently." (1983 Code of
Canon Law)
"Can.
661 Through their entire life, religious are to continue
diligently their spiritual, doctrinal, and practical formation.
Superiors, moreover, are to provide them with the resources and
time for this." (1983 Code of Canon Law)
"Can.
622 The supreme Moderator has authority over all provinces, houses
and members of the institute, to be exercised in accordance with
the institute's own law. Other Superiors have authority within the
limits of their office." (1983 Code of Canon Law)
"Can.
710 A secular institute is an institute of consecrated life in
which the Christian faithful, living in the world, strive for the
perfection of charity and seek to contribute to the sanctification
of the world, especially from within." (1983 Code of Canon
Law)
"Can.
632 The institute's own law is to determine in greater detail
matters concerning other chapters and other similar assemblies of
the institute, that is, concerning their nature, authority,
composition, procedure and time of celebration." (1983 Code
of Canon Law)
"Can.
711 Without prejudice to the provisions of the law concerning
institutes of consecrated life, consecration as a member of a
secular institute does not change the member's canonical status
among the [faithful], be it lay or clerical." (1983 Code
of Canon Law)
"Can.
487 The religious state is a stable manner of living in common, by
which the faithful take up, besides common precepts, also the
evangelical counsels of observing by vow obedience, chastity, and
poverty, [and it] must be held in honor by all." (1917 Code
of Canon Law)
"Can.
720 The right of admission into the institute, either for
probation or for the assumption of sacred bonds, whether temporary
or perpetual or definitive, belongs to the major moderators with
their council, in accordance with the constitutions." (1983
Code of Canon Law)
"Can.
654 By religious profession members make a public vow to observe
the three evangelical counsels. Through the ministry of the Church
they are consecrated to God, and are incorporated into the
institute, with the rights and duties defined by law." (1983
Code of Canon Law)
"Can.
702 § Third Order seculars are those in the world, under the
moderation of a certain Order, according to its spirit, working to
attain Christian perfection in a secular way of life according to
the rules approved for them by the Apostolic See." (1917 Code
of Canon Law)
"Can.
705 A religious raised to the episcopate remains a member of his
institute but is subject only to the Roman Pontiff by virtue of
the vow of obedience and is not bound by obligations which he
himself prudently judges cannot be reconciled with his
condition." (1983 Code of Canon Law)
"Can.
623 To be validly appointed or elected to the office of Superior,
members must have been perpetually or definitively professed for
an appropriate period of time, to be determined by their own law
or, for major Superiors, by the constitutions." (1983 Code of
Canon Law)
"Can.
716 §1 All members are to take an active part in the life of the
institute, in accordance with the institute's own law. §2 Members
of the same institute are to preserve a rapport with one another,
carefully fostering a unity of spirit and a genuine
fraternity." (1983 Code of Canon Law)
"Can.
597 §1 Any Catholic endowed with a right intention who has the
qualities required by universal and proper law and who is not
prevented by any impediment can be admitted into an institute of
consecrated life. §2 No one can be admitted without suitable
preparation." (1983 Code of Canon Law)
"Religious
communities have the right to possess whatever is required for
their temporal life and work, unless this is forbidden by their
rules and constitutions. Nevertheless, they should avoid every
appearance of luxury, excessive wealth and the accumulation of
goods." (Second Vatican Council)
"And
they too, who live the contemplative life, precisely because they
not only offer to God prayer and supplication but immolate
themselves for the salvation of others, accomplish much for the
good of the Church" (Pope Pius XII, "Sacra Virginitas",
1954 A.D.)
"Can.
692 Unless it has been rejected by the member in the act of
notification, an indult of departure granted legitimately and made
known to the member entails by the law itself dispensation from
the vows and from all the obligations arising from
profession." (1983 Code of Canon Law)
"Can.
609 §1 A house of a religious institute is established, with the
prior written consent of the diocesan Bishop, by the authority
competent according to the constitutions. §2 For the
establishment of a monastery of cloistered nuns, the permission of
the Apostolic See is also required." (1983 Code of Canon Law)
"Can.
730 For a member to transfer from one secular institute to
another, the provisions of can. 684 §§1, 2, 4 and 685, are to be
observed. A transfer to or from another kind of institute of
consecrated life requires the permission of the Apostolic See,
whose instructions must be followed." (1983 Code of Canon
Law)
"Can.
608 A religious community is to live in a lawfully constituted
house, under the authority of a Superior designated according to
the norms of law. Each house is to have at least an oratory, in
which the Eucharist is celebrated and reserved, so that it may
truly be the centre of the community." (1983 Code of Canon
Law)
"He
who enters religion does not make profession to be perfect, but he
professes to endeavor to attain perfection; even as he who enters
the schools does not profess to have knowledge, but to study in
order to acquire knowledge." (St. Thomas Aquinas, Doctor of
the Church and "greatest theologian in the history of the
Church")
"It
redounds to the good of the Church that institutes have their own
particular characteristics and work. Therefore let their founders'
spirit and special aims they set before them as well as their
sound traditions - all of which make up the patrimony of each
institute - be faithfully held in honor." (Second Vatican
Council)
"Can.
702 §1 Those who depart from a religious institute legitimately
or have been dismissed from it legitimately can request nothing
from the institute for any work done in it. §2 Nevertheless, the
institute is to observe equity and the charity of the gospel
toward a member who is separated from it." (1983 Code of
Canon Law)
"Can.
612 The consent of the diocesan Bishop is required if a religious
house is to be used for apostolic works other than those for which
it was established. This permission is not required for a change
which, while observing the laws of the foundation, concerns only
internal governance and discipline." (1983 Code of Canon Law)
"Can.
589 An institute of consecrated life is said to be of pontifical
right if the Apostolic See has erected it or approved it through a
formal decree. It is said to be of diocesan right, however, if it
has been erected by a diocesan bishop but has not obtained a
decree of approval from the Apostolic See." (1983 Code of
Canon Law)
"The
unitive way is possible in every state of life; only, there must
be one condition observed, and that is, the soul must be detached
from every tie that could keep her from going to God. The
religious breaks these ties by his three vows, which are in direct
opposition to the triple concupiscence of fallen nature"
(Liturgical Year)
"Can.
680 Organised cooperation is to be fostered among different
institutes, and between them and the secular clergy. Under the
direction of the Bishop, there is to be a coordination of all
apostolic works and actions, with due respect for the character
and purpose of each institute and the laws of its
foundation." (1983 Code of Canon Law)
"Can.
673 § 1 A society, whether of men or of women, in which the
members live in common imitating a religious rule under the
government of a Superior according to an approved constitution,
yet not obligated by the three usual public vows is not properly
religious, nor are its members properly designated by the term
religious." (1917 Code of Canon Law)
"Can.
724 §1 After the first acceptance of the sacred bonds, formation
is to continue without interruption in accordance with the
constitutions. §2 Members are to be formed simultaneously in
matters human and divine. The Moderators of the institute are to
have a serious concern for the continued spiritual formation of
the members." (1983 Code of Canon Law)
"Can.
586 §1 A true autonomy of life, especially of governance, is
recognized for each institute. This autonomy means that each
institute has its own discipline in the Church and can preserve
whole and entire the patrimony described in can. 578. §2 Local
Ordinaries have the responsibility of preserving and safeguarding
this autonomy." (1983 Code of Canon Law)
"Can.
590 §1 Institutes of consecrated life, since they are dedicated
in a special way to the service of God and of the whole Church,
are in a particular manner subject to its supreme authority. §2
The individual members are bound to obey the Supreme Pontiff as
their highest Superior, by reason also of their sacred bond of
obedience." (1983 Code of Canon Law)
"Can.
727 §1 A perpetually incorporated member who wishes to leave the
institute must, after seriously weighing the matter before the
Lord, petition the Apostolic See through the supreme Moderator, if
the institute is of pontifical right; otherwise, the indult can
also be obtained from the diocesan Bishop, as determined in the
constitutions." (1983 Code of Canon Law)
"Can.
658 In addition to the conditions mentioned in can. 656, nn. 3, 4,
and 5 and others imposed by proper law, the following are required
for the validity of perpetual profession: 1° the completion of at
least twenty-one years of age; 2° previous temporary profession
of at least three years, without prejudice to the prescript of
can. 657, §3." (1983 Code of Canon Law)
"Can.
642 Superiors are to exercise a vigilant care to admit only those
who, besides being of required age, are healthy, have a suitable
disposition, and have sufficient maturity to undertake the life
which is proper to the institute. If necessary, the health,
disposition and maturity are to be established by experts, without
prejudice to can. 220." (1983 Code of Canon Law)
"Can.
634 §1 Since they are by virtue of the law juridical persons,
institutes, provinces and houses have the capacity to acquire,
possess, administer and alienate temporal goods, unless this
capacity is excluded or limited in the constitutions. §2
Nevertheless, they are to avoid any appearance of excess,
immoderate wealth, and accumulation of goods." (1983 Code of
Canon Law)
"Three stages have to be passed in order to
reach perfect friendship with God. External goods have to be
renounced. Carnal thoughts have to be left behind. Life has to be
given up, either by suffering death for Christ or by denying one's
own will. Whoever binds his whole life by vow to these works of
perfection assumes the status of perfection. Such is the religious
life" (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"Can.
660 §1 Formation is to be systematic, adapted to the capacity of
the members, spiritual and apostolic, both doctrinal and
practical. Suitable ecclesiastical and civil degrees are to be
obtained as opportunity offers. §2 During the period of formation
members are not to be given offices and undertakings which hinder
their formation." (1983 Code of Canon Law)
"Can.
591 In order to provide better for the good of institutes and the
needs of the apostolate, the Supreme Pontiff, by reason of his
primacy in the universal Church and with a view to common
advantage, can exempt institutes of consecrated life from the
governance of local ordinaries and subject them to himself alone
or to another ecclesiastical authority." (1983 Code of Canon
Law)
"The
religious state was instituted chiefly that we might obtain
perfection by means of certain exercises, whereby the obstacles to
perfect charity are removed. By the removal of the obstacles of
perfect charity, much more are the occasions of sin cut off, for
sin destroys charity altogether." (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
"Can.
620 Major Superiors are those who govern an entire institute, or a
province or a part equivalent to a province, or an autonomous
house; the vicars of the above are also major Superiors. To these
are added the Abbot Primate and the Superior of a monastic
congregation, though these do not have all the authority which the
universal law gives to major Superiors." (1983 Code of Canon
Law)
"[H]oly
orders prerequire holiness, whereas the religious state is a
school for the attainment of holiness. Hence the burden of orders
should be laid on the walls when these are already seasoned with
holiness, whereas the burden of religion seasons the walls, i.e.
men, by drawing out the damp of vice." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history of
the Church")
"Can.
729 A member is dismissed from the institute in accordance with
the norms of cann. 694 and 695. The constitutions are also to
determine other reasons for dismissal, provided they are
proportionately grave, external, imputable and juridically proven.
The procedure established in cann. 697-700 is to be observed, and
the provisions of can. 701 apply to the person who is
dismissed." (1983 Code of Canon Law)
"Can.
646 The purpose of the novitiate, by which life in an institute
begins, is to give the novices a greater understanding of their
divine vocation, and of their vocation to that institute. During
the novitiate the novices are to experience the manner of life of
the institute and form their minds and hearts in its spirit. At
the same time their resolution and suitability are to be
tested." (1983 Code of Canon Law)
"All
religious Orders have one spirit common to them all, and each has
a spirit peculiar to itself. The common spirit is the design they
all have or aspiring after the perfection of charity; but the
peculiar spirit of each is the means of arriving at that perfection
of charity - that is to say, at the union of our souls with God,
and with our neighbor through the love of God." (St. Francis
de Sales, Doctor of the Church)
"Can.
694 §1 A member is to be considered automatically dismissed if he
or she: 1° has notoriously defected from the Catholic faith; 2°
has contracted marriage or attempted to do so, even civilly. §2
In these cases the major Superior with his or her council must,
after collecting the evidence, without delay make a declaration of
the fact, so that the dismissal is juridically established."
(1983 Code of Canon Law)
"Can.
610 §1 In establishing religious houses, the welfare of the
Church and of the institute are to be kept in mind, and care must
be taken to safeguard everything that is necessary for the members
to lead their religious life in accordance with the purposes and
spirit proper to the institute. §2 No house is to be established
unless it is prudently foreseen that the needs of the members can
be suitably provided for." (1983 Code of Canon Law)
"Can.
576 It is the prerogative of the competent authority in the Church
to interpret the evangelical counsels, to legislate for their
practice and, by canonical approval, to constitute the stable
forms of living which arise from them. The same authority has the
responsibility to do what is in its power to ensure that
institutes grow and flourish according to the spirit of their
founders and to their sound traditions." (1983 Code of Canon
Law)
"Can.
726 §1 When the period of temporary incorporation has elapsed, a
member is able to leave the institute freely or the major
moderator, after having heard the council, can exclude a member
for a just cause from the renewal of the sacred bonds. §2 For a
grave cause, a temporarily incorporated member who freely
petitions it is able to obtain an indult of departure from the
supreme moderator with the consent of the council." (1983
Code of Canon Law)
"Can.
598 §1 Each institute, attentive to its own character and
purposes, is to define in its constitutions the manner in which
the evangelical counsels of chastity, poverty, and obedience are
to be observed in its way of life. §2 All members must not only
observe the evangelical counsels faithfully and fully but also
direct their lives according to the institute's own law, and
thereby strive for the perfection of their state." (1983 Code
of Canon Law)
"Can.
574 §1 The state of those persons who profess the evangelical
counsels in these institutes belongs to the life and holiness of
the Church and must be fostered and promoted by all in the Church.
§2 Certain of the Christian faithful are specially called by God
to this state so that they benefit from a special gift in the life
of the Church and contribute to its salvific mission, according to
the purpose and spirit of each institute." (1983 Code of
Canon Law)
"It
is better to enter religion with the purpose of making a trial
than not to enter at all, because by so doing one disposes oneself
to remain always. Nor is a person accounted to turn or to look
back, save when he omits to do that which he engaged to do: else
whoever does a good work for a time, would be unfit for the
kingdom of God, unless he did it always, which is evidently
false." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Can.
653 §1 A novice may freely leave the institute. The competent
authority of the institute may also dismiss a novice. §2 On the
completion of the novitiate, a novice, if judged suitable, is to
be admitted to temporary profession; otherwise the novice is to be
dismissed. If a doubt exists concerning suitability, the time of
probation may be prolonged by the major Superior, in accordance
with the institute's own law, but for a period not exceeding six
months." (1983 Code of Canon Law)
"Can.
731 §1 Societies of apostolic life resemble institutes of
consecrated life. Their members, without taking religious vows,
pursue the apostolic purpose proper to each society. Living a
fraternal life in common in their own special manner, they strive
for the perfection of charity through the observance of the
constitutions. §2 Among these societies are some in which the
members, through a bond defined in the constitutions, undertake to
live the evangelical counsels." (1983 Code of Canon Law)
"The
religious vow is twofold. One is the solemn vow which makes a man
a monk or a brother in some other religious order. This is called
the profession, and such a vow should be preceded by a year's
probation... The other is the simple vow
which does not make a man a monk or a religious, but only binds
him to enter religion, and such a vow need not be preceded by a
year's probation." (St. Thomas Aquinas, Doctor of the Church
and "greatest theologian in the history of the Church")
"Nor
should any difference of praise be made between those who follow
the active state of life and those others who, charmed with
solitude, give themselves to prayer and bodily mortification. And
how much, indeed, of good report these have merited, and do merit,
is known surely to all who do not forget that the 'continual
prayer of the just man' avails to placate and to bring down the
blessings of heaven when to such prayers bodily mortification is
added." (Pope Leo XIII, "Testem Benevolentiae Nostrae",
1903 A.D.)
"Can.
674 Institutes which are wholly directed to contemplation always
have a distinguished place the mystical Body of Christ. They offer
to God an exceptional sacrifice of praise. They embellish the
[faithful] with very rich fruits of holiness, move them by
their example, and give them increase by a hidden apostolic
fruitfulness. Because of this, no matter how urgent the needs of
the active apostolate, the members of these institutes cannot be
called upon to assist in the various pastoral ministries."
(1983 Code of Canon Law)
"Can.
675 §1 Apostolic action belongs to the very nature of institutes
dedicated to works of the apostolate. Accordingly, the whole life
of the members is to be imbued with an apostolic spirit; indeed
the whole apostolic action is to be informed by a religious
spirit. §2 Apostolic action is to proceed always from an intimate
union with God and is to confirm and foster this union. §3
Apostolic action exercised in the name of the Church and by its
command is to be carried out in the communion of the Church."
(1983 Code of Canon Law)
"Can. 656 The validity of temporary profession
requires: 1° that the person making it has completed at least the
eighteenth year of age; 2° that the novitiate has been made
validly; 3° that admission has been granted, freely and in
accordance with the norms of law, by the competent Superior, after
a vote of his or her council; 4° that the profession be explicit
and made without force, fear or deceit; 5° that the profession be
received by the lawful Superior, personally or through
another." (1983 Code of Canon Law)
"[I]t
is not necessary for the precepts first of all to be observed
without the counsels, and afterwards with the counsels, just as it
is not necessary for one to be an ass before being a man, or
married before being a virgin. In like manner it is not necessary
for a person first of all to keep the commandments in the world
before entering religion; especially as the worldly life does not
dispose one to religious perfection, but is more an obstacle
thereto." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Can.
721 §1 The following are invalidly admitted to initial probation:
1° one who has not yet attained majority; 2° one who is
currently bound by a sacred bond in another institute of
consecrated life, or incorporated in a society of apostolic life;
3° a spouse, while the marriage lasts [e.g. until the death of
the other spouse]. §2 The constitutions can
establish other impediments to admission, even for validity, or
attach conditions to it. §3 For a person to be received into the
institute, that degree of maturity is required which is necessary
to live the life of the institute properly." (1983 Code of
Canon Law)
"Moreover
it may be reasonably stated that also by entrance into religion a
man obtains remission of all his sins. For if by giving alms a man
may forthwith satisfy for his sins, according to Daniel 4:24,
'Redeem thou thy sins with alms,' much more does it suffice to
satisfy for all his sins that a man devote himself wholly to the
divine service by entering religion, for this surpasses all manner
of satisfaction, even that of public penance, according to the
Decretal (Decretal XXXIII, Q1, cap. Admonere)" (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"The
monastic life, that venerable institution which in the course of a
long history has won for itself notable renown in the Church and
in human society, should be preserved with care and its authentic
spirit permitted to shine forth ever more splendidly both in the
East and the West. The principal duty of monks is to offer a
service to the divine majesty at once humble and noble within the
walls of the monastery, whether they dedicate themselves entirely
to divine worship in the contemplative life or have legitimately
undertaken some apostolate or work of Christian charity."
(Second Vatican Council)
"Can.
691 §1 A perpetually professed religious is not to request an
indult of departure from an institute except for the gravest of
causes considered before the Lord. The religious is to present a
petition to the supreme moderator of the institute who is to
transmit it along with a personal opinion and the opinion of the
council to the competent authority. §2 In institutes of
pontifical right, an indult of this type is reserved to the
Apostolic See. In institutes of diocesan right, however, the
bishop of the diocese in which the house of assignment is situated
can also grant it." (1983 Code of Canon Law)
"Can.
624 §1 Superiors are to be constituted for a certain and
appropriate period of time, according to the nature and needs of
the institute unless the constitutions establish otherwise for the
supreme Moderator and for Superiors of an autonomous house. §2 An
institute's own law is to make suitable provisions so that
Superiors constituted for a defined time do not continue in
offices of governance for too long a period of time without an
interval. §3 During their period in office, however, Superiors
may be removed or transferred to another office, for reasons
prescribed in the institute's own law." (1983 Code of Canon
Law)
"Can.
657 §1 When the period of time for which the profession was made
has been completed, a religious who freely asks, and is judged
suitable, is to be admitted to a renewal of profession or to
perpetual profession; otherwise, the religious is to leave. §2 If
it seems opportune, the period of temporary profession can be
extended by the competent Superior in accordance with the
institute's own law. The total time during which the member is
bound by temporary vows may not, however, extend beyond nine
years. §3 Perpetual profession can for a just reason be
anticipated, but not by more than three months." (1983 Code
of Canon Law)
"Can.
603 §1 In addition to institutes of consecrated life, the Church
recognizes the life of hermits or anchorites, in which Christ's
faithful withdraw further from the world and devote their lives to
the praise of God and the salvation of the world through the
silence of solitude and through constant prayer and penance. §2
Hermits are recognized by law as dedicated to God in consecrated
life if, in the hands of the diocesan Bishop, they publicly
profess, by a vow or some other sacred bond, the three evangelical
counsels, and then lead their particular form of life under the
guidance of the diocesan Bishop." (1983 Code of Canon Law)
"Now
religion...is a virtue whereby a man offers something to the
service and worship of God. Wherefore those are called religious
antonomastically, who give themselves up entirely to the divine
service, as offering [themselves as] a holocaust to God. Hence Gregory says (Hom.
20 in Ezech.): 'Some there are who keep nothing for themselves,
but sacrifice to almighty God their tongue, their senses, their
life, and the property they possess.' Now the perfection of man
consists in adhering wholly to God...and in this sense religion
denotes the state of perfection." (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
"Can.
588 §1 By its very nature, the state of consecrated life is
neither clerical nor lay. §2 That institute is called clerical
which, by reason of the purpose or design intended by the founder
or by virtue of legitimate tradition, is under the direction of
clerics, assumes the exercise of sacred orders, and is recognized
as such by the authority of the Church. §3 That institute is
called lay which, recognized as such by the authority of the
Church, has by virtue of its nature, character, and purpose a
proper function defined by the founder or by legitimate tradition,
which does not include the exercise of sacred orders." (1983
Code of Canon Law)
"Can.
652 §2 Novices are to be led to develop human and Christian
virtues. Through prayer and self-denial they are to be introduced
to a fuller way of perfection. They are to be instructed in
contemplating the mystery of salvation, and in reading and
meditating on the sacred Scriptures. Their preparation is to
enable them to develop their worship of God in the sacred liturgy.
They are to learn how to lead a life consecrated to God and their
neighbor in Christ through the evangelical counsels. They are to
learn about the character and spirit of the institute, its purpose
and discipline, its history and life, and be imbued with a love
for the Church and its sacred Pastors." (1983 Code of Canon
Law)
"Can.
723 §1 When the time of the initial probation has been completed,
a candidate who is judged suitable is either to undertake the
three evangelical counsels, sealed with a sacred bond, or to leave
the institute. §2 This first incorporation is to be temporary, in
accordance with the constitutions, but is to be for not less than
five years. §3 When this period of incorporation has been
completed, a member who is judged suitable is to be admitted to
perpetual, or definitive incorporation, that is, by temporary
bonds always to be renewed. §4 Definitive incorporation is
equivalent to perpetual incorporation in respect of defined
juridical effects, which are to be established in the
constitutions." (1983 Code of Canon Law)
"Can.
722 §1 The initial probation is to be so arranged that the
candidates can better recognize their divine vocation and their
vocation to that institute, and be trained in the spirit and
manner of life of the institute. §2 Candidates are to be properly
formed to live a life according to the evangelical counsels. They
are to be taught how to translate this life completely into their
apostolate, applying those forms of evangelization which best
correspond to the purpose, spirit and character of the institute.
§3 The constitutions are to define the manner and time of the
probation to be made before the first sacred bonds are undertaken
in the institute; this time is to be not less than two
years." (1983 Code of Canon Law)
"Can.
619 Superiors are to devote themselves to their office with
diligence. Together with the members entrusted to them, they are
to strive to build in Christ a fraternal community, in which God
is sought and loved above all. They are therefore frequently to
nourish their members with the food of God's word and lead them to
the celebration of the sacred liturgy. They are to be an example
to the members in cultivating virtue and in observing the laws and
traditions proper to the institute. They are to give the members
opportune assistance in their personal needs. They are to be
solicitous in caring for and visiting the sick; they are to
correct the restless, console the fainthearted and be patient with
all." (1983 Code of Canon Law)
"Oh
how safe is a holy religious! The man lives there in innocence and
purity, he seldom falls, he often is the recipient of heavenly
blessings, he tastes a sweet tranquility, and when he dies, he
breathes out his last sigh full of hope and full of love for his
Redeemer. His purgatory is over sooner, and his reward is
plentiful. What he leaves behind are but worldly possessions,
transitory and of very little value, and those he aspires to are
infinite. I say more than this, and what I say is true; he
exchanges darkness for light; from a stormy sea, he anchors in a
safe harbor; freed from a wretched slavery, he sighs after a happy
freedom; and finally, he passes from death to a life of
everlasting bliss." (St. Bernard, Doctor of the Church)
"Can.
665 §1 Religious are to reside in their own religious house and
observe the common life; they are not to stay elsewhere except
with the permission of the Superior. For a lengthy absence from
the religious house, the major Superior, for a just reason and
with the consent of the council, can authorize a member to live
outside a house of the institute; such an absence is not to exceed
one year, unless it be for reasons of health, studies or an
apostolate to be exercised in the name of the institute. §2
Members who unlawfully absent themselves from a religious house
with the intention of withdrawing from the authority of Superiors,
are to be carefully sought out and helped to return and to
persevere in their vocation." (1983 Code of Canon Law)
"Can.
607 §1 Religious life, as a consecration of the whole person,
manifests in the Church the marvelous marriage established by God
as a sign of the world to come. Religious thus consummate a full
gift of themselves as a sacrifice offered to God, so that their
whole existence becomes a continuous worship of God in charity.
§2 A religious institute is a society in which, in accordance
with proper law, the members pronounce public vows and live a
fraternal life in common. The vows are either perpetual or
temporary; if the latter, they are to be renewed when the period
of time has elapsed. §3 The public witness which religious are to
give to Christ and the Church involves that separation from the
world which is proper to the character and purpose of each
institute." (1983 Code of Canon Law)
"Gregory
says (Hom. 3 in Ezech.) that 'the contemplative life obtains a
certain freedom of mind, for it thinks not of temporal but of
eternal things.' And Boethius says (De Consolatione Philosophiae
v,2): 'The soul of man must needs be more free while it continues
to gaze on the Divine mind, and less so when it stoops to bodily
things.' Wherefore it is evident that the active life does not
directly command the contemplative life, but prescribes certain
works of the active life as dispositions to the contemplative
life; which it accordingly serves rather than commands. Gregory
refers to this when he says (Hom. 3 in Ezech.) that 'the active
life is bondage, whereas the contemplative life is freedom.'"
(St. Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"But inasmuch as St. Thomas has been duly
proclaimed patron of all Catholic schools because he marvelously
combined both forms of wisdom, the rational and the divinely
inspired, because he had recourse to prayer and fasting to solve
the most difficult problems, because he used the image of Christ
crucified in place of all books, let him be a model also for
seminarians, so that they may learn how to pursue their studies to
the best advantage and with the greatest profit to themselves.
Members of religious communities should look upon the life of St.
Thomas as upon a mirror; he refused even the highest dignities
offered to him in order to live in the practice of the most
perfect obedience and to die in the sanctity of his
profession." (Pope Pius XI, "Studiorum Ducem", 1923
A.D.)
"Can.
696 §1 A member can be dismissed for other causes, provided they
are grave, external, imputable and juridically proven. Among such
causes are: habitual neglect of the obligations of consecrated
life; repeated violations of the sacred bonds; obstinate
disobedience to the lawful orders of Superiors in grave matters;
grave scandal arising from the culpable behavior of the member;
obstinate attachment to, or diffusion of, teachings condemned by
the magisterium of the Church; public adherence to materialistic
or atheistic ideologies; the unlawful absence mentioned in can.
665 §2, if it extends for a period of six months; other reasons
of similar gravity which are perhaps defined in the institute's
own law. §2 A member in temporary vows can be dismissed even for
less grave reasons determined in the institute's own law."
(1983 Code of Canon Law)
"[T]he
religious state is directed to the attainment of the perfection of
charity, consisting principally in the love of God and secondarily
in the love of our neighbor. Consequently that which religious
intend chiefly and for its own sake is to give themselves to God.
Yet if their neighbor be in need, they should attend to his
affairs out of charity, according to Galatians 6:2, 'Bear ye one
another's burdens: and so you shall fulfill the law of Christ,'
since through serving their neighbor for God's sake, they are
obedient to the divine love. Hence it is written (James 1:27):
'Religion clean and undefiled before God and the Father, is this:
to visit the fatherless and widows in their tribulation,' which
means, according to a gloss, to assist the helpless in their time
of need." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Can.
663 §1 The first and principal duty of all religious is to be the
contemplation of things divine and constant union with God in
prayer. §2 Each day the members are to make every effort to
participate in the Eucharistic Sacrifice, receive the most holy
Body of Christ and adore the Lord himself present in the
Sacrament. §3 They are to devote themselves to reading the sacred
Scriptures and to mental prayer. In accordance with the provisions
of their own law, they are to celebrate the liturgy of the hours
worthily, without prejudice to the obligation of clerics mentioned
in can. 276, §2, n.3. They are also to perform other exercises of
piety. §4 They are to have a special devotion to the Virgin
Mother of God, the example and protectress of all consecrated
life, including by way of the rosary. §5 They are faithfully to
observe the period of annual retreat." (1983 Code of Canon
Law)
"Can.
713 §1 Members of these institutes express and exercise their
special consecration in apostolic activity. Like a leaven, they
endeavor to permeate everything with an evangelical spirit for the
strengthening and growth of the Body of Christ. §2 Lay members
participate in the evangelizing mission of the Church in the world
and from within the world. They do this by their witness of
Christian life and of fidelity to their consecration, and by the
assistance they give in directing temporal affairs to God and in
animating the world by the power of the Gospel. They also offer
their cooperation to serve the ecclesial community in accordance
with the secular manner of life proper to them. §3 Clerical
members, by the witness of their consecrated life, especially in
the presbyterium, support their colleagues by a distinctive
apostolic charity, and in the [faithful] they further the
sanctification of the world by their sacred ministry." (1983
Code of Canon Law)
"Can.
573 §1 Life consecrated through profession of the evangelical
counsels is a stable form of living, in which the faithful follow
Christ more closely under the action of the Holy Spirit, and are
totally dedicated to God, who is supremely loved. By a new and
special title they are dedicated to seek the perfection of charity
in the service of God's Kingdom, for the honor of God, the
building up of the Church and the salvation of the world. They are
a splendid sign in the Church, as they foretell the heavenly
glory. §2 Christ's faithful freely assume this manner of life in
institutes of consecrated life which are canonically established
by the competent ecclesiastical authority. By vows or by other
sacred bonds, in accordance with the laws of their own institutes,
they profess the evangelical counsels of chastity, poverty and
obedience. Because of the charity to which these counsels lead,
they are linked in a special way to the Church and its
mystery." (1983 Code of Canon Law)
"A
man may be in the world in two ways: in one way by his bodily
presence, in another way by the bent of his mind. Hence our Lord
said to His disciples (John 15:19): 'I have chosen you out of the
world,' and yet speaking of them to His Father He said (John
17:11): 'These are in the world, and I come to Thee.' Although,
then, religious who are occupied with the works of the active life
are in the world as to the presence of the body, they are not in
the world as regards their bent of mind, because they are occupied
with external things, not as seeking anything of the world, but
merely for the sake of serving God: for 'they... use this world,
as if they used it not,' to quote 1 Corinthians 7:31. Hence after it is stated that 'religion clean and undefiled...
is... to visit the fatherless and widows in their tribulation,' it
is added, 'and to keep one's self unspotted from this world' (James
1:27), namely to avoid being attached to worldly things." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian in
the history of the Church")
"Can.
630 §1 While safeguarding the discipline of the institute,
Superiors are to acknowledge the freedom due to the members
concerning the sacrament of penance and the direction of
conscience. §2 Superiors are to take care, in accordance with the
institute's own law, that the members have suitable confessors
available, to whom they may confess frequently. §3 In monasteries
of cloistered nuns, in houses of formation, and in large lay
communities, there are to be ordinary confessors, approved by the
local Ordinary after consultation with the community. There is
however, no obligation to approach these confessors. §4 Superiors
are not to hear the confessions of their subjects unless the
members request it on their own initiative. §5 The members are to
approach their superiors with trust and be able to open their
minds freely and spontaneously to them. Superiors, however, are
forbidden in any way to induce the members to make a manifestation
of conscience to themselves." (1983 Code of Canon Law)
"Can.
667 §1 In accordance with the institute's own law, there is to be
in all houses an enclosure appropriate to the character and
mission of the institute. Some part of the house is always to be
reserved to the members alone. §2 A stricter discipline of
enclosure is to be observed in monasteries which are devoted to
the contemplative life. §3 Monasteries of cloistered 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. Other monasteries of cloistered nuns are to observe
an enclosure which is appropriate to their nature and is defined
in the constitutions. §4 The diocesan Bishop has the faculty of
entering, for a just reason, the enclosure of cloistered nuns
whose monasteries are situated in his diocese. For a grave reason
and with the assent of the Abbess, he can permit others to be
admitted to the enclosure, and permit the nuns to leave the
enclosure for whatever time is truly necessary." (1983 Code
of Canon Law)
"Can.
631 §1 In an institute the general chapter has supreme authority
in accordance with the constitutions. It is to be composed in such
a way that it represents the whole institute and becomes a true
sign of its unity in charity. Its principal functions are to
protect the patrimony of the institute mentioned in can. 578 and
to foster appropriate renewal in accord with that patrimony. It
also elects the supreme Moderator, deals with matters of greater
importance, and issues norms which all are bound to obey. §2 The
composition of the general chapter and the limits of its powers
are to be defined in the constitutions. The institute's own law is
to determine in further detail the order to be observed...especially regarding elections and the
matters to be treated. §3 According to the norms determined in
the institute's own law, not only provinces and local communities,
but also any individual member may freely submit their wishes and
suggestions to the general chapter." (1983 Code of Canon Law)
"[T]he
highest place in religious orders is held by those which are
directed to teaching and preaching, which, moreover, are nearest
to the episcopal perfection, even as in other things 'the end of
that which is first is in conjunction with the beginning of that
which is second,' as Dionysius states (De Divinis Nominibus vii).
The second place belongs to those which are directed to
contemplation, and the third to those which are occupied with
external actions. Moreover, in each of these degrees it may be
noted that one religious order excels another through being
directed to higher action in the same genus; thus among the works
of the active life it is better to ransom captives than to receive
guests, and among the works of the contemplative life prayer is
better than study. Again one will excel another if it be directed
to more of these actions than another, or if it have statutes more
adapted to the attainment of the end in view." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"[T]he
religious state is a spiritual schooling for the attainment of the
perfection of charity. This is accomplished through the removal of
the obstacles to perfect charity by religious observances; and
these obstacles are those things which attach man's affections to
earthly things. Now the attachment of man's affections to earthly
things is not only an obstacle to the perfection of charity, but
sometimes leads to the loss of charity, when through turning
inordinately to temporal goods man turns away from the immutable
good by sinning mortally. Hence it is evident that the observances
of the religious state, while removing the obstacles to perfect
charity, remove also the occasions of sin: for instance, it is
clear that fasting, watching, obedience, and the like withdraw man
from sins of gluttony and lust and all other manner of sins.
Consequently it is right that not only those who are practiced in
the observance of the commandments should enter religion in order
to attain to yet greater perfection, but also those who are not
practiced, in order the more easily to avoid sin and attain to
perfection." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"It
is said in the Decretal (Decretal XIX, Q2, cap. Duce sunt leges.):
'If a man, while governing the people in his church under the
bishop and leading a secular life, is inspired by the Holy Ghost
to desire to work out his salvation in a monastery or under some
canonical rule, even though his bishop withstand him, we authorize
him to go freely.' I answer that...the obligation of a perpetual vow stands before
every other obligation. Now it belongs properly to bishops and
religious to be bound by perpetual vow to devote themselves to the
divine service (Q184,A5), while parish priests and archdeacons are
not, as bishops are, bound by a perpetual and solemn vow to retain
the cure of souls. Wherefore bishops 'cannot lay aside their
bishopric for any pretext whatever, without the authority of the
Roman Pontiff' (Extra, De Regular. et Transeunt. ad Relig., cap.
Licet.): whereas archdeacons and parish priests are free to
renounce in the hands of the bishop the cure entrusted to them,
without the Pope's special permission, who alone can dispense from
perpetual vows. Therefore it is evident that archdeacons and
parish priests may lawfully enter religion." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"Can.
684 §1 Perpetually professed members cannot transfer from their
own religious institute to another, except by permission of the
supreme Moderators of both institutes, given with the consent of
their respective councils. §2 On completion of a probationary
period of at least three years, the member can be admitted to
perpetual profession in the new institute. A member who refuses to
make this profession, or is not admitted to do so by the competent
Superiors, is to return to the original institute, unless an
indult of secularization has been obtained. §3 For a religious to
transfer from one autonomous monastery to another monastery of the
same institute, federation or confederation, the consent of the
major Superior of both monasteries and of the chapter of the
receiving monastery is required and is sufficient, unless the
institute's own law has established further conditions. A new
profession is not required. §4 The institute's own law is to
determine the time and manner of the probation which must precede
the member's profession in the new institute. §5 To transfer to a
secular institute or to a society of apostolic life, or to
transfer from these to a religious institute, the permission of
the Holy See is required, whose mandates must be observed."
(1983 Code of Canon Law)
"Those who so bind themselves by the vows of
religion, far from having suffered a loss of liberty, enjoy that
fuller and freer kind, that liberty, namely, by which Christ hath
made us free. And this further view of theirs, namely, that the
religious life is either entirely useless or of little service to
the Church, besides being injurious to the religious orders cannot
be the opinion of anyone who has read the annals of the Church.
Did not your country, the United States, derive the beginnings
both of faith and of culture from the children of these religious
families? To one of whom but very lately, a thing greatly to your
praise, you have decreed that a statue be publicly erected. And
even at the present time wherever the religious families are
found, how speedy and yet how fruitful a harvest of good works do
they not bring forth! How very many leave home and seek strange
lands to impart the truth of the gospel and to widen the bounds of
civilization; and this they do with the greatest cheerfulness amid
manifold dangers! Out of their number not less, indeed, than from
the rest of the clergy, the Christian world finds the preachers of
God's word, the directors of conscience, the teachers of youth and
the Church itself the examples of all sanctity." (Pope Leo
XIII, "Testem Benevolentiae Nostrae", 1902 A.D.)
"[T]he
religious state is a school and exercise for tending to
perfection. Now those who are being instructed or exercised in
order to attain a certain end must needs follow the direction of
someone under whose control they are instructed or exercised so as
to attain that end as disciples under a master. Hence religious
need to be placed under the instruction and command of someone as
regards things pertaining to the religious life; wherefore it is
said (Decretal VII, Q1, canon Hoc nequaquam): 'The monastic life
denotes subjection and discipleship.' Now one man is subjected to
another's command and instruction by obedience: and consequently
obedience is requisite for religious perfection... To obey one's
superiors in matters that are essential to virtue is not a work of
supererogation, but is common to all: whereas to obey in matters
pertaining to the practice of perfection belongs properly to
religious. This latter obedience is compared to the former as the
universal to the particular. For those who live in the world, keep
something for themselves, and offer something to God; and in the
latter respect they are under obedience to their superiors:
whereas those who live in religion give themselves wholly and
their possessions to God... Hence their obedience is
universal." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"[T]he
religious state is a training school wherein one aims by practice
at the perfection of charity. Now there are various works of
charity to which a man may devote himself; and there are also
various kinds of exercise. Wherefore religious orders may be
differentiated in two ways. First, according to the different
things to which they may be directed: thus one may be directed to
the lodging of pilgrims, another to visiting or ransoming
captives. Secondly, there may be various religious orders
according to the diversity of practices; thus in one religious
order the body is chastised by abstinence in food, in another by
the practice of manual labor, scantiness of clothes, or the like.
Since, however, 'the end imports most in every matter' (Aristotle,
Topica vi,8), religious orders differ more especially according to
their various ends than according to their various practices...
The obligation to devote oneself wholly to God's service is common
to every religious order; hence religious do not differ in this
respect, as though in one religious order a person retained some
one thing of his own, and in another order some other thing. But
the difference is in respect of the different things wherein one
may serve God, and whereby a man may dispose himself to the
service of God." (St. Thomas Aquinas, Doctor of the Church
and "greatest theologian in the history of the Church")
"The
vow of religious profession, for the reason that it binds a man to
remain in religion for evermore, has to be preceded by a year of
probation; whereas this is not required before the simple vow
whereby a man binds himself to enter religion. Therefore it seems
that he who vows to enter religion is not for that reason bound to
remain there in perpetuity... The obligation of a vow proceeds
from the will: because 'to vow is an act of the will' according to
Augustine (Gloss of Peter Lombard on Psalm 76:11). Consequently
the obligation of a vow extends as far as the will and intention
of the person who takes the vow. Accordingly if in vowing he
intend to bind himself not only to enter religion, but also to
remain there evermore, he is bound to remain in perpetuity. If, on
the other hand, he intend to bind himself to enter religion for
the purpose of trial, while retaining the freedom to remain or not
remain, it is clear that he is not bound to remain. If, however,
in vowing he thought merely of entering religion, without thinking
of being free to leave, or of remaining in perpetuity, it would
seem that he is bound to enter religion according to the form
prescribed by common law, which is that those who enter should be
given a year's probation. Wherefore he is not bound to remain for
ever." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"[T]he
religious state is an exercise and a school for attaining to the
perfection of charity. For this it is necessary that a man wholly
withdraw his affections from worldly things; since Augustine says
(Confessiones x,29), speaking to God: 'Too little doth he love
Thee, who loves anything with Thee, which he loveth not for Thee.'
Wherefore he says (QQ 83, Q36) that 'greater charity means less
cupidity, perfect charity means no cupidity.' Now the possession
of worldly things draws a man's mind to the love of them: hence
Augustine says (Ep. 31 ad Paulinam et Theras.) that 'we are more
firmly attached to earthly things when we have them than when we
desire them: since why did that young man go away sad, save
because he had great wealth? For it is one thing not to wish to
lay hold of what one has not, and another to renounce what one
already has; the former are rejected as foreign to us, the latter
are cut off as a limb.' And Chrysostom says (Hom. 63 in Matthaeum)
that 'the possession of wealth kindles a greater flame and the
desire for it becomes stronger.' Hence it is that in the
attainment of the perfection of charity the first foundation is
voluntary poverty, whereby a man lives without property of his
own, according to the saying of our Lord (Matthew 19:21), 'If thou
wilt be perfect, go, sell what thou hast, and give to the poor...
and come, follow Me.'" (St. Thomas Aquinas, Doctor of the
Church and "greatest theologian in the history of the
Church")
"It is scarcely necessary to add, Venerable
Brothers, how much We depend on the regular clergy to aid in the
successful execution of the different parts of Our program. You
know as well as We what a magnificent contribution they have made
to the interior life of the Church and to the spread of the
Kingdom of Christ. They are actuated not only by the precepts but
by the counsels of Christ. Both in the holy silence of the
cloister and in pious works outside convent walls they exhibit the
high ideals of Christian perfection by their works of true piety,
by their keeping uppermost in the minds of Christian people the
pure ideals of Christ, by the example which they give due to their
self-sacrificing renunciation of all worldly comforts and material
goods, by their acquisition of spiritual treasures. Because of the
consecration of their whole being to the common good, they
undertake truly miraculous activities which succor every ill -
spiritual and bodily, and help all in finding a sure remedy or
assistance from the evils which we must encounter. As the history
of the Church bears witness, members of the religious orders under
the inspiration of God's love, have often gone to such lengths in
their work of preaching the Gospel that they have given up their
lives for the salvation of souls, thus by their death spreading
the unity of the faith and the doctrine of Christian brotherhood
and at the same time extending farther and farther the boundaries
of the Kingdom of Christ." (Pope Pius XI, "Ubi Arcano
Dei Consilio", 1922 A.D.)
"Can.
668 §1 Before their first profession, members are to cede the
administration of their goods to whomsoever they wish and, unless
the constitutions provide otherwise, they are freely to make
dispositions concerning the use and enjoyment of these goods. At
least before perpetual profession, they are to make a will which
is valid also in civil law. §2 To change these dispositions for a
just reason, and to take any action concerning temporal goods,
there is required the permission of the Superior who is competent
in accordance with the institute's own law. §3 Whatever a
religious acquires by personal labour, or on behalf of the
institute, belongs to the institute. Whatever comes to a religious
in any way through pension, grant or insurance also passes to the
institute, unless the institute's own law decrees otherwise. §4
When the nature of an institute requires members to renounce their
goods totally, this renunciation is to be made before perpetual
profession and, as far as possible, in a form that is valid also
in civil law; it shall come into effect from the day of
profession. The same procedure is to be followed by a perpetually
professed religious who, in accordance with the norms of the
institute's own law and with the permission of the supreme
Moderator, wishes to renounce goods, in whole or in part. §5
Professed religious who, because of the nature of their institute,
totally renounce their goods, lose the capacity to acquire and
possess goods; actions of theirs contrary to the vow of poverty
are therefore invalid. Whatever they acquire after renunciation
belongs to the institute, in accordance with the institute's own
law." (1983 Code of Canon Law)
"The religious state requires the removal of
whatever hinders man from devoting himself entirely to God's
service. Now the use of sexual union hinders the mind from giving
itself wholly to the service of God, and this for two reasons.
First, on account of its vehement delectation, which by frequent
repetition increases concupiscence, as also the Philosopher
observes (Ethica Nicomachea iii,12): and hence it is that the use
of venery withdraws the mind from that perfect intentness on
tending to God. Augustine expresses this when he says (Soliloquia
i,10): 'I consider that nothing so casts down the manly mind from
its height as the fondling of women, and those bodily contacts
which belong to the married state.' Secondly, because it involves
man in solicitude for the control of his wife, his children, and
his temporalities which serve for their upkeep. Hence the Apostle
says (1 Corinthians 7:32,33): 'He that is without a wife is
solicitous for the things that belong to the Lord, how he may
please God: but he that is with a wife is solicitous for the
things of the world, how he may please his wife.' Therefore
perpetual continence, as well as voluntary poverty, is requisite
for religious perfection. The perfection not only of poverty but
also of continence was introduced by Christ Who said (Matthew
19:12): 'There are eunuchs who have made themselves eunuchs, for
the kingdom of heaven,' and then added: 'He that can take, let him
take it.'"
(St. Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"Among
the souls whom God has entrusted to the Church's care there are
some who are so taken with admiration at hear ceaseless voice of
praise, breathing forth all over the world her adoring love of her
Spouse's works and mysteries and perfections, that they aspire to
do so in like manner, and keep uninterrupted company with their
mother, who is ever in search of the Beloved (cf. Cant.); they
will do as she does, that is, have but one thought, one
occupation, one ambition: divine union and a life of perfection.
The mother gives them a hearty welcome; she admits them into her
closest intimacy; she gladly and unreservedly imparts to them all
her own secrets of how best to please, and how soonest find, their
same beautiful Lord. And because they are thus filled with her
spirit, the spirit of religion, she distinguishes them from all
the rest of her sons and daughters by the grand title of
religious. The world cannot understand them. The life they lead is
such a puzzle to them that live a life of very different
occupations that it creates a habit of irritation against these
men and women who thus live religion. The irritation makes them
watchful to discover imperfections; or it makes them ingenious in
putting forward theories about the religious state which would
minimize its excellence; or it will make them pull down
monasteries, and disband the monks and nuns who live there wasting
(!) their lives in the worship of God, in religion towards
Him!
All this is quite natural,. But these religious are one of the
most unmistakable manifestations of the Church's union with
Christ; and, for that very reason, no human power can deprive her
of that manifestation. She by being bride of Christ, is one body
with Him; that body exists solely for the purpose of being offered
in sacrifice of complete homage to the eternal Father; and the
Church fulfills all this fully and unreservedly in those whose
whole being, by the vows they make and the sublime consecration
given to them by the Church, is absorbed into the religion and the
perfect oblation of Christ Jesus, the eternal High Priest."
(Liturgical Year)
"The
religious state may be considered in three ways. First, as being a
practice of tending to the perfection of charity: secondly, as
quieting the human mind from outward solicitude, according to 1
Corinthians 7:32: 'I would have you to be without solicitude':
thirdly, as a holocaust whereby a man offers himself and his
possessions wholly to God; and in corresponding manner the
religious state is constituted by these three vows. First, as
regards the practice of perfection a man is required to remove
from himself whatever may hinder his affections from tending
wholly to God, for it is in this that the perfection of charity
consists. Such hindrances are of three kinds. First, the
attachment to external goods, which is removed by the vow of
poverty; secondly, the concupiscence of sensible pleasures, chief
among which are venereal pleasures, and these are removed by the
vow of continence; thirdly, the inordinateness of the human will,
and this is removed by the vow of obedience. In like manner the
disquiet of worldly solicitude is aroused in man in reference
especially to three things. First, as regards the dispensing of
external things, and this solicitude is removed from man by the
vow of poverty; secondly, as regards the control of wife and
children, which is cut away by the vow of continence; thirdly, as
regards the disposal of one's own actions, which is eliminated by
the vow of obedience, whereby a man commits himself to the
disposal of another. Again, 'a holocaust is the offering to God of
all that one has,' according to Gregory (Hom. 20 in Ezech.). Now
man has a threefold good, according to the Philosopher (Ethica
Nicomachea i,8). First, the good of external things, which he
wholly offers to God by the vow of voluntary poverty: secondly,
the good of his own body, and this good he offers to God
especially by the vow of continence, whereby he renounces the
greatest bodily pleasures. The third is the good of the soul,
which man wholly offers to God by the vow of obedience, whereby he
offers God his own will by which he makes use of all the powers
and habits of the soul. Therefore the religious state is fittingly
constituted by the three vows." (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
"It is not commendable to pass from one religious
order to another: both because this frequently gives scandal to
those who remain; and because, other things being equal, it is
easier to make progress in a religious order to which one is
accustomed than in one to which one is not habituated. Hence in
the Conferences of the Fathers (Collationes xiv,5) Abbot Nesteros
says: 'It is best for each one that he should, according to the
resolve he has made, hasten with the greatest zeal and care to
reach the perfection of the work he has undertaken, and nowise
forsake the profession he has chosen.'... Nevertheless one may
commendably pass from one religious order to another for three
reasons. First, through zeal for a more perfect religious life,
which excellence depends... not merely on
severity, but chiefly on the end to which a religious order is
directed, and secondarily on the discretion whereby the
observances are proportionate to the due end. Secondly, on account
of a religious order falling away from the perfection it ought to
have: for instance, if in a more severe religious order, the
religious begin to live less strictly, it is commendable for one
to pass even to a less severe religious order if the observance is
better. Hence in the Conferences of the Fathers (Collationes
xix,3,5,6) Abbot John says of himself that he had passed from the
solitary life, in which he was professed, to a less severe life,
namely of those who lived in community, because the hermetical
life had fallen into decline and laxity. Thirdly, on account of
sickness or weakness, the result of which sometimes is that one is
unable to keep the ordinances of a more severe religious order,
though able to observe those of a less strict [religious order]. There is, however, a
difference in these three cases. For in the first case one ought,
on account of humility, to seek permission: yet this cannot be
denied, provided it be certain that this other [religious order] is more
severe. 'And if there be a probable doubt about this, one should
ask one's superior to decide' (Extra, De Regular. et Transeunt. ad
Relig., cap. Licet.). In like manner the superior's decision
should be sought in the second case. In the third case it is also
necessary to have a dispensation." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history of
the Church")
"Nothing prevents certain things being more excellent
in themselves, whereas they are surpassed by another in some
respect. Accordingly we must reply that the contemplative life is
simply more excellent than the active: and the Philosopher proves
this by eight reasons (Ethica Nicomachea x,7, 8). The first is,
because the contemplative life becomes man according to that which
is best in him, namely the intellect, and according to its proper
objects, namely things intelligible; whereas the active life is
occupied with externals. Hence Rachael, by whom the contemplative
life is signified, is interpreted 'the vision of the principle,'
whereas as Gregory says (Moralium vi,37) the active life is
signified by Lia who was blear-eyed. The second reason is because
the contemplative life can be more continuous, although not as
regards the highest degree of contemplation...wherefore Mary, by
whom the contemplative life is signified, is described as
'sitting' all the time 'at the Lord's feet.' Thirdly, because the
contemplative life is more delightful than the active; wherefore
Augustine says (De Verbis Domini Sermone 103) that 'Martha was
troubled, but Mary feasted.' Fourthly, because in the
contemplative life man is more self-sufficient, since he needs
fewer things for that purpose; wherefore it was said (Luke 10:41):
'Martha, Martha, thou art careful and art troubled about many
things.' Fifthly, because the contemplative life is loved more for
its own sake, while the active life is directed to something else.
Hence it is written (Psalm 37:3): 'One thing I have asked of the
Lord, this will I seek after, that I may dwell in the house of the
Lord all the days of my life, that I may see the delight of the
Lord.' Sixthly, because the contemplative life consists in leisure
and rest, according to Psalm 46:10, 'Be still and see that I am
God.' Seventhly, because the contemplative life is according to
Divine things, whereas active life is according to human things;
wherefore Augustine says (De Verbis Domini Serm. 104): 'In the
beginning was the Word: to Him was Mary hearkening: The Word was
made flesh: Him was Martha serving.' Eighthly, because the
contemplative life is according to that which is most proper to
man, namely his intellect; whereas in the works of the active life
the lower powers also... Our Lord
adds a ninth reason (Luke 10:42) when He says: 'Mary hath chosen
the best part, which shall not be taken away from her,' which
words Augustine (De Verbis Domini Sermone 103) expounds thus: 'Not
- Thou hast chosen badly but - She has chosen better. Why better?
Listen - because it shall not be taken away from her. But the
burden of necessity shall at length be taken from thee: whereas
the sweetness of truth is eternal.' Yet in a restricted sense and
in a particular case one should prefer the active life on account
of the needs of the present life. Thus too the Philosopher says (Topica
iii,2): 'It is better to be wise than to be rich, yet for one who
is in need, it is better to be rich...'" (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
Also
See: The
Calling to Religious Life | Fostering
Vocations [Pg.] | Vows
| Poverty
| Celibacy
/ Chastity | Virgins
/ Virginity | Obedience
|
Are
You Called to Religious Life? | Religious
Institutes For Men | The
Religious Life For Women
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