Decree on the adaptation and renewal of religious life. '/cx-t.cr.M ^u~Ccjvy,^Hc. Lic, <, ... . /•c-.^.-’ ., C)eC'<^C ov' H< ctdapic ho^ ... ^ ^ AO^^^'S"^ Decree on the Adaptation and Renewal of Religious Life - <r Decree on the Adaptation and Renewal of Religious Life This booklet is the text of an English translation relayed from Vatican City to the Press Department of the National Catholic Welfare Con- ference, Washington, D.C. PRINTED IN THE U.S.A. BY OUR SUNDAY VISITOR INC. HUNTINGTON, INDIANA 46750 612 Digitized by the Internet Archive in 2016 https://archive.org/details/decreeonadaptativati Decree on the Adaptation and Renewal of Religious Life HOLLOWING is an English translation of the text of the Second Vatican Council’s Decree on the Adaptation and Renewal of the Religious Life, proclaimed by Pope Paul VI on Oct. 28, 1965. 1. The sacred synod has al- ready shown in the Constitution on the Church that the pursuit of perfect charity through the evangelical counsels draws its origin from the doctrine and ex- am.ple of the Divine Master and reveals itself as a splendid sign of the heavenly kingdom. Now it intends to treat of the life and discipline of those institutes whose members make profession of chastity, poverty and obed- ience and to provide for their needs in our time. Indeed from the very begin- ning of the Church men and women have set about following Christ with greater freedom and imitating Him more closely through the practice of the evangelical counsels, each in his own way leading a life ded- icated to God. Many of them, under the inspiration of the Holy Spirit, lived as hermits or founded religious families, which the Church gladly wel- comed and approved by her au- thority. So it is that in accord- ance with the Divine Plan a wonderful variety of religious communities has grown up which has made it easier for the Church not only to be equipped for every good work (cf. Tim. 3:17) and ready for the work of the ministry — the building up of the Body of Christ (cf. Eph. 4:12) — but also to appear adorned with the various gifts of her children like a spouse adorned for her husband (cf. Apoc. 21:2) and for the mani- fold Wisdom of God to be re- vealed through her (cf. Eph. 3:10). Despite such a great variety of gifts, all those called by God to the practice of the evangeli- 3 cal counsels and who, faithfully responding to the call, under- take to observe the same, bind themselves to the Lord in a special way, following Christ, who chaste and poor (cf. Matt. 8:20; Luke 9:58) redeemed and sanctified men through obed- ience even to the death of the Cross (cf. Phil. 2:8). Driven by love with which the Holy Spirit floods their hearts (cf. Rom. 5:5) they live more and more for Christ and for His body which is the Church (cf. Col. 1:24). The more fervently then they are joined to Christ by this total life-long gift of them- selves, the richer the life of the Church becomes and the more lively and successful its apos- tolate. In order that the great value of life consecrated by the pro- fession of the counsels and its necessary mission today may yield greater good to the Church, the sacred synod lays down the following prescrip- tions. They are meant to state only the general principles of the adaptation and renewal of the life and discipline of Reli- gious orders and also, without prejudice to their special char- acteristics, of societies of com- mon life without vows and se- secular institutes. Particular norms for the proper explana- tion and application of these principles are to be determined after the council by the author- ity in question. 2. The adaptation and re- newal of the religious life in- cludes both the constant return to the sources of all Christian life and to the original spirit of the institutes and their adap- tation to the changed conditions of our time. This renewal, under the inspiration of the Holy Spir- it and the guidance of the Church, must be advanced ac- cording to the following prin- ciples: a) Since the ultimate norm of the religious life is the fol- lowing of Christ set forth in the Gospels, let this be held by all institutes as the highest rule. b) It redounds to the good of the Church that institutes have their own particular char- acteristics and work. Therefore let their founders’ spirit and special aims they set before them as well as their sound tra- ditions — all of which make up the patrimony of each institute —be faithfully held in honor. c) All institutes should share in the life of the Church, adapting as their own and im- plementing in accordance with their own characteristics, the Church’s undertakings and aims in matters biblical, liturgical, dogmatic, pastoral, ecumenical, missionary and social. d) Institutes should promote among their members an ade- quate knowledge of the social conditions of the times they live in and of the needs of the Church. In such a way, judging current events wisely in the light of faith and burning with 4 apostolic zeal, they may be able to assist men more effectively. e) The purpose of the reli- gious life is to help the mem- bers follow Christ and be united to God through the profession of the evangelical counsels. It should be constantly kept in mind, therefore, that even the best adjustments made in ac- cordance with the needs of our age will be ineffectual unless they are animated by a renewal of Spirit. This must take pre- cedence over even the active ministry. 3. The manner of living, praying and working should be suitably adapted everywhere, but especially in mission terri- tories, to the modern physical and psychological circumstances of the members and also, as re- quired by the nature of each in- stitute, to the necessities of the apostolate, the demands of cul- ture, and social and economic circumstances. According to the same crite- ria let the manner of governing the institutes also be examined. Therefore let constitutions, directories, custom books, books of prayers and ceremonies and such like be suitably re-edited and, obsolete laws being sup- pressed, be adapted to the de- crees of this sacred synod. 4. An effective renewal and adaptation demands the cooper- ation of all the members of the institute. However, to establish the norms of adaptation and renew- al, to embody it in legislation as v/ell as to make allowance for adequate and prudent ex- perimentation belongs only to the competent authorities, es- pecially to general chapters. The approbation of the Holy See or of the local Ordinary must be obtained where necessary ac- cording to law. But superiors should take counsel in an ap- propriate way and hear the members of the order in those things which concern the future well being of the whole insti- tute. For the adaptation and re- newal of convents of nuns sug- gestions and advice may be ob- tained also from the meetings of federations or from other as- semblies lawfully convoked. Nevertheless everyone should keep in mind that the hope of renewal lies more in the faith- ful observance of the rules and constitutions than in multiply- ing laws. 5. Members of each institute should recall first of all that by professing the evangelical coun- sels they responded to a divine call so that by being not only dead to sin (cf. Rom. 6:11) but also renouncing the world they may live for God alone. They have dedicated their entire lives to His service. This constitutes a special consecration, which is deeply rooted in that of baptism and expresses it more fully. Since the Church has accepted their surrender of self they 5 should realize they are also de- dicated to its service. This service of God ought to inspire and foster in them the exercise of the virtues, especial- ly humility, obedience, fortitude and chastity. In such a way they share in Christ’s emptying of Himself (cf. Phil. 2:7) and His life in the spirit (cf. Rom. 8:1- 13). Faithful to their profession then, and leaving all things for the sake of Christ (cf. Mark 10:28), Religious are to follow him (cf. Matt. 19:21) as the one thing necessary (cf. Luke 10:42) listening to His words (cf. Luke 10:39) and solicitous for the things that are His (cf. 1 Cor. 7:32). It is necessary therefore that the members of every commun- ity, seeking God solely and be- fore everything else, should join contemplation, by which they fix their minds and hearts on Him, with apostolic love, by which they strive to be associ- ated with the work of redemp- tion and to spread the kingdom of God. 6. Let those who make pro- fession of the evangelical coun- sels seek and love above all else God who has first loved us (cf. 1 John 4:10) and let them strive to foster in all circum- stances a life hidden with Christ in God (cf. Col. 3:3). This love of God both excites and ener- gizes that love of one’s neigh- bor which contributes to the salvation of the world and the building up of the Church. This love, in addition, quickens and directs the actual practice of the evangelical counsels. Drawing therefore upon the authentic sources of Christian spirituality, members of Reli- gious communities should reso- lutely cultivate both the spirit and practice of prayer. In the first place they should have recourse daily to the Holy Scriptures in order that by reading and meditating on Holy Writ, they may learn “the sur- passing worth of knowing Jesus Christ” (Phil. 3:8). They should celebrate the sacred liturgy, es- pecially the holy sacrifice of the Mass, with both lips and heart as the Church desires and so nourish their spiritual life from this richest of sources. So refreshed at the table of divine law and the sacred altar of God, they will love Christ’s members as brothers, honor and love their pastors as sons should do, and living and thinking ever more in union with the Church, dedicate themselves wholly to its mission. 7. Communities which are entirely dedicated to contem- plation, so that their members in solitude and silence, with constant prayer and penance willingly undertaken, occupy themselves with God alone, re- tain at all times, no matter how pressing the needs of the active apostolate may be, an honorable place in the Mystical Body of Christ, whose “members do not 6 all have the same function” (Rom. 12:4). For these offer to God a sacrifice of praise which is outstanding. Moreover the manifold results of their holi- ness lends luster to the people of God which is inspired by their example and which gains new members by their apostol- ate which is as effective as it is hidden. Thus they are revealed to be a glory of the Church and a well-spring of heavenly graces. Nevertheless their man- ner of living should be revised according to the principles and criteria of adaptation and re- newal mentioned above. How- ever their withdrawal from the world and the exercises proper to the contemplative life should be preserved with the utmost care. 8. There are in the Church very many communities, both clerical and lay, which devote themselves to various apostolic tasks. The gifts which these communities possess differ ac- cording to the grace which is allotted to them. Administrators have the gift of administration, teachers that of teaching, the gift of stirring speech is given to preachers, liberality to those who exercise charity and cheer- fulness to those who help others in distress (cf. Rom. 12:5-8). “The gifts are varied, but the Spirit is the same” (I Cor. 12: 4). In these communities apostol- ic and charitable activity be- longs to the very nature of the religious life, seeing that it is a holy service and a work charac- teristic of love, entrusted to them by the Church to be car- ried out in its name. Therefore, the whole religious life of their members should be inspired by an apostolic spirit and all their apostolic activity formed by the spirit of religion. Therefore in order that their members may first correspond to their voca- tion to follow Christ and serve Him in His members, their apostolic activity must spring from intimate union with Him. Thus love itself toward God and the neighbor is fostered. These communities then should adjust their rules and customs to fit the demands of the apostolate to which they are dedicated. The fact however that apostolic religious life takes on many forms requires that its adaptation and renewal take ac- count of this diversity and pro- vide that the lives of Religious dedicated to the service of Christ in these various commun- ities be sustained by special provisions appropriate to each. 9. The monastic life, that venerable institution which in the course of a long history has won for itself notable renown in the Church and in human so- ciety, should be preserved with care and its authentic spirit permitted to shine forth ever more splendidly both in the East and the West. The princi- pal duty of monks is to offer a service to the divine majesty 7 at once humble and noble with- in the walls of the monastery, whether they dedicate them- selves entirely to divine wor- ship in the contemplative life or have legitimately undertaken some apostolate or work of Christian charity. Retaining therefore the characteristics of the way of life proper to them, they should revive their ancient traditions of service and so adapt them to the needs of today that monasteries will become institutions dedicated to the ed- ification of the Christian people. Some religious communities according to their rule or con- stitutions closely join the apos- tolic life to choir duty and mo- nastic observances. These should so adapt their manner of life to the demands of the apostolate appropriate to them that they observe faithfully their way of life, since it has been of great service to the Church. 10. The religious life, under- taken by lay people, either men or women, is a state for the pro- fession of the evangelical coun- sels which is complete in itself. While holding in high esteem therefore this way of life so use- ful to the pastoral mission of the Church in educating youth, caring for the sick and carrying out its other ministries, the sa- cred synod confirms these Re- ligious in their vocation and ur- ges them to adjust their way of life to modern needs. The sacred synod declares that there is nothing to prevent some members of Religious communities of Brothers being admitted to holy orders by pro- vision of their general chapter in order to meet the need for priestly ministrations in their own houses, provided that the lay character of the community remains unchanged. 11. Secular Institutes al- though not Religious institutes involve a true and full profes- sion of the evangelical counsels in the world. This profession is recognized by the Church and consecrates to God men and women, lay and clerical, who live in the world. Hence they should make a total dedication of themselves to God in perfect charity their chief aim, and the institutes themselves should preserve their own proper, i.e., secular character, so that they may be able to carry out effec- tively everywhere in and, as it were, from the world the apos- tolate for which they were founded. It may be taken for granted, however, that so great a task cannot be discharged unless the members be thoroughly trained in matters divine and human so that they are truly a leaven in the world for the strengthening and growth of the body of Christ. Superiors therefore should give serious attention especially to the spiritual train- ing to be given members as well as encourage their further for- mation. 12. The chastity “for the 8 sake of the kingdom of heaven” (Matt. 19:12) which Religious profess should be counted an outstanding gift of grace. It frees the heart of man in an unique fashion (cf. I Cor. 7:32- 35) so that it may be more in- flamed with love for God and for all men. Thus it not only symbolizes in a singular way the heavenly goods but also the most suitable means by which Religious dedicate themselves with undivided heart to the service of God and the works of the apostolate. In this way they recall to the minds of all the faithful that wondrous marriage decreed by God and which is to be fully revealed in the future age in which the Church takes Christ as its only spouse. Religious therefore who are striving faithfully to observe the chastity they have professed must have faith in the words of the Lord, and trusting in God’s help not overestimate their own strength but practice mortifica- tion and custody of the senses. Neither should they neglect the natural means which promote health of mind and body. As a result they will not be influenc- ed by those false doctrines which scorn perfect continence as being impossible or harmful to human development and they will repudiate by a certain spir- itual instinct everything which endangers chastity. In addition let all, especially superiors, re- member that chastity is guard- ed more securely when true brotherly love flourishes in the common life of the communi- ty. Since the observance of per- fect continence touches inti- mately the deepest instincts of human nature, candidates should neither present them- selves for nor be admitted to the vow of chastity, unless they have been previously tested suf- ficiently and have been shown to possess the required psycho- logical and emotional maturity. They should not only be warn- ed about the dangers to chastity which they may meet but they should be so instructed as to be able to undertake the celibacy which binds them to God in a way which will benefit their en- tire personality. 13. Religious should dili- gently practice and if need be express also in new forms that voluntary poverty which is rec- ognized and highly esteemed especially today as an expres- sion of the following of Christ. By it they share in the poverty of Christ who for our sakes be- came poor, even though He was rich, so that by His poverty we might become rich (cf. 2 Cor. 8:9; Matt. 8:20). With regard to religious pov- erty it is not enough to use goods in a way subject to the superior’s will but members must be poor both in fact and in spirit, their treasures being in heaven (cf. Matt. 6:20). Religious should consider themselves in their own assign- 9 merits to be bound by the com- mon law of labor, and while they procure what is required for their sustenance and works, they should banish all undue so- licitude and trust themselves to be the provident care of their Father in heaven (cf. Matt. 6:25). Religious congregations by their constitutions can permit their members to renounce in- heritances, both those which have been acquired or may be acquired. Due regard being had for lo- cal conditions. Religious com- munities should readily offer a quasi-collective witness to pov- erty and gladly use their own goods for other needs of the Church and the support of the poor whom all religious should love after the example of Christ (cf. Matt. 19:21; 25:34-46; James 2: 15-16; John 3:17). The several provinces and hous- es of each community should share their temporal goods with one another, so that those who have more help the others who are in need. Religious communities have the right to possess whatever is required for their temporal life and work, unless this is forbid- den by their rules and constitu- tions. Nevertheless they should avoid every appearance of lux- ury, excessive wealth and the accumulation of goods. 14. In professing obedience Religious offer the full surren- der of their own will as a sacri- fice of themselves to God and so are united permanently and securely to God’s salvific will. After the example of Jesus Christ who came to do the will of the Father (cf. John 4:34; 5: 30; Heb. 10:7; Ps. 39:9) and “assuming the nature of a slave” (Phil. 2:7) learned obedience in the school of suffering (cf. Heb. 5:8), Religious under the motion of the Holy Spirit, subject themselves in faith to their superiors who hold the place of God. Under their gui- dance they are led to serve all their brothers in Christ, just as Christ Himself in obedience to the Father served His brethren and laid down His life as a ran- som for many (cf. Matt. 20:28; John 10:14-18). So they are closely bound to the service of the Church and strive to attain the measure of the full manhood of Christ (Eph. 4:13). Religious therefore in the spirit of faith and love for the divine will should humbly obey their superiors according to their rules and constitutions. Realizing that they are contrib- uting to building up the body of Christ according to God’s plan, they should use both the forces of their intellect and will and the gifts of nature and grace to execute the com- mands and fulfill the duties en- trusted to them. In this way re- ligious obedience, far from les- sening the dignity of the hu- man person, by extending the 10 freedom of the sons of God, leads it to maturity. Superiors, as those who are to give an account of the souls entrusted to them (Heb. 13:17), should fulfill their office in a way responsive to God’s will. They should exercise their au- thority out of a spirit of service to the brethren, expressing in this way the love with which God loves their subjects. They should govern these as sons of God, respecting their human dignity. In this way they make it easier for them to subordinate their wills. They should be par- ticularly careful to respect their subjects’ liberty in the matters of sacramental confession and the direction of conscience. Sub- jects should be brought to the point where they will cooperate with an active and responsible obedience in undertaking new tasks and in carrying those al- ready undertaken. And so su- periors should gladly listen to their subjects and foster harmo- ny among them for the good of the community and the Church, provided that thereby their own authority to decide and com- mand what has to be done is not harmed. Chapters and deliberative bodies should faithfully dis- charge the part in ruling en- trusted to them and each should in its own way express that concern for the good of the en- tire community which all its members share. 15. Common life, fashioned on the model of the early Church where the body of be- lievers was united in heart and soul (cf. Acts 4:32), and given new force by the teaching of the Gospel, the sacred liturgy and especially the Eucharist, should continue to be lived in prayer and the communion of the same spirit. As members of Christ living together as brothers. Religious should give pride of place in esteem to each other (cf. Rom. 12:10) and bear each other’s burdens (cf. Gal. 6:2). For the community, a true family gathered together in the name of the Lord by God’s love which has flooded the hearts of its members through the Holy Spirit (cf. Rom. 5:5), rejoices because He is present among them (cf. Matt. 18:20). Moreover love sums up the whole law (cf. Rom. 13:10), binds all together in perfect un- ity (cf. Col. 3:14) and by it we know that we have crossed over from death to life (cf. 1 John 3:14). Furthermore the unity of the brethren is a visible pledge that Christ will return (cf. John 13:35; 17:21) and a source of great apostolic energy. That all the members be more closely knit by the bond of brotherly love, those who are called lay-Brothers, assistants, or some similar name should be drawn closely in to the life and work of the community. Unless conditions really suggest some- thing else, care should be taken that there be only one class of 11 Sisters in communities of wom- en. Only that distinction of per- sons should be retained which corresponds to the diversity of works for which the Sisters are destined, either by special vo- cation from God or by reason of special aptitude. However monasteries of men and communities which are not exclusively lay can, according to their nature and constitu- tions, admit clerics and lay per- sons on an equal footing and with equal rights and obliga- tions, excepting those which flow from sacred orders. 16. Papal cloister should be maintained in the case of nuns engaged exclusively in the con- templative life. However, it must be adjusted to conditions of time and place and obso- lete practices suppressed. This should be done after due consul- tation with the monasteries in question. But other nuns applied by rule to apostolic work out- side the convent should be ex- empted from papal cloister in order to enable them better to fulfill the apostolic duties en- trusted to them. Nevertheless cloister is to be maintained ac- cording to the prescriptions of their constitutions. 17. The religious habit, an outward mark of consecration to God, should be simple and modest, poor and at the same time becoming. In additon it must meet the requirements of health and be suited to the cir- cumstances of time and place and to the needs of the ministry involved. The habits of both men and women Religious which do not conform to these norms must be changed. 18. Adaptation and renewal depend greatly on the education of Religious. Consequently nei- ther non-clerical Religious nor Religious women should be as- signed to apostolic works imme- diately after the novitiate. Ra- ther their religious and apos- tolic formation, joined with in- struction in arts and science di- rected toward obtaining appro- priate degrees, must be contin- ued as needs require in houses established for those purposes. In order that the adaptation of religious life to the needs of our time may not be merely ex- ternal and that those employed by rule in the active apostolate may be equal to their task. Re- ligious must be given suitable instruction, depending on their intellectual capacity and person- al talent, in the currents and at- titudes of sentiment and thought prevalent in social life today. This education must blend its elements together har- moniously so that an integrated life on the part of the Religious concerned results. Religious should strive dur- ing the whole course of their lives to perfect the culture they have received in matters spiri- tual and in arts and sciences. Likewise superiors must, as far as this is possible, obtain for them the opportunity, equip- 12 ment and time to do this. Superiors are also obliged to see to it that directors, spiritual fathers and professors are care- fully chosen and thoroughly trained. 19. When the question of founding new Religious com- munities arises, their necessity or at least the many useful serv- ices they promise must be seri- ously weighed. Otherwise com- munities may be needlessly brought into being which are useless or which lack sufficient resources. Particularly in those areas where churches have re- cently been established, those forms of religious life should be promoted and developed which take into account the genius and way of life of the inhabi- tants and the customs and con- ditions of the region. 20. Religious communities should continue to maintain and fulfill the ministries proper to them. In addition, after consid- ering the needs of the Univer- sal Church and individual dio- ceses, they should adapt them to the requirements of time and place, employing appropriate and even new programs and abandoning those works which today are less relevant to the spirit and authentic nature of the community. The missionary spirit must under all circumstances be pre- served in religious communi- ties. It should be adapted, ac- cordingly as the nature of each community permits, to modern conditions so that the preaching of the Gospel may be carried out more effectively in every nation. 21. There may be communi- ties and monasteries which the Holy See, after consulting the interested local Ordinaries, will judge not to possess reasonable hope for further development. These should be forbidden to re- ceive novices in the future. If it is possible these should be com- bined with other more flourish- ing communities and monaster- ies whose scope and spirit is similar. 22. Independent institutes and monasteries should, when opportune and the Holy See permits, form federations if they can be considered as be- longing to the same religious family. Others who have prac- tically identical constitutions and rules and a common spirit should unite, particularly when they have too few members. Fi- nally those who share the same or a very similar active aposto- late should become associated, one to the other. 23. This synod favors con- ferences or councils of major su- periors, established by the Holy See. These can contribute very much to achieve the purpose of each institute; to encourage more effective cooperation for the welfare of the Church; to ensure a more just distribution of ministers of the Gospel in a given area; and finally to con- duct affairs of interest to all Re- 13 ligious. Suitable coordination and cooperations with episcopal conferences should be establish- ed with regard to the exercise of the apostolate. Similar conferences should al- so be established for secular in- stitutes. 24. Priests and Christian educators should make serious efforts to foster religious voca- tions, thereby increasing the strength of the Church, corres- ponding to its needs. These can- didates should be suitably and carefully chosen. In ordinary preaching the life of the evan- gelical counsels and the Reli- gious state should be treated more frequently. Parents, too, should nurture and protect re- ligious vocations in their chil- dren by instilling Christian vir- tue in their hearts. Religious communities have the right to make themselves known in order to foster voca- tions and seek candidates. In do- ing this, however, they should observe the norms laid down by the Holy See and the local Ordi- nary. Religious should remember there is no better way than their own example to com- mend their institutes and gain candidates for the religious life. 25. Religious institutes, for whom these norms of adapta- tion and renewal have been laid down, should respond gen- erously to the specific vocation God gave them as well as their work in the Church today. The sacred synod highly esteems their way of life in poverty, chastity and obedience, of which Christ the Lord is Himself the exemplar. Moreover, their apos- tolate, most effective, whether obscure or well known, offers this synod great hope for the future. Let all Religious there- fore, rooted in faith and filled with love for God and neigh- bor, love of the cross and the hope of future glory, spread the good news of Christ throughout the whole world so that their witness may be seen by all and our Father in heaven may be glorified (Matt. 5:16). There- fore, let them beseech the Vir- gin Mary, the gentle Mother of God, “whose life is a model for all,” that their number may daily increase and their salutary work be more effective. 14 J' ') ' V