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DIRECTIVES FOR THE
MUTUAL RELATIONS

BETWEEN
BISHOPS AND RELIGIOUS

IN THE CHURCH

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May 14, 1978





Document Issued Jointly by the

Sacred Congregation for Religious

and for Secular Institutes and by the

Sacred Congregation for Bishops

DIRECTIVES FOR THE
MUTUAL RELATIONS

BETWEEN
BISHOPS AND RELIGIOUS

IN THE CHURCH

May 14, 1978

1978

PUBLICATIONS OFFICE
UNITED STATES CATHOLIC CONFERENCE

1312 Massachusetts Avenue, N.W.
Washington, D.C. 20005



Abbreviations

AA = Apostolicam Actuositatem
AG = Ad Gentes
CD = Christus Dominus
ES — Ecclesiae Sanctae
GS = Gaudium et Spes
LG — Lumen Gentium
OT = Optatam Totius
PC = Perfectae Caritatis
PL = Patrologia Latina
PO = Presbyterorum Ordinis
REU = Regimini Ecclesiae Universae
UR = Unitatis Redintegratio



CONTENTS

Introduction 1

PART ONE: SOME DOCTRINAL POINTS 3

CHAPTER I THE CHURCH AS A “NEW” PEOPLE 5

Not According to the Flesh but in the Spirit 5

“One Body, and as Parts of it we Belong to Each Other” 5

Called Together to Make up a “Visible Sacrament” 6

Destined to Witness and Announce the Gospel - 6

CHAPTER II THE MINISTRY OF THE BISHOPS WITHIN
ORGANIC ECCLESIAL COMMUNION . 9

The Communion Proper to the People of God and its

Excellence 9

Christ the Head is Present in the Episcopal Ministry 9

The Invisibility of the Ministry of Bishops 10

The Duty of the Sacred Hierarchy with Respect to

Religious Life 11

Some Consequences 11

CHAPTER III RELIGIOUS LIFE WITHIN ECCLESIAL COMMUNION 13
The “Ecclesial” Nature of Religious Institutes 13

The Distinctive Character of Every Institute 13

Some Signs of a Genuine “Charism” 14

Service Characteristic of Religious Authority 14

Some Conclusions as Guidelines 15

CHAPTER IV BISHOPS AND RELIGIOUS PURSUING THE
SELF-SAME MISSION OF THE PEOPLE OF GOD 17

Ecclesial Mission flows from the “Fountain of Love” 17

The Absolute Necessity of Union with God 17

Different Forms of Apostolic Commitment 18

Reciprocal Influence Between Universal and Particular Values 18

Missionary Duty and the Spirit of Initiative 19

Coordinating Pastoral Activity 20

Mutual Collaboration Among Religious 20

The Pastoral Meaning of Exemption 21

Some Criteria for a Just Ordering of Pastoral Activity 22

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PART TWO: DIRECTIVES AND NORMS 25

CHAPTER V SOME POINTS REGARDING THE FORMATIVE
ASPECT 27

CHAPTER VI COMMITMENTS AND RESPONSIBILITIES IN THE
FIELD OF ACTION 33

Requirements of Pastoral Mission 33

Requirements of Religious Life 36

CHAPTER VII THE IMPORTANCE OF SUITABLE COORDINATION 41
On the Diocesan Level 41
On the National, Regional and Ritual Level 44
On the Supra-national and Universal Level 45

CONCLUSION 47

ii



INTRODUCTION

I. Mutual relations among the various members of the People of
God have attracted particular attention today. In fact, the conciliar

doctrine on the mystery of the Church and continuing cultural changes

have brought present conditions to such a point of development that

completely new problems have arisen.

A good number of these, though delicate and complex, are without
doubt positive. It is precisely within the context of these problems that

the mutual relations between bishops and religious, which cause special

concern, are situated. One cannot but be impressed if one considers
the fact—the importance of which deserves to be studied more deeply
—that there are over one million women religious in the world—one



sister, that is, for every 250 Catholic women—and that there are about
270,000 men religious, of whom the priests make up 35.6 per cent
of all the priests in the Church. In some areas they account for more

than half of the total as, for example, in Africa and in some parts of

Latin America.

II. The Sacred Congregation for Bishops and the Sacred Congrega-

tion for Religious and for Secular Institutes held a mixed Plenary

Assembly (October 16-18, 1975) on the tenth anniversary of the

promulgation of the Decrees Christus Dominus and Prefectae caritatis

(October 28, 1965). The National Conferences of Bishops and of

Religious, as also the International Unions of Superiors General, Men
and Women, were consulted and collaborated. The following questions,
principally, were dealt with by the Plenary Assembly:

a) what bishops expect from religious:

b) what religious expect from bishops:

c) what means are to be used to arrive at orderly and fruitful

cooperation between bishops and religious, both on diocesan and on

national and international levels.

Subsequently, when the general criteria were established and

various additions were made in the text of the proposals presented to
the Fathers, the Plenary Assembly decided that a document giving

pastoral guidelines should be drawn up.

The contributions of the Sacred Congregations for Oriental

Churches and for the Evangelization of Peoples are also contained in

this document.

III. The matter treated is circumscribed by well-defined limits. It

deals with the relations between bishops and religious of all rites and

territories throughout the Church and aims at making a practical con-

tribution to the smooth functioning of the same. The direct subject of

discussion are the relations which should exist between the local

Ordinary, on the one hand, and Religious Institutes and Societies of

Common Life on the other. Secular Institutes are not dealt with directly,
except where general principles of the consecrated life (cf. PC, 4) and

the place of these Institutes within the particular Church (cf. CD, 33)
are involved.

The text is divided into two parts: one doctrinal, the other norma-

tive. The intention is to give some guidelines for an ever better and
more efficient application of the principles of renewal set forth by the
Second Ecumenical Vatican Council.

2



PART ONE

Some Doctrinal Points

Before giving pastoral norms for some of the problems which have

arisen in the relations between bishops and religious, it seems advisable

that a brief doctrinal synthesis be presented to make it possible to
recognize the principles on which these relationships are based. More-

over, the exposition of such principles, though concise, presupposes an

ample doctrinal development of the Council documents.

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CHAPTER I

The Church as a “new” people

NOT ACCORDING TO THE FLESH,
BUT IN THE SPIRIT (LG, 9)

1. The Council has emphasized the singular constitutive nature of

the Church, presenting her as Mystery (cf. LG, ch. I). Indeed, from

Pentecost on (cf. LG, 4), there exists in the world a new people, which,

vivified by the Holy Spirit, assembles in Christ in order to have access

to the Father (cf. Eph 2:18). The members of this People are gathered

from all nations and are merged into such an intimate unity (cf. LG, 9),

that its reality cannot be explained by recourse to any mere sociological

formula; for real newness transcending the human order is inherent in

it. Only in this transcendent perspective can we rightly interpret the
relationships among various members of the Church. The element on
which the uniqueness of this nature is based is the very presence of

the Holy Spirit. He, in fact, is the life and vitality of the People of God

and the principle of unity in its communion. He is the vigor of its
mission, the source of its multiple gifts, the bond of its marvellous

unity, the light and beauty of its creative power, the flame of its love

(cf. LG, 4; 7; 8; 9; 12; 18; 21).

In fact, the spiritual and pastoral awakening apparent in these

recent years reveals, by virtue of the presence of the Holy Spirit—on
which some insidious abuses, though disquieting, give no evidence of
having cast the slightest shadow—a special privileged moment (cf.
Evangelii Nuntiandi, 75) for a flourishing spousal newness of the Church

as she tends towards the day of her Lord (cf. Rev 22:17).

“ONE BODY, AND AS PARTS OF IT WE BELONG
TO EACH OTHER" (RM 12:5: CF. 1 COR 12:13)

2. In the mystery of the Church, unity in Christ involves a mutual

communion of life among her members. God, in fact, “willed to make
men holy and save them, not as individuals without any bond or link
between them, but rather to make them into a people" (LG, 9). The
very life-giving presence of the Holy Spirit (cf. LG, 7) builds up organic
cohesion in Christ: indeed, He unifies the Church “in communion and
in the works of ministry. He bestows upon her varied hierarchic and

5



charismatic gifts, and in this way directs her; and He adorns her with His

fruits" (LG, 4; cf. Eph 4:11-12; 1 Cor 12:4; Gal 5:22).

The elements, then, which differentiate the various members among

themselves, the gifts, that is, the offices and the various duties, consti-

tute substantially a kind of mutual complement and are actually ordered

to the one communion and mission of the selfsame Body (cf. LG, 7; AA,

3). Consequently, the fact that in the Church there are pastors, laymen,

or religious does not indicate inequality in regard to the common dignity
of the members; rather it expresses the articulation of the joints and the

functions of a living organism.

CALLED TOGETHER TO MAKE UP A
“VISIBLE SACRAMENT”

3. The newness of the People of God in its twofold aspect, of a

visible social organism and an invisible diving presence intimately

united, is similar to the very mystery of Christ. In fact, "as the assumed

nature, inseparably united to Him, serves the divine Word as a living

organ of salvation, so, in a somewhat similar way, does the social

structure of the Church serve the Spirit of Christ who vivifies it, in the
building up of the body" (LG, 8; cf. Eph. 4:16). The intimate reciprocal

connection of the two elements, therefore, confers upon the Church her

special sacramental nature, by virtue of which she completely trans-

cends the limits of any simply sociological perspective. The Council, in

fact, was able to assert that the People of God is for all men “the
visible sacrament of this saving unity" (LG, 9; cf. LG, 1; 8; 48; GS, 42;

AG, 1; 5).

The present social evolutions and cutural changes, which we our-
selves are witnessing, even though they evoke in the Church the need

to renew not a few perhaps of her human aspects, are nevertheless
unable to deface in the least her specific structure as universal sacra-

ment of salvation. On the contrary, these very changes, which are to be
promoted, will serve at the same time to place her nature in ever

greater evidence.

DESTINED TO WITNESS AND ANNOUNCE THE GOSPEL

4. All members—pastors, laymen and religious—each in his own
manner, participate in the sacramental nature of the Church. Likewise,

each one, according to his proper role, must be a sign and instrument

both of union with God and of the salvation of the world. All, in fact,
have this twofold aspect in their calling:

6



a) to holiness: "all in the Church, whether they belong to the

hierarchy or are cared for by it, are called to holiness” (LG 39);

b) to the apostolate: the entire Church "is driven by the Holy Spirit

to do her part for the full realization of the plan of God” (LG, 17; cf.

AA, 2; AG, 1, 2, 3, 4, 5).

Therefore, before considering the diversity of gifts, offices and

duties, we must recognize as fundamental the common vocation of all
to union with God for the salvation of the world. This vocation requires

in all, as a criterion for participating in ecclesial communion, the pri-

macy of life in the Spirit: this is the basis for the privilege of hearing

the Word, of interior prayer, of the realization of living as a member of
the entire Body and of concern for its unity, of the faithful fulfillment

of one's own mission, of the gift of self in service and of the humility
of repentance.

From this common baptismal vocation to life in the Spirit flow
clarifying exigencies and productive influences with respect to the

relations which must exist between bishops and religious.

7



.

'



CHAPTER II

The Ministry of the Bishops
within organic ecclesial communion

THE COMMUNION PROPER TO THE PEOPLE OF GOD
AND ITS EXCELLENCE

5. Organic communion among the members of the Church is the
fruit of the Holy Spirit Himself, in such a way that it necessarily pre-

supposes the historical initiative of Jesus Christ and His paschal exodus.

The Holy Spirit is, in fact, the Spirit of the Lord: Jesus Christ, “now

raised to the heights by God’s right hand” (Acts 2:3) “poured out on

His disciples the Spirit promised by the Father” (LG, 5). Now, if the

Spirit is like the soul of the Body (cf. LG, 7), Christ is objectively its

Head (cf. LG, 7); both therefore are the source of the organic cohesion of

its members (cf. 1 Cor 12-13; Col 2:19). Consequently they can have
no true docility to the Spirit without fidelity to the Lord, who sends Him;
Christ, in fact, “is the head that adds strength and holds the whole body

together, with all its joints and sinews—and this is the only way in
which it can reach its full growth in God” (Col 2:19).

The organic communion of the Church, therefore, is not exclusive-
ly spiritual, born, that is, in whatever manner it may be, of the Holy
Spirit, and of itself preceding the ecclesial functions and creative of

them, but is simultaneously hierarchic inasmuch as by a vital impulse

it is derived from Christ the Head. The very gifts given by the Spirit are

willed precisely by Christ and are of their nature directed to the con-

texture of the Body in order to vivify its functions and activities. “Now
the Church is His body, He is its head. As He is the Beginning, He was
first to be born from the dead, so that He should be first in every way”
(Col 1:18; cf. LG 7). In this manner the organic communion of the
Church, both as to its spiritual aspect and its hierarchic nature, has its

origin and vitality simultaneously in Christ and in His Spirit. Rightly and

appropriately, therefore, the Apostle Paul has used the formulas “in

Christ” and “in the Spirit” a number of times making them converge
in an intimate and vital way (cf. Eph 2:21-22; and in various places in
the Epistles).

CHRIST THE HEAD IS PRESENT IN THE
EPISCOPAL MINISTRY
6. The Lord Himself “set up in His Church a variety of offices which
aim at the good of the whole Body” (LG, 18). Among these ministries,

9



that of the episcopate is fundamental to all the others. The bishops, in

hierarchic communion with the Roman Pontiff, make up the College of
Bishops in such a way that jointly they manifest and carry out in the

Church-Sacrament the function of Christ, the Head: “In the person

of the bishops, then, to whom the priests render assistance, the Lord
Jesus Christ, supreme High Priest, is present in the midst of the faith-

ful .. . (bishops) in a resplendent and visible manner, take the place

of Christ Himself, teacher, shepherd and priest, and act as His repre-

sentatives” (LG, 21; cf. 27; 28: PO, 1, 2; CD, 2). No one in the Church

other than a bishop carries out an organic function of fecundity (cf.

LG, 18; 19), unity (cf. LG, 23), and spiritual authority (cf. LG, 22)

which is so basic that it influences all ecclesial activity. Even though

the exercise of manifold other tasks and initiatives are distributed

diversely among the People of God, nevertheless, the Roman Pontiff
and the bishops have the ministry of discernment and harmony (cf. LG,

21) which involves an abundance of special gifts of the Holy Spirit and

the distinctive charism of ordering the various roles in intimate docility

of mind to the one and only vivifying Spirit (cf. LG, 12; 24; etc.).

THE INDIVISIBILITY OF THE MINISTRY OF BISHOPS

7. The bishop with the collaboration of his priests renders a three-

fold service to the community of the faithful, namely that of teaching,

sanctifying and ruling (cf. LG, 25-27; CD, 12-20; PO, 4-6). There is no

question, however, of three separate ministries. Since, in the New Law,
Christ has essentially fused the three functions of Teacher, Priest and

Pastor into one, there is only one ministry unique in its origin. Conse-

quently the bishop’s ministry is exercised in its different functions in an

indivisible way.

If circumstances at times require that one of these three aspects

be given greater prominence, the other two are never to be separated

or disregarded, lest the inner unity of the entire ministry be weakened

in any way. The bishop, then, not only governs, not only sanctifies, not

only teaches, but, with the help of his priests, he feeds his flock by

teaching, by sanctifying, by governing, as a unique and indivisible

action. Hence the bishop, by virtue of his very ministry, is responsible

in a special way for the growth in holiness of all his faithful, inasmuch

as he is “the principal dispenser of the mysteries of God and the sancti-

fier of his flock” according to the vocation proper to each one (cf. CD,

15)—likewise, therefore, and above all according to the vocation of
religious.

10



THE DUTY OF THE SACRED HIERARCHY
WITH RESPECT TO RELIGIOUS LIFE

8. Careful reflection on the functions and duties of the Roman

Pontiff and the bishops in regard to the practical life of religious leads

one to discover with particular concreteness and clarity its ecclesial

dimension, namely the unquestionable bond of religious life with the

life and holiness of the Church (cf. LG, 44). Through the action of the

sacred hierarchy, God consecrates religious for a more generous service

of Him within the People of God (cf. LG, 44). Likewise the Church,

through the ministry of her Pastors, “besides giving legal sanction to

the religious form of life and thus raising it to the dignity of a canonical

state . . . sets it forth liturgically also as a state of consecration to

God" (LG, 45; cf. SC, 80, 2).

Bishops, furthermore, as members of the Episcopal College, in har-

mony with the will of the Supreme Pontiff, are united in this: namely,
in wisely regulating the practice of the evangelical counsels (cf. LG,

45); in authentically approving Rules proposed to them (cf. LG, 45) in

such a way that a mission recognized as typically theirs is conferred on

Institutes; that a commitment to found new churches is fostered in

them, and that specific duties and mandates are entrusted to them; in

seeing to it, by their concern, that Institutes “upheld by their super-

visory and protective authority . . . may develop and flourish in accord-
ance with the spirit of their founders" (LG, 45); in determining the

exemption of some institutes “from the jurisdiction of local ordinaries
for the sake of the general good" (LG, 45) of the universal Church and

to better “ensure that everything is suitably and harmoniously arranged

within them, and the perfection of the religious life promoted" (CD,

35,3).

SOME CONSEQUENCES

9. These brief considerations on “hierarchic communion" in the
Church shed much light on the relations that should be fostered between
bishops and religious:

a) Christ is the Head of the ecclesial Body, the eternal Pastor, who
has given precedence to Peter and the Apostles and their successors,

namely the Roman Pontiff and the bishops, constituting them sacra-
mentally his Vicars (cf. LG, 18; 22; 27) and granting them appropriate
charisms. No one else has the power to exercise any function, whether
of teaching, sanctifying or governing, except by participation and in
communion with them.

11



b) The Holy Spirit is called the soul of the ecclesial body. No mem-
ber of the People of God, no matter what ministry he may exercise,
possesses personally in himself, in their totality, gifts, offices and duties,

but must enter into communion with the others. Differences in the

People of God, whether of gifts or functions, converge and mutually

complement one another, for the unique communion and mission.

c) Bishops, in union with the Roman Pontiff, receive from Christ
the Head the duty (cf. LG, 21) of discerning gifts and competencies, of

coordinating multiple energies, and of guiding the entire People in

living in the world as a sign and instrument of salvation. They, there-

fore, are also entrusted with the duty of caring for religious charisms,

all the more so because the very indivisibility of their pastoral ministry

makes them responsible for perfecting the entire flock. In this way, by
fostering religious life and protecting it in conformity with its own
definite characteristics, bishops fulfill a real pastoral duty.

d) All pastors, mindful of the apostolic admonition never to be “a

dictator over any group that is put in (their) charge, but (to) be an

example that the whole flock can follow” (1 Pt 5:3), will rightly be

aware of the primacy of life in the Spirit. This demands that they be at
the same time leaders and members; truly fathers

,
but also brothers;

teachers of the faith, but especially fellow-disciples of Christ; those

indeed, responsible for the perfection of the faithful, but also true

witness of their personal sanctification.

12



CHAPTER III

Religious life

within ecclesial communion

THE “ECCLESIAL” NATURE OF RELIGIOUS INSTITUTES

10. The religious state is not a kind of intermediate way between

the clerical and lay condition of life, but comes from both as a special

gift for the entire Church (cf. LG, 43).

It consists in the following of Christ, by publicly professing the

evangelical counsels of chastity, poverty and obedience, and by assum-

ing the commitment of removing all obstacles which could detract from

the fervor of charity and from the perfection of divine worship. A

religious, in fact, “dedicates tiimself wholly to God, his supreme love.

In a new and special way he makes himself over to God, to serve and

honor Him”; this unites the religious “to the Church and her mystery

in a special way” and urges such a one to work with undivided dedica-

tion for the good of the entire Body (cf. LG, 44).

This clearly indicates that religious life is a special way of par-

ticipating in the sacramental nature of the People of God. Indeed, the

consecration of those professing religious vows is especially ordained

to this purpose, namely of offering to the world visible proof of the

unfathomable mystery of Christ, inasmuch as in themselves they really

present “Christ in contemplation on the mountain, or proclaiming the

kingdom of God to the multitudes, or healing the sick and maimed and
converting sinners to a good life, or blessing children and doing good

to all men, always in obedience to the will of the Father who sent Him”
(LG, 46).

THE DISTINCTIVE CHARACTER OF EVERY INSTITUTE

11. There are many Religious Institutes in the Church, each differ-
ing one from the other according to its proper character (cf. PC, 7, 8, 9,
10). Each, however, contributes its own vocation as a gift raised up by
the Spirit through the work of outstanding men and women (cf. LG, 45;
PC, 1; 2), and authentically approved by the sacred hierarchy.

The very charism of the Founders (Evan. Nunt., 11) appears as
“an experience of the Spirit,” transmitted to their disciples to be lived,

safeguarded, deepened and constantly developed by them, in harmony
with the Body of Christ continually in the process of growth. “It is for

13



this reason that the distinctive character of various religious institutes

is preserved and fostered by the Church" (LG, 44; cf. CD, 33; 35:1;

35:2; etc.)- This distinctive character also involves a particular style of

sanctification and of apostolate, which creates its particular tradition,

with the result that one can readily perceive its objective elements.

In this hour of cultural evolution and ecclesial renewal, therefore,

it is necessary to preserve the identity of each institute so securely,

that the danger of an ill-defined situation be avoided, lest religious,

failing to give due consideration to the particular mode of action proper
to their character, become part of the life of the Church in a vague and

ambiguous way.

SOME SIGNS OF A GENUINE “CHARISM”

12. Every authentic charism implies a certain element of genuine

originality and of special initiative for the spiritual life of the Church.

In its surroundings it may appear troublesome and may even cause
difficulties, since it is not always and immediately easy to recognize it

as coming from the Spirit.

The specific charismatic note of any institute demands, both of

the Founder and of his disciples, a continual examination regarding:

fidelity to the Lord; docility to His Spirit; intelligent attention to circum-

stances and an outlook cautiously directed to the signs of the times;

the will to be part of the Church; the awareness of subordination to the

sacred hierarchy; boldness of initiatives; constancy in the giving of self;

humility in bearing with adversities. The true relation between genuine

charism, with its perspectives of newness, and interior suffering, carries

with it an unvarying history of the connection between charism and

cross, which, above every motive that may justify misunderstandings,
is supremely helpful in discerning the authenticity of a vocation.

Individual religious, too, certainly possess personal gifts, which

without doubt usually come from the Spirit. They are intended for the
enrichment, development and rejuvenation of the life of the institute, in

the unity of the community and in giving proof of renewal. Discernment
of such gifts, however, and their correct use will be measured according
to the consistency they show both with the community commitment of
the institute and with the needs of the Church as judged by legitimate

authority.

SERVICE CHARACTERISTIC OF RELIGIOUS AUTHORITY

13. Superiors fulfill their duty of service and leadership within the

religious institute in conformity with its distinctive character. Their au-

14



thority proceeds from the Spirit of the Lord through the sacred hier-

archy, which has granted canonical erection to the institute and au-

thentically approved its specific mission.

Considering then the fact that the prophetic, priestly and royal

condition is common to all the People of God (cf. LG, 9; 10; 34; 35; 36),
it seems useful to outline the competency of religious authority, parallel-

ing it by analogy to the threefold function of pastoral ministry, namely,

of teaching, sanctifying and governing without, however, confusing one

authority with the other or equating them.

a) Regarding the office of teaching, religious superiors have the

competency and authority of spiritual directors in relation to the evan-

gelical purpose of their institute. In this context, therefore, they must

carry on a veritable spiritual direction of the entire Congregation and

of its individual communities. They should accomplish this in sincere

harmony with the authentic magisterium of the hierarchy, realizing that

they must carry out a mandate of grave responsibility in the evangelical

plan of the Founder.

b) As to the office of sanctifying, the superiors have also a special

competency and responsibility, albeit with differentiated duties. They

must foster perfection in what concerns the increase of the life of

charity according to the end of the institute, both as to formation, initial

and ongoing, of the members and as to communal and personal fidelity
in the practice of the evangelical counsels according to the Rule. This

duty, if it is rightly accomplished, is considered by the Roman Pontiff
and the bishops a valuable help in the fulfillment of their fundamental

ministry of sanctification.

c) As to the office of governing, superiors must render the service

of ordering the life of the community, of organizing its particular mis-

sion and seeing to it that it be efficiently inserted into ecclesial activity

under the leadership of the bishops.

Institutes then have an internal organization all their own (cf. CD,
35:3) which has its proper field of competency and a right to autonomy,
even though in the Church this autonomy can never become indepen-
dence (cf. CD, 35:3 and 4). The correct degree of such autonomy and
the concrete determination of competency are contained in common
law and in the Rules or Constitutions of each institute.

SOME CONCLUSIONS AS GUIDELINES
14. From the above reflections on religious life, we can deduce
some specific conclusions:

a) Religious and their communities are called to give clear testi-
mony in the Church of total dedication to God. This is the fundamental

15



option of their Christian existence and their primary duty in their dis-

tinctive way of life. Whatever the specific character of their institute

may be, religious are, in fact, consecrated in order to show forth publicly
in the Church-Sacrament “that the world cannot be transfigured and

offered to God without the spirit of the beatitudes” (LG, 31).

b) Every institute exists for the Church and must enrich her with

its distinctive characteristics, according to a particular spirit and a

specific mission. Religious, therefore, should cultivate a renewed ec-

clesial awareness, by offering their services for the building up of the

Body of Christ, by persevering in fidelity to their Rule, and by obeying

their superiors (cf. PC, 14; CD, 35:2).

c) Religious superiors have a grave duty, their foremost responsi-

bility in fact, to assure the fidelity of the members to the charism of the
Founder, by fostering the renewal prescribed by the Council and required

by the times.

They should strive zealously, therefore, to direct and continually

animate their members to pursue this goal. They should, moreover,
consider it their privileged duty to bring about fitting and updated

formation (PC, 2, d; 14; 18).

Finally, aware of the fact that religious life of its very nature re-

quires a special participation on the part of the members, superiors

should strive to encourage it, since “effective renewal and right adapta-

tion cannot be achieved save with the cooperation of all the members
of an institute” (PC, 4).

16



CHAPTER IV

Bishops and Religious pursuing the

self-same mission of the People of God

ECCLESIAL MISSION FLOWS FROM THE
“FOUNTAIN OF LOVE” (AG, 2)
15. The mission of the People of God is one. In a certain sense it

constitutes the heart of the entire ecclesial mystery. The Father, in fact,

“has consecrated” the Son “and sent (Him) into the world” (John

10:36) “Mediator between God and men” (AG, 3). On Pentecost “Christ

sent the Holy Spirit from the Father to exercise inwardly His saving

influence, and to promote the spread of the Church” (AG 4). Thus the

Church, throughout her history, “is by her very nature missionary”

(AG, 2; cf. LG, 17), in Christ and in virtue of the Spirit. All—pastors,
laymen and religious, each according to his specific vocation—are
called to be apostolically committed (cf. n. 4). This commitment arises

from the love of the Father; the Holy Spirit, then, nourishes it, “giving

life to ecclesiastical structures, being as it were their soul, and inspiring

in the hearts of the faithful that same spirit of mission which impelled
Christ Himself” (AG, 4). Consequently the mission of the People of God

can never consist solely in the activity of the exterior life, since apostolic

commitment cannot in the absolute be reduced to mere human promo-
tion, however efficacious it be, because every pastoral and missionary

initiative is rooted in participation in the mystery of the Church. And,

in fact, the Church’s mission is by its very nature nothing else than the

mission of Christ continued in the history of the world. It consists

principally in the co-participation in the obedience of Him (cf. Heb 5:8)
who offered Himself to the Father for the life of the world.

THE ABSOLUTE NECESSITY OF UNION WITH GOD
16. Mission, which begins with the Father, requires that those who
are sent exercise their awareness of love in the dialogue of prayer.
Therefore, in these times of apostolic renewal, as always in every form
of missionary engagement, a privileged place is given to the contempla-
tion of God, to meditation on His plan of salvation, and to reflection on
the signs of the times in the light of the Gospel, so that prayer may be
nourished and grow in quality and frequency.

It is urgently necessary that everyone appreciate prayer and have
recourse to it. Bishops and their priest-collaborators (cf. LG, 25; 27; 28;

17



41), “dispensers of the mysteries of God” (1 Cor 4:1), “should aim to

make of one mind in prayer all who are entrusted to their care, and to

ensure their advancement in grace through the reception of the sacra-

ments, and that they become faithful witnesses to the Lord” (CD, 15).

Religious, in turn, inasmuch as they are called to be, as it were,

specialists in prayer (Paul VI, Oct. 28, 1966), “should seek and love

above all else God . . .” and “in all circumstances they should take

care to foster a life hidden with Christ in God (cf. Col 3:3) which is the

source and stimulus of love of neighbor” (PC, 6).

By disposition of divine Providence, today many of the faithful are
led by an inner impulse to gather in groups to hear the Gospel, to

meditate and give themselves up to contemplation. Consequently for

the very efficacy of mission it is indispensable to make certain that all,
especially pastors, give themselves up to prayer, and likewise that

religious institutes preserve intact their form of dedication to God, both

by fostering the eminent role that communities of contemplative life

hold in this field (cf. PC, 7 and AG, 18), and by providing that religious,

dedicated to apostolic work, nourish their intimate union with Christ

and give clear witness of it (cf. PC, 8).

DIFFERENT FORMS OF APOSTOLIC COMMITMENT
17. Cultural situations in which apostolic activity is carried out

vary; differences, therefore, can be noticed in the unity of mission.

These, however, “do not flow from the inner nature of the mission itself,

but from the circumstances in which it is exercised. These circum-

stances depend either on the Church itself or on the peoples, classes,

or men to whom its mission is directed” (AG, 6).

These assuredly real differences, although contingent, affect not-

ably not only the exercise of the pastoral ministry of bishops and priests,

but also the particular life-style and duties of religious. They exact

difficult adaptations, especially on the part of institutes dedicated to

apostolic activity on an international level.

Regarding the relations between bishops and religious, therefore,

in addition to the differences in functions (cf. AA, 1) and charisms (cf.

LG, 2) the concrete difference existing within nations must likewise be
carefully considered.

RECIPROCAL INFLUENCE BETWEEN UNIVERSAL
AND PARTICULAR VALUES
18. The problem of the mutual influence between universal and

particular values of the People of God arises from the need to insert
the mystery of the Church into the setting distinctive of each region.

18



Vatican Council II dealt not only with the universal Church but also

with particular and local Churches, which it presented as one of the

aspects of renewal in ecclesial life (cf. LG, 13; 23; 26; CD, 3; 11;

15; AG, 22; PC, 20). In this light, a certain process of decentralization,

which necessarily has its consequences in the relations between bishops

and religious (cf. Evang. Nunt., 61-64), can have a positive significance.

Every particular Church becomes enriched by sound human ele-

ments, characteristic of the genius and nature of each nation. Such

elements, nevertheless, are not to be regarded as indications of division,

of particularism or of nationalism, but as expressions of variety within

the same unity and of the fullness of that incarnation which enriches

the entire Mystical Body (cf. UR, 14-17). The Church universal, in fact,

is not the sum total of particular Churches, nor is it a federation of them

(cf. Evang. Nunt., 54). This multiform unity, however, carries with it

various concrete exigencies for bishops and religious in the fulfillment

of their duties.

a) Bishops and their priest-collaborators are responsible before all

others both for the correct discernment of the local cultural values in

the life of their Church, and of the clear perspective of universality, by

reason of their missionary role of successors to the Apostles, who were
sent out into the whole world (cf. CD, 6; LG, 20; 23; 24; AG, 5; 38).

b) Religious, then, even if they belong to an institute of pontifical

right, should feel themselves truly a part of the “diocesan family" (cf.

CD, 34) and accept the duty of necessary adaptation. They should foster

local vocations both for the diocesan clergy and for religious life.

Furthermore, they should form candidates for their congregation in

such a way that these really live according to the actual local culture.
At the same time, however, they should be watchful that there be no
deviation from the missionary call inherent in the religious vocation, or

from the unity and distinctive character of each institute.

MISSIONARY DUTY AND THE SPIRIT OF INITIATIVE

19. A clear missionary obligation, rooted in their very ministry and
charism, emerges for bishops and religious. This obligation becomes
more pressing each day as present cultural conditions evolve in the
form of two principal trends, namely materialism, which is invading
the masses even in regions Christian by tradition, and the increase in
international communications, whereby all peoples including non-Chris-
tians can readily be united one with the other. Moreover, the deep
upheavals of situations, the growth of human values, and the manifold

19



needs of the world today (cf. GS, 43-44), press ever more insistently

on the one hand for the renewal of many traditional pastoral forms of

activity, and on the other for the search for new forms of apostolic

presence. In such a situation a certain apostolic diligence is urgently

necessary in order to devise new, ingenious, and courageous ecclesial

experiments under the inspiration of the Holy Spirit, who is by His very
nature Creator. A responsiveness rich in creative initiative (cf. n. 12) is

eminently compatible with the charismatic nature of the religious life.

In fact, the Holy Father Pope Paul VI himself affirmed this: “thanks to

their religious consecration, they (religious) are above all free and can

spontaneously leave everything and go to announce the Gospel even to

the ends of the earth. They are prompt in acting; and their apostolate

frequently excels because of the ingeniousness of their projects and

undertakings, which evoke admiration in all who observe them” (Evan.
Nunt., 69).

COORDINATING PASTORAL ACTIVITY

20 . The Church was not established to be an organization for

activity, but rather to give witness as the living Body of Christ. Never-

theless the Church necessarily carries on the concrete work of planning

and of coordinating the manifold offices and services, so that together

they may merge into one unified pastoral action in which the choices
to be made and the apostolic engagements to be given preference are
decided (cf. CD, 11; 30; 35:5; AG, 22; 29). Today, in fact, it is neces-

sary to set in motion on the various levels of ecclesial life a fitting

system of research and action, so that the mission of evangelizing may
be carried out in the way most consonant with the different situations.

There are three principal operative centers for such desirable

coordination: the Holy See, the diocese (cf. CD, 11) and successively,

in its own proper sphere, the Episcopal Conference (cf. CD, 38). In
addition to these centers, then, other organs of cooperation are set up

according to ecclesial and regional needs.

MUTUAL COLLABORATION AMONG RELIGIOUS

21. Within the setting of religious life the Holy Seq establishes
Conferences of Major Superiors and of Superiors General, both on the
local and on the universal level (cf. PC, 23; REU, 73:5). Obviously these
differ from Episcopal Conferences in nature and authority. Their primary

purpose is the promotion of religious life as it is inserted into the

contexture of ecclesial mission, and their activity consists in offering

20



common services, suggesting fraternal initiatives and proposals for

collaboration, respecting, of course, the distinctive nature of each

institute. This will undoubtedly contribute also to offering valuable

assistance for pastoral coordination, especially if a suitable examina-

tion of the operative statutes is made at fixed times, and if, above all,

the mutual relationships between Bishops’ Conferences and Confer-

ences of Major Superiors are carried out according to the directives

issued by the Holy See.

THE PASTORAL MEANING OF EXEMPTION

22. The Supreme Pontiff, in view of the good of the Church itself

(cf. LG, 45; CD, 35:3), grants exemption to a number of religious fam-

ilies, so that institutes can express their identity more adequately and

devote themselves to the common good with special generosity and on

a wider scale (cf. n. 8).

Actually, exemption does not of itself create any obstacle either to

pastoral coordination or to reciprocal good relations among the People

of God. In fact, it “relates to the internal organization of their institutes.

Its purpose is to ensure that everything is suitably and harmoniously

arranged within them, and the perfection of the religious life promoted.

The privilege ensures also that the Supreme Pontiff may employ these

religious for the good of the universal Church, or that some other com-

petent authority may do so for the good of the churches under its juris-

diction” (CD, 35:3; cf. CD, 35:4; Eccl. Sanctae, I, 25-40; Evang.

Nunt., 69).

Consequently exempt religious institutes, faithful to “their own

proper characters and functions” (PC, 2 b), should cultivate above all

special attachment to the Roman Pontiff and to the bishops, placing
their liberty and apostolic availability at their disposal effectively and

generously in conformity with religious obedience. Similarly, they should

devote themselves with full awareness and zeal to the task of incarnat-

ing and manifesting in the diocese the specific witness and the genuine

mission of their institute. Finally they should always reanimate that

apostolic sensitivity and initiative, which are characteristic of their

consecration.

Bishops certainly recognize and appreciate greatly the specific

contribution with which these religious come to the assistance of the
particular Churches and find in their exemption a certain expression

of that pastoral concern which unites them intimately with the Roman
Pontiff for the universal care of all people (cf. n. 8).

This renewed awareness of exemption, if it is really shared by the
various collaborators in pastoral endeavor, will promote greatly in-

21



creased apostolic initiative and missionary zeal in every particular

Church.

SOME CRITERIA FOR A JUST ORDERING OF
PASTORAL ACTIVITY

23. The above considerations on ecclesial mission suggest the

following directives:

a) First of all, the very nature of apostolic action requires that

bishops give precedence to interior recollection and to the life of prayer

(cf. LG, 26; 27; 41); it requires, moreover, that religious, in conformity

with their distinctive nature, renew themselves in depth and be assid-

uous in prayer.

b) Special care should be taken to foster “the various undertak-

ings aimed at establishing the contemplative life" (AG, 18), since it

holds a very honored place in the mission of the Church, “no matter

how pressing may be the needs of the active ministry" (PC, 7). Espe-
cially today as the danger of materialism grows more serious, the

vocation of all to the perfection of love (cf. LG, 40) is made radically

evident by institutes entirely dedicated to contemplation, in which it is

more clearly apparent that, as St. Bernard says, “the motive for loving

God is God; the limit is to love Him without limit" (“De diligendo Deo,"

c.l., PL, 182, n. 548).

c) The activity of the People of God in the world is by its nature

universal and missionary, both by the very character of the Church (LG,

17) and by Christ's mandate, which conferred a universality without

boundaries of the apostolate (Evang . Nunt., 49). Bishops and superiors

must, therefore, give attention to this dimension of apostolic awareness

and foster concrete initiatives to promote it.

d) The particular Church is the historical space in which a voca-

tion is exercised in the concrete and realizes its apostolic commitment.

Here, in fact, within the confines of a determined culture, the Gospel

is preached and received (cf. Evang. Nunt, 19; 20; 32; 35; 40; 62;

63). It is necessary, therefore, that this reality of great importance in

pastoral renewal be also kept duly present in the work of formation.

e) The mutual influence between the two poles, namely between
the active co-participation of a particular culture and the perspective of

universality, must be founded on unalterable esteem and constant pro-
tection of those values of unity, which under no circumstance may be
renounced, whether the unity in question is that of the Catholic Church

—for all the faithful—or that of each religious institute—for all its
22



members. The local community which would break away from this unity

would be exposed to a two-fold danger: “on the one hand the danger of

segregation, which produces sterility . . on the other, the danger of

losing one’s own liberty when, separated from the head . . isolated

it becomes subject in many ways to the forces of those who attempt
to subdue and exploit it” (Evang . Nunt., 64).

f) Especially in our times that same charismatic genuineness, viva-
cious and ingenious in its inventiveness, is expected of religious, as

stood out so eminently in their Founders, so that they may the better
and with zeal engage in the apostolic work of the Church among those,
who today constitute, in fact, the majority of humanity and are the
specially beloved of the Lord: the little ones and the poor (cf. Mt 18:1-6;

Lk 6:20).

23



.

,



PART TWO

Directives and norms

The experience of recent years has, in the light of the above prin-

ciples, led to the formulation of some directives and norms dealing
especially with the practical aspects of life. From this, it will undoubt-

edly follow that the mutual relations between bishops and religious will

be further facilitated to the advantage of the building up of the Body

of Christ.

We shall present these directives, which are mutually comple-
mentary, under three distinct headings, namely:

a) the formative aspect,

b) the operative aspects,

c) the organizational aspect.

The text presupposes the juridical prescriptions already in force,

and at times makes reference to these; it does not therefore derogate
from any of the prescriptions of preceding documents of the Holy See
still in force in this matter.

25



.



CHAPTER V

Some points
regarding the formative aspect

The Roman Pontiff and the bishops carry out in the Church the

supreme role of authentic Teachers and Sanctifiers of the entire flock

(cf. Part I, ch. II). Religious superiors, in turn, are vested with special

authority for the direction of their own institute and carry the heavy

burden of the formation of the members (cf. PC, 14, 18; Part I, ch. III).

Consequently bishops and superiors, each according to his specific

role, but in harmony and united effort, should give precedence to their

responsibilities regarding formation.

24. Bishops, in accord also with religious superiors, should pro-

mote, especially among diocesan priests, zealous laity and local re-
ligious, a clear awareness and experience of the mystery and structure

of the Church and the vivifying indwelling of the Holy Spirit, by jointly

organizing special seminars and encounters on spirituality. They should,

moreover, insist without ceasing that both public and personal prayer

be appreciated and intensified, even by means of appropriate initiatives,

carefully prepared.

25. On their part, religious communities, especially of contempla-
tive life, maintaining, of course, fidelity to their distinctive spirit (cf.

PC, 7; AG, 40), should offer people appropriate aids for prayer and for

their personal spiritual life, so that they can respond to the pressing

need, today more deeply felt than ever, for meditation and the deepen-

ing of faith. They should also offer them the opportunity and facility to

participate suitably in their liturgical functions, always respecting the

requirements of the enclosure and the rules laid down in this regard.

26. Superiors should see to it with all solicitude that their religious

remain faithful to their vocation. They should foster opportune adapta-

tions to cultural, social and economic conditions, according to the needs

of the times, being vigilant, however, lest these adaptations go beyond

just limits in the direction of customs contrary to religious life. Cultural
updating and specialized studies taken up by religious should deal with

subjects pertinent to the distinctive nature of the institute. Such studies
should not be programed with a view to achieving personal goals, as
if they were a means of wrongly understood self-fulfillment, but with a
view to responding to the requirements of the apostolic commitments
of the religious family itself, in harmony with the needs of the Church.

27



27 . In promoting ongoing formation of religious, it is necessary to

insist on the renewal of the witness of poverty and of service to the

most needy, and to bring about, furthermore, that through a renewed

spirit of obedience and chastity, communities become signs of brotherly

love and unity.

In institutes of active life, for which the apostolate constitutes an

essential element of their religious life (cf. CD, 12; 15; 35: 2; LG, 25;

45), as both initial and ongoing formation progresses, the apostolate

itself should be duly emphasized.

28 . It is the duty of bishops as authentic teachers and guides of
perfection for all the members of the diocese (cf. CD, 12; 15; 35:2;
LG, 25; 45) to be the guardians likewise of fidelity to the religious

vocation in the spirit of each institute. In carrying out this pastoral

obligation, bishops in open communion of doctrine and intent with the

Supreme Pontiff and the offices of the Holy See, and with the other

bishops and local Ordinaries, should strive to promote relations with

superiors, to whom the religious are subject in the spirit of faith (cf.
PC

, 4).

Bishops, along with their clergy, should be convinced advocates

of the consecrated life, defenders of religious communities, promoters

of vocations, firm guardians of the specific character of each religious

family both in the spiritual and in the apostolic field.

29 . Bishops and religious superiors, each according to his specific

competency, should zealously foster knowledge of the doctrine of the

Council and of the pontifical pronouncements on the episcopacy, on

religious life and on the local Church, and also on the mutual relation-

ships existing among them. To this end the following initiatives are
desirable:

a) meetings of bishops and religious superiors to study these

topics together;

b) special courses for diocesan priests, for religious and for the

laity engaged in the active apostolate, in order to arrive at new and
more appropriate adaptations;

c) studies and experiments especially appropriate for the forma-

tion of lay religious men and religious women;

d) the preparation of suitable pastoral documents for the diocese,

the region or the nation, that present these subjects in a challenging

way for the reflection of the faithful.

Care must be taken, however, lest this formation remain limited

28



to only a few. All should have the possibility to benefit by it, and it

should become a common effort of all the members.

It seems opportune, moreover, that this doctrinal study be also

given sufficient publicity through the press, other means of social com-

munication, conferences, exhortations, etc.

30 . Right from the initial stages of both ecclesiastical and religious

formation, the systematic study of the mystery of Christ, of the sacra-

mental nature of the Church, of the ministry of bishops and of religious

life in the Church should be programed. Therefore:

a) religious, from the novitiate on, should be brought to a fuller

awareness and concern for the local church, while at the same time

growing in fidelity to their own vocation;

b) bishops should see to it that the diocesan clergy understand

well the current problems of religious life and the urgent missionary

needs, and that certain chosen priests be prepared to be able to help

religious in their spiritual progress (cf. OT, 10; AG, 39), though gen-

erally it is preferable that this task be entrusted to prudently chosen

religious priests (cf. n. 36).

31 . Greater maturity of the priestly and religious vocation depends

also, and to a decisive degree, on the doctrinal formation given usually

in centers of study on the university level or in institutes of higher

studies or in other institutes specially adapted to this purpose.

Bishops and religious superiors involved in this work should offer

effective collaboration for the upkeep of these centers of study and

their proper functioning, especially when such centers are at the service

of one or more dioceses and religious congregations, and guarantee

both the excellence of the teaching and the presence of teachers and

of all others who, duly prepared, are able to meet the requirements of

formation. They should, moreover, assure the most effective use of

personnel and facilities.

In preparing, reforming and implementing the statutes of these

study centers, the rights and duties of each participant, the obligations

which by virtue of his very ministry belong to the bishop or bishops,

ways of operating and the measure of responsibility of religious superi-

ors who have a shared interest, should be clearly defined. In this way
an objective and complete presentation of doctrine, structured in har-

mony with the Church’s Magisterium, can be fostered. On the basis,
then, of the general criteria of competency and responsibility and

according to the statutes, the activity and initiatives of these centers

should be diligently followed up. And in all this delicate and important

29



discipline, the norms and directives of the Holy See should always be

observed.

32. An adequate renewal of pastoral methods in the diocese re-

quires a deeper knowledge of whatever concretely affects the local

human and religious life, so that from this source can flow objective
and appropriate theological reflection, priorities in the field of action

can be established, a plan of pastoral action can be formed and, finally,

what has been realized can be examined periodically.

This work may require that bishops, with the help of competent

persons, chosen also from among religious, create and maintain study
commissions and research centers. Such undertakings appear more

and more necessary not only to offer people a more updated formation

but also to give pastoral activities a rational structure.

33. Religious have the special and delicate obligation of being

attentive and docile to the Magisterium of the Hierarchy and of facili-

tating for the bishops the exercise of the ministry of authentic teachers

and witnesses of the divine and catholic truth (cf. LG, 25), in the fulfill-

ment of their responsibility for the doctrinal teaching of faith both in

the centers where its study is promoted and in the use of means to

transmit it:

a) As to the publication of books and documents, edited by pub-

lishing houses of religious or by organizations under their care, the

norms given by the S. Congregation for the Doctrine of the Faith (March

19, 1975) regarding the competent authority for the approval of texts

of Sacred Scripture and their translation, liturgical books, prayer-books

and catechisms or any other type of work containing topics which are

connected in a special way with religion and morals are to be observed.

Disregard of these norms, at times speciously and cleverly contrived,

can cause serious harm to the faithful. This must be avoided at all costs
and with sincerity, especially by religious.

b) The necessary understanding with the competent Ordinaries is

always to be safeguarded, even in the case of documents and editorial

initiatives of religious institutes, local or national, which, although not

destined for public consumption, can nevertheless exert a certain influ-

ence in the pastoral sphere of activity, as, for example, texts dealing

with the new and serious problems on social, economic and political
questions connected in one way or another with faith and the religious

life.

c) Bishops, taking into careful consideration the special mission

of some institutes, should encourage and support religious who are
engaged in the important apostolic field of the written word and social

30



communications. In this regard, they should foster wider apostolic

collaboration, especially on the national level; likewise they should be

concerned about the formation of specialized personnel for this activity,

not only as regards their technical competency but also and especially

as regards their sense of ecclesial responsibility.

34. It would be a serious mistake to make the two realities—re-
ligious life and ecclesial structures—independent one of the other, or
to oppose one to the other as if they could subsist as two distinct

entities, one charismatic, the other institutional. Both elements, namely

the spiritual gifts and the ecclesial structures, form one, even though

complex reality (cf. LG, 8).

Wherefore religious, even while showing a particular spirit of

enterprise and foresight for the future (cf. Part I, ch. Ill), should be

intensely loyal to the intention and spirit of their institute, in full

obedience and adherence to the authority of the hierarchy (cf. PC, 2;

LG, 12).

35. The bishop, as Shepherd of the diocese, and religious superiors

inasmuch as they are responsible for their institute, should promote the

participation of men and women religious in the life of the local church
and in their knowledge of the directives and ecclesiastical rules. Like-

wise, they (especially the superiors) should strive to increase supra-

national unity within their own institute and docility to their superiors
general (cf. Part I, ch. IV).

31



.

.

,
X -/



CHAPTER VI

Commitments and Responsibilities

in the field of action

The Church lives in the Spirit and rests on the foundation of Peter

and the Apostles and their successors, so that the episcopal ministry

is in fact the guiding principle of the pastoral dynamism of the entire

People of God. Consequently, the Church works in harmony both with

the Holy Spirit who is her soul, and with the Head operative in the

Body (cf. Part I, ch. II). This evidently has well-determined consequences

for bishops and religious in the carrying out of their initiatives and

activities, even though they are vested with a specific competency, each

according to his own role.

The practical directives set forth here refer to two kinds of needs

in the field of action: namely, the pastoral and the religious.

REQUIREMENTS OF PASTORAL MISSION

36 . The Council affirms that "members, too, of religious institutes,

both men and women, also belong in a special sense to the diocesan
family and render valuable help to the sacred hierarchy, and in view of

the growing needs of the apostolate they can and should constantly

increase the aid they give" (CD, 34).

In places where there are more than one rite, religious, when

carrying out activities on behalf of the faithful of rites different from

their own, should follow the norms regulating the relationships between

themselves and bishops of other rites (cf. Eccl. Sanctae
,

I, 23).

It is important that such criteria be applied, not only in the final

stages but also in determining and elaborating a plan of action, without

prejudice, however to the role proper to the bishop of making the

decisions.

Religious priests, by virtue of the very unity of the priesthood (cf.

LG, 28; CD, 28:11) and inasmuch as they share in the care of souls,

"may be said, in a certain sense, to belong to the diocesan clergy"
(CD, 34); therefore, in the field of activity, they can and should serve

to unite and coordinate religious men and women with the local clergy
and bishop.

37 . Efforts should be made to renew the bonds of fraternity and
cooperation between the diocesan clergy and communities of religious

33



(cf. CD, 35, 5). Great importance should therefore be placed on all

those means, even though simple and informal, which serve to increase

mutual trust, apostolic solidarity and fraternal harmony (cf. ES, I, 28).

This will indeed serve not only to strengthen genuine awareness of the

local church, but also to encourage each one to render and request

help joyfully, to foster the desire for cooperation, and also to love the

human and ecclesial community, in whose life each one finds himself

a part, almost as if it were the fatherland of his own vocation.

38 . Major superiors will take great care not only to have a knowl-

edge of the talents and possibilities of their religious but also of the

apostolic needs of the dioceses where their institute is called to work.

Wherefore it is desirable that a concrete and global dialogue be carried

on between the bishop and the superiors of the various institutes

present in the diocese, so that, especially in view of certain precarious

situations and the persistent vocational crisis, religious personnel can

be more evenly and fruitfully distributed.

39 . Pastoral commitment for vocational recruitment is to be con-

sidered a privileged area for cooperation between bishops and religious

(cf. PO, 11; PC, 24; OT, 2). Such pastoral commitment consists in a

united effort on the part of the Christian community for all vocations,

in such a way that the Church is built up according to the fullness of

Christ and according to the variety of charisms of His Spirit.

Regarding vocations, this above all else must be kept in mind,

namely that the Holy Spirit, who “breathes where He wills” (Jn 3:8)
calls the faithful to various offices and states for the greater good of

the Church. It is evident that no obstacles should be placed in the way

of such divine action; on the contrary, each one should be enabled to

respond to his calling with the greatest freedom. For that matter,

history itself can testify to the fact that the diversity of vocations, and

particularly the coexistence and collaboration of secular and religious

clergy are not detrimental to dioceses but rather enrich them with new

spiritual treasures, and increase notably their apostolic vitality.

Wherefore, it is fitting that the various initiatives be wisely coor-

dinated under the bishops—according, that is, to the duties proper
to parents and educators, to men and women religious, to diocesan
priests and to all others who work in the pastoral field. This commitment
will have to be carried out harmoniously and with the full dedication of

each one. And the bishop himself should direct the efforts of all, causing

them to converge toward the selfsame purpose, always mindful that

such efforts are basically inspired by the Holy Spirit. In consideration

of this fact, therefore, the promotion of frequent prayer initiatives is

also urgently necessary.

34



40 . In renewing pastoral methods and updating apostolic works,

the profound upheavals which have taken place in our modern world

(cf. GS, 43; 44) are to be taken seriously into consideration. Wherefore

at times it is necessary to confront situations which are quite difficult,

especially, “to help in the ministry in its various forms in the dioceses

or regions where the urgent needs of the Church or shortage of clergy

require it” (Eccl. Sanctae, I, 36).

Bishops, in dialogue with religious superiors and with all who work

in the pastoral sector of the diocese, should try to discern what the

Spirit wills and should study ways to provide new apostolic presences,

so as to be able to deal with the difficulties which have arisen within

the diocese. The search, however, for this renewal must not in the least

lead to a depreciation of the still actually valid forms of apostolate,

which are properly traditional, such as that of the school (cf. S. Congre-

gation for Catholic Education, The Catholic School, March 19, 1977),

of the missions, of effective presence in hospitals, social services, etc.

All these traditional forms, moreover, must be, without delay, suitably

updated according to the norms and guidelines of the Council and the

needs of the times.

41 . Apostolic innovations, which are later to be undertaken, should

be planned with careful study. On the one hand, it is the duty of the

bishops through their office, not indeed to extinguish the Spirit, but to

test all things and hold fact to what is good (cf. Th 5:12 and 19-21;

LG, 12), in such a way however, “that the spontaneous zeal of those

who engage in this work may be safeguarded and fostered" (AG, 30);
religious superiors, on their part, should cooperate actively and dialogue

with the bishops in seeking solutions, in arranging the programing of

choices made, in launching experiments, even completely new ones,

always acting in view of the most urgent needs of the Church and in

conformity with the norms and directives of the Magisterium and ac-

cording to the nature of their institute.

42 . The commitment to a mutual exchange of help between bishops

and superiors in appraising objectively and judging with equity experi-

ments already undertaken should never be disregarded. In this way,

not only evasions and frustrations but also the dangers of crises and

deviations will be avoided.

Periodically, therefore, such undertakings should be reviewed; and

if the endeavor has not been successful (cf. Evang. Nunt., 58), humility

and at the same time the necessary firmness should be exercised to
correct, suspend or direct more adequately the experiment examined.

43 . Great harm is done to the faithful by the fact that too much
tolerance is granted to certain unsound initiatives or to certain accom-

35



plished facts which are ambiguous. Consequently bishops and superiors,

in a spirit of mutual trust, in fulfillment of the obligations incumbent

upon each and in keeping with the exercise of each one's responsibility,

should see to it with the greatest concern that such errors are forestalled

and corrected with evident decisiveness and clear dispositions, always

in the spirit of charity but also with due resoluteness.

Especially in the field of liturgy there is urgent need to remedy

not a few abuses introduced under pretexts at variance one with an-

other. Bishops, as the authentic liturgists of the local church (cf. SC,

22; 41; LG, 26; CD, 15; cf. Part I, ch. II), and religious superiors in

what concerns their members should be vigilant and see that adequate

renewal of worship is brought about, and they should intervene early

in order to correct or remove any deviations and abuses in this sector,

which is so important and central (cf. SC, 10). Religious, too, should

remember that they are obliged to abide by the laws and directives of

the Holy See, as well as the decrees of the local Ordinary, in what con-

cerns the exercise of public worship (cf. Eccl. Sanctae, I, 26; 37; 38).

REQUIREMENTS OF RELIGIOUS LIFE

44 . With regard to the pastoral activities of religious, the Council
expressly declares: “All religious, whether exempt or non-exempt, are

subject to the authority of the local Ordinary in the following matters:

public worship, without prejudice, however, to the diversity of rites; the

care of souls, preaching to the people; the religious and moral educa-

tion, catechetical instruction and liturgical formation of the faithful,

especially of children. They are also subject to diocesan rules regarding

the comportment proper to the clerical state and also the various activi-

ties relating to the exercise of their sacred apostolate. Catholic schools

conducted by religious are also subject to the local Ordinaries as regards

their general policy and supervision without prejudice, however, to the

right of the religious to manage them. Likewise, religious are obliged
to observe all those prescriptions which episcopal councils or confer-

ences legitimately decree as binding on all” (CD, 35, 4; Eccl. Sanctae,

If 39).

45 . In order that the relations between bishops and superiors pro-
duce increasingly more fruitful results, they must be developed in

cordial respect for persons and institutes, in the conviction that religious

must give witness of docility towards the Magisterium and of obedience

to their superiors, and with the mutual understanding to act in such a

way that neither transgress the limits of competency of the other.

46 . As to religious who engage in apostolic activities beyond the
works of their own institute, their participation in the life of the com-

36



munity and their fidelity to their rule and constitutions must be safe-

guarded
—

“bishops should not fail for their part to insist on this obli-

gation” (CD, 35, 2). No apostolic commitment should be an occasion

to deviate from one's vocation.

Regarding the situation of certain religious who would like to with-

draw from the authority of their superior and have recourse to that of

the bishop, each case should be studied objectively. It is necessary,

however, that, after a suitable exchange of views and a sincere search

for solutions, the bishop support the provision made by the competent

superior, unless it is evident to him that some injustice is involved.

47 . Bishops and their immediate collaborators should see to it not

only that they have an exact idea of the distinctive nature of each insti-

tute but that they keep abreast of their actual situation and of their

criteria for renewal. Religious superiors, in turn, in addition to acquiring

a more updated doctrinal vision of the particular Church, should also

strive to keep themselves factually informed with respect to the current

situation of pastoral activity and the apostolic program adopted in the

diocese in which they are to offer their services.

In case an institute finds itself in the situation of being unable to

carry on a given undertaking, its superiors should in good time and

with confidence make known the factors hindering its continuance, at
least in its actual form, especially if this is due to a lack of personnel.

For his part, the local Ordinary should consider sympathetically the

request to withdraw from the undertaking (cf. Eccl. Sanctae, 1, 34: 3)

and in common accord with the superiors seek a suitable solution.

48 . A deeply felt need, rich in promises also for the activities and
apostolic dynamism of the local church, is that of fostering, with con-
cerned commitment, exchanges of information and better understanding

among the various religious institutes working in a given diocese. To
this end, superiors should do their part to bring about this dialogue in

suitable ways and at regular times. This will certainly serve to increase

trust, esteem, mutual exchange of aids, in-depth study of problems and

the mutual communication of experiences, so that, as a consequence,

the common profession of the evangelical counsels may be more clearly
expressed.

49 . In the vast pastoral field of the Church, a new and very impor-
tant place has been accorded to women. Once zealous helpers of the
Apostles (cf. Acts 18:26; Rom 16:1 ff.), women should contribute their
apostolic activity today in the ecclesial community realizing faithfully
the mystery of their created and revealed identity (cf. Gen 2; Eph 5;
1 Tm 3; etc.) and taking notice of their growing influence in civil society.

Religious women therefore, faithful to their vocation and in har-

37



mony with their distinctive character as women, should seek out

and propose new apostolic forms of service in response to the concrete

needs of the Church and of the world.

After the example of Mary who in the Church holds the highest

place of charity among believers, and animated by that incomparably
human trait of sensitivity and concern which is so characteristic of them

(cf. Paul VI, Discourse to the National Congress of the Centro Italian

o

femminile, Oss. Rom., December 6-7, 1976), in the light of a long his-

tory offering outstanding witness to their undertakings in the develop-

ment of apostolic activity, women religious will be able more and more
to be and to be seen as a radiant sign of the Church, faithful, zealous

and fruitful in her preaching of the kingdom (cf. Declaration Inter

Insigniores, S. Congregation for the Doctrine of the Faith, October 15,

1976).

50. Bishops, together with their collaborators in the pastoral field,

and superiors, both men and women, should see to it that the apostolic
service of women religious be better known, intensified and increased.
They should, therefore, in view not only of the number of religious

women, but especially of their importance in the life of the Church, do

their utmost to see that the principle of their greater ecclesial promotion

be put into effect, lest the People of God remain deprived of that special

assistance, which they alone, by virtue of the gifts conferred on them

by God in their quality of women, can offer. Always, however, special

attention is to be given to this that religious women be held in high
esteem and be justly and deservedly appreciated primarily for the wit-

ness given by them as consecrated women, and then for the useful

and generous services they offer.

51. In some regions there is noticable a certain overabundance of
initiatives to found new religious institutes. Those who are responsible
for discerning the authenticity of each foundation should weigh—with
humility, of course, but also objectively, constantly, and seeking to fore-

see clearly the future possibilities—every indication of a credible pres-
ence of the Holy Spirit, both to receive His gifts “with thanksgiving and

consolation” (LG, 12) and also to avoid that “institutes may be impru-
dently brought into being which are useless or lacking in sufficient

resources” (PC, 19). In fact, when judgment regarding the establish-
ment of an institute is formulated only in view of its usefulness and

suitability in the field of action, or simply on the basis of the com-

portment of some person who experiences devotional phenomena, in
themselves ambiguous, then indeed it becomes evident that the genuine

concept of religious life in the Church is in a certain manner distorted
(cf. Part I, ch. III).

38



To pronounce judgment on the authenticity of a charism, the

following characteristics are required:

a) its special origin from the Spirit, distinct, even though not

separate, from special personal talents, which become apparent in the

sphere of activity and organization;

b) a profound ardor of love to be conformed to Christ in order to

give witness to some aspect of His mystery;

c) a constructive love of the Church, which absolutely shrinks from

causing any discord in her.

Moreover the genuine figure of the Founders entails men and
women whose proven virtue (cf. LG, 45) demonstrates a real docility
both to the sacred hierarchy and to the following of that inspiration,

which exists in them as a gift of the Spirit.

When there is question, therefore, of new foundations, all who
have a role to play in passing judgment must express their opinions

with great prudence, patient appraisal and just demands. Above all, the

bishops, successors of the Apostles, “to whose authority the Spirit

himself subjects even those who are endowed with charisms” (LG, 7),
and who, in communion with the Roman Pontiff, have the duty “to give
a right interpretation of the counsels, to regulate their practice, and

also to set up stable forms of living embodying them” (LG, 43), should
feel themselves responsible for this.

39



.

'

.



CHAPTER VII

The importance

of suitable coordination

The varied and fruitful vitality of the Churches necessitates a real

commitment to coordinating action in order to renew, create and perfect

the manifold pastoral means of service and animation. We shall consider
some of these according to their different levels: diocesan, national,

universal.

ON THE DIOCESAN LEVEL

52 . In each diocese the bishop should strive to understand what

the Spirit wants to manifest, even through his flock and especially

through the individuals and religious families present in the diocese.

This is why it is necessary for him to cultivate sincere and familiar rela-

tions with superiors, in order the better to fulfill his ministry of Shepherd

towards men and women religious (cf. CD, 15; 16). In fact, it is his
specific office to defend consecrated life, to foster and animate the

fidelity and authenticity of religious and to help them become part of
the communion and of the evangelizing action of his Church, according

to their distinctive nature.

All this, of course, the bishop will have to realize in close collabora-

tion with the episcopal conference and in harmony with the voice of the

Head of the Apostolic College.

Religious, on the other hand, should consider the bishop not only

as Shepherd of the entire diocesan community, but also as the one who
guarantees fidelity to their vocation as they carry out their service for

the good of the local Church. Indeed they “should comply promptly and

faithfully with the requests or desires of the bishops when they are
asked to undertake a greater share in the ministry of salvation" due

consideration being given “to the character of the particular institute

and to its constitutions" (CD, 35:1).

53 . The following dispositions of the Apostolic Letter Ecclesiae
Sanctae, issued Motu Proprio, should always be kept in mind:

“1. All religious, even exempt, are bound by the laws, decrees and
ordinances laid down by the local Ordinary affecting various works, in
those matters which concern the exercise of the sacred apostolate as

41



well as the pastoral and social activity prescribed or recommended by

the local Ordinary.

“2. They are also bound by the laws, decrees and ordinances of

the local Ordinary or the episcopal conference”—or, according to the
locality, the patriarchal synod (cf. CD, 35, 5)—laws, that is, regarding
various elements referred to in them (ES, I, 25, 1-2, a, b, c, d).

54 . It is advisable that the office of episcopal vicar for religious be

set up in the diocese to render a service of collaboration, in this field,

with the pastoral ministry of the bishop. This office, however, does not

assume any role proper to the authority of superiors. It is up to each

residential bishop to determine clearly the specific competencies of

such an office and, after careful examination, entrust it to a competent

person, well acquainted with the religious life, who knows how to

appreciate it and desires to see it prosper.

As regards the discharge of such an office, it is strongly recom-

mended that the various categories of religious: namely priests, brothers
and women religious possessing the necessary qualities, have a part
in it in a suitable way (for example, as consultors or under some other
similar title).

The mandate, then, of episcopal vicar for religious congregations

consists in helping accomplish a task which of its nature pertains

exclusively to the bishop, that is, watching over religious life in the

diocese and integrating it into its complex of pastoral activities. Where-

fore, it would likewise seem desirable that bishops prudently consult
religious on the choice of the candidate.

55 . In order that the diocesan presbyterium express due unity and
that the various ministries be better fostered, the bishop should with

all solicitude exhort the diocesan priests to recognize gratefully the

fruitful contribution made by religious to their Church and to approve
willingly their nomination to positions of greater responsibility, which

are consonant with their vocation and competency.

56 . Provisions should be made for religious priests to be part, in
due proportion, of the Priests’ Council; similarly religious priests,

brothers and sisters should be fairly represented on pastoral councils

(cf. PR, 7; CD, 27; ES, I, 15 and 16). To define justly the suitability
and proportions of representation, the local Ordinary should set the

criteria and necessary modalities.

57 . In order to foster a certain stability in pastoral cooperation,

a) the difference existing between the distinctive works of an insti-

tute and works entrusted to an institute should be kept in mind by the

42



local Ordinary. In fact, the former depend on the religious superiors

according to their constitutions, even though in pastoral practice they

are subject to the jurisdiction of the local Ordinary according to law

(cf. ES, I, 29).

b) “Whenever a work of the apostolate is entrusted to any religious

institute by a local Ordinary in accordance with the prescriptions of

law, a written agreement shall be made between the local Ordinary and

the competent superior of the institute which will, among other things,

set down precisely all that concerns the work to be done, the members

of the institute assigned to it, and the finances” (ES, I, 30, par. 2).

c) “For works of this nature members of the religious institute

who are really suitable should be selected by the religious superior after

discussion with the local Ordinary and, where an ecclesiastical office is

to be conferred on a member of the institute, the religious should be

nominated by the local Ordinary himself for a definite time decided upon

by mutual agreement, his own superior presenting the candidate or at

least assenting to the nomination” (ES, I, 30, par. 2).

58. Without infringing on the right of arranging situations dif-

ferently or of changing them in a way which is more in accord with the

urgent needs of renewal of institutes, it seems opportune to determine

in advance and in detail what works and especially what offices are to

be entrusted to individual religious, for whom a written convention may
be deemed necessary, as, for example, for pastors (cf. ES, I, 33), deans,

episcopal vicars, assistants for Catholic Action groups, secretaries of

pastoral action, diocesan directors of Catholic university teachers,

professional catechists, directors of Catholic colleges, etc., in view both

of the stability of those in office and of the devolution of goods in case

the undertaking should be suppressed.

If a religious is to be removed from an office entrusted to him, the

following dispositions should be recalled: “Any religious member of an
institute may for a grave cause be removed from an office entrusted to
him either at the wish of the authority who entrusted him with the office,
who should inform the religious superior, or by the superior, who
should inform the authority who entrusted the office; this by equal right,
the consent of the other party being required in neither case. Neither

party is required to reveal to the other the reasons for his action, much
less to justify them. There remains the right to appeal in devolutivo to

the Apostolic See” (ES, I, 32).

59. Associations of religious on the diocesan level have proved to

be very useful; therefore, with due consideration for their distinctive
character and goals, they should be encouraged,

43



a) both as organisms of mutual liaison and of promotion and

renewal of religious life in fidelity to the directives of the Magisterium

and with respect to the distinctive character of each institute;

b) and as organisms for the discussion of mixed problems between

bishops and superiors, as well as for coordinating the activities of

religious families with the pastoral action of the diocese under the

direction of the bishop, without prejudice to the relationship and nego-

tiations, which will be carried on directly by the bishop himself with

each individual institute.

ON THE NATIONAL, REGIONAL AND RITUAL LEVEL

60 . In episcopal conferences of a country or region (cf. CD, 37)

the bishops themselves “exercise their pastoral office jointly in order to

enhance the Church’s beneficial influence on all men” (CD, 38). In the
same way patriarchal synods exercise their ministry for their own rite

(cf. DE, 9) and inter-ritual Assemblies of Ordinaries for relations among
various rites, within the sphere of their particular situation (CD, 38).

61 . In many countries or regions, through the medium of the Sacred
Congregation for Religious and for Secular Institutes—and in regions
dependent on the Sacred Congregations for the Evangelization of Peo-

ples and for Oriental Churches, with the consent of the respective Con-

gregations—the Holy See has set up councils or conferences of major
superiors (both of men and women or mixed). Such councils must be
deeply sensitive to the diversity of institutes, work to enhance common
consecration and to channel the energies of all dedicated to apostolic

work toward the pastoral coordination of the bishops (cf. n. 21).

Wherefore, in order that councils of major superiors fulfill their

purpose with necessary effectiveness, it is highly useful that an oppor-

tune review of their activity be made periodically and that, in harmony
with the different missions of institutes, an equitable division of com-

missions or rather similar groups, duly united with the Council of Major

Superiors itself, be organized.

62 . Relations between the council of major superiors and the patri-

archal synod, and similarly, relations between the same councils of
major superiors and the episcopal conferences as well as inter-ritual

assemblies, should be regulated according to criteria which determine

the rapport between the individual institute and the local Ordinary (cf.

ES, I, 23-25; 40); therefore indicative guidelines should also be set up

according to the different needs of regions.

63 . Since it is of utmost importance that the council of major

superiors collaborate diligently and in a spirit of trust with episcopal

44



conferences (cf. CD, 35:5; AG, 33), “it is desirable that questions hav-

ing reference to both bishops and religious should be dealt with by

mixed commissions consisting of bishops and major religious superiors,

men or women’’ (ES , II, 43).

Such a mixed commission should be structured in such a way that

even if the right of ultimate decision-making is to be always left to the

councils or conferences, according to the respective competencies, it

can, as an organism of mutual counsel, liaison, communication, study,

and reflection, achieve its purpose efficiently.

It is the competency, then, of the Shepherds to foster the coor-

dination of all apostolic undertakings and activities, each in his own

diocese; the same holds for the patriarchal synod and episcopal con-

ferences for their respective regions (cf. CD, 36:5).

In questions regarding religious, bishops—if the need or utility
require it, as in fact it has in many places—should create a special
commission within the episcopal conference. Nevertheless, the presence

of such a commission not only does not hamper the operation of the

mixed commission, but rather postulates it.

64 . Participation of major superiors, or, according to the statutes,

of their delegates, also in other various commissions of the episcopal

conferences or inter-ritual assemblies of local Ordinaries (as, for ex-

ample, in the commission on education, health, justice and peace, social

communications, etc.), can be of great utility for the purposes of

pastoral action.

65 . The mutual presence by means of delegates both of episcopal
conferences and of the conferences or councils of major superiors in

each of the unions or assemblies of one and the other is recommended.
Evidently, the necessary norms must be established in advance whereby
each conference would treat by itself alone the matters of its exclusive

competency.

ON THE SUPRA-NATIONAL AND UNIVERSAL LEVEL

66. Regarding the international, continental or infra-continental

sphere, among various countries united together, some form of coor-
dination, both for bishops as well as for major religious superiors, can

be created with the approval of the Holy See. A suitable liaison on this
level of the individual centers of service helps a great deal towards

achieving an ordered and harmonious action on the part of bishops and
religious. In those areas where such forms of organization on the con-
tinental level already exist, this task of cooperation can be profitably

accomplished by the permanent committees or councils themselves.

45



67. On the universal level, the successor of Peter exercises a
ministry specifically his own on behalf of the entire Church; however,

"in exercising his supreme, full and immediate authority over the

universal Church the Roman Pontiff employs the various departments
of the Roman Curia” (CD, 9).

The Roman Pontiff himself has promoted some forms of coopera-
tion of religious with the Holy See, by approving the council of the

union of both men and women superiors general at the Sacred Con-
gregation for Religious and for Secular Institutes (cf. ES, II, 42) and

by allowing the introduction of representatives of religious at the Sacred

Congregation for the Evangelization of Peoples (cf. ES, II, 16).

46



CONCLUSION

Dialogue and collaboration are already a reality on various levels.

There is no doubt, however, that they have to be developed further, so

that they produce more abundant fruit. The need, therefore, is evident

to remember that in the work of collaboration, a real efficacious thrust

will be had only when the leaders are convinced that such a thrust

originates first of all in their own persuasion and formation. Indeed,

everything will progress better if they are deeply convinced of the

necessity and of the nature and importance of such cooperation, of

mutual trust, of respect for the role of each individual, of mutual con-

sultation in determining and organizing undertakings on every level.

Then indeed the mutual relations between bishops and religious, carried

on sincerely and readily, will be of great value in achieving in the most

suitable and adequate way the dynamic vitality of the Church-Sacrament

in its admirable mission of salvation.

The Apostle Paul, “prisoner in the Lord," writing to the Ephesians

from Rome, thus counselled them: “(1) exhort you to walk in a manner
worthy of the calling with which you were called, with all humility and

meekness, with patience, bearing with one another in love, careful to

preserve the unity of the Spirit in the bond of peace" (Eph 4:1-3).

The foregoing was submitted for the examination of the Holy
Father, who, on April 23, 1978, benevolently approved it and ordered its

publication.

Rome, Sacred Congregation for Religious and for Secular Institutes,
May 14, 1978, Solemnity of Pentecost.

SEBASTIAN Card. BAGGIO
Prefect of the Sacred

Congregation of Bishops

EDUARDO Card. PIRONIO
Prefect of the Sacred

Congregation for Religious

and for Secular Institutes

47



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