Schema of canons of institutes of life consecrated by profession of the evangelical counsels : draft


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PONTIFICAL COMMISSION FOR THE REVISION
OF THE CODE OF CANON LAW

SCHEMA OF CANONS
ON INSTITUTES OF LIFE

CONSECRATED BY PROFESSION
OF THE EVANGELICAL COUNSELS

DRAFT

PUBLICATIONS OFFICE

UNITED STATES CATHOLIC CONFERENCE



Digitized by the Internet Archive

in 2016

https://archive.org/details/schemaofcanonsofcath



PONTIFICAL COMMISSION FOR THE REVISION
OF THE CODE OF CANON LAW

SCHEMA OF CANONS
ON INSTITUTES OF LIFE

CONSECRATED BY PROFESSION
OF THE EVANGELICAL COUNSELS

DRAFT

1977

Publications Office

UNITED STATES CATHOLIC CONFERENCE

1312 Massachusetts Avenue, N.W.

Washington, D.C. 20005



PONTIFICIA COMMISSIO CODICI lURIS CANONICI
RECOGNOSCENDO

SCHEMA CANONUM
DE INSTITUTIS VITAE CONSECRATAE

PER PROFESSIONEM
CONSILIORUM EVANGELICORUM

(Reservatum)

TYPIS POLYGLOTTIS VATICANIS
MGMLXXVII



TRANSLATORS' NOTE

Given the purpose of this translation, i.e., to provide the closest possible English

approximation to the original Latin text for Americans who do not easily read Latin

(for it is to be borne constantly in mind that it is the text as expressed in the original

that is the object of this consultation and the criticism of those concerned), the

translators have adopted the following working principles:

1) The translation should be as literal as possible, without doing violence to

the structures of American English.

2) Any expansion of the text even for reasons of clarification or more polished

English style is to be avoided, lest inaccurate interpretations of the original as it stands

emerge for those whose linguistic access to the Latin is limited.

3) Where the original is ambiguous, the ambiguity is to be reflected in the

translation — when possible, by exactly corresponding ambiguity in the English;
otherwise, by a footnote indicating the nature of the ambiguity.

4) Where the Latin employs solely masculine forms to refer to both sexes,

those forms will be retained in the translation.

5) References to recognized Roman Documents (e.g., of Vatican II or papal
decrees) will be noted by their Latin titles, as these are generally more familiar and

widely used than their English equivalents. Direct quotations from the documents of

Vatican II will follow the translation edited by J. Gallagher, except where the context

of the citation makes this linguistically infeasible; in the latter cases, the citation will

be translated by the same principles as the rest of the text and simply placed in

quotes.

6) The ultimate translation of no part will be the work solely of a single

member of the translating team, but the whole shall be the product of collaboration.

These obviously rigid principles, we would emphasize, are adopted here only in

the interest of more accurate critical input on a Schema still subject to change in its

original language. Those refinements of English style which one ordinarily expects of

a well-executed translation (understanding that they serve better to convey to the

American mind the content and the intent of the original) will be entirely appropriate

when the text at hand is the final version promulgated for implementation in the

Church.

Translating team:

Suzanne M. Noffke, O.P.

James I. O’Connor, S.J.

Edward J. Stokes, S.J.



INDEX

Praenotanda viii

Canones praeliminares generales 2

Pars Prima

DE IIS QUAE INSTITUTIS VITAE CONSECRATAE SUNT COMMUNIA

Titulus I - De Institutorum eorumque partium constitutione .... 6
Titulus II - De Institutorum dependentia ab Ecclesiastica Auctoritate . . 10

Titulus III - De Institutorum regimine 16

Titulus IV - De Institutorum bonis temporalibus eorumque administratione 24

Titulus V - De admissione in Institutum: 26

Articulus 1 - De requisitis ad candidatos recipiendos 26

Articulus 2 - De nuper receptorum institutione 30

Articulus 3 - De cooptatione in Institutum . . . . 34

Articulus 4 - De cooptatorum institutione 38

Titulus VI - De Institutorum eorumque sodalium obligationibus .... 38
Titulus VII - De separatione ab Instituto: 42

Articulus 1 - De transitu ad aliud Institutum 42

Articulus 2 - De egressu ab Instituto 44

Articulus 3 - De dimissione ab Instituto 46

Articulus 4 - De conditione iuridica separatorum ab Instituto ... 50

Pars Secunda

DE IIS QUAE SINGULIS INSTITUTORUM GENERIBUS SUNT PROPRIA

Canones praeliminares 54

Titulus I - De Institutis religiosis 56

Caput I - De Institutis monasticis: 58

Articulus 1 - De monachis 58

Articulus 2 - De moniaUbus 62

Caput II - De Institutis operibus apostolatus deditis: 64

Articulus 1 - De Institutis canonicalibus 66

Articulus 2 - De Institutis conventualibus 66

Articulus 3 - De Institutis apostolicis .... 68
Titulus II - De Institutis vitae apostolicae consociatae 68

Titulus III - De Institutis saecularibus ^0



CONTENTS

Prefatory Notes ix

General Preliminary Canons 3

Part One

MATTERS COMMON TO INSTITUTES OF CONSECRATED LIFE

Title I - The Constitution of Institutes and Their Parts 7

Title II - Dependence of Institutes upon Ecclesiastical Authority ... 11
Title III - Government of Institutes 17

Title IV Temporal Goods of Institutes and Their Administration ... 25
Title V - Admission into the Institute 27

Article 1 - Requirements for Reception of Candidates 27

Article 2 - The Training of Those Duly Received 31

Article 3 - Incorporation into the Institute 35

Article 4 - Training of Incorporated Members 39

Title VI - Obligations of Institutes and of Their Members 39

Title VII- Separation from the Institute 43

Article 1 - Transfer to Another Institute 43
Article 2 - Departure from the Institute 45
Article 3 - Dismissal from the institute 47
Article 4 - Juridical Condition of Those Separated from the Institute . 51

Part Two

MATTERS PROPER TO THE INDIVIDUAL KINDS OF INSTITUTES

Preliminary Canons 55

Title I - Religious Institutes 57

Chapter I - Monastic Institutes 59

Article 1 - Monks 59
Article 2 - Nuns 63

Chapter II - Institutes Dedicated to Works of the Apostolate .... 65
Article 1 - Canonical Institutes 67
Article 2 - Conventual Institutes 67
Article 3 - Apostolic Institutes 69

Title II - Institutes of Associated Apostolic Life 69

Title III - Secular Institutes 71



NOTIFICATIO

Prosequendo consultationem circa parata schemata novi Codicis luris

Canonici, mittitur ad Episcopos, per Conferentias Episcopales, ad Di-

casteria Curiae Romanae ceteraque Organa consultationis schema cano-

num « De Institutis vitae consecratae per professionem consiliorum

evangelicorum », quo universa disciplina de his Institutis recognoscitur

iuxta Decreta et spiritum Concilii Oecumenici Vaticani II, necnon

iuxta « Principia quae Codicis luris Canonici recognitionem dirigant »,

a Synodo Episcoporum approbata.

Quae omnia tum in expositione motivorum quae schematis appa-

rando praefuerunt, tum in ipsa parte dispositiva seu normativa perspicue

prostant.

Consultatio fit iuxta normas a Praeside uniuscuiusque Organi con-

sultivi statuendas.

Tempus utile ad responsiones huic Pontificiae Commissioni mit-

tendas usque ad finem mensis decembris c. a. 1977 datur.

Romae, die 2 februarii 1977.



NOTIFICATION

Pursuing the consultation on the schemas prepared for the new Code of Canon

Law, the Schema of canons “On Institutes of Life Consecrated by Profession of the

Evangelical Counsels” is being sent to the bishops through the episcopal conferences,

to the Departments of the Roman Curia, and the rest of the consultative bodies. In

this schema the entire discipline of these institutes is revised according to the Decrees

and spirit of the Ecumenical Council Vatican II, as well as the “Principles which Should

Direct the Revision of the Code of Canon Law,” approved by the Synod of Bishops.

All of which are clearly evident first in the presentation of the motives which

pervaded the preparation of the Schema, and then in the dispositive or normative part

itself.

The consultation is to be made according to the norms stipulated by the presiding

officer of each consultative body.

The time made available for sending responses to this Pontifical Commission is

until the end of the month of December, 1977.

At Rome, the second day of February, 1977.

/s/ Pericle Card. Felici

President

(Pontifical Commission for the Revision

of the Code of Canon Law)



PRAENOTANDA

1. - Canonum Schema quod a Commissione Pontificia Codici luris Canonici

recognoscendo sub hoc titulo proponitur tamquam lex generalis pro ordinatione

vitae et activitatis Institutorum vitae consecratae eorumque sodalium a legislatione

statuta pro Religiosis in Codice luris Canonici (cfr. Librum II, Part. II, Tit. IX-XVI,

cann. 487-672) profunde et multipliciter differt. Inter alia diversa sunt: principia

directiva totius tractationis, ambitus et ordinatio systematica legislationis propositae

necnon notae eius peculiares et generalis eius tenor.

Differentiae huiusmodi introducendae erant in novum Schema plura ob motiva
quae absque nimia difficultate detegi possunt. Considerandum imprimis est quod

legislatio codicialis religiosos respiciens maxima ex parte constituitur normis iuris

positivi humani seu ut dicitur iuris mere ecclesiastici. Tales normae, numquam
undequaque perfectae, propensionem fortem includunt iacturam temporis subeundi

propter earum limitationem et adiunctorum mutationem. Conditiones autem socia-

les, culturales et praesertim religiosae quae obtinebant tempore promulgationis

Codicis Iuris Canonici non parum diversae sunt ab illis quae nunc in universo

fere orbe obtinent.

2. - Patres quoque Concilii Oecumenici Vaticani II de vita consecrata per pro-

fessionem consiliorum evangelicorum multiplici ratione in variis documentis locuti

sunt (cfr. Const, dogm. Lumen Gentium, Caput VI, nn. 43-47; Decr. Perfectae

caritatis; Decr. Christus Dominus, nn. 33-35; etc.). Et quamquam iidem Patres

loquantur de « religiosis » et « de vita religiosa », clarum remanet eos non adhi-

bere haec verba eodem sensu stricto quo a Legislatore usitata sunt in Codice Iuris

Canonici et praesertim in Parte II Libri II (cfr. praecipue cann. 487-488). Abs

dubio, in documentis conciliatibus per vocabulum « religiosi » intelligi debent non

tantum sodales Institutorum religiosorum, ad normam can. 487, sed etiam sodales

« societatum » sive virorum sive mulierum in communi viventium sine votis et

sodales Institutorum saecularium (cfr. Const, dogm. Lumen Gentium, Caput VI,

n. 44; Decr. Perfectae caritatis, nn. 1 in fine, 11; Decr. Christus Dominus, n. 33).

Innovatio haec a Patribus admissa nata est habere plures consequentias quae a

legislatione recognita neque ignorari neque parvipendi possunt. Praeterea, Patres

Concilii multa alia innovaverunt in campo mere disciplinari quae ad vitam et ad

actionem apostolicam Institutorum vitae consecratae eorumque sodalium sese refe-

runt, uti luculenter patet non tantum ex ipsis documentis supra citatis sed etiam

ex Motu Proprio Ecclesiae Sanctae (6.8.1966) quo normae statuuntur ad exse-

quenda quaedam Decreta Concilii Vaticani II et praesertim Decreti Christus Do-

minus et Decreti Perfectae caritatis.

viii



PREFATORY NOTES

1. — The Schema of canons which is proposed under this title by the Pontifical
Commission for the Revision of the Code of Canon Law as the general law for the

ordering of the life and activity of institutes of consecrated life and their members
differs profoundly and in many ways from the legislation established for Religious in
the Code of Canon Law (cf. Book II, Part II, Titles IX-XVI, Canons 487-672). Among
other differences are: the directive principles of the whole of the tract, the scope and

systematic ordering of the proposed legislation as well as its specific qualities and its

general tenor.

Differences of this sort had to be introduced into the new Schema for numerous

reasons which can be detected without very much difficulty. To be considered first

of all is that the Codal legislation regarding religious for the greatest part consists in

norms of positive human law or, as it is said, of purely ecclesiastical law. Such norms,

never for whatever reason perfect, include a strong tendency to suffer the ravages of

time because of their limitedness and the change of circumstances. Moreover, the

social, cultural, and above all religious conditions which prevailed at the time of the

promulgation of the Code of Canon Law differ not a little from those which prevail

now in almost all the world.

2. — The Fathers of Ecumenical Council Vatican II also spoke under many aspects
of life consecrated through profession of the evangelical counsels in various docu-

ments (cf. Const, dogm. Lumen Gentium, ch. VI, no. 43-47; Deer. Perfectae Caritatis;
Deer. Christus Dominus, no. 33-35; etc.). And although these same Fathers speak of

"religious” and "of religious life,” it remains clear that they do not use these terms

in the same strict sense in which they were used by the Legislator in the Code of

Canon Law, above all in Part II of Book II (cf. especially canons 487-488). Without a

doubt, in the conciliar documents, the term "religious” must be understood to include

not only the members of religious institutes as defined by can. 487, but also the

members of "Societies” of men or of women living in common without vows, and the

members of Secular Institutes (cf. Const, dogm. Lumen Gentium, ch. VI, no. 44; Deer.

Perfectae Caritatis, no. 1 at the end and no. 11; Deer. Christus Dominus, no. 33).

This innovation admitted by the Fathers was bound to have a number of consequences

which can neither be ignored nor taken lightly by the revised law. Besides, the Fathers

of the Council introduced many other aspects in the purely disciplinary realm which

concerned the life and the apostolic activity of the institutes of consecrated life and

of their members, as is manifestly clear not only from the very documents cited above,

but also from the Motu Proprio Ecclesiae Sanctae (Aug. 6, 1966) in which norms

are specified for carrying out certain decrees of Vatican Council II, especially the

Decree Christus Dominus and the Decree Perfectae Caritatis.

IX



3. - Legislatio insuper Codicis luris Canonici non paucas refert dispositiones
seu ordinationes, quae hodie vel obsoletae apparent vel minus congruentes, mutatis

exigentiis socio-culturalibus. Ideoque mutare aliquando etiam profundius oportet

tales dispositiones et ordinationes minus convenientes ut sunt, inter alia, nimia ad

particularia attentio in quibusdam materiis, modus concipiendi exemptionem et

consequentiae iuridicae inde exortae, inaequalitas inter Instituta virorum et mulie-

rum, etc.

Huiusmodi exempla et multa alia quae adiungi possunt, sufficienter demonstrant

necessitatem vel saltem opportunitatem maximam alicuius profundioris recogni-
tionis Partis II Libri II Codicis luris Canonici, cui titulus est: « De Religiosis ».
Quapropter ius vigens profunde innovatum apparet in hoc Schemate secundum

necessitates hodiernas vitae consecratae, cuius tamen elementa essentialia diligenter

et religiose servata sunt et iam in primo canone sancita. Vita consecrata importat

totalem dedicationem personae Deo summe dilecto pro bono Ecclesiae et humani

generis universi. Huiusmodi dedicatio fit per professionem publicam trium consilio-

rum evangelicorum, castitatis nempe, paupertatis et oboedientiae voto aut aho sacro

ligamine, voto propria sua ratione assimilato, firmatorum quibus homo consecratus

Christum pressius sequitur et nititur caritatis perfectionem adipisci in servitio

Regni Dei (cfr. Const, dogm. Lumen Gentium, n. 44). Immo, in eodem primo

canone Schematis collecta inveniuntur, veluti in nuce, omnia iUa elementa tam

theologica quam canonica quae requiruntur et ample sufficiunt ad claram identifica-

tionem omnium Institutorum et sodalium vitae consecratae et ad nitidam distin-

ctionem ab omnibus aliis, etiam similaribus. Ambitus igitur istius categoriae institu-

torum et sodalium iam ab hoc primo canone apparet perfecte determinatus et defi-

nitus absque ulla possibilitate confusionis et erroris. Quod parvi momenti non est,

potissimum his temporibus quando nonnulli vitam consecratam per publicam pro-

fessionem consiliorum evangelicorum aequiparare conantur vitae consecratae per

meram baptismi receptionem.

PRINCIPIA DIRECTIVA RECOGNITIONIS

ET PRAECIPUAE INNOVATIONES LEGISLATIVAE

4. - Sicut fuse apparet in Communicationes

,

Vol. II, 1970, pp. 168-181; Vol. V,

1973, pp. 47-69; Vol. VI, 1974, pp. 72-93; Vol. VII, 1975, pp. 63-92, visum est

opportunum quaedam principia statuere quae labores Commissionis dirigant et

iter percurrendum illuminent. Principia haec directiva assidue prae oculis habita sunt

et efficaciter adiuvarunt ad scopum praefixum consequendum. Sufficiens illustratio

horum principiorum inveniri potest in Communicationes, Vol. II, 1970, nn. 3, 7,

pp. 170-176. Hic brevissime tantum dicta principia referuntur, quae quidem

sese conformant ad « Principia quae Codicis luris Canonici recognitionem dirigant »

X



3. — The legislation of the Code of Canon Law, moreover, reflects not a few ar-
rangements or orderings which today seem obsolete or less appropriate, given the

change in socio-cultural exigencies. Therefore, it is fitting to change, occasionally

even more profoundly, such arrangements and orderings as they are the less appro-

priate: among others, excessive specific attention to certain matters, the mode of
conceiving exemption and the juridical consequences arising therefrom, inequality

between institutes of men and women, etc.

Such examples and many others which could be added sufficiently demonstrate the

necessity or at least the greatest appropriateness of some more profound revision of

Part II of Book II of the Code of Canon Law entitled “De Religiosis.” Hence, the law

presently proposed in this Schema appears to be profoundly innovative in accord with

the necessities of contemporary consecrated life; still its essential elements are

diligently and religiously observed, and even confirmed in the very first canon. The

consecrated life implies total dedication of one’s person to God loved above all for

the good of the Church and of the whole human race. This sort of dedication is ac-
complished through public profession of the three evangelical counsels, namely

chastity, poverty, and obedience, stabilized by vow or by another sacred bond similar

to a vow in its own nature, by which the consecrated person follows Christ more closely

and strives to attain the perfection of charity in the service of the Kingdom of God

(cf. Const, dogm. Lumen Gentium, no. 44). Indeed, in this same first canon of the
Schema are found gathered, as it were in summary, all those elements both theological

and canonical which are required and which are amply sufficient for the clear identifica-

tion of all institutes of consecrated life and their members, and for drawing the fine

distinction of these from all others, even though similar. The scope, therefore, of this

category of institutes and members appears perfectly specified and defined already in

this first canon, without any possibility of confusion and error. This is of no slight

import, most especially in these times when some would try to equate the life con-

secrated by public profession of the evangelical counsels with life consecrated by the

reception of baptism alone.

THE PRINCIPLES DIRECTING THE REVISION

AND SPECIAL LEGISLATIVE INNOVATIONS

4. — As is copiously apparent in Communicationes, Vol. II, 1970, pp. 168-181;
Vol. V, 1973, pp. 47-69; Vol. VI, 1974, pp. 72-93; Vol. VII, 1975, pp. 63-92, it

seemed fitting to establish certain principles which would direct the labors of the

Commission and light the path to be pursued. These directive principles were as-

siduously held before our eyes and effectively aided our pursuit of the goal fixed in

advance. Sufficient illustration of these principles can be found in Communicationes,

Vol. II, 1970, no. 3, 7, pp. 170-176. Here are reflected very briefly only the said

principles, which in fact conform to “The Principles which Should Direct the Revision

XI



(cfr. Communicationes, Vol. I, 1969, pp. 77-85) a Pontificia Commissione Codici

luris Canonici recognoscendo exarata et a Synodo Episcoporum anno 1967 ap-

probata.

5. - En principia:

1) In recognitione huius partis iuris Ecclesiae, canones ita redigantur ut

appareat normas iuridicas, etsi thesauros gratiae vitae consecratae nec plene conti-

neant nec multo minus exhauriant, fovere tamen donum Dei vocationis divinae,
adiuvare gratiae opus in animabus Dei dicatis ut ad perfectionem caritatis pertingant

easque custodire a periculis. Acceptatio huius principii directivi, quod per se evi-

dens esse debet, imponebat ut vitaretur nimia ariditas in formulatione canonum,

etsi iura et obligationes clare et praecise statui deberent. Idea etiam vitanda erat

iuxta quam legislator magis sollicitus esset vel appareret circa aspectum externum

vitae consecratae quam circa veram et realem sequelam Christi ex parte sodalium

et communitatum. « Serio perpendendum est — declarant Patres Concilii — opti-
mas accommodationes (legum et statutorum) ... effectum non sortiri nisi animentur

renovatione spirituali ... cui semper primae partes tribuendae sunt » (Decr. Vef-

fectae caritatis, n. 2, e).

2) Canones qui disciplinam statuunt fovere debent agnitionem in quolibet

Instituto spiritus Fundatoris eiusque conservationem; sodales Institutorum vitae

consecratae adiuvare ad proprium patrimonium servandum, quod in propria ac

peculiari indole, in propriis propositis et in sanis traditionibus consistit. Itaque,

ius commune seu universale sancire debet dumtaxat principia generaliora quae

omnibus Institutis faciliter applicari possunt quaeque congruam libertatem eis

relinquant ut ad finem proprium efficaciter tendere possint. Ita, ex una parte,

cavetur contra « livellationem », quae dicitur. Institutorum vitae consecratae

propter normas iuris communis nimis particulares et minutas, et ex alia adiuvantur

Instituta eorumque sodales ut per veram et accommodatam renovationem propriam

identitatem et proprium spiritum iterum inveniant, si iUa iam deperdiderint, vel

ad illa servanda et roboranda. Hoc erit possibile si normae iuris universalis foveant,

promoveant et exstimulent in Institutis studium profundum eorum indolis, pro-

positi, inspirationis et loci quem in Ecclesia Christi occupant. Instituta deinde

gaudere debent congrua libertate ut haec omnia convenienter et opportune expri-

mantur in propriis constitutionibus seu statutis. Quod difficillimum evadit si nor-

mae iuris universalis ad minuta seu normas nimis particulares descendunt; sicut

experientia docet.

3) Dum principia constitutiva vitae consecratae — statuit tertium princi-
pium directivum — clare indicari et firmiter sanciri debent, in normis discipli-
naribus statuendis congrua flexibilitas in tuto ponatur, ut eae normae faciliter aptari

possint diversis conditionibus et exigentiis Ecclesiae et ipsorum Institutorum. Prin-

cipium hoc apparet tamquam logicum corollarium principii secundi. Tam in iure
universali quod Instituta et sodales vitae consecratae respicit quam in statutis

xii



of the Code of Canon Law” (cf. Communicationes, Vol. I, 1969, pp. 77-85) drawn by

the Pontifical Commission for the Revision of the Code of Canon Law and approved

by the Synod of Bishops in 1967.

5. — Here are the principles:
1) In the revision of this part of the law of the Church, the canons were so set

down that it would be apparent that juridical norms, while they can neither fully

contain nor much less exhaust the treasures of the grace of the consecrated life, do,
however, promote God’s gift of a divine calling, assist the work of grace in souls

dedicated to God so that they may attain to the perfection of charity, and guard them
from dangers. The acceptance of this directive principle, which ought to be self-

evident, was set down so that an excessive dryness might be avoided in the formulation

of the canons — although rights and obligations must be clearly and precisely stipu-
lated. The impression also was to be avoided that the legislator might be or seem to

be more solicitous about an external aspect of the consecrated life than about the

true and actual following of Christ on the part of the members and their communities.

“The fact must be honestly faced,” declare the Fathers of the Council, “that the most

desirable changes (of laws and statutes) . . . will fail of their purpose unless a renewal

of spirit gives life to them ... to which renewal of spirit must always be accorded the

leading role.” (Deer. Perfectae Caritatis, no. 2, e).

2) The canons which determine discipline ought to foster in each institute the

knowledge and preservation of the spirit of its Founder; and help the members of

institutes of consecrated life to preserve their own heritage, which consists in their

particular and specific character, in their own purposes, and in their sound traditions.

Therefore, the common or universal law should decree only the more general principles,
which can easily be applied by each institute and which will leave them a suitable

freedom to be able effectively to reach out to their own particular end. Thus, on the

one hand, it should provide against “leveling off,” so to say, of institutes of con-

secrated life because of excessively particular and minute norms of common law; on
the other hand, institutes and their members should be helped, through true and fitting

renewal, to discover again their particular spirit — if they have lost it — or to preserve
and strengthen it. This will be possible if the norms of the universal law foster, pro-

mote, and stimulate in the institutes a deep study of their own character, purpose,

inspiration, and the place they occupy in the Church of Christ. The institutes, then,

should enjoy appropriate freedom to express all these things in their own Constitu-

tions or statutes suitably and in keeping with the circumstances. The latter turns out

to be very difficult if the norms of universal law descend to details or excessively

particular rules; so experience teaches.

3) While the constitutive principles of the consecrated life — the third directive
principle established — should be clearly indicated and firmly determined, a fitting
flexibility is to be safeguarded in laying down disciplinary norms so that these norms

may be easily adapted to the diverse conditions and exigencies of the Church and

of the institutes themselves. This principle seems a logical corollary to the second

principle. Just as in the universal law which concerns institutes of consecrated life

and their members, so in the statutes proper to each institute, a distinction is to be

made between norms which stand as principles constitutive of the consecrated life

xiii



propriis cuiuslibet Instituti distinctio facienda est inter normas quae statuunt

principia constitutiva vitae consecratae, etsi vitae Instituti applicatae, et normas

mere disciplinares. Illae sunt substantialiter perennes et mutari possunt tantum

quoad externam exarationem seu expressionem. Istae, e contra, adaptari debent

ad maximam varietatem Institutorum vitae consecratae, ad diversitatem indolis,

finis, operum apostolicarum, etc. Insuper consideranda sunt diversissima adiuncta,

temporis, spatii, culturae, gradus evolutionis socialis populorum, etc., in quibus

sodales diversorum Institutorum, et etiam eiusdem Instituti, vitam agere et apo-

stoUcam missionem perficere obligantur. Nisi autem normae iuris communis sint

vere generales, etsi disciplinares sint, et nisi statuta propria disciplinaria Institu-

torum vere flexibilia sint, vita et activitas Institutorum vitae consecratae fieret

nimis dura et amitteret illam suavitatem quae confert quam maxime ad finem

huius vitae aptius consequendum.

4) Principium directivum quartum respicit vitam internam Institutorum

vitae consecratae et vult ut canones, quibus regimen et regiminis exercitium in

Institutis ordinantur, ita redigantur ut principia a Concilio statuta de repraesen-

tatione et cooperatione sodalium efficaciter ad praxim deducantur, attentis tamen

indole et spiritu cuiusque Instituti. Patres enim Concilii dixerant: « Capitula et

consilia fideliter munus sibi commissum in regimine expleant atque suo quaeque

modo sodalium omnium pro bono totius communitatis participationem et curam

exprimant » (Decr. Perfectae caritatis, n. 14). Quamquam lex communis statuere

debeat participationem quantum possibile omnium sodalium in regimine Instituti

et potissimum in decisionibus ferendis quae maioris sunt momenti vel quae omnium

intersunt, tamen hic magna cum prudentia procedendum est ex parte legislatoris.

Ipse non multa statuere potest in lege universali quia formae participationis in

regimine plurimae esse possunt et illa quae convenit uni Instituto potest alteri esse

admodum inconveniens vel etiam nociva. Principium generale participationis et

repraesentationis in regimine a iure universali statutum in statutis particularibus

cuiuslibet Instituti applicationem practicam invenire debet secundum formam magis

consonam, attentis indole, fine, missione et sanis traditionibus eiusdem Instituti.

Ius tamen universale media saltem quaedam definire debet ad praecavendos et

tollendos abusus magis generales in hac parte.

Praeter praedicta principia directiva vitatur quoque in Schemate quaelibet dispa-

ritas tractationis non omnino necessaria ex natura rei vel ex peculiari quadam con-

ditione inter Instituta vitae consecratae virorum et illa mulierum.

6. - Attenta comparatio principiorum de quibus in superiori numero cum

Schemate canonum quod Instituta vitae consecratae respicit demonstrabit num
labor bonum habuerit exitum. Licet omnes fere canones stricte iuridici vocari pos-

sint et debeant, ariditas formulationis quae etiam in canonibus Partis II Libri II

« De Religiosis » faciliter percipitur amplius non cernitur. Habentur quidem

sectores, uti v. gr. Titulus VII: « De separatione ab Instituto », in quibus, propter

XIV



and purely disciplinary norms. The former are substantially lasting and can be changed

only in regard to external formulation or expression. The latter, on the contrary, should

be adapted to the very great variety of institutes of consecrated life, to the diversity of

their character, purpose, apostolic works, etc. Further to be considered are the very

diverse circumstances — of time, of space, of culture, of the degree of social evolution
of the people, etc. — in which the members of the various institutes, and even the
very institutes, are obliged to live and carry out their apostolic mission. But unless

the norms of the common law are truly general, including those which are disciplinary,

and unless the particular disciplinary statutes of the institutes are truly flexible, the

life and activity of institutes of consecrated life will be excessively hard and will lose

that pleasantness which contributes so greatly to the more apt pursuit of the purpose

of this life.

4) The fourth directive principle concerns the internal life of institutes of

consecrated life, and would have it that the canons regulating government and the

exercise of government in the institutes should be so written that the principles of

representation and cooperation of members as set down by the Council may be

effectively reduced to practice, without prejudice, however, to the character and

spirit of each institute. For the Fathers of the Council said: “Let chapters and councils

faithfully acquit themselves of the governing role given to them; each should express

in its own way the fact that all members of the community have a share in the welfare

of the whole community and a responsibility for it.” (Deer. Perfectae Caritatis, no.

14). While the common law ought to stipulate the greatest possible degree of partici-
pation of all members in the governance of the institute, and above all in making

decisions which are of greater moment or of concern to all; nevertheless, this must be

done with great prudence on the part of the legislator. He cannot make a multitude of

stipulations in the universal law, because there can be many forms of participation

in government, and that which is appropriate to one institute can be quite out of

place or even harmful to another. The general principle of participation and repre-

sentation in government established by the universal law must be practically applied

in the statutes particular to each institute, in the format most suitable in view of the

character, purpose, mission, and wholesome traditions of the saidlnstitute. But the

universal law should define at least certain means for preventing and abolishing more

general abuses in this area.

Besides the above stated directive principles, also to be avoided in the Schema is

any inequality of treatment between institutes of consecrated life of men and those of
women, where such is not necessitated entirely by the nature of the matter or by some
peculiar situation.

6. — A careful comparison of the principles mentioned in the previous section,
over against the Schema of canons concerning institutes of consecrated life, will
demonstrate whether the work has had a happy outcome. Granted that almost all the

canons can and should be called strictly juridical, the dryness of formulation which

was indeed easily perceived in the canons of Part II, Book II “De Religiosis” will no
more be seen. There will be certain sections, as, for example. Title VII: “Separation
from the Institute,” in which, because of the seriousness of the matter, the greatest

accuracy and precision is necessary, and thus dryness cannot be completely avoided.

XV



materiae gravitatem, summa accuratio seu praecisio necessaria est ac proinde omnis

ariditas vitari non potest.

Simili modo canones Schematis tenoris vere generalis sunt ita ut faciliter appli-

cari possint vel omnibus Institutis generatim vel saltem universae categoriae Insti-

tutorum, secundum quod canon inveniatur in prima vel in secunda parte Schematis.

Praesertim quoad terminologiam, necessarium fuit invenire — potissimum in prima
parte Schematis — plures voces et expressiones diversas ab illis quae habebantur
in Codice. Ipsa enim terminologia applicari debet non tantum Institutis religiosis

sed etiam aliis duobus generibus Institutorum vitae consecratae. Quapropter

sermo fit de Instituto et non de Ordinibus, Congregationibus
, Societatibus, etc.;

dicitur Moderator loco Superior, cooptatio loco professio, etc. Hoc tamen nullatenus
significat singula Instituta retinere non posse in propriis Constitutionibus, Direc-

toriis, etc. illam propriam terminologiam quam hodie habent, et quidem multoties

a saeculari traditione sancitam.

Flexibilitas huius propositae legislationis clare elucescit ex ampla applicatione

secundi principii directivi quae necessario secum trahit amplam simulque pruden-

tem applicationem principii subsidiarietatis. Hoc demonstratur imprimis ex frequenti

delatione decisionis actus vel definitionis alicuius rei a canonibus huius Schematis

facta normis Constitutionum vel statutorum particularium Institutorum vitae con-

secratae. Confert etiam flexibilitati huius legislationis notabilis reductio casuum

in quibus necessarium erit recurrere ad auctoritatem hierarchicam externam ad

actum aliquem ponendum, sive auctoritas haec sit S. Sedes sive Ordinarius loci,

salva semper necessaria dependentia ab Ecclesiae auctoritate, iuxta condicionem

iuridicam, iuris nempe pontificii vel iuris tantum dioecesani, uniuscuiusque Instituti.

Ut dictum est supra, propter maximam varietatem Institutorum vitae conse-

cratae et consequenter propter diversitatem exigentiarum horum Institutorum in

canonibus huius Schematis non multa statui possunt quoad repraesentationem et

cooperationem omnium sodalium in regimine exercendo et in decisionibus ferendis.

Hoc tamen non obstante, quaedam media proponuntur quibus Schema in tuto

ponere intendit illam participationem in regimine et in decisionibus ferendis de qua

Patres Concilii locuti sunt (cfr. Decr. Perfectae caritatis, nn. 3, 14). Canones in

quibus de praefatis mediis fit sermo sunt sequentes: 26, 28 § 3, 29, 34, 35.

De absentia disparitatis non necessariae ex natura rei in modo tractandi Insti-

tuta virorum eorumque sodales et illa mulierum iam antea dictum est. Sed

aliae praeterea distinctiones in Schemate vitantur: ex. gr. distinctio inter Instituta

religiosa in quibus emittitur professio votorum sollemnium et illa in quibus emittitur

professio votorum simplicium. In Schemate de hac distinctione nulla fit mentio quia

canonice ambae professiones aequiparantur.

Ita etiam iusta autonomia agnoscitur omnibus Institutis qua gaudeant propria

disciplina atque integrum servare valeant suum patrimonium doctrinale, spirituale

et liturgicum. In Institutis praeterea clericalibus iuris pontificii Institutorum Mo-

deratores et Capitula potestate ecclesiastica regiminis pollent in proprios sodales pro

foro tam externo quam interno.

XVI



Likewise, the canons of the Schema are of a truly general tenor, so that they

may be easily applied either to all the institutes in general or at least to an entire

category of institutes, according to whether the canon is found in the first or in the

second part of the Schema. Especially as regards terminology, it was necessary to

find — above all in the first part of the Schema — numerous formulas and expressions
different from those which were found in the Code. For the terminology itself must be

applied not only to religious institutes, but also to two other classes of institutes of

consecrated life. Hence reference is made to institute and not to Orders, Congrega-

tions, Societies, etc.; moderator is said instead of superior, incorporation instead of

profession, etc. But this in no way means that an individual institute may not retain

in its own Constitutions, Directories, etc., that particular terminology which it has

today, confirmed, indeed, to a great extent by long-standing tradition.

The flexibility of this proposed legislation clearly has come to light from the full

application of the second directive principle, which was of necessity accompanied by

a full and at the same time prudent application of the principle of subsidiarity. This

is demonstrated especially by the frequency with which the canons of this Schema

leave the decision as to action or the definition of a given matter to the norms of the

Constitutions or particular statutes of the institutes of consecrated life. The flexibility

of this legislation is also enhanced by a notable reduction of the cases in which it will

be necessary to have recourse to external hierarchical authority in order to posit a

given act, whether this authority be the Holy See or the Ordinary of the place, preserv-

ing always a necessary dependence on the authority of the Church in accord with the

juridical condition of each institute, that is, whether it be of pontifical right or only of

diocesan right.

As was stated above, because of the very great variety of institutes of consecrated

life and consequently because of the diversity of the exigencies of these institutes,

not many things can be stipulated in the canons of this Schema regarding repre-

sentation and cooperation of all members in the exercise of government and in decision-

making. Notwithstanding this, however, certain means are proposed by which the

Schema intends to safeguard that participation in government and in decision-making

of which the Fathers of the Council spoke (cf. Deer. Perfectae Caritatis, no. 3, 14).

The canons in which mention is made of the means referred to above are the following:

26, 28 § 3, 29, 34, 35.

We have already spoken of the avoidance of inequality in the mode of treating
institutes of men and their members and those of women, when such is not demanded

by the nature of the matter. But still other distinctions are avoided in the Schema:

for example, the distinction between religious institutes in which profession of solemn

vows is pronounced, and those in which profession of simple vows is pronounced.

In the Schema no mention is made of this distinction: canonically both professions

are equated.

Thus, also, for all institutes a just autonomy is recognized, whereby they may

enjoy their own particular discipline and may be able to preserve intact their doctrinal,

spiritual, and liturgical heritage. Moreover, in clerical institutes of pontifical right, the

moderators and Chapters, possess ecclesiastical power of government over their

own members for both the external and internal forum.

xvii



DIVISIO GENERALIS SCHEMATIS ET MATERIAE
QUAE SINGULIS IN PARTIBUS TRACTANTUR

7. - Structura generalis tractatus « de Religiosis » quae in Codice invenitur

evidenter retineri non potest in hoc iure recognoscendo. Tam motiva, quae — ut
dictum est supra — inducebant ad profundiorem recognitionem perficiendam, quam
principia directiva laborum approbata simul cum mutatione ambitus propter for-
malem inclusionem Institutorum saecularium inter Instituta vitae consecratae

suadebant, immo exigebant, ut alia via procederetur et ut alia divisio generalis
totius Schematis canonum adoptaretur. Non erat tamen facile excogitare aliam
divisionem generalem quae posset bene respondere novis exigentiis et vitare diffi-

cultates quas divisio Codicis praeseferebat. Plura experimenta facta sunt quae

exitum admodum felicem non habuerunt, sicut processus verbales sessionum stu-
diorum demonstrare possunt. Definitio partium, titulorum et articulorum gradualis

fuit et post longas disceptationes tandem ad formam definitam Consultores deve-

nerunt.

Delineatio generalis Schematis iuris recogniti « De Institutis vitae consecratae »,
simul cum his praenotandis ipsis canonibus Schematis praeponetur et propterea
non est cur eius articulata descriptio hic apponatur. Initio Schematis ponuntur sex

canones praeliminares generales totius legislationis in quibus statuuntur elementa

essentialia vitae consecratae, tam sub aspectu theologico quam sub aspectu iuri-

dico. Quaedam etiam fundamentales determinationes et divisiones Instituta vitae

consecratae respicientes decernuntur. Canones isti, pro maiori parte, ex documentis

Concilii Vaticani II desumuntur (cfr. potissimum Const, dogm. Lumen Gentium,

Cap. VI, nn. 43-45). Deinde totum Schema dividitur in duas partes. Prima, quae

omnino tenoris generalis est, habet tamquam rubricam generalem: De iis quae

Institutis vitae consecratae sunt communia et continet omnes canones et omnia

praescripta quae communia sunt et aeque applicabilia cunctis Institutis vitae con-

secratae et eorum sodalibus, independenter a qualitate Instituti et a categoria ad

quam Institutum pertinet.

8. - Pars haec subdividitur in septem titulos qui varios sectores vitae et activi-

tatis Institutorum respiciunt, incipiendo ab erectione alicuius Instituti, ab eius

divisione, foederatione vel fusione vel unione cum alio Instituto. Hic etiam, occa-

sione arrepta, ponuntur praescripta circa suppressionem Instituti vel eius partis

(cfr. Tit. I). Logice, immediate fit transitus ad normas quae definiunt dependen-

tiam Institutorum et sodalium ab auctoritate ecclesiastica seu hierarchica. Et hic

simul canones ponuntur qui principium statuit circa possibilitatem exemptionis

Institutorum et sodalium a iurisdictione Ordinariorum loci quae concedi potest

tantum a Summo Pontifice. Sed eodem tempore agnoscitur aequa et iusta autono-

mia, praesertim in regimine interno, pro omnibus Institutis (cfr. Tit. II). In

Titulo III est sermo, modo omnino generali, de reginime interno Institutorum.

xviii



THE GENERAL DIVISION OF THE SCHEMA AND

THE MATTERS TREATED IN THE INDIVIDUAL PARTS

7. — The general structure of the tract “De Religiosis” which is found in the
Code obviously cannot be retained in this revision of the law. The motives which —
as was said above — led to the pursuit of a deeper revision, as well as the approved
directive principles of the work, along with the change of scope for the sake of the

formal inclusion of the secular institutes among the institutes of consecrated life,

recommended, indeed demanded, that a different route be followed and that a dif-

ferent general division of the whole Schema of canons be adopted. However, it was

not easy to think of a different general division which could respond well to new

exigencies and avoid the difficulties which the division of the Code presented. A

number of experiments were made which turned out not altogether happily, as the

discussions in the study sessions can demonstrate. The definition of parts, titles, and

articles was gradual, and after long debates the Consultors finally arrived at the

defined form.

The general delineation of the Schema of the revised law “On Institutes of Con-

secrated Life” will be proposed along with these Prefatory Notes to the canons them-

selves of the Schema, and consequently there is no reason why a spelt-out description

of it should be set forth here. The beginning of the Schema sets forth six general

preliminary canons for the entire legislation, in which are specified the essential

elements of the consecrated life, both under its theological aspect and under its

juridical aspect. Also, certain fundamental limits and divisions concerning institutes

of consecrated life are determined. These canons, for the greater part, are culled

from the documents of Vatican Council II (cf. chiefly Const, dogm. Lumen Gentium,

ch. VI, no. 43-45). From there on, the entire Schema is divided into two parts. The

first part, which is of a wholly general tenor, has, as its general heading: Matters

Common to Institutes of Consecrated Life, and contains all the canons and pre-
scriptions which are common and equally applicable to all institutes of consecrated life
and their members, independently of the nature of the institute and the category to

which the institute belongs.

8.

— This part is subdivided into seven titles which concern various sectors of
the life and activity of the institutes, beginning from the erection of a given institute:

from its division, federation, or merger or union with another institute. Here also,

taking advantage of the context, are placed prescriptions on the suppression of an

institute or part of it (cf. Title I). Logically, transition is immediately made to the norms
which define the dependence of institutes and their members on ecclesiastical author-
ity, that is, the hierarchy. And here at the same time are placed the canons which

set down the principle concerning the possibility of the exemption of institutes and

their members from the jurisdiction of local Ordinaries, which exemption can be
granted only by the Supreme Pontiff. But at the same time, an equal and just

autonomy for all institutes is recognized, especially in their internal government (cf.

Title II). In Title III reference is made in an altogether general way to the internal

XIX



Bona temporalia Institutorum sunt bona ecclesiastica et propterea reguntur normis

statutis pro administratione bonorum ecclesiasticorum in Libro novi Codicis luris

Canonici cui titulus « De lure Patrimoniali Ecclesiae ». Consilium tamen pauper-

tatis suum peculiarem effectum habet in bonorum administratione; septem canones

ponuntur in Tit. IV circa hunc peculiarem aspectum administrationis bonorum

Institutorum. Praescripta quae ordinant diversas phases admissionis candidatorum

in Institutum Titulum V constituunt qui in quatuor dividitur articulos. De privi-
legiis Institutorum vel sodalium in Schemate non fit sermo. Abs dubio privilegia

iam concessa non supprimuntur, nisi de hoc expresse caveatur. Tamen visum

est inopportunum de privilegiis expresse in Schemate agere.

Obligationes quae Institutis et sodalibus imponuntur in Titulo VI iUae sunt

quae maxime consonae et aptae sunt indoli eorum et statui in quo inveniuntur.

Ceterae obligationes magis particulares relictae sunt ut statuantur in Constitutio-

nibus singulorum Institutorum. Ibi enim melius adaptari possunt conditionibus et

necessitatibus Institutorum et sodalium. Titulus VII finem ponit primae parti

Schematis. Uti patet ex eius rubrica hic singulis in articulis ponuntur normae

de variis modis legitimis, quibus sodales separari possunt ab Instituto vitae conse-

cratae, sive sint adhuc in tempore probationis seu novitiatus, sive iam cooptati fuerint

temporarie vel perpetuo. Separatio haec induere potest formam transitus sodalis ad

aliud Institutum vitae consecratae vel voluntarii discessus seu egressus ab Instituto

vel etiam dimissionis ab Instituto ob causas a iure admissas. Neminem latet quam

impleta sit legislatio Codicis luris Canonici in hac re, potissimum quod attinet ad

dimissionem religiosorum qui vota perpetua nuncuparunt in religione clericali

exempta (cfr. cann. 654 et seq). Re quidem vera, S. Congr. de Religiosis et Institu-

tis Saecularibus die 2 martii 1974 Decretum edidit quo Religiones clericales exemp-

tas dispensavit ab obligatione processum iudicialem instruendi pro dimissione

sodalis a votis perpetuis et facultatem fecit Superioribus competentibus ut sequan-

tur rationem procedendi in cann. 649-653 statutam. Canones propositi in hoc

Titulo VII unicam et uniformem disciplinam statuunt pro omnibus Institutis vitae

consecratae. Obligationes recurrendi ad S. Sedem vel ad Episcopum sublatae sunt

praeterquam in casu egressus sodalis qui cooptationem perpetuam iam fecerat,

nisi Supremus Moderator Instituti facultatem receperat a competenti auctoritate

Ecclesiae dispensandi a votis vel aliis sacris ligaminibus perpetuo susceptis. In casu

tamen dimissionis, sodali dimittendo dari debet plena facultas sese defendendi et

contra decretum dimissionis sodali dimisso concedi debet facultas recurrendi ad

S. Sedem intra decem dies cum effectu suspensivo. Quaelibet dimissio legitima

secumfert ipso facto cessationem omnium vinculorum necnon iurium et obliga-

tionum ex cooptatione promanantia. Superiores competentes Institutorum men-

tionem facere debent de omnibus sodalibus ab Instituto quomodocumque separa-

tis in relatione S. Sedi mittenda statutis ab eadem temporibus.

XX



government of institutes. The temporal goods of institutes are ecclesiastical goods

and are therefore regulated by the norms constituted for the administration of

ecclesiastical goods in the Book of the new Code of Canon Law entitled “The

Patrimonial Law of the Church.” The counsel of poverty, however, has its own specific

effect on the administration of goods; seven canons are set forth in Title IV concerning

this specfic aspect of the administration of the goods of institutes. Prescriptions which

order the various phases of the admission of candidates to the institutes constitute

Title V, which is divided into four articles. There is nothing said in the Schema about

privileges of institutes or their members. Without a doubt, privileges already granted

are not suppressed, unless such is expressly stated. However, it seemed inappropriate

to deal expressly with privileges in the Schema.

The obligations which are placed upon the institutes and their members in Title

VI are those which are maximally consonant with and adapted to their character and

the state in which they are found. Other more particular obligations are left to be

stipulated in the Constitutions of the individual institutes. For there they can be

better adapted to the conditions and needs of the institutes and their members. Title

VII terminates the first part of the Schema. As is clear from its heading, here in in-

dividual articles are set down norms concerning the various legitimate ways in which

members can be separated from an institute of consecrated life, whether they are

still in the time of probation or of novitiate, or have already been incorporated

temporarily or perpetually. This separation can assume the form of the transfer of a

member to another institute of consecrated life, or of voluntary separation or departure

from the institute, or even dismissal from the institute for causes admitted by law. It

escapes no one that the legislation of the Code of Canon Law in this regard is fulfilled

especially when it touches the dismissal of religious who publicly pronounce perpetual

vows in exempt clerical religion (cf. can. 654 ff). Since this is the case, the Sacred

Congregation for Religious and Secular Institutes issued a Decree on March 2, 1974,

by which it dispensed exempt clerical Religious institutes from the obligation of draw-

ing up the judicial process for the dismissal of a member in perpetual vows, and

granted the competent superiors the faculty to follow the mode of procedure set

down in canons 649-653. The canons proposed in Title VII establish a single and

uniform discipline for all institutes of consecrated life. Obligations of having recourse

to the Holy See or to the bishop have been removed, except in the case of the departure

of a member who has already become perpetually incorporated, unless the supreme

moderator of the institute shall have received the faculty from the competent authority

of the Church to dispense from vows or other sacred bonds perpetually undertaken.

However, in the case of dismissal, the full right to defend himself must be given the

member to be dismissed and the right to have recourse to the Holy See against the

decree of dismissal within ten days, conjoined with a suspensive effect, must be

given to the member dismissed. Any legitimate dismissal carries with it by that very

fact the cessation of all bonds as well as rights and obligations resulting from his

incorporation. In the report to be sent to the Holy See at the time designated by the

latter, the competent superiors of institutes should make mention of all members who

have in any manner been separated from the institute.

XXI



9. - Secunda pars Schematis, quae post longum studium praesentem assumpsit
formam, in comparatione cum parte prima vocari potest pars specialis, quamquam
normae in ea positae revera generales sunt. Rubrica huius partis suum propositum

manifestat. Ita namque inscribitur: De iis quae singulis Institutorum generibus
sunt propria. Scopus nempe istius partis est imprimis in luce ponere et inter se

bene distinguere diversas formas consecrationis per professionem publicam trium

consiliorum evangelicorum quas Ecclesia nunc officiaUter agnoscit et approbat. Et

hae consecrationes sunt tres. Prima est religiosa seu quae in Institutis religiosis

fit, secunda invenitur in Institutis vitae apostolicae consociatae et tertia est propria

Institutorum saecularium. Secundum diversitatem formae consecrationis resultat

diversum genus supremum Institutorum vitae consecratae et sic in tribus Titulis

quibus componitur haec secunda pars habetur vera typologia Institutorum.

Genus Institutorum reUgiosorum quod in se congregat numerosissima Instituta

religiosorum duas magnas subdivisiones admittit, nempe Instituta monastica, sive

monachorum sive monialium, sive contemplationi integre dedita sive quae aliqua

opera apostolatus indoli propriae consentanea legitime assumpserunt, et Instituta

religiosa ex propria vocatione operibus apostolatus dedita. Haec ultima Instituta

sunt vel canonicaUa, vel conventualia vel apostolica. Selectio appellationum, quibus

inferiores categoriae Institutorum religiosorum quae vi propriae vocationis operibus

apostolatus dedicantur, facta est post congruum examen naturae, finis, missionis

et evolutionis historicae cuiuslibet categoriae.

Circa rubricam Tituli II huius partis quae definitive inscribitur De Institutis

vitae apostolicae consociatae dicendum est huiusmodi appellationem naturam Insti-

tutorum quae sub hac rubrica veniunt melius exprimere quam alias adhibitas a

Codice luris Canonici (cfr. rubricam Tituli XVII, Libri II, C.I.C.). Hae societates,

quae vera Instituta organizata in Ecclesia sunt et quidem Instituta in quibus con-

silia evangelica aliquo sacro ligamine firmata assumuntur, naturam habent eminenter

apostolicam et ab earum Fundatoribus conditae sunt ut activitatem apostoUcam

ipsis propriam melius et efficacius exercere possint. Vita communitaria suum certe

habet momentum in his Institutis, sed naturam induit potius medii ad apostolatum

directi quam elementi integralis vitae Instituti et sodalium sicut apparet inter

religiosos.

Titulus III huius secundae partis agit de novissima forma vitae consecratae

ab Ecclesia formaliter approbata per Constitutionem Apostolicam Provida Mater

Ecclesia, die 2.2.1947 promulgatam. Forma vitae consecratae quae in his Insti-

tutis agitur non parum difiert ab illa quae ducitur in Institutis religiosis et in

Institutis vitae apostolicae consociatae. Sodales nempe Institutorum saecularium

non obligantur ad vitam communem et non tenentur deferre habitum specificum

vel aliquod signum quo ostendant suam consecrationem. Immo, externe, regulariter

non distinguuntur a ceteris christifidelibus inter quos vivunt. Hoc tamen non

obstante. Instituta saecularia « quamvis non sint instituta religiosa, veram tamen

et completam consiliorum evangelicorum professionem in saeculo ab Ecclesia reco-

gnitam secumferunt » (Decr. Perfectae caritatis, n. 11; cfr. etiam Const. Apost.

xxii



9. — The second part of the Schema, which attained its present form after long
study, can be called in comparison with the first part, the particular part, although the

norms set forth in it are in truth general. The heading of this part makes plain its

purpose; for it is written thus: “Matters Proper to the Individual Kinds of Institutes.”

Precisely, the aim of this part is first of all to explain and to distinguish well one from

another the various forms of consecration through public profession of the three

evangelical counsels which the Church now officially recognizes and approves. Such

forms of consecration are three. The first is religious, that is, that which exists in

religious institutes; the second is found in institutes of associated apostolic life; and

the third is proper to secular institutes. From the variety of forms of consecration

results a very great diversity of kinds of institutes of consecrated life, and thus in the

three Titles which comprise this second part there is a veritable typology of institutes.

The category of religious institutes, which embraces very numerous institutes

of religious admits of two great subdivisions: namely, the monastic institutes, whether

of monks or of nuns, whether wholly given to contemplation or those which legitimately

assume some works of the apostolate consonant with their particular character; and

religious institutes dedicated to the works of the apostolate by reason of their

particular vocation. These last institutes are either canonical, or conventual, or

apostolic. The names under which are subsumed the categories of religious institutes

which are dedicated to works of the apostolate by virtue of their particular vocation,

were selected after appropriate examination of the nature, purpose, mission, and

historical evolution of each category.

Concerning the heading of Title II of this part, which is definitively written "In-

stitutes of Associated Apostolic Life,” it should be said that this sort of designation

expresses better the nature of the institutes which come under this heading than

others applied by the Code of Canon Law (cf. the heading of Title XVII, Book II,

C.I.C.). These societies, which are true institutes organized in the Church and are

indeed institutes in which the evangelical counsels are assumed and stabilized by some

sacred bond, have a character eminently apostolic and were established by their

Founders so that they might be able to exercise the apostolic activity proper to them

in a better and more efficacious manner. Community life certainly has its own impor-

tance in these institutes, but it assumes the nature of a means directed to the

apostolate, rather than being an integral element of the life of the institute and its

members as is the case among religious.

Title III of this second part has to do with the newest form of consecrated life

formally approved by the Church through the Apostolic Constitution Provida Mater

Ecclesia, which was promulgated February 2, 1947. The form of consecrated life

which is lived in these institutes differs not a little from that which is lived in religious

institutes and in institutes of associated apostolic life. Specifically, the members of
secular institutes are not obligated to a common life, nor do they have to wear a
specific style of dress* or any sign which would show their consecration. Indeed,

* Translators' note: The Latin habitus is legitimately rendered thus, granted that tradi-
tionally in these contexts it has been translated habit. As the latter has come, in the minds
of many to carry a quite restricted concrete interpretation, the translators have chosen to
render it in its broader connotation here and in its single occurrence in the text of the
Schema (canon 93).

xxiii



Provida Mater Ecclesia, art. I-II). Peculiaris autem et propria indoles istorum

Institutorum est saecularis, quae, praeter consecrationem in saeculo et vitam in

eo ducendam, importat ut sodales apostolatum proprium, secundum determinatio-

nem statutorum particularium, exerceant in saeculo ac veluti ex saeculo et ut

revera fermentum sint in mundo ad robur et incrementum Corporis Christi (Decr.

Perfectae caritatis, n. 11: cfr. Motu Proprio Primo feliciter, diei 12.3.1948, n. II).

XXIV



externally, they are not ordinarily distinguished from the rest of the Christian faithful

among whom they live. Nevertheless, secular institutes, “while they are not religious
institutes, still carry with them a true and complete profession of the evangelical

counsels in the world, recognized as such by the Church” (Deer. Perfectae Caritatis,

no. 11; cf. also Const. Apost. Provida Mater Ecclesia, art. Ml). But the peculiar

and proper character of these institutes is secular, which, in addition to their con-

secration in the world and leading their life in it, implies that the members exercise

their particular apostolate in the world and as it were of the world, and that they

should be a veritable leaven in the world for the strengthening and growth of the

Body of Christ (Deer. Perfectae Caritatis, no. 11; cf. Motu Proprio Primo Feliciter,
March 12, 1948, no. 11).

XXV



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CANONES PRAELIMINARES GENERALES

GENERAL PRELIMINARY CANONS



CANONES PRAELIMINARES GENERALES

Canon 1

§ 1. Vita per consiliorum evangelicorum professionem consecrata

est stabilis vivendi forma qua fideles, Christum pressius sequentes, Deo

summe dilecto totaliter dedicantur, ut, in Eius honorem atque mundi
salutem Ecclesiaeque aedificationem novo et peculiari titulo dediti, cari-

tatis perfectionem in servitio Regni Dei consequantur et, praeclarum in

Ecclesia signum effecti, coelestem gloriam praenuntient.

§ 2. Quam vivendi formam in Institutis vitae consecratae. Spiritu
Sancto afflante conditis et a competenti Ecclesiae auctoritate canonice

erectis, libere assumunt christifideles, qui per vota aut alia sacra liga-

mina votis assimilata, iuxta proprias Institutorum leges, consilia evan-

gelica castitatis, paupertatis et oboedientiae servanda profitentur et per

caritatem, ad quam eadem ducunt, Ecclesiae eiusque mysterio speciali

modo coniunguntur.

Canon 2

§ 1. Status eorum qui in huiusmodi Institutis vitam fraternam

agunt, licet ad Ecclesiae structuram hierarchicam de se non spectet, ad

eius tamen vitam et sanctitatem pertinet et ideo ab omnibus in honore

habendus est.

§ 2. Ad hunc vitae consecratae statum christifideles, sive clerici

sive laici, specialiter a Deo vocantur ut in vita Ecclesiae peculiari dono

fruantur et, suo quisque modo eiusdem missioni salvificae prosint.

Canon 3

Consilia evangelica in Christi Magistri doctrina et exemplis fundata,

donum sunt divinum quod Ecclesia a Domino accepit et gratia eius

semper conservat.

2



GENERAL PRELIMINARY CANONS

Canon 1

§ 1. Life consecrated by the profession of the evangelical counsels is a

stable form of living whereby some of the faithful, following Christ more closely,

are totally dedicated to God as to the one loved most of all, so that, having given

themselves to His honor, the salvation of the world, and the upbuilding of the

Church by a new and special title, they may strive for perfection of charity in the

service of the Kingdom of God and, having become a luminous sign in the

Church, may show forth the glory of heaven.

§ 2. This form of living in institutes of consecrated life which have been

founded under the inspiration of the Holy Spirit and canonically erected by the

competent Church authority, the Christian faithful freely take on when they

make profession to observe the evangelical counsels of chastity, poverty, and

obedience by means of vows or other sacred bonds similar to vows in accord

with the laws proper to the institutes and, through the charity to which those

counsels leads, are united to the Church and its mystery in a special way.

Canon 2

§ 1. Even though the state of those who live a fraternal life in institutes of

this kind does not of itself belong to the hierarchical structure of the Church,

nevertheless, it pertains to the Church’s life and holiness and consequently

must be held in honor by all.

§ 2. The Christian faithful, whether clerics or lay persons, are specially

called by God to this state of consecrated life so that they may possess a special

role in the life of the Church and, each in his own way, may contribute to the

salvific mission of the Church.

Canon 3

The evangelical counsels are based on the teaching and the examples of

Christ, the Master, and are a divine gift which the Church has received from

the Lord and with His grace always preserves.

3



Canon 4

§ 1. Consiliorum evangelicorum professio, quamvis renuntiationem

secumferat bonorum quae magni aestimanda veniunt, personae humanae

vero profectui non obstat, sed natura sua eidem summopere prodest.

§ 2. Qui consilia evangelica profitentur, consecratione sua, neque

ab hominibus alieni neque in civitate terrena inutiles fiunt, etsi quando-

que coaetaneis suis directe non assistunt, cum eis tamen spiritualiter

cooperantur, sive oratione sive sacrificio sive evangelicum nuntium dif-

fundendo.

§ 3. Omnes vero, etiam qui hominibus alia generose praestant ser-

vitia, aedificationem terrenae quoque civitatis ad Dominum dirigentes,
Christo testimonium reddunt, ut Pater coelestis in omnibus glorificetur.

Canon 3

§ 1. Institutum clericale dicitur quod, ratione finis seu propositi

a Fundatore intenti vel vi legitimae traditionis, exercitium ordinis sacri

assumit et uti tale ab Ecclesiae auctoritate agnoscitur.

§ 2. Institutum dicitur iuris pontificii quod ab Apostolica Sede aut

erectum aut per formale decretum approbatum est; iuris dioecesani

quod ab Episcopo dioecesano erectum, huiusmodi approbationis decre-

tum ab Apostolica Sede non est consecutum.

Canon 6

Quae de Institutorum vitae consecratae sodalibus statuuntur pari

iure de utroque sexu valent, nisi ex contextu sermonis vel ex rei natura

aliud constet.

4



Canon 4

§ 1. Although the profession of the evangelical counsels entails the re-

nunciation of goods which must be highly esteemed, it is not, however, an

obstacle to the development of the human person but by its very nature con-

tributes very greatly to that development.

§ 2. Those who make profession of the evangelical counsels do not by

their consecration become estranged from their fellows or useless in the earthly

city. Even though at times they do not directly assist their contemporaries,

nonetheless, they cooperate with them spiritually by prayer, by sacrifice, by

diffusion of the gospel message.

§ 3. All, however, including those who generously provide other services

to mankind, by directing the upbuilding of the earthly city also to the Lord, bear

witness to Christ so that the heavenly Father may be glorified in all things.

Canon 5

§ 1. An institute is called clerical if, by reason of the purpose or aim

envisaged by the Founder, or by reason of legitimate tradition, it takes on the

service of sacred Orders and is recognized as such by Church authority.

§ 2. An institute is said to be of pontifical right if the Apostolic See has

erected it or has approved it by a formal decree. It is said to be of diocesan

right if it has been erected by a diocesan bishop and has not obtained a decree

of this kind of approval from the Apostolic See.

Canon 6

The stipulations regarding members of institutes of consecrated life apply

equally to both sexes unless the contrary is clear from the context of the word-

ing or from the nature of the matter.

5



PARS PRIMA

DE IIS QUAE INSTITUTIS VITAE CONSECRATAE
SUNT COMMUNIA

Titulus I

DE INSTITUTORUM EORUMQUE PARTIUM CONSTITUTIONE

Canon 7

§ 1. Episcopi dioecesani, Spiritus Sancti impulsus sequentes, in suo

quisque territorio Instituta iuris dioecesani formali decreto erigere pos-

sunt, dummodo praecesserit propriae Episcoporum Conferentiae con-
sensus a Sede Apostolica recognitus.

§ 2. In suo consensu dando circa erectionem novorum Instituto-

rum, Conferentiae Episcoporum caveant ne in earum territorio multi-

plicentur Instituta 'quae fere eandem habeant naturam, finem et mis-

sionem.

§ 3. Si agatur de erectione Instituti alteri aggregandi, requiritur

insuper praevius consensus Supremi Moderatoris Instituti aggregantis.

Canon 8

Dividere Institutum in partes, quocumque nomine veniant, novas

partes erigere, erectas coniungere vel aliter circumscribere ad compe-

tentem Instituti auctoritatem pertinet iuxta determinationem Consti-

tutionum.

Canon 9

§ 1. Instituti sedes vel coetus eriguntur vel constituuntur ab aucto-

ritate competenti iuxta normas Constitutionum, dummodo, re adhuc

integra, consensus Ordinarii loci in scriptis datus iam obtentus fuerit.

6



PART ONE

MATTERS COMMON TO INSTITUTES OF CONSECRATED LIFE

Title I

THE CONSTITUTION OF INSTITUTES AND THEIR PARTS

Canon 7

§ 1. Diocesan bishops, following the impulse of the Holy Spirit, can, each

for his own territory, by a formal decree erect institutes of diocesan right pro-

vided that the consent of each one’s own episcopal conference has first been

given and that the consent has been recognized by the Apostolic See.

§ 2. When giving their consent for the erection of new institutes, the

episcopal conferences should take care lest institutes which have almost the

same nature, purpose, and mission be multiplied in their territory.

§ 3. If there is question of the erection of an institute which is to be

aggregated to another, the prior consent of the supreme moderator of the aggre-

gating institute is also required.

Canon 8

It belongs to the competent authority of the institute, in accord with the

specification of its Constitutions, to divide the institute into parts, by whatever

name called; to erect new parts; and to unite or to otherwise define parts already

erected.

Canon 9

§ 1. Houses or groups of the institute are erected or constituted by com-

petent authority in accord with the norms of the Constitutions provided that,

with the matter still intact, the consent of the Ordinary of the place, given in

writing, has already been obtained.

7



§ 2. Quae erectio vel constitutio fiant prae oculis habita utilitate

pro Ecclesia et Instituto atque in tuto ponantur quae ad vitam conse-

cratam sodalium rite agendam requiruntur iuxta proprios Instituti fines

et spiritum.

Canon 1

0

§ 1. Consensus Ordinarii loci ad erigendam sedem Instituti secum-

fert facultatem:

1°) vitam ducendi secundum indolem propriam, fines specificos

et media peculiaria Instituti;

2°) opera Instituto propria exercendi ad normam iuris, salvis

conditionibus in consensu praestito appositis et acceptatis.

§ 2. Praeterea, pro Institutis clericalibus, facultatem habendi ec-

clesiam vel oratorium publicum, salvo praescripto can. (CIC 1162 § 4),

et sacra ministeria peragendi, servatis de iure servandis.

Canon 11

§ 1. Immutationes in Institutis vitae consecratae ea afficientes quae

Sedi Apostolicae subiecta fuerunt absque eiusdem beneplacito fieri

nequeunt.

§ 2. Ut alicuius Instituti sedes ad opera apostolica diversa ab illis

pro quibus constituta est destinetur, requiritur consensus Ordinarii loci,

nisi agatur de conversione quae, salvis fundationis legibus, ad internum

regimen et disciplinam dumtaxat referatur.

Canon 12

Foederationes, fusiones et uniones Institutorum vitae consecratae

uni Sedi Apostolicae reservantur.

Canon 13

§ 1. Suppressio cuiuslibet Instituti legitime erecti ad unam Sedem

Apostolicam spectat, cui etiam reservatur de bonis statuere.

8



§ 2. This erection or constitution should be made with the utility of the

Church and the institute kept in view; moreover, whatever is required for the

proper living of the consecrated life by the members in accord with the specific

purposes and spirit of the institute should be safeguarded.

Canon 10

§ 1. Consent of the Ordinary of the place to erect a house of the institute

carries with it the right:

1°. to lead its life according to the proper character, the specific pur-

poses, and the particular means of the institute;

2 °. to exercise the works proper to the institute, in accord with the norms

of law, observing the conditions set down in the document of consent and

accepted.

§ 2. Furthermore, for clerical institutes, it carries the right to have a

church or a public oratory, without prejudice to the prescription of the canon

(Code of Canon Law, 1162, § 4); and to carry out sacred ministries, but with

observance of the requirements of the law.

Canon 1

1

§ 1. Changes in institutes of the consecrated life which affect those

matters which were subjected to the Apostolic See may not be made without

its acquiescence.

§ 2. In order that a house of a given institute may be directed to apostolic

works different from those for which it was constituted, the consent of the

Ordinary of the place is required unless there is question of a change which,

without prejudice to the laws of the foundation, refers solely to internal govern-

ment and discipline.

Canon 12

Federations, mergers, and unions of institutes of consecrated life are

reserved to the Apostolic See alone.

Canon 13

§ 1. The suppression of any legitimately erected institute belongs to the

Apostolic See alone to which also is reserved the disposition of its goods.

9



§ 2. Partes Instituti supprimere ad eiusdem Capitulum generale

pertinet, secundum praescripta Constitutionum.- Ei quoque reservatur

de bonis partis suppressae statuere.

§ 3. Sedes Instituti supprimi potest a Supremo eiusdem Modera-

tore ad normam Constitutionum, re attente considerata cum Ordinario

loci et ipso consentiente salvoque iure recursus ad Sedem Apostolicam.

De bonis sedis suppressae provideant particularia statuta.

§ 4. In disponendo de bonis ex qualibet suppressione obvenienti-

bus, serventur iustitiae leges et fundatorum vel offerentium voluntates.

Titulus II

DE INSTITUTORUM DEPENDENTIA

AB ECCLESIASTICA AUCTORITATE

Canon 14

Competentis Ecclesiae Auctoritatis est, duce Spiritu Sancto, consilia

evangelica interpretari, eorumdem praxim legibus moderari atque sta-

biles inde vivendi formas canonica approbatione constituere necnon

curare ut secundum spiritum fundatorum crescant et floreant.

Canon 15

§ 1. Instituta vitae consecratae, utpote ad Dei totiusque Ecclesiae

servitium speciali modo dicata. Supremae eiusdem Ecclesiae Auctoritati

peculiari ratione subduntur.

§ 2. Singuli sodales Summo Pontifici parere tenentur etiam ratione
sacri vinculi oboedientiae.

Canon 16

§ 1. Singulis Institutis iusta autonomia vitae, praesertim regiminis,

agnoscenda est qua gaudeant in Ecclesia propria disciplina atque inte-

grum servare valeant suum patrimonium doctrinale, spirituale et litur-

gicum.

10



§ 2. The suppression of parts of an institute belongs to the General

Chapter in accord with the prescriptions of its Constitutions. Also reserved to

the General Chapter is the disposition of the goods of the suppressed part.

§ 3. A house of an institute can be suppressed by the supreme moderator

of the institute according to the norms of its Constitutions after that matter

has been attentively considered with the Ordinary of the place and with his

consent, without prejudice to the right of recourse to the Apostolic See. Particu-

lar statutes should provide for the goods of the suppressed house.

§ 4. In the disposition of goods deriving from any kind of suppression,

the laws of justice and the wills of founders or donors should be observed.

Title II

DEPENDENCE OF INSTITUTES UPON ECCLESIASTICAL AUTHORITY

Canon 14

It belongs to the competent ecclesiastical authority, under the guidance of

the Holy Spirit, to interpret the evangelical counsels, to moderate their practice

by laws, and to constitute by canonical approval stable forms of such living and

take care that they may grow and flourish according to the spirit of the Founders.

Canon 15

§ 1. Institutes of consecrated life, inasmuch as they are dedicated in a

special manner to the service of God and of the whole Church, are subject to

the supreme authority of the said Church by a particular relationship.

§ 2. The individual members are obliged to obey the Supreme Pontiff also

by reason of the bond of obedience.

Canon 16

§ 1. For the individual institute the right to autonomy of life, especially
as regards government, must be acknowledged. By reason of that right they

enjoy their own discipline in the Church and can preserve intact their doctrinal,

spiritual, and liturgical heritage.

11



§ 2. Apostolicae Sedis necnon Episcoporum est hanc autonomiam

sancire et in tuto servare.

Canon 1 7

Quo melius Institutorum bono atque apostolatus necessitatibus pro-
videatur, Summus Pontifex, ratione sui in universam Ecclesiam prima-
tus intuitu utilitatis communis Instituta vitae consecratae, immo et
eorumdem sodales, ab Ordinariorum loci iurisdictione eximere potest

sibique soli vel alii ecclesiasticae auctoritati subiicere.

Canon 18

Institutorum sedes et sodales subduntur auctoritati Episcoporum

eorumque Conciliorum atque Conferendarum ad normam iuris.

Canon 19

In regendis Institutis iuris dioecesani, utpote suae peculiari curae

et vigilantiae concreditis. Episcopo dioecesano, salvo semper iure uni-

versali, competit:

1°) codex praecipuus, de quo in can. 90 § 1 approbare;

2°) immutationes in eodem a Capitulo generali Instituti propo-

sitas, confirmare, salvis iis in quibus Apostolica Sedes manus iam ap-

posuerit;

3°) dispensationes ab eiusdem codicis praescriptis legitime peti-

tas singulis in casibus et per modum actus dare;
4°) visitare coetus Instituti eorumque sedes in suo territorio

quoties visitationem pastoralem ibi peragit, necnon cum rationes vere

peculiares suo iudicio id requirant;

5°) servata Instituti disciplina et de consensu competentis Mo-

deratoris, sodales coetuum proprii territorii in externa apostolatus opera

immittere quae cum indole propria et fine specifico eiusdem Instituti

congruant.

12



§ 2. It is the responsibility of the Apostolic See as well as of the bishops

to sanction this autonomy and to safeguard it.

Canon 1

7

In order that better provision may be made for the good of the institutes

and the needs of the apostolate, the Supreme Pontiff, by reason of his primacy

over the universal Church and with a view to the common benefit, can exempt

institutes of consecrated life, and also their members, from the jurisdiction of

local Ordinaries and subject them to himself alone or to some other ecclesi-

astical authority.

Canon 18

The houses and members of institutes are subject to the authority of the

bishops and to their councils and conferences according to the norm of the law.

Canon 19

In the governing of institutes of diocesan right, inasmuch as such insti-

tutes are entrusted to his special care and vigilance, the diocesan bishop, always

without prejudice to the universal law, is competent;

1 °. to approve the particular code referred to in can. 90, § 1;

2 °. to confirm changes in the said code as proposed by the General

Chapter of the institute, without prejudice to those provisions to which the

Apostolic See has already set its hand;

3°. to grant legitimately requested dispensations from the prescriptions

of the said code in individual cases and by way of act;

4°. to make a visitation of the groups of the institute and their houses in

his territory whenever he carries out a pastoral visitation there, as well as when

reasons which are truly special in his judgment so require;

5°. with observance of the discipline of the institute and with the consent

of the competent moderator, to send members of groups in his own territory

into external works of the apostolate which are in harmony with the proper

character and the specific purpose of the said institute.

13



Canon 20

Cum Institutum iuris dioecesani ad plures dioeceses propagatum
fuerit, uni Episcopo dioecesano sedis principis competit:

1°) confirmare immutationes in codice praecipuo inductas, de

quibus in can. 19, n. 2°, consultis singulis Episcopis in quorum dioece-

sibus Institutum sedes vel coetus habet;

2°) dispensationes concedere de quibus in can. 19, n. 3°.

Canon 21

Ad transferendam sedem principem Instituti iuris dioecesani ab una
dioecesi ad aliam. Supremus Moderator indiget consensu tam Episcopi

dioecesis a qua translatio fit quam illius dioecesis ad quam sedes prin-

ceps transfertur.

Canon 22

§ 1. Instituta iuris pontificii immediate et exclusive potestati Se-

dis Apostolicae subiiciuntur in regimine interno et disciplina, salvis

tamen contrariis in iure expressis.

§ 2. Subsunt praeterea sodales horum Institutorum Ordinarii loci

potestati in iis quae ad publicum divini cultus exercitium et externa

apostolatus opera spectant, ratione habita indolis uniuscuiusque Instituti

propriae et servata eiusdem Instituti disciplina.

Canon 23

Episcopi dioecesani ius est et officium sedes Institutorum iuris pon-

tificii in suo territorio sitas visitare quod attinet ad publicum exercitium

cultus divini et ad opera externa apostolatus, tempore visitationis pasto-

ralis et quoties graves causae id suadeant.

Canon 24

Episcopi dioecesani conventus promoveant cum Moderatoribus, prae-

sertim maioribus, statis temporibus et quoties id opportunum videbitur,

ut pro operibus apostolatus quae a sodalibus exercentur, consiliis mutuo

inter se collatis procedant.

14



Canon 20

When an institute of diocesan right has spread to several dioceses, only

the diocesan bishop of the principal house is competent:

1°. to confirm the changes referred to in can. 19, 2
°

\which have been

introduced into the particular code, but only after he has consulted with the

individual bishops in whose dioceses the institute has houses or groups;

2°. to grant the dispensations mentioned in can. 19, 3°.

Canon 21

In order to transfer the principal house of an institute of diocesan right

from one diocese to another the supreme moderator needs the consent both

of the bishop of the diocese from which the transfer is made and of the bishop

of the diocese to which the principal house is to be transferred.

Canon 22

§ 1. Institutes of pontifical right are, in their internal government and

discipline, subject immediately and exclusively to the power of the Apostolic

See, without prejudice, however, to contrary provisions set forth in the law.

§ 2. Moreover, members of these institutes are subject to the power of

the Ordinary of the place in matters which concern the public exercise of divine

worship and the external works of the apostolate, but the nature proper to each

institute must be considered and the discipline of each institute preserved.

Canon 23

At the time of his pastoral visitation, and also whenever serious reasons

so recommend, the diocesan bishop has the right and the duty to make a visita-

tion of the houses of institutes of pontifical right situated in his territory as

regards the public exercise of divine worship and the external works of the

apostolate.

Canon 24

Diocesan bishops should promote meetings with moderators, especially

major moderators, at stated times and as often as it shall seem opportune, in

order that the works of the apostolate carried on by the members may proceed

as a result of mutual consultation.

15



Titulus III

DE INSTITUTORUM REGIMINE

Canon 25

§ 1. Institutorum Moderatores et Capitula in sodales sua gaudent

potestate ad normam iuris universalis et Constitutionum; in Institutis

autem clericalibus iuris pontificii pollent insuper potestate ecclesiastica

regiminis pro foro tam externo quam interno, firmo tamen praescripto

canonis../

§ 2. Moderatores omnes erga sodales ipsorum curae commissos

suam adimpleant missionem suamque potestatem exerceant ad normam

Constitutionum et iuris universalis.

§ 3. In Institutis exemptis ad normam can. 17, Moderatores ple-

niorem obtinent potestatis ecclesiasticae participationem et eiusdem li-

berum usum ad normam iuris universalis et Constitutionum exercendum.

Canon 26

Potestas qua singuli Moderatores praediti sunt ad decernendum et

praecipiendum quae agenda sunt eis a Deo conceditur non ut in subditos

dominentur sed ut eis in Domino serviant ac ministrent, iuxta Christi

exemplum et mandatum: « Qui maior est vestrum fiat minister vester »

{Matth. 20, 26). Moderatores igitur, voluntati Dei in munere explendo

dociles, ita suam auctoritatem exerceant ut caritatem qua Deus illos

diligit exprimant. Subditos regant qua filios Dei et cum respectu per-

sonae humanae, illorum voluntariam subiectionem promoventes. So-

dales eo perducant ut in muneribus obeundis et in inceptis suscipiendis

activa atque responsabili oboedientia cooperentur, libenter eos audiant

necnon eorum conspirationem in bonum Instituti et Ecclesiae promoveant.

Canon 27

Ut sodales ad munus Moderatorum exercendum nominentur aut

eligantur, requiritur congruum tempus, a Constitutionibus determinan-

dum, post cooptationem perpetuam vel definitivam in Instituto trans-

actum.

' Canon iuris recogniti (De Normis Generalibus, can. 96) ad quem provocatur statuit

a quibus personis et quibus limitibus potestas regiminis in Ecclesia exercenda sit.

16



Title III

GOVERNMENT OF INSTITUTES

Canon 25

§ 1. Moderators and Chapters of institutes possess their power over

members in accord with the norm of universal law and the Constitutions. More-

over, in clerical institutes of pontifical right, they also possess ecclesiastical

power of governing both for the internal and the external forum, without preju-

dice, however, to the prescription of canon . .

§ 2. All moderators, with regard to members entrusted to their care, shall

discharge their mission and exercise their power in accord with the Constitu-

tions and universal law.

§ 3. In institutes which are exempt according to can. 17, the moderators

acquire a greater participation in ecclesiastical power and must exercise the

free use of it in accord with the universal law and the Constitutions.

Canon 26
The power which the individual moderators possess to decide and to pre-

scribe what must be done, is granted to them by God not so that they may

dominate over their subjects but so that they may serve and minister to them

in the Lord in accord with the example and command of Christ: “Whoever is

greater among you must become your servant” (Mt. 20, 26). Therefore, mod-

erators, docile to the will of God in the discharge of their office, should exercise

their authority in such wise that they may show forth the charity with which

God loves them. They should govern their subjects as children of God and with

respect for the human person while promoting their willing subjection. They

should guide the members in such a way that they may cooperate with an

active and responsible obedience in the offices they shoulder and the activities

they undertake. They should willingly listen to them and promote their acting

in concert to the benefit of the institute and of the Church.

Canon 27
In order that members may be appointed or elected to exercise the office

of moderator, the passage of a suitable period of time after their perpetual or

definitive incorporation in the institute is required. The amount of time must be

specified by the Constitutions.

' The canon of the revised law (De Normis Generalibus, can. 96) to which reference is
made, established by which persons and within what limits the power of government in the
Church is to be exercised.

17



Canon 28

§ 1. Supremus Instituti Moderator ad tempus definitum constitua-

tur, nisi aliter ferant Constitutiones.

§ 2. Alii Moderatores ad certum temporis spatium constituantur,

iuxta naturam et necessitates Instituti definitum, quo exacto confirmari

possunt; in eodem tamen munere ultra novennium ne permaneant.

§ 3. Ad bonum totius Instituti, ad suavitatem regiminis et ad
spiritualem ipsorum sodalium profectum. Constitutiones aptis normis

provideant ne Moderatores, de quibus in § 2, diutius in regiminis officiis

versentur; ita ut, peracta gubernationis periodo ab eisdem Constitutio-

nibus definienda. Moderatoris officium nonnisi post aliquos annos denuo

assumere valeant.

Canon 29

§ 1. Supremus Instituti Moderator electione canonica designetur

ad normam Constitutionum.

§ 2. Alii Moderatores maiores ad normam Constitutionum desi-

gnentur; ita tamen ut si eligantur, confirmatione Supremi Moderatoris

semper indigeant; si vero nominentur, ampla et apta consultatio prae-

cedat.

§ 3. Moderatores minores ad normam Constitutionum constituantur.

Canon 30

Sodales omnes, nihil praeter Deum et bonum Instituti prae oculis
habentes, in omnibus electionibus normas iuris universalis et Constitu-

tionum adamussim servent et eligere satagant quos in Domino vere

dignos et magis idoneos pro officiis agnoscunt, abstinentes a quovis

abusu et potissimum a suffragiorum procuratione tam pro seipsis quam

pro aliis.

18



Canon 28

§ 1. The supreme moderator of the institute should be constituted for a

definite period of time unless the Constitutions prescribe otherwise.

§ 2. The other moderators should be constituted for a definite period of

time which is defined according to the nature and needs of the institute. When

that time has elapsed, they can be confirmed. However, they are not to remain

in the same office beyond nine years.

§ 3. For the good of the total institute, for smoothness of government,

and for the spiritual progress of the members themselves, the Constitutions

should provide by appropriate norms that the moderators mentioned in § 2

should not continue too long in posts of government. Provision is so to be made

that, after they have completed the period of governing defined by the said

Constitutions, they will not be able to assume the office of moderator again

until after some years.

Canon 29

§ 1. The supreme moderator of the institute should be designated by a

canonical election in accord with the Constitutions.

§ 2. The other major moderators should be designated in accordance

with the Constitutions — in such wise, however, that if they are elected, they
always need the confirmation of the supreme moderator; but if they are ap-

pointed, ample and appropriate consultation should precede.

§ 3. Minor moderators should be constituted in accord with the norm of

the Constitutions.

Canon 30

All the members, having nothing in view except God and the good of the

institute, should observe exactly the norms of universal law and the Constitu-

tions in all elections, and should strive to elect those whom they recognize in

the Lord as truly worthy and better qualified for the office; at the same time they

are to abstain from every kind of abuse and, especially, from the procurement

of votes for themselves as well as for others.

19



Canon 31

§ 1. Quo melius Institutorum communio cum Sede Apostolica fo-
veatur, statutis ab eadem temporibus, Supremus Moderator brevem con-

spectum status et vitae Instituti eidem Apostolicae Sedi mittat.

§ 2. Cuiuslibet Instituti Moderatores promoveant notitiam et ex-

secutionem decretorum Sanctae Sedis quae sodales sibi concreditos re-

spiciunt.

Canon 32

§ 1. Moderatores Institutorum quos ad hoc munus Constitutiones

designant obligatione adstringuntur sedes, coetus et sodales sibi com-

missos visitandi iuxta normas ipsarum Constitutionum.

§ 2. Sodales cum visitatore fiducialiter agant, cui legitime interro-

ganti respondere tenentur secundum veritatem in caritate; nemini vero

fas est quoquo modo sodales ab hac obligatione avertere aut visitationis

scopum aliter impedire.

Canon 33

§ 1. Moderatores in sodales regendos ad normam Constitutionum

assidue incumbant suis officiis.

§ 2. Totis viribus curent ut sodales sibi commissi Deum ante omnia
quaerant ac diligant, fraternam inter se communionem colant, proximi

dilectionem in mundi salutem et Ecclesiae aedificationem promoveant

iuxta propriam vocationem in Christo quem, caritate impulsi, per praxim

consiliorum evangelicorum pressius sequuntur.

§ 3. Item nutriant sodales frequenti verbi Dei pabulo, ad sacrae

Liturgiae celebrationem adducant, in exercitio virtutum stimulent, in

observandis legibus et sanis traditionibus proprii Instituti verbo et

exemplo instruant, eorum necessitatibus personalibus convenienter sub-

veniant, infirmos sedulo curent ac visitent, corripiant inquietos, conso-

lentur pusillanimes, patientes sint ad omnes.

20



Canon 31

§ 1. In order that communion of institutes with the Apostolic See may

be better fostered, the supreme moderators should, at the times stipulated by

the Apostolic See, send to the latter a brief report on the status and life of the

institute.

§ 2. The moderators of every kind of institute should promote the knowl-

edge and execution of the decrees of the Holy See which concern the members

entrusted to them.

Canon 32

§ 1. The moderators of institutes who are designated for this function by

the Constitutions are obliged to make a visitation, in accord with the norms of

the said Constitutions, of the houses, groups, and members entrusted to them.

§ 2. The members should deal with the visitator in a trusting manner and

are obliged to respond to legitimately placed questions according to the truth in

charity. No one, indeed, has the right to divert the members from this obligation

in any way or to otherwise impede the scope of the visitation.

Canon 33

§ 1. In governing their members according to the Constitutions, modera-

tors should devote themselves assiduously to their responsibilities.

§ 2. With all their strength they should take care that the members en-

trusted to them seek and love God above all things, develop fraternal relations

among themselves, foster love of neighbor for the salvation of the world and the

upbuilding of the Church in keeping with their own vocation in Christ whom
they, driven on by charity, follow more closely through the practice of the

evangelical counsels.

§ 3. Similarly, they should nourish their members frequently with the

food of the word of God, lead them to the celebration of the sacred liturgy, stim-

ulate them in the practice of virtue, instruct them by word and example in the

observance of the laws and sound traditions of their own institute, render appro-

priate assistance to their personal needs, sedulously care for and visit the sick,

correct the disturbers, console the weak-hearted, and be patient toward all.

21



Canon 34

Moderatores suum proprium et permanens habeant consilium ad nor-

mam Constitutionum constitutum, cuius opera in munere exercendo
utantur oportet; in casibus autem a iure praescriptis eius consensum aut

consilium exquirere tenentur.

Canon 33

§ 1. Capitula et consilia munus sibi commissum fideliter expleant

ad nomam iuris universalis et Constitutionum atque suo quaeque modo
sodalium omnium pro bono totius Instituti vel coetus participationem

et curam exprimant.

§ 2. In his participationis et consultationis formis instituendis ser-

vetur iusta discretio, ita ut, attentis uniuscuiusque Instituti indole et

fine, apto efficacique regimini ab omnibus consulatur.

Canon 36

§ 1. Moderatores sodalibus omnibus debitam relinquant libertatem

circa Paenitentiae sacramentum et conscientiae moderamen, salva tamen

Instituti disciplina.

§ 2. Subditorum confessiones Moderatores ne audiant nisi motu

proprio ac sponte sua id petant sodales.

§ 3. Moderatores solliciti sint ad normam Constitutionum ut soda-

libus idonei confessarii praesto sint apud quos regulariter confiteri

possint, quin tamen ullus sodalis ad confitendum determinato sacerdoti

invitus teneatur.

§ 4. Optandum est ut sodales cum fiducia adeant Moderatores, qui-

bus etiam animum suum libere ac sponte aperire possunt.

22



Canon 34

Moderators should have their own particular and permanent council con-

stituted according to the Constitutions, and should use its assistance in the

exercise of their office. Moreover, they are obliged to seek out its consent or

advice in the instances prescribed by law.

Canon 35

§ 1. Chapters and councils should faithfully discharge the office com-

mitted to them in accord with the norm of the universal law and the Constitu-

tions, and each in its own way should express the participation and care of all

the members for the good of the total institute or group.

§ 2. In the setting up of these forms of participation and consultation,

due discretion should be observed so that, with attention given to the nature

and purpose of each institute, apt and effective government may be the concern

of all.

Canon 36

§ 1. Moderators should leave to all their members due freedom regarding

the sacrament of penance and direction of conscience, without prejudice, how-

ever, to the discipline of the institute.

§ 2. Moderators are not to hear the confessions of their subjects unless

the members on their own initiative and spontaneously request it.

§ 3. Moderators should be solicitous, in accord with their Constitutions,

that there be available to the members qualified confessors to whom they can
regularly confess without, however, any member being obliged against his will

to confess to a specific priest.

§ 4. It is desirable that members approach their moderators with con-

fidence; they may also freely and spontaneously open up their hearts to them.

23



Titulus IV

DE INSTITUTORUM BONIS TEMPORALIBUS

EORUMQUE ADMINISTRATIONE

Canon 37

§ 1. Bona temporalia Institutorum vitae consecratae reguntur nor-

mis iuris patrimonialis universalis Ecclesiae, nisi aliud a iure expresse

caveatur.

§ 2. Ob propriam indolem Institutorum, Constitutiones definire,
coarctare vel excludere possunt capacitatem acquirendi, possidendi et

administrandi bona temporalia.

Canon 38

Quodlibet Institutum normas aptas statuat de usu et administratione

bonorum ad propriam paupertatem fovendam, tuendam et exprimendam.

Canon 39

Moderatores maiores et minores suum habeant oeconomum ad nor-

mam Constitutionum constitutum, qui, sub eorum auctoritate, admini-
strationem bonorum gerat.

Canon 40

Constitutionum est, intra ambitum iuris universalis, determinare

quinam actus excedant et modum ordinariae administrationis.

Canon 41

Tempore et modo statutis, administratores regesta exhibeant et ratio-

nem reddant peractae administrationis.

24



Title IV

TEMPORAL GOODS OF INSTITUTES AND THEIR ADMINISTRATION

Canon 37

§ 1. The temporal goods of institutes of consecrated life are regulated by

the norms of the universal patrimonial law of the Church unless something else

is expressly provided by the law.

§ 2. In keeping with the specific nature of institutes, Constitutions can

define, limit, or exclude capacity to acquire, possess, and administer temporal

goods.

Canon 38

Every institute should set down apt norms regarding the use and admini-

stration of goods in order to foster, protect, and express its own characteristic

poverty.

Canon 39

Moderators, both major and minor, should each have a treasurer, consti-

tuted according to the Constitutions, who, under their authority, carries on the

administration of the goods.

Canon 40

Within the ambit of the universal law, it belongs to the Constitutions to

determine which acts exceed the scope of ordinary administration.

Canon 41

At the time and in the manner stipulated, the administrators should open

their books and give an account of their performance of administration.

25



Canon 42

Ad validitatem alienationis, quae valorem a Conferentia Episcopo-
rum definitum ad normam can. excedat, consensus Apostolicae Sedis

requiritur.

Can. 43

In testimonium caritatis et paupertatis. Instituta, praescriptis Con-

stitutionum servatis, libenter pro viribus congruas elargitiones et elee-

mosynas faciant.

Titulus V
DE ADMISSIONE IN INSTITUTUM

Canon 44

In vitae consecratae Institutum admitti potest quilibet catholicus,

qui, vocatione divina praeditus a legitima auctoritate comprobata et

congruenter praeparatus, qualitates habeat a iure universali et Consti-

tutionibus requisitas.

Articulus 1

De requisitis ad candidatos recipiendos

Canon 43

Ius admittendi candidatos in Institutum pertinet ad Moderatores

maiores ad normam Constitutionum.

Canon 46

Moderatores, memores propriae responsabilitatis erga Institutum et

Ecclesiam, vigilanti cura eos tantum admittant qui, praeter aetatem

requisitam, valetudinem, aptam indolem et sufficientes maturitatis qua-

litates praebeant necessarias ad vitam Instituti propriam ineundam; quae

valetudo, indoles et maturitas comprobentur adhibitis etiam, si opus fue-

rit, peritis.

' Canon schematis de iure patrimoniali Ecclesiae ad quem remittitur sic sonat: « Si aga-
tur de rebus quarum valor summam a Conferentia Episcopali pro sua cuiusque regione defi-
niendam excedit, consensus loci Ordinarii prius confirmari debet a commissione speciali ad
eum finem ab eadem Conferentia constituta» (can. 34 § 2 schematis de iure patrimoniali Ec-
clesiae).

26



Canon 42

For the validity of an alienation v/hich exceeds the value set by the epis-

copal conference in accord with the norm of can . . the consent of the

Apostolic See is required.

Canon 43

As a testimonial of charity and poverty, institutes should, without preju-

dice to the prescriptions of their Constitutions, freely and to the extent of their

power make commensurate donations and alms.

Title V

ADMISSION INTO THE INSTITUTE

Canon 44

Every Catholic may be admitted into an institute of consecrated life who

has a vocation from God confirmed by the legitimate authority, is fittingly pre-

pared, and has the qualifications required by universal law and the Constitutions.

Article 1

Requirements For Reception Of Candidates

Canon 45

The right to admit candidates into the institute belongs to the major mod-

erators according to the norm of the Constitutions.

Canon 46

Mindful of their own responsibility to their institute and the Church, mod-

erators should with vigilant care admit those only who, in addition to the re-

quired age, exhibit the health, fitness of character, and sufficient degree of

maturity necessary for entering upon the specific life of the institute. This

health, character, and maturity should be attested to, even calling in experts if

need be.

’ The canon from the Schema on the patrimonial law of the Church to which reference is
made reads as follows: ‘‘Where things are concerned whose value exceeds the sum defined
by an episcopal conference for its region, the consent of the Ordinary of the place must
first be confirmed by a special commission constituted by the conference for this purpose.”
(Can. 34, § 2 of the Schema on the patrimonial law of the Church)

27



Canon 47

Invalide in Institutum admittitur:

1°) qui decimum septimum aetatis annum nondum compleverit;
2°) coniux, durante matrimonio;

3°) qui vinculo cooptationis cum aliquo Instituto vitae conse-

cratae actu obstringitur;

4°) qui occultaverit: a) suam admissionem in aliquo Instituto

vitae consecratae; b) se gravi aere alieno gravatum esse; c) se obnoxium

esse reddendae rationi iudici vel alii auctoritati legitime inquirenti.

Canon 48

Constitutiones possunt alia impedimenta ad validitatem admissionis

constituere vel conditiones apponere.

Canon 49

§ 1. Candidati, antequam admittantur, exhibere debent testimo-

nium recepti baptismatis et confirmationis necnon attestatum status liberi.

§ 2. Moderatores in Institutum ne admittant neophitos vel eos qui

ad plenam communionem cum Ecclesia catholica venerunt, antequam

eorum constantia comprobata fuerit.

§ 3. Constitutiones, pro diversitate adiunctorum, exigere possunt

alia testimonia ex quibus constet de requisita idoneitate candidatorum

et de eorum immunitate ab impedimentis iuris universalis et ipsarum

Constitutionum.

§ 4. Moderatores informationes etiam secretas petere possunt, si

eis ad hunc finem necessarium vel opportunum visum fuerit.

28



Canon 47

A person is invalidly admitted into the institute:

1°) who has not yet completed his seventeenth year of age;

2°) who is married, for as long as the marriage endures;

3°) who is at present obligated by a bond of incorporation in some other

institute of consecrated life;

4°) who shall have concealed: a) his admission into some other institute
of consecrated life; b) that he is seriously burdened with debt; c) that he is

liable to furnish an account to a judge or to some other authority making a

legitimate inquiry.

Canon 48

The Constitutions can establish other impediments or place conditions for

validity of admission.

Canon 49

§ 1. Before candidates are admitted they must present a certificate of

reception of baptism and confirmation as well as an attestation of their free-

dom of state.

§ 2. Moderators should not admit into the institute recent converts or

persons who have come into full communion with the Catholic Church until

their constancy has been established.

§ 3. In keeping with diversity of circumstances, the Constitutions can

demand other testimonials from which evidence may be had of the required fit-

ness of the candidates and their freedom from impediments of the universal

law and of the said Constitutions.

§ 4. Moderators may also request secret information if it seems to them

necessary or opportune for this purpose.

29



Articulus 2

De nuper receptorum institutione

Canon 50

Probationis canonicae tempus seu novitiatus, quo vita in Instituto

incipitur, ad hoc ordinatur ut sodales nuper recepti seu novitii vocatio-

nem divinam, et quidem Instituti propriam, pressius agnoscant, vivendi

modum Instituti experiantur, mente et corde eius spiritu informentur
atque ipsorum propositum et idoneitas comprobentur.

Canon 51

Probationis canonicae constitutio necnon sedium pro ea erectio,

translatio et suppressio fiant per decretum scripto datum Supremi Mode-

ratoris Instituti de consensu sui consilii.

Canon 52

§ 1. Constitutiones, praeter alias conditiones quas apponere pos-

sunt, definiant requisita ad validitatem quoad tempus probationis cano-

nicae, dummodo eiusdem duratio unum saltem annum continuum com-
plectatur.

§ 2. Scopus autem probationis canonicae exigit ut sub constanti

directione magistri peragatur iuxta rationem institutionis naturae et fini

cuiusque Instituti adaptatam a Constitutionibus definiendam.

Canon 53

§ 1. Probationis canonicae magister sit sodalis in Institutum defini-

tive cooptatus et legitime designatus iuxta requisita Constitutionum.

§ 2. Probationis canonicae moderamen, sub auctoritate Moderato-

rum maiorum, uni magistro reservatur.

§ 3. Magistro, si opus fuerit, cooperatores dari possunt qui in om-

nibus ei subsint quoad moderamen probationis canonicae et institutionis

rationem.

30



Article 2

The Training Of Those Newly Received

Canon 50

The period of canonical probation, that is, the novitiate, whereby life in

the institute is begun, has this aim: that the newly received members, that is,

novices, may more deeply consider their vocation from God and, especially, to

this institute; that they may experience the institute’s style of life; that they

may be imbued in mind and heart with its spirit; and that they may test their

own resolve and fitness.

Canon 51

The establishment of the canonical probation as well as the erection,

transfer, and suppression of houses for this probation should be done by means

of a written decree of the supreme moderator of the institute with the consent

of his council.

Canon 52

§ 1. In addition to other conditions which it can set down, the Constitu-

tions should define the requisites for validity as regards the duration of the

canonical probation, provided that the said duration comprise at least one con-

tinuous year.

§ 2. The scope of the canonical probation, however, demands that it be

carried out under the constant direction of a director in accord with a training

program adapted to the nature and purpose of each institute and defined by its

Constitutions.

Canon 53

§ 1. The director of the canonical probation should be a member who has

been definitively incorporated into the institute and has been legitimately desig-

nated according to the requirements of the Constitutions.

§ 2. The direction of the canonical probation is reserved to the director

alone under the authority of the major moderators.

§ 3. If need be, the director may be given assistants who are subject to

him in everything as regards the direction of the canonical probation and the

training program.

31



Canon ^4

§ 1. Institutioni sodalium nuper receptorum praeficiantur sodales

apte selecti et sedulo praeparati qui aliis oneribus non impediti opus

gravissimum pro bono totius Instituti et Ecclesiae fructuose et stabili

modo absolvere possint.

§ 2. Magistri eiusque cooperatorum est sodalium nuper receptorum

vocationem discernere atque eos gradatim ad vitam perfectionis Instituti

propriam rite ducendam efformare iuxta normas Constitutionum.

§ 3. Sodales nuper recepti a magistro eiusque cooperatoribus ad

virtutes humanas et Christianas excolendas adducantur; per humilitatem

cordis, caritatis ardorem et suiipsius abnegationem in pleniorem perfec-

tionis viam introducantur; in vitae interioris principiis applicandis infor-

mentur; ad mysterium salutis contemplandum et Sacras Scripturas le-

gendas et meditandas instruantur; in ratione vitae Deo hominibusque in

Christo per consilia evangelica consecrata instituantur; Instituti indolem,

finem, spiritualitatem, disciplinam atque historiam edoceantur et in vitae

modo eiusdem Instituti proprio exerceantur.

§ 4. Sodales nuper recepti, propriae responsabilitatis conscii, ita

cum magistro suo active collaborent ut gratiae divinae vocationis fideliter

respondeant.

§ 5. Curent Instituti sodales ut in opere institutionis sodalium nu-

per receptorum pro parte sua cooperentur vitae exemplo et oratione.

Canon 5.5

In Institutis quae plures habent sodalium classes, tempus probatio-

nis canonicae pro una classe peractus valet pro altera, nisi Constitutiones

aliud caveant.

Canon 56

§ 1. Sodalis nuper receptus, collatis prudenter consiliis, potest In-

stitutum libere deserere; auctoritas autem competens Instituti potest

eum dimittere, servatis Constitutionibus.

32



Canon 54

§ 1. The training of the newly received members should be placed in the

hands of members who have been previously selected and carefully prepared

and who, unimpeded by other assignments, can carry out this most serious

assignment fruitfully and in a stable manner for the good of the whole institute

and the Church.

§ 2. It is the responsibility of the director and his assistants to discern

the vocation of the newly received members and to form them gradually, in

accord with the norms set down by the Constitutions, to live rightly the life of

perfection proper to the institute.

§ 3. Newly received members should be: led by the director and his

assistants to the cultivation of the human and Christian virtues; introduced into

the richer path of perfection through humility of heart, ardor of charity, and

self-abnegation; formed in the application of the principles of the interior life;

instructed to contemplate the mystery of salvation and to read and meditate

upon Sacred Scripture; educated in the program of a life consecrated to God

and to mankind in Christ by means of the evangelical counsels; taught the

nature, purpose, spirituality, discipline, and history of the institute; and exer-

cised in the style of life proper to the said institute.

§ 4. The newly received members, conscious of their own responsibility,

should cooperate actively with their director in such a way that they may

respond faithfully to the grace of a divine vocation.

§ 5. Members of the institute should take care that they for their part

cooperate in the work of training the newly received members by the example

of their life and by prayer.

Canon 55

Unless the Constitutions provide otherwise, in institutes which have

several classes of members, the period of canonical probation made for one

class is valid for another.

Canon 56

§ 1. The newly received member, after having taken prudent counsel, can

freely leave the institute; the competent authority in the institute, on the other

hand, can dismiss him, provided the Constitutions have been observed.

33



§ 2. Exacto probationis canonicae tempore, si idoneus iudicetur,

sodalis nuper receptus in Institutum cooptetur, secus dimittatur vel, si

dubium supersit de eius idoneitate, potest a competenti auctoritate In-

stituti probationis tempus prorogari ad normam Constitutionum, non

tamen ultra sex menses.

Articulus 3

De cooptatione in Institutum

Canon 57

§ 1. Nemo in Institutum cooptetur nisi modo a Constitutionibus
praescripto.

§ 2. Cooptatio secumfert obligationes et iura definita in statutis

propriis sub legitima auctoritate servandis.

§ 3. Cooptatione vero Institutum novo titulo curam assumit so-

dalem in suum finem perducendi iuxta statuta.

Canon 58

§ 1. Cooptatio, exacto tempore probationis canonicae, illico ad tem-

pus definitum fiat quod nec triennio brevius nec novennio longius sit.

§ 2. Temporaria cooptatione sodales tria consilia evangelica, casti-

tatis nempe, paupertatis et oboedientiae observanda publice assumunt,

sive voto sive alio sacro ligamine firmata.

§ 3. Constitutiones tamen permittere possunt ut temporaria coopta-

tione sodalis, loco votorum vel sacrorum ligaminum. Instituto adstrin-

gatur alius generis vinculo, cuius natura et vis ab eisdem Constitutionibus

adamussim definiatur. Semper tamen sodalis ita cooptatus vitam ducere

tenetur iuxta Instituti normas sub auctoritate legitimi Moderatoris.

Canon 59

Ad validitatem cooptationis temporariae, praeter conditiones a Con-

stitutionibus appositas, requiritur:

34



§ 2. When the period of canonical probation has been completed, the

newly received member, if he is judged suitable, should be incorporated into

the institute; otherwise, he is to be dismissed or, if doubt remains regarding

his suitability, the period of probation can be extended by the competent

authority in the institute according to the norm of the Constitutions, but not

beyond six months.

Article 3

Incorporation Into The Institute

Canon 57

§ 1. No one is to be incorporated into the institute except in the manner

prescribed by the Constitutions.

§ 2. Incorporation carries with it the obligations and rights defined in the

pertinent statutes which must be observed under legitimate authority.

§ 3. By incorporation, the institute by a new title assumes the charge of

guiding the member to his goal in accordance with the statutes.

Canon 58

§ 1. When the period of canonical probation has been completed, incor-

poration should take place immediately for a definite period of time which is

not to be less than three nor longer than nine years.

§ 2. By temporary incorporation the members take on the public observ-

ance of the three evangelical counsels, namely chastity, poverty, and obedience,

which are stabilized by vow or some other sacred bond.

§ 3. However, the Constitutions can permit that the member in temporary

incorporation, in place of vows or sacred bonds, may be bound to the institute

by a bond of some kind whose nature and force are to be defined exactly by

the said Constitutions. Nevertheless, the member thus incorporated is always

obligated to lead his life in accord with the norms of the institute under the

authority of the legitimate moderator.

Canon 59

In addition to the conditions set down by the Constitutions, the following

are required for the validity of temporary incorporation:

35



1°) decimus saltem octavus aetatis annus completus;

2°) probationis canonicae tempus ad normam iuris peractum;
3°) iudicium de idoneitate iuxta requisita Constitutionum effor-

matum;

4°) admissio a competenti Moderatore facta.

Canon 60

§ 1. Temporariae cooptationis periodo expleta, qui sponte petat

et idoneus iudicetur ad cooptationem definitivam admittatur; secus disce-

dat aut dimittatur, firmo tamen in hoc ultimo casu praescripto can. 81.

§ 2. Si vero opportunum videatur vel sodalis id sponte petat, perio-

dus cooptationis temporariae a competenti Moderatore prorogari potest,

non tamen ultra triennium, salvo semper praescripto can. 58, § 1.

Canon 61

Per cooptationem definitivam sodales sacro vinculo natura sua per-

petuo vitam Deo consecrant et Instituto plene aggregantur.

Canon 62

Ad validitatem cooptationis definitivae, praeter conditiones a Consti-
tutionibus appositas, requiritur:

1°) vigesimus primus saltem aetatis annus completus;

2") praevia cooptatio ad normam can. 58 peracta;
3°) iudicium de idoneitate iuxta requisita Constitutionum effor-

matum;

4°) admissio a competenti Moderatore facta.

Canon 63

Cooptati rationem vivendi Instituto propriam, de qua in can. 71, ut

legem suae vitae et disciplinae assumunt.

36



1 °) completion of at least the eighteenth year of age;

2°) completion of the period of canonical probation according to the

norm of law;

3°) a judgment of suitability arrived at in accord with the requisites of the

Constitutions;

4°) admission by the competent moderator.

Canon 60

§ 1. When the period of temporary incorporation has been completed, he
who spontaneously requests it and is judged suitable, is to be admitted to

definitive incorporation; otherwise, he is to leave or be dismissed, observing,

however, in the latter case, the prescription of can. 81.

§ 2. However, if it seems appropriate or if the member spontaneously

so requests, the period of temporary incorporation may be extended by the

competent moderator, but not beyond three years, observing always the pre-

scription of can. 58, § 1.

Canon 61

Through definitive incorporation, members consecrate their lives to God

by a sacred bond which of its nature is perpetual, and are fully aggregated

to the institute.

Canon 62

In addition to the conditions set down by the Constitutions, the following

are required for the validity of definitive incorporation:

1“) completion of at least the twenty-first year of age;

2°) prior incorporation carried out in accord with the norm of can. 58;

3°) a judgment of suitability arrived at in accord with the requisites of

the Constitutions;

4°) admission by the competent moderator.

Canon 63

Those incorporated take on as the law of their life and discipline the style

of life characteristic of the institute as mentioned in can. 71.

37



Articulus 4

De cooptatorum institutione

Canon 64

§ 1. In singulis Institutis, post primam cooptationem, sodalium

institutio perficiatur ad vitam Instituti propriam plenius ducendam et

ad eius missionem aptius prosequendam.

§ 2. Quapropter, Constitutiones definire debent huiusmodi institu-

tionis durationem et rationem, attentis Ecclesiae necessitatibus atque

hominum temporumque conditionibus prout a fine et indole Instituti

exigitur.

§ 3. Hoc tempore sodalibus officia et munera ne committantur quae

eorumdem institutionem impediant.

Canon 6^

§ 1. Institutio, sub ductu peritorum consequenda atque capacitati

sodalium accommodata, sit doctrinalis simul ac practica iuxta exigentias

Instituti, titulis etiam congruentibus pro opportunitate obtentis.

§ 2. Institutio sodalium qui ad ordines destinantur regitur propria

Instituti ratione studiorum et iure universali.

Canon 66

Per totam vitam sodales culturam spiritualem, doctrinalem et tech-

nicam sedulo prosequi intendant et Moderatores, pro posse, adiumenta

et tempus ad hoc eis procurent.

Titulus VI

DE INSTITUTORUM EORUMQUE SODALIUM OBLIGATIONIBUS

Canon 67

Praecipuum cuiusvis Instituti officium est suam in Christo et in

Ecclesia vocationem agnoscere, indolem suam peculiarem iuxta Funda-

torum spiritum fideliter servare propriaque proposita, attentis tempo-

rum conditionibus, sedulo prosequi.

38



Article 4

Training Of Incorporated Members

Canon 64

§ 1. In the individual institutes the training of members after first incor-

poration is to be perfected so that they may more fully lead the life character-

istic of the institute and more fittingly carry on its mission.

§ 2. Therefore, the Constitutions must define the duration and program

of this kind of training, with attention given to the needs of the Church and to

the conditions of persons and times, as demanded by the purpose and nature

of the institute.

§ 3. During this time the members are not to be assigned to duties and

tasks which would impede their training.

Canon 65

§ 1. This training, which is to be pursued under the direction of experts

and accommodated to the capacity of the members, should be at one and the

same time theoretical and practical in accord with the demands of the institute;

further, appropriate certificates are to be obtained as the times may dictate.

§ 2. The training of members who are destined for Holy Orders is regu-

lated by the institute’s own program of studies and the universal law.

Canon 66

Throughout the whole of their lives, the members should earnestly strive

to further their spiritual, doctrinal, and technical development; and moderators

insofar as they are able, should provide them with the means and the time to

this end.

Title VI

OBLIGATIONS OF INSTITUTES AND THEIR MEMBERS

Canon 67

The main responsibility of every institute is to understand its vocation in

Christ and in the Church, to preserve faithfully its own particular character

according to the spirit of its founders, and, keeping in mind the changing condi-

tions of the times, to pursue assiduously its proper goals.

39



Canon 68

Sodales mente recolant se professione consiliorum evangelicorum

vocationi divinae responsum dedisse, adeo ut, magis magisque ab iis quae

caritatis fervorem minuere possunt liberati, Deo eiusque regno solum

vivere teneantur.

Canon 69

Sodales Christi sequelam in Evangelio propositam tamquam supre-

mam vitae regulam habeant.

Can. 70

Sodalibus omnibus officium incumbit impense diligenterque coope-

randi in aedificationem Corporis Christi iuxta propriam uniuscuiusque

Instituti vocationem. Sollicite igitur attendant ut per ipsos Ecclesia Chri-

stum mundo in dies melius commonstret.

Canon 71

§ 1. Quodcumque Institutum, attentis natura et indole propriis,

modum quo consilia evangelica castitatis, paupertatis et oboedientiae ser-
vari debent, in propria vivendi ratione Constitutionibus definiat.

§ 2. Sodales vero omnes debent non solum consilia evangelica fide-

liter integreque servare sed etiam secundum propria statuta vitam com-

ponere atque ita ad perfectionem sui status contendere.

Canon 72

§ 1. Rerum divinarum contemplatio et assiduum cum Deo com-

mercium sodalibus servitio Dei et Ecclesiae consecratis veluti cibus coti-

dianus esto.

40



Canon 68

The members should call to mind that by the profession of the evangelical

counsels they have given themselves to a divine call. Consequently, having been

more and more liberated from those things that can diminish the fervor of

charity, they are bound to live solely for God and His Kingdom.

Canon 69

The members should regard as the supreme rule of their lives the follow-

ing of Christ, as set forth in the Gospel.

Canon 70

All the members have the responsibility of working together zealously and

diligently to build up the Body of Christ in accord with the vocation proper to

each institute. They should, therefore, be vigilantly attentive that through them

the Church may more clearly show forth Christ to the world day by day.

Canon 71

§ 1. Each institute, taking into account its own proper nature and char-

acter, should define in its Constitutions the manner in which the evangelical

counsels of chastity, poverty, and obedience are to be observed in its own

proper life style.

§ 2. On the other hand, all the members must not only observe the evan-

gelical counsels faithfully and completely, but also order their lives in accord

with their own statutes and thus strive toward the perfection of their state.

Canon 72

§ 1. Let the contemplation of divine realities and assiduous communion

with God be, as it were, the daily food for the members consecrated to the

service of God and of the Church.

41



§ 2. Sedulo igitur sodales divinarum Scripturarum lectioni vacent,

sacrae Liturgiae celebrationem participent, orationem sive mentalem sive

vocalem colant, annua sacri recessus tempora necnon alia exercitia spiri-

tualia servent, ad normam Constitutionum.

Canon 73

§ 1. Sodalibus enixe commendatur ut cotidie Sacrificio Eucharistico

participent iuxta suam cuiusque conditionem. Sanctissimum Corpus Chri-

sti recipientes.

§ 2. Ad Paenitentiae sacramentum frequenter accedant iuxta nor-
mas Constitutionum et consilia proprii moderatoris spiritus.

§ 3. Aliis insuper mediis, supernaturalibus et naturalibus, ad vitam

spiritualem fovendam aptis utantur sodales tam communibus quam In-

stituto propriis; potissimum vero conscientiam suam discutiant. Sanctis-

simum Sacramentum visitent et Deiparam Virginem, etiam mariano ro-

sario, colant.

Canon 74

Sodales fraterna communione, in caritate radicata et fundata, aliis

exemplo sint universalis in Christo reconciliationis; pariter in modo sese

gerendi mansuetudinem et modestiam Christi commonstrent.

Titulus VII

DE SEPARATIONE AB INSTITUTO

Articulus 1

De transitu ad aliud Institutum

Canon 75

§ 1. Sodalis nequit a proprio ad aliud Institutum vitae consecratae

transire nisi de consensu Supremi Moderatoris utriusque Instituti cum

suffragio deliberativo sui cuiusque consilii.

42



§ 2. Therefore, the members should seriously apply themselves to the

reading of the Sacred Scriptures and participate in the celebration of the sacred

Liturgy; cultivate both mental and vocal prayer; and fulfill the yearly periods of

spiritual retreat and the other spiritual exercises in accord with the norms of

their Constitutions.

Canon 73

§ 1. The members are earnestly exhorted to participate daily in the Eu-

charistic Sacrifice in accord with each one’s disposition, and to receive the Most

Sacred Body of Christ.

§ 2. They should frequently approach the Sacrament of Penance in ac-

cord with the requirements of the Constitutions and the advice of their own

spiritual director.

§ 3. The members should, moreover, employ other means, supernatural

and natural, for their spiritual advancement, the common means as well as

those proper to their institute; above all, let them examine their consciences,

make visits to the Blessed Sacrament, and honor the Virgin Mother of God,

also by the Marian rosary.

Canon 74

The fraternal relationship of the members with one another, which is

rooted and founded in charity, should be for others an example of universal

reconciliation in Christ. Likewise, they should show forth in their conduct the

gentleness and modesty of Christ.

Title VII

SEPARATION FROM THE INSTITUTE

Article 1

Transfer To Another Institute

Canon 75

§ 1. A member cannot transfer from his own institute of the consecrated

life to another such institute without the consent of the supreme moderators of

both institutes with the deliberative vote of their respective councils.

43



§ 2. Constitutiones autem definiant probationis tempus et modum,
qua probatione peracta sodalis ad novam cooptationem admitti potest

ad normam Constitutionum,

§ 3. Qui momento transitus definitive cooptatus erat, post peractam

probationem definitive cooptetur in novo Instituto; qui vero non erat

definitive cooptatus temporaria assumat vincula saltem per triennium

duratura.

Canon 76

§ 1. Usque ad novam cooptationem, manentibus sacris ligaminibus,

iura et obligationes particulares quae sodalis in priori Instituto habebat,

suspensa manent; ab incoepta tamen probatione sodalis statutis novi

Instituti tenetur,

§ 2. Si ad cooptationem non admittatur vel ipsemet eam renuat,

sodalis ad pristinum Institutum redire tenetur, nisi dispensationem a liga-

minibus obtinuerit aut praecedentis cooptationis tempus iam expiraverit.

§ 3, Per cooptationem sodalis novo Instituto incorporatur, cessan-

tibus sacris ligaminibus, iuribus et obligationibus praecedentibus.

Articulus 2

De egressu ab Instituto

Canon 77

Supremus Instituti Moderator, audito consilio, gravi de causa, sodali

definitive cooptato concedere potest, non tamen ultra triennium, ut ipse,

firmis sacris ligaminibus, vitam agat extra Institutum exoneratus ab

obligationibus quae cum sua nova vitae conditione componi non possunt.

Sodalis huiusmodi sub cura suorum Moderatorum manet; caret tamen

voce activa et passiva.

Canon 78

§ 1, Qui expleto cooptationis tempore ab Instituto egredi voluerit,

illud derelinquere potest.

§ 2, Qui, perdurante cooptatione temporaria, gravi de causa. Insti-

tutum derelinquere petit, a Supremo Moderatore de consensu sui con-

silii consequi potest indultum definitive ab Instituto discedendi.

44



§ 2. The Constitutions should determine the time and the manner of

probation; at the conclusion of the probation, the member may be admitted to

a new incorporation in accord with the norms of the Constitutions.

§ 3. He who at the time of his transfer was incorporated definitively, will

be, upon completion of his probation, definitively incorporated into his new

institute; he, however, who was not definitively incorporated, should assume

temporary bonds lasting for at least three years.

Canon 76

§ 1. Until his new incorporation, his sacred bonds remain in effect, but

the particular rights and obligations which the member had in his former insti-

tute remain suspended. However, from the start of his probation, the member

is bound by the statutes of the new institute.

§ 2. If the member is not admitted to incorporation or himself refuses it,

he must return to the former institute, unless he has received a dispensation

from his bonds or the time of his preceding incorporation has already expired.

§ 3. By incorporation the person becomes a member of the new institute

and his former sacred bonds, rights, and obligations cease.

Article 2

Departure From The Institute

Canon 77

The supreme moderator of an institute, after having heard his council,

can for a grave reason allow a definitively incorporated member to live outside

the institute, but not beyond a period of three years; in such cases his sacred

bonds remain, but he is freed from the obligations which are not compatible

with the condition of his new life. A member in this state remains under the

care of his moderators, but has neither active nor passive voice.

Canon 78

§ 1. Whoever wishes to leave the institute upon the completion of the

time of his incorporation may do so.

§ 2. If anyone, for a grave reason, asks to leave the institute during the

time of his temporary incorporation, the supreme moderator, with the consent

of his council, can grant the indult definitively separating him from the institute.

45



Canon 79

§ 1.' Sodalis definitive cooptatus indultum discedendi ab Instituto

ne petat nisi ob gravissimas causas coram Domino perpensas; petitionem
suam deferat Supremo Instituti Moderatori, qui eam una cum voto sui
consilii Auctoritati competenti transmittat.

§ 2. Nisi peculiaris facultas Supremo Instituti Moderatori concessa

fuerit, dispensatio a votis vel aliis sacris ligaminibus perpetuo susceptis

in Institutis iuris pontificii soli Sanctae Sedi reservatur. In Institutis

vero iuris dioecesani etiam Episcopo dioecesano.

§ 3. Indulta discedendi ab Instituto, in scriptis a sodalibus acceptata,

secumferunt ipso iure solutionem a votis vel aliis sacris ligaminibus

necnon ab omnibus obligationibus e cooptatione ortis.

Canon SO

§ 1. Sodalis, qui a praescripta communione cum Instituto, necnon

a potestate Moderatorum sese subducit, sollicite ab eisdem Moderatori-

bus quaeratur et adiuvetur ut in sua vocatione perseveret.

§ 2. Quod si intra tempus a Constitutionibus praescriptum, num-
quam trimestre brevius, duae monitiones canonicae in cassum cesserint

aut sodalis non redierit, decreto Supremi Moderatoris de consensu sui

consilii ab Instituto dimittatur.

Articulus 3

De dimissione ab Instituto

Canon 81

§ 1. Sodalis, expleta cooptatione temporaria, si adsint iustae ac

rationabiles causae sive ex parte Instituti sive ex parte candidati, a com-

petenti Moderatore dimitti potest.

§ 2. Etiam infirmitas physica vel mentalis, etsi post cooptationem

contracta, propter quam iuxta peritorum iudicium sodalis de quo in § 1

non idoneus ad vitam in Instituto ducendam absque damno proprio vel

eiusdem Instituti comperiatur, iustam constituit causam eum dimittendi,

servata semper caritate et aequitate.

46



Canon 79

§ 1. A definitively incorporated member shall not seek an indult to leave

the institute except for very grave reasons which he has weighed before the

Lord. He should present his petition to the supreme moderator of the institute,

who should transmit it to the competent authority together with the opinion of

his council.

§ 2. Unless a special faculty shall have been granted to the supreme

moderator of the institute, the dispensation from vows or other sacred bonds

perpetually undertaken in institutes of pontifical right is reserved to the Holy

See alone. And in institutes of diocesan right, to the diocesan bishop.

§ 3. Indults for leaving the institute, accepted in writing by the members,

carry with them by action of the law itself, release from vows or other sacred

bonds, as well as from all obligations arising out of incorporation.

Canon 80

§ 1. A member who withdraws himself from the prescribed communion

with the institute and from the jurisdiction of his moderators, should be sought

out with care by said moderators and helped to persevere in his vocation.

§ 2. If, within the time prescribed by the Constitutions, which shall never

be less than three months, two canonical warnings have turned out to be fruit-

less, or if the member has not returned, he should be dismissed from the

institute by a decree of the supreme moderator with the consent of his council.

Article 3

Dismissal From The Institute

Canon 81

§ 1. At the expiration of temporary incorporation, should there exist just

and reasonable causes, whether on the part of the institute or on the part of the

candidate, the member can be dismissed by the competent moderator.

§ 2. A physical or mental infirmity as well, even though contracted after

incorporation, which in the judgment of experts renders the member spoken

of in § 1 unfitted for leading his life in the institute without harm to himself

or to the institute, constitutes a just cause for dismissal, observing always

charity and equity.

47



Canon 82

§ 1. Sodales temporarie cooptati dimitti possunt a Supremo Insti-

tuti Moderatore de consensu sui consilii.

§ 2. Ad dimissionem decernendam de qua in § 1, praeter alias
conditiones a Constitutionibus forte statutas, requiritur ut:

1°) causae dimissionis, sive ex parte Instituti sive ex parte sodalis,

sint graves, etsi non necessario culpabiles;

2°) si causa sit culpabilis, monitiones scriptae factae fuerint et

inutiles evaserint;

3°) dimissio non fiat ob infirmam valetudinem, nisi ante coopta-

tionem dolose celata fuerit, vel de peritorum sententia urgeat necessitas

dimissionis ad damnum sodalis vel Instituti vitandum.

§ 3. Causae dimissionis sodali manifestari debent in scriptis, data

eidem plena libertate respondendi. Responsio sodalis, quae pariter in

scriptis redigi debet. Supremo Moderatori eiusque consilio submitten-

da est.

Canon 83

§ 1. Definitive cooptati dimitti possunt decreto Supremi Modera-

toris cum consensu sui consilii, quod in hoc casu quinque saltem mem-

bris ad validitatem constare debet, ita ut deficientibus vel absentibus

ordinariis consiliariis alii ad normam Constitutionum advocentur; suf-

fragatio autem secreto fieri debet.

§ 2. Ad dimissionem decernendam de qua in § 1, praeter alias con-
ditiones in Constitutionibus forte statutas, requiritur ut:

1°) causae dimissionis sint graves, culpabiles et iuridice com-

probatae;

2°) dimissioni praecesserint, cum formali comminatione subse-

cuturae dimissionis, duae monitiones canonicae quae in cassum cesserint;

48



Canon 82

§ 1. Members temporarily incorporated can be dismissed by the supreme

moderator of the institute with the consent of his council.

§ 2. In order to decree the dismissal spoken of in § 1, besides other con-

ditions which may be specified in the Constitutions, it is required that:

1°) The reasons for the dismissal, whether on the part of the institute

or on the part of the member, be serious, though not necessarily culpable.

2°) If the reasons for the dismissal are culpable, then warnings shall

have been given in writing and have turned out to be of no avail.

3°) Dismissal must not be decreed because of ill-health unless it was

fraudulently hidden before incorporation, or unless, in the judgment of experts,

there exists an urgent need for dismissal in order to avoid harm either to the

member or to the institute.

§ 3. The reasons for the dismissal must be given in writing to the mem-

ber and he must have full liberty to respond. The response of the member,

which shall also be given in writing, is to be submitted to the supreme modera-

tor and to his council.

Canon 83

§ 1. Definitively incorporated members can be dismissed by a decree of

the supreme moderator with the consent of his council, which, in this case,

must comprise at least five members for validity. Therefore, for the number

lacking or absent from the ordinary council, others shall be called in according

to the norm of the Constitutions. The voting, however, must be secret.

§ 2. In order to decree the dismissal spoken of in § 1, besides other

conditions which may be stipulated by the Constitutions, it is required that:

1°) The reasons for the dismissal be grave, culpable and juridically

proved.

2°) Two canonical warnings, along with a formal threat of consequent

dismissal, shall have been given before the dismissal itself, and turned out to

be in vain.

49



3°) causae dimissionis sodali manifestatae fuerint, data eidem,

post singulas monitiones, plena libertate sese defendendi;

4°) tempus utile a Constitutionibus statutum ab ultima monitione

elapsum fuerit.

§ 3. Responsiones sodalis, scripto exaratae, allegantur actis quae

Supremi Moderatoris eiusque consilii examini submittenda sunt.

Canon 84

Supremus Moderator de consensu sui consilii statim dimittere potest

sodalem qui:

1°) apostasiam, haeresim, schisma publice professus fuerit;

2°) matrimonium, etiam civile tantum, contraxerit vel attentaverit;

3°) culpabiliter causa sit imminentis et gravissimi vel exterioris

scandali vel erga Institutum damni.

Canon 85

§ 1. Decretum dimissionis ad normam canonum 82, 83, 84 datum

quamprimum sodali cuius interest communicetur, data eidem facultate

recurrendi intra decem dies ad S. Sedem cum effectu suspensivo.

§ 2. Legitima dimissione ipso facto cessant omnia vincula necnon

iura et obligationes ex cooptatione promanantia.

Articulus 4

De conditione iuridica separatorum ab Instituto

Canon 86

Sodalis in sacris constitutus, e proprio Instituto legitime egressus

vel ab eo dimissus, a divinis suspensus manet donec a suo vel ab alio

Episcopo dioecesano incardinationem obtineat, aut saltem ab eodem ad

ministerium sacrum exercendum ad tempus admittatur.

50



3°) The reasons for the dismissal shall have been given to the member

and he must have been given full liberty to defend himself after each ad-

monition.

4°) The available time, as defined in the Constitutions, must have elapsed

since the last warning.

§ 3. The responses of the member, drawn up in writing, are to be in-

cluded in the acts to be submitted to the supreme moderator and to his council

for examination.

Canon 84

The supreme moderator with the consent of his council can immediately

dismiss a member who:

1°) has publicly professed apostasy, heresy, or schism;

2°) has contracted marriage, or attempted to contract marriage, even

if only civilly;

3°) has culpably been the cause of imminent and very grave or exterior

scandal, or of harm to the institute.

Canon 85

§ 1. The decree of dismissal, given in accord with Cans. 82, 83, 84

should be communicated to the member concerned as soon as possible, the

right being granted the latter to have recourse to the Holy See within ten days;

such recourse has suspensive effect.

§ 2. With a legitimate dismissal, by that very fact, all bonds and all rights

and obligations which came through incorporation cease.

Article 4

JURIDICAL CONDITION OF THOSE SEPARATED FROM THE INSTITUTE

Canon 86

A member in sacred Orders who has legitimately left his institute or has

been dismissed from it, remains suspended from divine functions until he

obtains incardination from his own or from another diocesan bishop, or at least

is admitted by the same to the temporary exercise of the sacred ministry.

51



Canon 87

Institutum aequitatem et evangelicam caritatem servet erga sodalem

qui ab eo separatur necnon congruentem sollicitudinem adhibeat.

Canon 88

De sodalibus qui ab Instituto sunt quomodocumque separati fiat

mentio in relatione Sedi Apostolicae mittenda, de qua in can. 31, § 1.

52



Canon 87

The institute should observe equity and evangelical charity toward the

member who has left the institute and, moreover, treat him with proper concern.

Canon 88

In the report to be sent to the Holy See (cf. Can. 31 § 1), mention should

be made of members who in any way whatsoever have been separated from the

institute.

53



PARS SECUNDA

DE IIS QUAE SINGULIS INSTITUTORUM GENERIBUS
SUNT PROPRIA

CANONES PRAELIMINARES

Canon 89

$ 1. Permulta in Ecclesia sunt Instituta vitae consecratae variis

Spiritus charismatibus ornata, quae donationes habent, secundum gra-

tiam quae data est eis, differentes; Christum enim pressius sequuntur

vel orantem, vel actuosa operositate hominibus benefacientem, vel cum

eis in saeculo conversantem.

§ 2. Fundatorum igitur mens atque proposita circa naturam, finem

et indolem Instituti, necnon eius sanae traditiones, ab omnibus ser-

vanda sunt.

Canon 90

§ 1. Elementa de quibus in § 2 canonis praecedentis et normae

iuridicae fundamentales circa Instituti et sodalium disciplinam, regimen

membrorumque cooptationem atque institutionem et obiectum sacrorum

ligaminum proprium, in cuiusvis Instituti codice praecipuo, quocumque

nomine veniat, statuendae sunt. Huiusmodi codex praecipuus a com-

petenti Ecclesiae Auctoritate approbandus est, et absque eiusdem bene-

placito mutari nequit.

§ 2. Ceterae normae ad Instituti vitam pertinentes a competenti

eiusdem Instituti Auctoritate statuantur et apte colligantur, quae tamen

iuxta Constitutiones congrue recognosci et aptari possunt.

Canon 91

In his textibus redigendis spiritualia et iuridica opportune uniantur;

normae tamen absque necessitate ne multiplicentur.

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PART TWO

MATTERS PROPER TO INDIVIDUAL KINDS OF INSTITUTES

PRELIMINARY CANONS

Canon 89

§ 1. There are in the Church very many institutes of the consecrated life,

endowed with varied charisms of the Holy Spirit and possessing different gifts

according to the grace given them. They more closely follow Christ praying,

or Christ performing good deeds for people through active works, or living

among people in the world.

§ 2. Therefore, the mind of the Founders and their designs concerning

the nature, end, and character of the institute, along with its wholesome tradi-

tions, are to be preserved by all.

Canon 90

§ 1. The elements noted in § 2 of the preceding Canon and the funda-

mental juridical norms concerning the discipline of an institute and its mem-

bers, its government, and the incorporation and training of members, and the

proper object of the sacred bonds are to be stipulated in the principal code of

each institute, whatever be its name. A principal code of this kind is to be

approved by the competent ecclesiastical authority, and cannot be changed

without the approval of the same authority.

§ 2. Other norms pertaining to the life of the institute are to be enacted

by the competent authority of the said institute and suitably drawn up; such

norms, moreover, may be appropriately reviewed and adapted in accord with

the Constitutions.

Canon 91

In the composition of these texts the spiritual and juridical elements are

to be aptly blended. Norms, however, are not to be needlessly multiplied.

55



Canon 92

§ 1. Praeter haec vitae consecratae Instituta Ecclesia agnoscit vitam

eremiticam seu anachoreticam, qua christifideles arctiore a mundo seces-

su, solitudinis silentio, assidua prece et paenitentia, suam in laudem Dei

et mundi salutem vitam consecrant.

§ 2. Eremita uti religiosus iure recognoscitur si tria evangelica con-

silia, voto firmata, profiteatur et propriam vitae rationem sub ductu

Ordinarii loci aut competentis moderatoris religiosi habeat et servet.

Titulus I

DE INSTITUTIS RELIGIOSIS

Canon 93

§ 1. In quolibet Instituto religioso tria evangelica consilia in pro-

fessione saltem definitiva a sodalibus assumi debent, voto publico fir-

mata, et vita fraterna in communi peragenda est ad normam Constitu-

tionum.

§ 2. Testimonium publicum ab his Institutis Christo et Ecclesiae

reddendum illam secumfert a mundo separationem indoli et fini cuius-

que Instituti propriam necnon habitum a Constitutionibus praescriptum

qua signum consecrationis vitae.

Canon 94

Castitatis propter Regnum coelorum professio secumfert coelibatus

simul ac continentiae perfectae observantiam qua caritas erga Deum et
universos homines magis accendatur et manifestetur.

Canon 95

§ 1. Paupertatis propter Christi sequelam professio, praeter vitam

in labore et omnimoda sobrietate ducendam, secumfert plenam in usu

et dispositione bonorum dependentiam necnon cessionem saltem admi-

nistrationis proprii patrimonii.

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Canon 92

§ 1. In addition to these institutes of the consecrated life, the Church

also recognizes the eremetical or anchoritic mode of life, by which some of the

faithful consecrate their lives to the praise of God and the salvation of the

world through a stricter withdrawal from the world, the silence of solitude, and

assiduous prayer and penance.

§ 2. A hermit is recognized in law as a religious, if he professes the three

evangelical counsels stabilized by vow and has and observes his own rule of life

under the guidance of the Ordinary of the place or of a competent religious

moderator.

Title I

RELIGIOUS INSTITUTES

Canon 93

§ 1. In any religious institute, the three evangelical counsels must be

assumed by its members, stabilized, at least in the definitive profession, by

public vow; and fraternal life in common is to be lived according to the Con-

stitutions.

§ 2. The public testimony rendered to Christ and His Church by these

institutes implies a separation from the world in accord with the character

and purpose of each institute, as well as the style of dress prescribed by the

Constitutions as a sign of the consecrated life.

Canon 94

The profession of chastity for the sake of the Kingdom of Heaven implies

the observance of celibacy together with perfect continence, so that love for

God and all mankind might be more greatly enkindled and manifested.

Canon 95

§ 1. The profession of poverty for the sake of following Christ implies

not only a life of labor and moderation in all aspects of life, but also complete

dependence in the use and disposition of material goods as well as the giving

up of at least the administration of one’s own patrimony.

57



§ 2. Nisi, ad normam Constitutionum, fiat renuntiatio bonorum
patrimonialium acquisitorum et acquirendorum, sodales tenentur testa-

mentum condere et, intuitu secuturae professionis, de usu et usufructu

suorum bonorum libere disponere.

§ 3. Quae vero propria industria, stipendio vel pensione a sodali-

bus acquiruntur Instituto cedunt.

Canon 96

Oboedientiae ad exemplum Christi professio plenam Dei voluntatis

dedicationem secumfert in submissione Moderatoribus, Dei vices geren-

tibus, praestanda in spiritu fidei et amoris secundum determinationem

iuris universalis et Constitutionum.

Canon 97

Communitas religiosa habitare debet in domo legitime constituta,

quae domus propriam habeat ecclesiam vel oratorium in quibus Eucha-

ristia celebratur et asservatur ut vere sit centrum communitatis.

Caput I

DE INSTITUTIS MONASTICIS

Canon 98

Instituti monastici nomine venit Institutum religiosum cuius so-

dales, secundum proprias eiusdem Instituti traditiones, morum conver-

sione vitam vel anachoreticam vel coenobiticam ducunt in Dei opere et

labore, ut solum Deum Eiusque Regnum rerum divinarum contempla-
tione et caritate apostolica quaerant.

Articulus 1

De monachis

Canon 99

Monachorum praecipuum officium est divinae Maiestati humile si-

mul ac nobile servitium intra septa monasterii praestare.

58



§ 2. Unless, by the norm of the Constitutions, there is to be a renunci-

ation of one’s own patrimony, whether already possessed or to be acquired in

the future, the members must draw up a will and also, in view of their future

profession, dispose freely of the use and usufruct of their possessions.

§ 3. Whatever the members receive for their own work, as stipend or as

pension, redounds to the institute.

Canon 96

The profession of obedience after the example of Christ implies a complete

dedication of one's will to God in submission to moderators who act in the

place of God; such obedience must be offered in a spirit of faith and love in

accordance with the determination of the universal law and the Constitutions.

Canon 97

A religious community must live in a legitimately erected religious house;

this house should have its own church or oratory in which the Eucharist is

celebrated and reserved, so as to be truly the center of the community.

Chapter I

Monastic Institutes

Canon 98

The term “Monastic Institute” signifies a religious institute whose mem-

bers, in accord with the proper tradition of each institute and by a conversion

of mores, lead an anchoritic or cenobitic way of life in praise of God and in

work, that they may seek only God and His Kingdom through the contemplation

of divine things and through apostolic charity.

Article 1

MONKS

Canon 99

The principal duty of monks is to offer humble and yet noble service to the

Divine Majesty within the boundaries of the monastery.

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Canon 100

§ 1. Instituta monastica quae integre ad contemplationem ordinan-

tur praeclaram in Christi Corpore mystico partem semper retinent et

Ecclesiam arcana foecunditate ditant; ideo quantumvis actuosi aposto-

latus urgeat necessitas, in suo statu firmiter permaneant.

§ 2. Instituta autem quae aliqua apostolatus vel christianae caritatis

opera legitime assumpserint, iis tantum incumbant quae vitae mona-

sticae indoli consentanea sint.

§ 3. Instituta monastica per se nec clericalia nec laicalia sunt.

Canon 101

§ 1. Domus religiosa monachorum sub proprii Moderatoris regi-

mine et cura, quae monasterium appellatur, de se sui iuris est, servatis

tamen Constitutionibus.

§ 2. Monasterii sui iuris Moderator, qui plerumque nomine Abba-

tis venit, est de iure Moderator maior.

Canon 102

§ 1. Monasteria eiusdem familiae monasticae in foederationes, hae

vero in confoederationem, uniri possunt cum beneplacito Apostolicae

Sedis.

§ 2. Quaelibet foederatio aut confoederatio proprio regitur iure,

salva tamen semper monasteriorum autonomia.

Canon 103

Instituta propriam de sodalium tam monastica quam sacerdotali

institutione rationem habeant.

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Canon 100

§ 1. Monastic institutes which are wholly dedicated to contemplation

always have a noteworthy role in the Mystical Body of Christ and enrich the

Church with a hidden fruitfulness. Therefore, however pressing may be the

need for an active apostolate, let them remain firm in their state of life.

§ 2. Those institutes, however, which have legitimately taken upon them-

selves some works of the apostolate or of Christian charity, are to engage only

in such works as are in accord with the character of monastic life.

§ 3. Monastic institutes of themselves are neither clerical nor lay.

Canon 101

§ 1. A religious house of monks under the governance and care of its own

moderator is called a monastery; it is in itself autonomous, without prejudice,

however, to its Constitutions.

§ 2. The moderator of an autonomous monastery, who is usually called

an Abbot, is by law a major moderator.

Canon 102

§ 1. The monasteries of the same monastic family may, with the consent

of the Apostolic See, be united into federations and these in turn into Confed-

erations.

§ 2. Each federation or confederation is governed by its own law, but the

autonomy of each individual monastery must always be preserved.

Canon 103

Institutes should have their own particular program for the monastic and

sacerdotal formation of their members.

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Canon 104

§ 1. 1°) Transitus a monasterio ad aliud eiusdem familiae monasti-

cae vel regulae fieri potest de consensu utriusque Moderatoris cum voto

deliberativo capituli monasterii recipientis, salvis semper Constitutio-

nibus.

2°) Professio tamen monastica non iteratur, nisi aliud in Consti-

tutionibus expresse caveatur.

§ 2. Ceteri transitus iure universali reguntur.

Articulus 2

De monialibus

Canon 1 05

§ 1. Moniales, illustrior portio gregis Christi, in iure veniunt quae

ex instituto vitae contemplativae dedicantur.

§ 2. Quae sunt de monachis statuta pari iure monialibus applicantur.

Canon 106

Monasteria monialium cuidam virorum Instituto consociata vitae ra-

tionem et regimen proprium iuxta sua statuta obtinent. Expedit tamen

ut ab Instituto cui consociantur spirituali cura adiuventur ad propriam

vocationem prosequendam.

Canon 107

§ 1. Clausura papalis in monasteriis monialium quae unice vitae

contemplativae vacant servanda est.

§ 2. Statuta clausuram papalem spectantia ab unoquoque Instituto

determinata a Sede Apostolica probanda sunt.

§ 3. Cetera monasteria clausuram propriae indoli accommodatam

et in Constitutionibus definitam servent.

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Canon 104

§ 1 / 1 °) The transfer from one monastery to another of the same monas-

tic family or Rule may be made with the consent of both moderators with the

deliberative vote of the Chapter of the monastery receiving the person; how-

ever, the Constitutions are always to be observed.

2°) On the other hand, the monastic profession is not to be repeated

unless the Constitutions expressly stipulate otherwise.

§ 2. Other forms of transfer are governed by the universal law.

Article 2

NUNS

Canon 105

§ 1. Nuns constitute an illustrious portion of Christ’s flock and are in

law those who by virtue of their institute are dedicated to the contemplative

life.

§ 2. The statutes which are set down for monks are applied by like law

to nuns.

Canon 106

Monasteries of nuns which are associated with an institute of men follow

their own way of life and government in accord with their own statutes. It is

expedient, however, that in the pursuit of their vocation they receive spiritual

care from the institute with which they are associated.

Canon 107

§ 1. Papal cloister must be observed in the monasteries of nuns who are

given solely to the contemplative life.

§ 2. Statutes drawn up by each institute regarding papal cloister are to

be approved by the Holy See.

§ 3. Other monasteries must observe a cloister adapted to their proper

character and defined in their Constitutions.

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Caput II

DE INSTITUTIS OPERIBUS APOSTOLATUS DEDITIS

Canon 1 08

§ 1. In Institutis operibus apostolatus deditis actio apostolica ad

ipsam eorumdem naturam pertinet. Proinde, tota vita sodalium spiritu

apostolico imbuatur, tota vero actio apostolica spiritu Instituti infor-

metur.

§ 2. Actio apostolica ex intima cum Deo unione semper procedat

eamdemque confirmet ac foveat.

§ 3. Actio apostolica, nomine et mandato Ecclesiae exercenda, in

communione ecclesiali peragatur.

Canon 109

Opera propria Institutorum fideliter retineantur atque temporum et

locorum necessitatibus accommodentur, novis et opportunis etiam me-

diis adhibitis.

Canon 110

§ 1. Vi propriae vocationis. Instituta operibus apostolatus dedita

eorumque sodales, sub ductu propriorum Moderatorum, ad bonum Ec-

clesiae adlaborare et Episcopos adiuvare tenentur.

§ 2. Episcopi et Moderatores, sive singuli sive in coetibus coadu-

nati, collatis inter se consiliis procedant in ordinandis operibus aposto-

latus quae a sodalibus exercentur.

Canon 111

§ 1. Instituta ius habent opera propria exercendi, servatis de iure

servandis.

§ 2. Conventiones particulares ad collaborationem ordinandam et

fovendam. Episcopi et Moderatores pro opportunitate ineant.

64



Chapter II

Institutes Dedicated To Works Of The Apostolate

Canon 108

§ 1. Apostolic action pertains to the very nature of those institutes

dedicated to works of the apostolate. Consequently, the entire life of the mem-

bers should be embued with the apostolic spirit and every apostolic activity

should be permeated with the spirit of the institute.

§ 2. Apostolic activity should always proceed from an intimate union with

God, and should strengthen and nourish that union.

§ 3. Apostolic activity, to be exercised in the name of the Church and

with her mandate, should be carried out in union with the Church.

Canon 109

The works proper to the institute should be faithfully maintained and

accommodated to the demands of time and place by the use of new and oppor-

tune means.

Canon 110

§ 1. In virtue of their particular vocation, institutes dedicated to the

works of the apostolate and their members, under the leadership of their own

moderators, are obliged to labor for the good of the Church and to assist the

bishops.

§ 2. Let bishops and moderators, coming together either individually or

in groups, through consultation with one another go forward in the organiza-

tion of the works of the apostolate which are exercised by the members.

Canon 111

§ 1. Institutes have the right to carry on their own particular works, as

long as the requirements of law are observed.

§ 2. As often as it is deemed opportune, bishops and moderators should

enter into specific agreements whose purpose is to organize and foster mutual

cooperation.

65



Articulus 1

De Institutis canonicalibus

Canon 112

§ 1. Instituta canonicalia sollemniori praecipue cultu laudem divi-

nam agunt atque operibus apostolicis incumbunt sacerdotale officium
praesertim in paroeciis exercendo,

§ 2. Ad vitam regularem fovendam eis pro posse paroeciae concre-
dantur quae inter se vel domui principali viciniores sint.

Canon 113

Congregari possunt sub eodem Praeside plura Capitula canonicorum

regularium sui iuris; confoederari autem possunt sub Abbate Primate

plura eiusdem generis canonicorum Instituta cum beneplacito apostolico.

Articulus 2

De Institutis conventualibus

Canon 114

§ 1. Instituta conventualia laudi divinae et regularibus observan-

tiis vitam apostolicam intime consociant atque peculiare austeritatis vitae

testimonium praestant,

§ 2, Vitam fraternam in communi sodales agunt, praesertim in

celebratione Eucharistiae et liturgiae horarum, necnon ministerium apo-

stolicum communi studio et sollicitudine prosequuntur.

Canon 113

§ 1, Speciali cura adiuvent Instituta sibi consociata ut genuino spi-

ritu suae familiae imbuantur,

§ 2. Per proprium apostolatum sodales spiritum Instituti inter chri-

stifideles diffundunt praesertim per suas associationes.

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Article 1

Canonical Institutes

Canon 112

§ 1. Canonical institutes offer divine praise, especially through more

solemn worship, and devote themselves to apostolic works principally through

the exercise of the sacerdotal ministry in parishes.

§ 2. In order that the regular life may be fostered, let parishes which are

close together or near their principal house be assigned to them, as far as this

is possible.

Canon 113

A number of autonomous chapters of canons regular may join together

under the same president; several institutes of canons of the same type may,

with the consent of the Holy See, form a confederation under an abbot primate.

Article 2

Conventual Institutes

Canon 114

§ 1. Conventual institutes intimately join the apostolic life with divine

praise of God and regular observance, and give special witness by the austerity

of their lives.

§ 2. Members lead the fraternal life in common, especially in the cele-

bration of the Eucharist and the Liturgical Hours, and they pursue the apostolic

ministry with a common zeal and concern.

Canon 115

§ 1. Let these institutes assist with special care those institutes which

are associated with them, so that the latter may be imbued with the authentic

spirit of their family.

§ 2. Through the exercise of their particular apostolate the members

should spread the spirit of the institute among the Christian faithful, especially

by means of their associations.

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Articulus 3

De Institutis apostolicis

Canon 116

§ 1. Instituta apostolica, ad propria ministeria exercenda primario

condita, totam suam vivendi rationem ita ordinant ut sodales vitam

apostolatui integre deditam agere valeant.

§ 2. Ad mobilitatem apostolicam et sodalium disponibilitatem fo-
vendam, ea unitas servetur qua Institutum sub ductu Moderatoris Su-

premi ad normam Constitutionum in operibus propriis peragendis ex-

peditum maneat.

Canon 117

§ 1. Clericalia Instituta ministeria sua in sacro ordine exercendo

fideliter adimpleant; alia autem opera apostolica, nisi sint Instituto

propria, aliis idoneis quoque laicis committantur.

§ 2. Sodales laid, in his Institutis, vi professionis suae, speciali

titulo commune fidelium sacerdotium exercentes cum clericis collabo-

rando, ea prae ceteris assumant officia quae hanc collaborationem foveant.

Canon 118

Laicalia Instituta, tum virorum tum mulierum, per misericordiae

opera spiritualia et corporalia munus pastorale Ecclesiae adimplent homi-

nibusque diversissima praestant servitia; quare in sua vocationis gratia

fideliter permaneant.

Titulus II

DE INSTITUTIS VITAE APOSTOLICAE CONSOCIATAE

Canon 119

Instituta vitae apostolicae consociatae, sive sacerdotalia sive laicalia,

quae religiosa non sunt, suum finem apostolicum per vinculum fraterni-

tatis sustinent atque secundum propriam vitae rationem consilia evan-

gelica aliquo sacro vinculo firmata assumunt.

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Article 3

Apostolic Institutes

Canon 116

§ 1. Apostolic institutes, established primarily for the exercise of their

particular ministry, should so order their whole manner of living that the mem-

bers may be able to give their lives entirely to their apostolate.

§ 2. For the promotion of apostolic mobility and the disponibility of the

members, that unity should be preserved by which the institute, under the

leadership of the supreme moderator, may remain unimpeded in the pursuit

of its particular works in accord with the Constitutions.

Canon 117

§ 1. Clerical institutes should faithfully fulfill their ministries in the exer-

cise of sacred Orders; other apostolic works, unless they are proper to the

institute, should be committed to other competent persons, including lay

persons.

§ 2. Lay members in these institutes, in virtue of their profession exer-

cising by a special title the common priesthood of the faithful in collaboration

with the clerics, should preferably take on those ministries which foster such

collaboration.

Canon 118

Lay institutes both of men and of women fulfill a pastoral office in the

Church through their spiritual and corporal works of mercy and provide a great

diversity of services for mankind; let them, therefore, continue faithful to the

grace of their vocation.

Title II

INSTITUTES OF ASSOCIATED APOSTOLIC LIFE

Canon 119

Institutes of associated apostolic life, whether they be priestly or lay, are

not religious; they support their apostolic life by a bond of fraternal union, and,

in accord with the character specific to their life assume the evangelical coun-

sels stabilized by some sacred bond.

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Canon 120

Vita fraterna ita ordinata sit ut activitatem apostolicam praeparet et

constanter foveat atque adiuvet.

Canon 121

Statuta personalem conditionem sodalium circa bona temporalia defi-

niant et accommodatas normas statuant quae eorum usum moderentur,

attenta in fraternitate aequalitate sodalium.

Canon 122

§ 1. Ordinariis locorum sodales reverentiam et oboedientiam prae-

stent in his quae activitatem apostolicam spectant, salvis semper indole

Instituti et subiectione erga proprios Moderatores.

§ 2. Sodales horum Institutorum tanquam clerici adscribuntur ipsi

Instituto; qui vero eorum, exceptionis gratia ad normam Constitutionum,

Ecclesiae particulari incardinati sint, ab Ordinario huius Ecclesiae depen-

dent, sed in iis quae ad vitam consecratam, immo et ad vitam internam

Instituti, pertinent subsunt Instituti Moderatoribus et munera in Insti-

tuto sibi commissa assumere tenentur.

Titulus III

DE INSTITUTIS SAECULARIBUS

Canon 123

§ 1. Instituta saecularia, per professionem in saeculo trium consi-

liorum evangelicorum aliquo sacro vinculo firmatam, veram et comple-

tam formam vitae consecratae in Ecclesia constituunt.

§ 2. Sodales horum Institutorum in saeculo et ex saeculo propriam

consecrationem in actuositate apostolica exprimunt et exercent atque, ad

instar fermenti, omnia ad robur et incrementum Corporis Christi spiritu

evangelico imbuere satagunt.

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Canon 120

The fraternal life is so to be organized that it prepares for, and steadily

fosters and aids their apostolic activity.

Canon 121

The statutes should define the personal situation of the members with

regard to temporal possessions and set down suitable norms governing their

use, keeping in mind the equality of the members in the fraternity.

Canon 122

§ 1. In those things which pertain to their apostolic activity, the members

should show reverence and obedience to the local Ordinaries, without prejudice

to the character of their institute and their obedience to their own moderators.

§ 2. The members of these institutes, as clerics, are inscribed in the

institute itself; but those of them who, by exception according to the norm of

the Constitutions, may be incardinated to a particular Church, are dependent

upon the Ordinary of that Church. But in those things which pertain to the con-

secrated life, and especially to the internal life of the institute, they are subject

to the moderators of the institute and are obliged to take on the duties com-

mitted to them in the institute.

Title III

SECULAR INSTITUTES

Canon 123

§ 1. Secular institutes, whose members make a profession in the world

of the three evangelical counsels stabilized by some sacred bond, constitute a

genuine and full form of the consecrated life in the Church.

§ 2. Members of these institutes express and exercise in the world and

out of the world their particular consecration in their apostolic activity, and,

after the manner of yeast, they strive to embue all things with the spirit of the

Gospel for the strength and growth of the Body of Christ.

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Canon 124

Haec Instituta lege vitae communis non tenentur neque ullum con-

secrationis signum deferre obstringuntur sodales, qui in temporalibus

vitae rationem christifidelibus congruentem iuxta propriam cuiusque con-

ditionem servant.

Canon 125

Constitutiones cuiuslibet Instituti, attentis peculiaris eius natura et

vivendi ratione necnon saecularitate eidem propria, obligationes et pra-

xim consiliorum evangelicorum apte determinent atque definiant.

Canon 126

§ 1. Instituta saecularia esse possunt clericalia vel laicalia.

§ 2. Sodales clerici horum Institutorum, ad normam Constitutio-

num, tanquam clerici adscribuntur ipsi Instituto aut incardinantur Ec-

clesiae particulari pro qua promoti sunt; quo in ultimo casu ab Ordina-

rio huius Ecclesiae dependent, salvis iis quae vitam consecratam in pro-

prio Instituto respiciunt.

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Canon 124

These institutes are not bound by the law of common life, nor are the

members obliged to bear any sign of their consecration; in temporal matters

they observe a mode of living in keeping with the Christian faithful, each

according to his own particular situation.

Canon 125

The Constitutions of each institute, attentive to its specific nature and

mode of living, as well as to the secularity proper to it, should define and aptly

determine its obligations and practice of the evangelical counsels.

Canon 126

§ 1. Secular institutes may be clerical or lay.

§ 2. The clerical members of these institutes, according to the norm of

the Constitutions, are enrolled as clerics in the institute itself or are incar-

dinated into the particular Church for which they have been ordained. In the

latter case, they are dependent upon the Ordinary of that Church except in

those matters which concern the consecrated life in their own institute.

73



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