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ON RENEWAL
of RELIGIOUS
FORMATION

INSTRUCTION

February 1, 1969





Instruction on the Renewal

of Religious Formation

Sacred Congregation of

Religious

PROMULGATED ON FEBRUARY 1, 1969

United States Catkolic Conference



Digitized by the Internet Archive

in 2016

https://archive.org/details/onrenewalofreligcath



Instruction on the Renewal

of Religious Formation

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 no 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 impor-

tance of their way of life. 1 Concerning their place in the body

of the Church the Council 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

Besides, “since it is the function of the hierarchy of the

Church to nourish the people of God and lead them to the
choicest pastures (cf. Ezek. 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 fol-
lowing 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

Christ's body, so that they can grow and flourish in accord

with the spirit of their founders.” 3

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 greater charity is the responsibility chiefly of those who
have received the mission, in the name of the Church and with

1



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 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 dif-

ferent Institutes as demanded by actual circumstances, cannot
be implemented without a revision of the canonical prescrip-

tions 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 Con-

gregations both of men and of women anxious to work out the
renewal desired by the Council, have endeavored by serious

inquiries and have often taken 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.

Thus it was that a certain number of requests were formu-
lated 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, conform-

ably 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.

It is evident that no new clear and definitive legislation can

be formulated except on the basis of experiments carried out

on a sufficently vast scale and over a sufficiently long period

of time to make it possible to arrive at an objective judgment

2



based on facts. This is most true since the complexity of situa-

tions, 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 authen-

tic 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 phases of religious forma-

tion, 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 undertook 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

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 under-

standing 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 Insti-

tutes 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 possi-

bility of prudently choosing the solutions best suited to their

needs.

3



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 commit-
ment, emphasize the necessity of recalling here the nature

and the proper value of Religious Profession. Such proiession,

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 per-

fect 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 conse-

cration whereby a person dedicates himself to God.

Not only according to the teaching of the Church but like-

wise by the very nature of this consecration, the vow of obedi-

ence, whereby a religious consummates the complete renunci-
ation of himself and, along with the vows of religious chastity

and poverty, offers to God as it were a perfect sacrifice, be-
longs to the essence of religious profession. 10

Thus consecrated to Christ, the religious is at the same time
bound to the service of the Church and, according to his voca-

tion, is led to the realization of the perfection of that apostolic

charity which must animate and impel him, whether in a life

entirely given 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 serv-

ices," 11 this apostolic activity is not the primary aim of re-

4



ligious profession. Besides, the same apostolic works could

be carried out 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 con-

tribute to greater dedication to the apostolate.

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, num-

erous Institutes, whose members, whether bound or not by

sacred commitments, undertake to live in common and to prac-
tice the evangelical counsels in order to devote themselves to

various apostolic or charitable activities. The Church has sanc-

tioned 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 pro-
gram 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 first

5



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 God's 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. Neverthe-
less, 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 ad-
mitted 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. In most cases, in fact, a gradual spiritual and psy-

chological adjustment appears to be indispensable in order to

prepare the way for certain breaks with one's 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 forma-

tion cycle includes no postulancy, must attach great impor-

tance to this preparation for the novitiate. In Institutes having

minor seminaries, seminaries or colleges, 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 prepara-

tion for a fully responsible choice of the religious life, to pre-

pare 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

6



according to countries, it must be affirmed that the age re-

quired 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 evi-

dent 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, find-
ing 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 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 perservering

efforts toward 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 experi-

ence 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 no-

vitiate 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

7



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 voca-

tion 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, heal-

ing 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 who-

ever 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 im-

parted in an atmosphere of greater freedom and flexibility,

will also depend largely on the firmness and the wisdom of

the guidance afforded by the novice master and by all those

who share in the formation of young religious after the noviti-
ate. It is extremely important also to recall the importance of

8



the role played in such formation by the atmosphere of gen-

erosity 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 ele-

ment of readier progress and perseverance in their vocation.

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 commit-

ment.

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 com-

mitting himself in stable and certain fashion may really be
for him a means of perfection and greater love, rather than a
burden too heavy to carry. Nevertheless, in certain cases the

extension of temporary probation can be an aid to this ma-

turity, 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, conse-
quently, must 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 every-
thing to follow Him there can be no question of how important
it is to respond generously and wholeheartedly to this call

from the very outset of his religious life; the making of tempo-
rary vows is completely in harmony with this requirement. For,
while still retaining its probationary character by the fact that

9



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 suffi-

cient to bind themselves immediately by religious vows, al-

though no prudent doubt can be raised regarding their gen-

erosity 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 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 evan-
gelical 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 Lord’s own

words that “no one, having put his hand to the plow and look-

ing back, is fit for the kingdom of God” (Luke 9, 62). Just the

same, the psychological and emotional difficulties encountered

by some individuals in their progressive adaptation to the re-
ligious 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 some 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 per-

10



suade 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 prepa-

ration 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 Insti-

tutes, 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 Instruc-

tion, to formulate and to publish the following norms:

10 — I. Religious formation comprises two essential phases:
the novitate 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 name of postulancy, usually pre-
cedes admission to the novitiate.

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 com-

plete it in the degree judged necessary and, lastly, to permit a

gradual transition from the lay life to the life proper to the

novitiate.

11



II. During this probationary period it is particularly neces-

sary to secure assurance that the candidate for religious life

be endowed with such elements of human and emotional ma-
turity 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 exami-

nation 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—I. In Institutes where a postulancy is obligatory, whether
by common law or in virtue of the constitutions, the General
Chapter may follow the norms of this present Instruction for a
better adaptation of the period of postulancy to the require-

ments 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 pro-

bation, 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 forma-

tion.

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

12



profession, “either through vows or other sacred bonds which

are like vows in their purpose.” 13

II. In those Institutes where “the very nature of the religious

life requires apostolic action and services,” 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

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 con-

tribute to novice formation.

III. This formation, conformably 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 con-

nected with the kingdom of God, the practice of obedience, pov-

erty, 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 indis-

pensable 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 gen-

eral, 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

13



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 cer-

tain periods to another residence designated by himself.

17 — In case of necessity, the superior general, with the
consent of his council and after consultation with the interest-

ed 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 fav-

orable 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 responsi-

bility 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 per-

tains 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 consti-
tutions of the Institute may also provide directives on this
point.

14



23 — I. The General Chapter, by at least a two-thirds ma-
jority, 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 forma-

tion.

II. These formation stages may be used for one or several
novices or for the novitiate community as a whole. Wherever

possible, it would be preferable that the novices take part in

these stages in groups of two or more.

II. During these stages away from the novitiate community,

the novices remain under the responsibility of the novice

master.

24 — I. The total length of the periods spent by a novice
outside the novitate will be added to the twelve months of pres-

ence required by Art. 21 for the validity of the novitiate, but

in such a way that the total duration of the novitiate thus ex-

panded 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 no-

vitiate 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 con-

15



tribute to character formation, a better knowledge of human
nature, the strengthening of the will, the development of per-

sonal 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 throughout 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 constitutions to determine event-

ual 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 con-

tacts with other communities or religious. Hence it will be

the task of the general chapter, taking into consideration the

spirit of the Institute and the demands of special circum-
stances, 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 may
be put at the service of a loving knowledge of God and a deep-

ening 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.

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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

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 with-
out being discouraged and to work at the ordering of their

own life, bearing in mind that no one can give himself authen-
tically to God and his brethren without first getting possession
of himself in humility;

4) to bring about in their lives, along with a will which is

firm and rich in initiative, and conformably to the demands of
a vocation to an Institute dedicated to the apostolate, the in-

dispensable 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;

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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 su-
periors, the novice master and the novices. This union, which

is the fruit of genuine charity, is necessary for religious forma-

tion.

II. Superiors and the novice master must always show to-

ward 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 re-

ligious 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

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 commit-

ment may also be made for a briefer period and be renewed
at stated intervals, or even be followed by the making of

temporary vows.

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 per-

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petual profession. It is of the utmost importance to safeguard

unity of religious formation. Although the practice of this

life is realized definitively at perpetual profession, it must be-

gin 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 dura-

tion and details will be determined by the general chapter.

36 — Whatever may be the ,nature of this temporary com-
mitment, 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 com-

mitment or after dispensation from these obligations, and later

requests readmission, the superior general, with the consent

of his council, may grant this re-admission without the obli-
gation of prescribing the repetition of the novitiate.

II. The superior general must, nonetheless, impose on him
a certain period of probation, upon the completion of which
the candidate may be admitted to temporary vows or commit-
ment 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.

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Ill

APPLICATION OF THE SPECIAL NORMS

In the implementation of these present decisions the follow-

ing directives shall be observed:

1. 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.

IV. In case the superior general is incapacitated or legiti-

mately 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 contempla-

tive life, special regulations shall be inserted into the consti-

tutions 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 be-

long to the superior general and his council, acting as a body,

after due consideration of all the circumstances, to decide if it

is advisable to convoke a general chapter to decide the ques-

tions 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 re-

garded 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 re-

20



ligious. In Institutes having no provinces, the superior gen-

eral 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, Jan. 6, on the Feast of the Epiphany of Our Lord, in

the year 1969.

I. CARD. ANTONIUTTI
Prefect

* ANTONIO MAURO
Tit. Archbishop of Tagaste

Secretary

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FOOTNOTES

1 Cfr. Dogmatic Constitution, Lumen gentium, n. 43 ff. (Ed. Abbott, p. 73 ff.) and

Decree Perfectae caritatis (Ed. Abbott, p. 466 ff.).
2 Lumen gentium, n. 44; ed. Abbott, p. 75.

3 Lumen gentium, n. 45; ed. Abbott, p. 75.
4 Perfectae caritatis, n. 18; ed. Abbott, p. 478.

5 Ecclesiae sanctae, II, part 1, n. 3.

6 Perfectae caritatis, n. 3; ed. Abbott, p. 469.

7 Perfectae caritatis, n. 2, e); ed. Abbott, p. 469.

8 Lumen gentium, n. 44; ed. Abbott, p. 74.

9 Lumen gentium, n. 44; ed. Abbott, p. 74.
10 Perfectae caritatis, n. 14; e. Abbott, p. 477.

11 Ibid., n. 8; ed. Abbott, p. 477.

12 Lumen gentium, n. 46; ed. Abbott, p. 77.
13 Lumen gentium, n. 44; ed. Abbott, p. 75.
14 Perfectae caritatis, n. 8; ed. Abbott, p. 472.

15 Ibid; ed. Abbott, p. 472.

16 Perfectae caritatis, n. 8; ed. Abbott, p. 472.

17 Ibid., n. 5; ed. Abbott, p. 470.

18 Perfectae caritatis, n. 14; ed. Abbott, p. 477.

19 Cfr. above, n. 3.

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