‘With this instruction, this Dicastery intends to confirm
the high appreciation of the Church for the contemplative monastic life
and its solicitude to safeguard the authenticity of this unique form of
the sequela Christi’
Below is the Vatican-provided English text of Instruction
“Cor Orans” on contemplative life, of the Congregation for the
Institutes Consecrated Life and the Societies of Apostolic Life. It was
published by the Vatican this morning, May 15, 2018, and presented in
the Holy See Press Office:
***
INTRODUCTION
Praying heart, guardian of gratuity, wealth of apostolic fruitfulness
and of a mysterious and multiform holiness is the feminine
contemplative life in the Church[1]. The contemplative life of nuns,
rooted in the silence of the cloister, from its beginnings through a
mysterious apostolic fruitfulness enriches the Church of Christ with
fruits of grace and mercy[2].
With our gaze turned to this unique form of the
sequela Cristi, Pope Pius XII, on November 21, 1950, published the Apostolic Constitution
Sponsa Christi Ecclesia[3] with
feminine monastic life as the object. In this document, the Roman
Pontiff recognized the monasteries of nuns as true autonomous
monasteries[4] and advocated the birth of the Federations
[5] as
structures of communion to overcome the isolation of monasteries in
order to favor the conservation of the common charism and collaboration
in various forms of reciprocal help, giving indications for the
accommodata renovatio[6] of what was defined as the Institute of nuns, above all on the issue of cloister
[7].
In fact, Pope Pius XII anticipated for the monasteries of nuns what the
Second Vatican Council would ask a few years later of all the religious
institutes[8].
As Pope Pius XII himself recalled at the beginning of the Apostolic
Constitution which, almost as a historical introduction, delineates the
essential features of the various phases of female consecrated life in
the Church[9] over the centuries, the intention and design of the
founders, sanctioned by the competent authority of the Church, has
enriched the Church, the Bride of Christ, with a multitude of charisms,
modeling various forms of contemplative life in diverse monastic
traditions and different charismatic families[10].
The originality of the document, which dealt with the
discipline/norms common to the Institute of nuns, of the autonomous
monastery, and the Federation among autonomous monasteries, gave long
life to the Apostolic Constitution
Sponsa Christi Ecclesia, which
remained in force even after the celebration of Vatican Council II and
the promulgation of the Code of Canon Law, up to the present.
In fact, Pope Francis, by promulgating the Apostolic Constitution
Vultum Dei quaerere, on
June 29, 2016, to help the contemplatives reach the aim of their
specific vocation, invited reflection and discernment on the precise
content
[11] tied to consecrated life in general and to the monastic tradition in particular, but he did not intend to abrogate
Sponsa Christi Ecclesia that was derogated only in some points
[12].
As a consequence, the two pontifical documents are to be held as
normative in force for monasteries of nuns and must be read in a unitary
vision.
Pope Francis, in the wake of the teaching of Pope Pius XII and
reaffirmed by Ecumenical Vatican Council II, intended to present in
Vultum Dei quaerere
the intense and fruitful path taken by the Church in the last decades,
in the light of the teachings of the same Council and considering the
changed socio-cultural conditions
[13].
As a consequence, from the moment that Institutes entirely dedicated
to contemplation always occupy an eminent place in the mystical body of
Christ “
no matter how urgent the need of the active apostolate, the
members of these Institutes cannot be called to lend the help of their
work in diverse pastoral ministries” [14].
By the mandate of the Holy Father
[15], the Congregation
for Institutes of Consecrated Life and Societies of Apostolic Life has
redacted the present Instruction application of the Apostolic
Constitution
Vultum Dei quaerere, offered
“to the Church, with particular reference to monasteries of the Latin Rite” [16], an
Instruction that intends to clarify the dispositions of the law,
developing and determining the procedures for implementing it
[17].
GENERAL NORMS
1. According to the law, the term
nuns, in addition to the
religious of solemn vows, refers to those who profess simple vows in
monasteries, both perpetual as temporary. The Church, among the women
consecrated to God through the profession of the evangelical counsels,
designates only to nuns the commitment of public prayer, raising to God
in its name the Divine Office as a praying community to be celebrated in
chorus.
2. The legitimate name
nuns is not opposed to: 1) the
simple profession emitted legitimately in monasteries; 2) the exercise
of apostolic works joined to contemplative life whether by approved
institution and confirmed by the Holy See for some Orders, or for
legitimate prescription or concession by the Holy See in favor of some
monasteries.
3. All monasteries in which only simple vows are professed can ask the Holy See for the restoration of the solemn vows.
4. The particular form of religious life that nuns must live
faithfully according to the charism of their Institute, and to which
they are destined by the Church, is canonical contemplative life. The
term
canonical contemplative life does not mean the internal and
theological one to which all the faithful are invited in the power of
baptism, but rather the external profession of religious discipline
that, whether through the exercises of piety, prayer, and mortification,
or through the occupations which the nuns must attend to, is so ordered
to interior contemplation that their whole life and all actions can
easily and must efficaciously be imbued by the desire for it.
5.
Holy See in the present Instruction refers to the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life.
6.
Monastery sui juris refers to the religious house of a
female monastic community that, having the requisites for real autonomy
of life, was legitimately erected by the Holy See and enjoys juridical
autonomy under the law.
7.
Federation of monasteries means a structure of
communion among some autonomous monasteries of the same Institute,
erected by the Holy See that approves the Statutes, so that in sharing
the same charism, the federated monasteries overcome isolation and
promote regular observance and contemplative life.
8.
Association of monasteries is meant a structure of
communion between several autonomous monasteries of the same Institute
erected by the Holy See so that, in sharing the same charism, the
associated monasteries collaborate among themselves according to the
Statutes approved by the Holy See.
9.
Conference of monasteries means a structure of communion
among autonomous monasteries, belonging to diverse Institutes and
present in the same region, erected by the Holy See that approves the
Statutes, with the aim of promoting contemplative life and of favoring
collaboration among the monasteries in particular geographical or
linguistic contexts.
10.
Confederation means a structure of connection among
Federations of monasteries, erected by the Holy See that approves the
Statutes, for the study of themes relative to contemplative life in
relation to the same charism, to give unitary direction and a certain
coordination to the activity of the individual Federations[18].
11.
International Commission means a centralized organ
of service and of study for the benefit of nuns of the same Institute,
erected or recognized by the Holy See that approves its Statutes, for
the study of themes relative to contemplative life in relation to the
same charism[19].
12.
Monastic Congregation means a structure of government,
erected by the Holy See, among several autonomous monasteries of the
same Institute, under the authority of a President, who is the Major
Superior according to law[20], and of a general chapter, that in the
monastic Congregation is the supreme authority, in accordance with the
Constitutions approved by the Holy See.
13. The provisions of this Instruction for the
Federation of Monasteries are equally valid for the
Association of Monasteries and for the
Conference of Monasteries, taking into account their unique nature and their own Statutes approved by the Holy See.
14. The provisions of this Instruction for the Federation of Monasteries apply
congrua congruis referendo to
the women monastic Congregations, unless otherwise provided by the
universal and proper law, or does not otherwise arise from the context
or nature of things.
CHAPTER ONE
THE AUTONOMOUS MONASTERY
15. The monastery
sui juris is a religious house which
enjoys legal autonomy: its Superior is a Major Superior[21], its
community is permanently established for the number and quality of the
members; by law it is the place of the novitiate and of formation, is
considered a public juridical person, and its assets are ecclesiastical
goods.
16. The Church recognizes for every monastery
sui juris a
proper juridical autonomy of life and of government, through which the
community of nuns can enjoy its own discipline and be able to preserve
its character and protect its identity[22].
17. The autonomy of the monastery favors stability of life and
the internal unity of each community, ensuring the best conditions for
the life of the nuns, according to the spirit and the nature of the
Institute to which they belong[23].
18. In order to obtain juridical autonomy for a monastery of
nuns, it must presuppose a real autonomy of life, that is, the ability
to manage the life of the monastery in all its dimensions (vocational,
formative, governmental, relational, liturgical, economic …). In this
case, an autonomous monastery is alive and vital[24].
19. A monastery of nuns, as every religious house, is erected
while keeping in mind its usefulness for the Church and for the
Institute[25].
I. Foundation
20. The foundation of a monastery of nuns, keeping in mind what
is established in no. 39 of the present Instruction, can take place
either by a single monastery or through the action of the Federation, as
established by the Federal Assembly.
21. The foundation on the part of a single monastery must be an
expression of the maturity of the community of a living and vital
autonomous monastery, which generates a new community capable of being,
in turn, a witness of the primacy of God, according to the spirit and
the nature of the Institute to which the community belongs.
22. The foundation established by the Federation must be an
expression of the communion among the monasteries and express the will
to spread the contemplative life, especially in particular churches
where this is not present.
23. In discerning the foundation of a new monastery on the part of a
single monastery, the Federal President and the religious Assistant
intervene to help the Superior of the founding monastery. The
discernment on the foundation of a new monastery by the Federation is
made within the framework of the Federal Assembly.
24. The opportunity for the foundation of a monastery of nuns
must be prudently considered, especially if the foundation is carried
out by a single monastery, so that the founding community is not
weakened, carefully considering the choice of the place, because this
choice involves a different and particular form of preparation for the
foundation and the members of the future community.
25. In choosing the country in which the foundation is to take
place, consideration must be given if monastic life is already present,
all necessary and useful information must be acquired, above all on the
presence and vitality of the Catholic Church, on vocations to
consecrated life, on the religious attitude of the population, and on
the possibility of future vocations for the new foundation.
26. In choosing the place for the foundation, the necessary
conditions must be ensured to guarantee the nuns the possibility of an
adequate sustenance, of regularly conducting contemplative life in the
monastery
[26], and of favoring relations among the monasteries.
27. In choosing the place of the foundation, particular attention
must be paid to the needs of the sacramental and spiritual life of the
new monastery, because the lack of clergy in some particular churches
does not always allow the appointment of a priest who has the competence
and spiritual sensitivity to accompany the community of a monastery of
nuns.
28. In choosing the place of the foundation, the aspect of
separation from the world must be especially foreseen and cared for
given the public witness that the nuns are obliged to render to Christ
and the Church in contemplative life, according to the nature and aims
of the Institute of belonging[27], in the discipline of cloister,
provided by law[28].
29. The monastery of nuns is founded with a capitular decision of
the community of an autonomous monastery or with a decision of the
Federal Assembly, and the sending of at least five nuns, at least three
of them of solemn vows, with the prior written consent of the diocesan
Bishop
[29] and the authorization of the Holy See.
30. The foundation does not, however, enjoy any autonomy; until the time of the canonical erection as monastery
sui juris, it is entirely dependent on the founding monastery or on the Federation.
31. The local Superior of the foundation is a nun of solemn vows,
suitable for the exercise of the service of authority, appointed by the
Major Superior of the founding monastery or by the Federal President,
in accordance with their proper law.
32. The nuns of the foundation, who must freely adhere in writing
to this project, retain capitular rights in their own monastery which
remain suspended in their exercise until the erection of the new
monastery.
33. The Major Superior of the founding monastery or the Federal
President may ask the Holy See that the foundation be established as the
place of the novitiate in the presence of a community of at least five
professed nuns with solemn vows, assuring the presence of a nun of
solemn vows legitimately appointed by the Major Superior of the founding
monastery or the Federal President, who performs the task of novice
mistress.
34. If the foundation was made by a single monastery, until the
time of the erection as an autonomous monastery, candidates are admitted
to the novitiate, novices to temporary profession, and temporary
professed to solemn profession by the Major Superior of the founding
monastery, in accordance with the universal and proper law.
35. If the foundation was made by the Federation, until the time
of its erection as an autonomous monastery, candidates are admitted to
the novitiate, novices to temporary profession, and temporary professed
to solemn profession by the Federal President, with the consent of the
Federal Council, after consulting the local Superior and the foundation
community, in accordance with the universal law and the Statutes of the
Federation.
36. The community of the foundation does not have a conventual
chapter, but a local chapter and, until the time of erection as an
autonomous monastery, profession will be emitted for the founding
monastery – or for another monastery of reference established by the
Federal President at the time of the foundation on the part of the
Federation – although in view of the future erection of a new autonomous
monastery.
37. The foundation, if erected in the place of the novitiate,
becomes the place of formation for the temporary professed as well;
therefore, it must ensure the presence of a nun of solemn vows,
legitimately appointed by the Major Superior of the founding monastery
or by the Federal President, who carries out the task of formation.
38. It is established that the appropriate time between the
foundation and erection of a monastery of nuns will be fifteen years at
most. After this period of time the Holy See, having heard the Superior
of the founding monastery, the Federal President, the religious
Assistant, and the competent Ordinary, must assess whether there is a
well-founded hope of continuing the foundation to reach the canonical
erection of the monastery or decree its end, according to the law.
II. Canonical Erection
39. A monastery of nuns is erected as a monastery
sui juris at
the request of the community of the founding monastery or by the
decision of the Federal Council with the approval of the Holy See[30] in
the presence of the following requirements:
a) A community that has given good testimony of fraternal life in common with “
the necessary vitality in living and transmitting the charism”[31], composed of at least eight nuns of solemn vows,
“as long as most are not of advanced age”[32].
b) Besides the number, special skills are required of some nuns of
the community who must be able to assume: as Superior, the service of
authority; as formator, the initial formation of candidates; as
financial administrator, the administration of the goods of the
monastery.
c) Rooms adapted to the lifestyle of the community, to ensure that
the nuns can regularly lead the contemplative life according to the
nature and spirit of their Institute.
d) Economic conditions that guarantee the community itself can provide for the needs of daily life.
These criteria must be considered in their entirety and from an overall perspective[33].
40. It is the responsibility of the Holy See to evaluate the
presence of these requisites, after carefully considering the request
transmitted by the Major Superior of the founding monastery or by the
Federal President, and having acquired, on its part, other information.
41. The erection of a monastery of nuns cannot proceed if
prudence does not indicate it can adequately provide for the needs of
the community[34] and there is no certainty in regard to the stability
of the monastery.
42. Bearing in mind the particular apostolate of the
contemplative communities with the witness of their consecrated life,
which the nuns are called to render to Christ and to the Church, and the
eminent place that they occupy in the mystical Body of Christ, the nuns
cannot be called on to lend the help of their work in the various
pastoral ministries nor should they accept them.
43. Autonomy of life, a constant prerequisite for maintaining
juridical autonomy, must be constantly verified by the Federal President
[35] who, when in her judgment a monastery lacks autonomy of life, must
inform the Holy See in view of the nomination of an
ad hoc commission[36].
44. The autonomous monastery is governed by a Major Superior, designated according to the norm of the proper law.
45. When the number of professed members of solemn vows reaches
five, the community of said monastery loses the right to the election of
its Superior. In this case, the Federal President is obliged to inform
the Holy See in view of appointing the
ad hoc commission[37] and
whoever has the right to preside over the elective chapter, subject to
authorization from the Holy See, will proceed to the appointment of an
Administrator Superior, after having heard the members of the community
individually.
46. The autonomous monastery has the capacity to acquire,
possess, administer, and dispose of temporal goods, in accordance with
the universal and proper law[38].
47. The assets of the autonomous monastery are administered by a
nun of solemn vows, with the office of Financial Administrator,
constituted according to the proper law and distinct from the Major
Superior of the monastery[39].
48. The community of the monastery considers the goods in its
possession as gifts received from God through benefactors and the work
of the community, as a necessary and useful means to achieve the proper
ends of the Institute to which they belong, always respecting the
requirements of the profession of the evangelical counsel of poverty by
public vow.
49. Extraordinary administrative acts are those that exceed the usual
needs for the maintenance and work of the community and for the normal
maintenance of the buildings of the monastery.
50. Within the ordinary administration, the Major Superior and the
Financial Administrator of the monastery carry out valid administrative
acts within the confines of their roles.
51. For expenses and acts of extraordinary administration, the
authorization of the Council of the monastery and of the conventual
Chapter is necessary according to the value of the sum, to be determined
by the proper law.
52. In derogation from can. 638, §4 CJC, for the validity of the
alienation and of any other transaction by which the patrimonial
situation of the monastery could be damaged, the written permission of
the Major Superior is required with the consent of the Council or of the
conventual Chapter, depending on the value of the sale and the
transaction, and the opinion of the Federal President[40].
53. If it deals with a transaction or sale whose value exceeds the
sum set by the Holy See for the individual regions or of votive
donations made to the Church or of precious items of historical and
artistic value, the permission of the Holy See is also required.
III. Affiliation
54. Affiliation is a particular form of help that the Holy See
establishes in particular situations in favor of the community of a
monastery
sui juris which has only an asserted autonomy, but in reality, very precarious or, in fact, non-existent.
55. Affiliation is configured as a juridical support that must
assess whether the inability to manage the life of the autonomous
monastery in all its dimensions is only temporary or is irreversible,
helping the community of the affiliated monastery to overcome
difficulties or to put in place what is necessary to bring about the
suppression of this monastery.
56. In these cases, it is up to the Holy See to evaluate the opportunity of setting up an
ad hoc commission
formed by the Ordinary, the Federation President, the Federal
Assistant, and the Major Superior of the monastery[41].
57. Through affiliation, the Holy See suspends the
status of autonomous monastery, rendering it
donec aliter provideatur ahouse
dependent on another autonomous monastery of the same Institute or of
the Federation, according to what is established in the present
Instruction and any other provisions on the matter given by the Holy See
itself.
58. The Major Superior of the autonomous affiliating monastery or
the Federal President is constituted Major Superior of the affiliated
monastery.
59. The local Superior of the affiliated monastery is a nun of solemn vows, named
ad nutum by
the Major Superior of the autonomous monastery or by the Federal
President[42], with the consent of the respective Council, having heard
the nuns of the community of the affiliated monastery. Said local
Superior is constituted legal representative of the affiliated
monastery.
60. The affiliated monastery can accept candidates, but the
novitiate and initial formation must be performed in the affiliating
monastery or in another monastery established by the Federation.
61. The candidates of the affiliated monastery are admitted to
the novitiate, the novices to temporary profession, and the temporary
professed to solemn profession by the Major Superior of the affiliating
monastery, having heard the community of the affiliated monastery and
obtained the favorable vote of the conventual Chapter of the affiliating
monastery or of the Federal President with the consent of her Council.
62. Profession will be emitted for the affiliated monastery.
63. During the time of affiliation, the finances of the two monasteries are administered distinctly.
64. The celebration of the conventual Chapter is suspended in the
affiliated monastery, but the possibility of calling local Chapters
remains unaffected.
IV. Transfer
65. By transfer we mean the translocation of a monastic community
from its own location to another for a just cause, without modifying the
juridical
status of the monastery, the composition of the community, and the holders of the various offices.
66. To perform the transference, it is necessary to:
– Obtain a decision of the monastery conventual Chapter by a two-thirds majority of the votes;
– Advise in a convenient time the Bishop in whose diocese the monastery that will be left is located;
– Obtain the prior written consent of the Bishop of the diocese where the community of nuns is transferring;
– Submit the request for transfer to the Holy See, engaging in
the conveyance of assets owned by the monastery community, in accord
with the canonical and civil norms on the matter.
V. Suppression
67. Affiliation can be an opportunity for recovery and rebirth
when autonomy of life is partially compromised. If the situation of
incapacity is irreversible, the solution, as painful as it is necessary,
is the suppression of the monastery.
68. A monastery of nuns that cannot express, according to the
contemplative nature and finality of the Institute, the particular
public witness to Christ and to the Church His Bride, must be
suppressed, keeping in mind the usefulness to the Church and to the
Institute to which the monastery belongs.
69. In these cases, it is up to the Holy See to evaluate the opportunity of setting up an
ad hoc commission
formed by the Ordinary, by the Federation President, the Federal
Assistant, and by the Major Superior of the monastery[43].
70. Among the criteria that can contribute to determine a
judgment concerning the suppression of a monastery, after having
examined all the circumstances, the following points should be
considered as a whole: the number of nuns, the advanced age of the
majority of the members, the real capacity for government and formation,
lack of candidates for a number of years, lack of the necessary
vitality in living and transmitting the charism in dynamic fidelity[44].
71. A monastery of nuns is only suppressed by the Holy See after
having acquired the opinion of the diocesan Bishop[45] and, if it seems
opportune, having heard the opinion of the Federal President, of the
religious Assistant, and of the religious Ordinary, if the monastery is
associated according to the norm of can. 614 CJC.
72. The assets of the suppressed monastery, respecting the will of
the founders and donors, follow the surviving nuns and go, in
proportion, to the monasteries that receive them, unless otherwise
provided by the Holy See[46] which may dispose, in individual cases, of a
portion of the assets to be given to charity, to the particular church
within whose boundaries the monastery is located, to the Federation, and
to the
“Fund for the nuns”.
73. In the event of the suppression of a totally extinct
monastery, when there are no surviving nuns, unless otherwise provided
by the Holy See[47], the destination of the suppressed monastery’s
assets, in compliance with canon and civil law, go to the respective
higher juridical person, that is, to the Federation of monasteries or to
another structure of communion among the monasteries equal to it or to
the female monastic Congregation.
VI. Ecclesial Vigilance of the Monastery
74.
Each structure of communion or government in which female
monasteries can be configured, are guaranteed the necessary and due
supervision, exercised principally – but not exclusively – through the
regular visit of an authority external to the monasteries themselves.
75. Under the universal and proper law, the service of supervision corresponds to:
1. The President of the female monastic Congregation in reference to the communities of the congregated monasteries;
2. The Major Superior of the male associated institute, who is called
the religious Ordinary, in reference to the community of the
juridically associated female monastery, according to the law[48];
3. The diocesan Bishop in reference to the communities of monasteries
entrusted to his special vigilance according to the norm of law[49]
present in his own particular church.
76. Each female monastery is entrusted to the vigilance of a single authority, since the regime of simultaneous and cumulative “
double dependence”,
that is, of the Bishop and of the regular Superior, present in various
canons of the Code of Canon Law of 1917, is no longer present in the
Code of Canon Law.
77.
As regards the monasteries of nuns united in the monastic
Congregation, the scope and concrete methods for carrying out the
service of vigilance are to be drawn from the Constitutions of the
female monastic Congregation, approved by the Holy See.
78. As regards the monasteries of juridically associated nuns, the
scope and modalities for carrying out the service of vigilance by the
religious Ordinary are established in their own Constitutions, approved
by the Holy See, in which must be defined the rights and duties of the
associate Superior and of the associated female monastery, according to
their own spirituality and traditions.
79. As far as possible, the legal association of monasteries of nuns
to the corresponding male order should be encouraged[50] in order to
protect the identity of the charismatic family.
80. Congregated monasteries and juridically associated monasteries,
however, remain bound to the diocesan Bishop as established by the
universal law and reported in no. 83 of the present Instruction.
81. As regards the female monasteries entrusted to the particular
vigilance of the diocesan Bishop, this is expressed in respect to the
monastery community mainly in the cases established by the universal
law; as the diocesan Bishop, he:
a) presides over the conventual Chapter that elects the Major Superior [51].
b) carries out the regular visit of the monastery, also with
regard to internal discipline[52], taking into account the provisions of
this Instruction;
c) examines, as the Local Ordinary, the annual report of the financial administration of the monastery[53];
d) in derogation from can. 638, §4 CJC, gives as Local
Ordinary, his written consent for particular administrative acts, if
established by its proper law [54].
e) confirms the indult of definitive departure from the
monastery, granted to a temporary professed member by the Major Superior
with the consent of her Council[55];
f) issues the decree of dismissal of a nun, even of temporary vows[56].
82. These cases, expressed to delineate the scope and modality of the
particular vigilance of the diocesan Bishop, form the basis of the
scope and the vigilance of the religious Ordinary of the Associating
Institute over the juridically associated female monastery and must be
present in the Constitutions of the associated monastery.
VII. Relations between the Monastery and the Diocesan Bishop
83. All female monasteries, without prejudice to internal
autonomy[57] and possible external exemption[58] are subject to the
diocesan Bishop, who exercises pastoral care in the following cases:
a) the community of the female monastery is subject to the
power of the Bishop[59], to whom it must devote respect and reverence in
what concerns the public exercise of divine worship, the care of
souls,[60] and the forms of apostolate corresponding to their
character[61];
b) the diocesan Bishop[62], on the occasion of the pastoral
visit or other paternal visits and even in case of necessity, can
provide appropriate solutions himself[63] when he finds that there are
abuses and after appeals made to the Major Superior have had no effect;
c) the diocesan Bishop intervenes in the erection of the
monastery by giving written consent before the approval of the Apostolic
See is requested[64];
d) the diocesan Bishop intervenes, as local Ordinary, in the
appointment of the chaplain[65] and, always as local Ordinary, in the
approval of ordinary confessors[66]. Everything must take place “
considering the specificity of the proper charism and the needs of fraternal life in community”[67];
e) the diocesan Bishop intervenes in the suppression of the monastery by expressing his opinion[68];
f) the exclaustrated nun refers to the diocesan Bishop, as the
local Ordinary, and to her Superiors, remaining under their dependence
and care[69];
g) the diocesan Bishop has the faculty, for a just cause, of
entering the cloister and allowing other people to enter, with the
consent of the Major Superior,[70].
84. For congregated monasteries and associated monasteries, the
points of pastoral care delineated above constitute the only possible
forms of intervention by the diocesan Bishop, since the rights/duties of
the President of the Congregation for the congregated monasteries and
the rights/duties of the religious Ordinary of the Associating Institute
towards the associated monastery must be safeguarded.
85. For monasteries entrusted to the particular vigilance of the
diocesan Bishop, the points of pastoral care just outlined are to be
added to those that the Code of Canon Law presents as expressions of
particular vigilance, referred to in no. 81 of the present Instruction.
SECOND CHAPTER
THE FEDERATION OF MONASTERIES
I. Nature and End
86. The Federation is a structure of communion among monasteries of
the same Institute erected by the Holy See so that monasteries which
share the same charism do not remain isolated but keep it faithfully
and, giving each other mutual fraternal help, live the indispensable
value of communion[71].
87. The Federation is made up of several autonomous monasteries that
have affinity of spirit and traditions and even if they are not
necessarily configured according to a geographical criterion, as far as
possible, they must not be geographically too distant[72].
88. The Holy See has the exclusive competence to erect, suspend, unite, and suppress the Federations[73] of monasteries of nuns.
89. Likewise, the Holy See has the exclusive competence of ascribing
an autonomous monastery to a Federation or allowing the passage of a
monastery from one Federation to another of the same Institute.
90. The Federation of monasteries of nuns, by the source from which
it derives and by the authority on which it directly depends and is
governed, is of pontifical right, in accordance with canon law.
91. The Statutes of the Federation must conform not only to what is
established by this Instruction, but also to the nature, laws, spirit,
and traditions of the Institute to which they belong.
92. The Federation, in accordance with this Instruction and its
Statutes, in the distinctiveness of its own charism, promotes
contemplative life in the monasteries, guarantees assistance in initial
and ongoing formation, as well as the exchange of nuns and material
goods[74].
93. Pursuant to the provisions of the Apostolic Constitution
Vultum Dei quaerere,
all monasteries must initially enter a Federation[75]. A monastery, for
special reasons that are objective and motivated, with the vote of the
conventual Chapter can ask the Holy See to be exempted from this
obligation. The granting of such dispensation is reserved to the Holy
See. A monastery, for objective and motivated reasons, with the vote of
the conventual Chapter can ask the Holy See to no longer belong to a
Federation. The Holy See must make an appropriate discernment before
granting the exit from a Federation.
94. Once canonical erection has been obtained, the Federation seeks
legal recognition also in the civil sphere and places its legal see in
one of the monasteries belonging to it.
95. Several Federations of the same Institute, with the approval of the Holy See, can constitute a
Confederation among them
[76] to give a unitary direction and a certain coordination to the activity of the single Federations.
96. The Holy See can establish or approve an
International Commission for
each Institute with the aim of encouraging the study of themes related
to the contemplative life in relation to its own charism[77].
97. The legitimately established Federation is a public juridic
person in the Church and is therefore able to acquire, possess,
administer, and alienate temporal, movable and immovable goods, which
are ecclesiastical assets, in accordance with the universal and proper
law.
98. To keep alive and strengthen the union of monasteries,
implementing one of the aims of the Federation, a certain communication
of goods is encouraged among the monasteries, coordinated by the Federal
President.
99. The communication of goods in a Federation is implemented through
contributions, gifts, loans that monasteries offer other monasteries
that have financial difficulties, and for the common needs of the
Federation.
100. The Federation considers the assets in its possession as necessary and useful means to achieve its goals.
101. Each Federation establishes an economic fund to be able to carry
out the Federation’s aims. This fund serves to cover the ordinary
expenses of the Federation itself and those relating to the formation of
nuns at the federal level, to support the necessities of the
subsistence and health of the nuns, to maintain the buildings, and to
support new foundations.
102. The economic fund is nourished by the free donations of the
monasteries, by the donations of benefactors, and by revenues deriving
from the alienation of the assets of suppressed monasteries, as
established by the present Instruction[78].
103. The Federation’s finances are managed by the Federal Council,
presided over by the Federal President, who makes use of the
collaboration of the Federal Financial Administrator.
104. As part of ordinary administration, the Federal President and
the Financial Administrator of the Federation make purchases and carry
out valid administrative tasks within the limits of their role.
105. For expenses and acts of extraordinary administration, the
authorization of the Federal Council and of the Federal Assembly is
required, according to the value of the sum established in the proper
law. Each Federation in the Elective Assembly sets the sum for which it
is necessary to have the authorization of the Federal Council and the
Federal Assembly.
106. If it is a negotiation or sale whose value exceeds the sum set
by the Holy See for the individual regions or deals with votive
donations made to the Church of precious items due to their historical
and artistic value, the permission of the Holy See is also required.
107. The validity of the sale and any other negotiation, through
which the financial situation of the Federation could suffer damage,
requires the written permission of the Federal President with the
consent of the Council or the Federal Assembly, depending on the value
of the negotiation, established by the proper law.
108. In derogation from can. 638, §4 CJC, for the validity of the
alienation of the assets of the suppressed monasteries, the President of
the Federation and the Federal Council, beyond the value of the asset
to be alienated, always and exclusively requires written permission from
the Holy See[79].
109. Unless otherwise provided by the Holy See[80], the Federation
President disposes of the proceeds from the alienation of the assets of
the totally extinct monasteries belonging to the Federation, as
established by this Instruction.
II. The Federal President
110. The President of the Federation, elected by the Federal Assembly
in accordance with the Statutes of the Federation for a period of six
years, is not a Major Superior and, in the exercise of her service, acts
on the strength of what the present Instruction attributes to her[81]
in accordance with the universal and proper law.
111. In exemption of can. 628, §2, 1° CJC, the Federation President,
within the established time, accompanies the Regular Visitator in the
canonical visit to the federated monasteries as a Co-Visitator [82].
112. The President of the Federation, when it comes to the canonical
visit to the community of her own monastery, will delegate a Federal
Councilor as a Co-Visitator of the regular Visitator.
113. The President of the Federation, whenever the need requires it,
can visit the communities of the federated monasteries accompanied by a
Co-Visitator, chosen in turn from among the Councilors, and by the
Financial Administrators of the Federation.
114. All other visits – maternal or sisterly – are agreed on with the Superior of the monastery.
115. The President of the Federation, at the end of the canonical
visit, indicates in writing to the Major Superior of the monastery, the
most suitable solutions for the cases and situations that emerged during
the visit and informs the Holy See of everything.
116. During the canonical visit, the President of the Federation
verifies how the items contained in the points listed in no. 12 and
developed in nos. 13-35 of the Apostolic Constitution
Vultum Dei quaerere, are lived[83] and if the inherent application rules, decided in the Federal Assemblies, are observed.
117. The Federation President, in particular, watches over initial
and ongoing formation in the monasteries to see if it is in conformity
with the charism proper to the Institute, so that every community may be
a beacon that illumines the journey of the men and women of our time
[84]. At the end of the visit, she will inform the Holy See about the
real possibilities that the monastery has or does not have of
guaranteeing initial formation.
118. The formation of the formators and their collaborators is
entrusted in part to the monasteries and in part to the Federation,
therefore, the President of the Federation is called to strengthen
formation at the federal level[85] and to require the participation of
those who exercise the service of formation; if this does not happen,
she will refer the matter to the Holy See.
119. The President of the Federation provides the formation foreseen
by the Federal Assembly for those who are called to exercise the service
of authority[86] and requires their participation; if this does not
happen, she will refer the matter to the Holy See.
120. The President of the Federation, having heard the opinion of the
Federal Council, chooses the most appropriate places to hold the
specific formative courses for the formators and their collaborators, as
well as those who are called to exercise the service of authority,
establishing the duration of these courses in such a way that they are
not detrimental to the needs of the contemplative life[87] and of the
community.
121. When an autonomous monastery no longer possesses a real autonomy
of life,[88] it is the responsibility of the Federation President to
report the matter to the Holy See.
122. When the Major Superior of a monastery denies a nun consent for
the passage to another monastery of the same Institute, the Federation
President, having made due discernment with her Council on the matter,
communicates this to the Holy See, who decides what to do.
III. The Federal Council
123. The Federal Council is composed of four councilors elected by
the Federal Assembly from among all the solemnly professed nuns of the
monasteries of the Federation and remains in office for six years.
124. The Federal Council has jurisdiction over what is attributed to
it by this Instruction[89] and what may be established in the Statutes;
nevertheless, the Federation President can consult it whenever she sees
fit.
125. The Federal Council is consulted by the Federation President at
the end of each canonical visit, before sending in writing to the Major
Superior of the monastery, the best solutions to the cases and
situations that emerged during the visit.
126. The Federal Council expresses its opinion in choosing the most
appropriate times and places to hold specific formation courses for the
formators and their collaborators, as well as for those who are called
to exercise the service of authority.
127. The Federal Council collaborates with the Federation President
in drafting the Report on the state of the Federation and of the
individual monasteries, to be sent to the Holy See at the end of the
six-year term.
128. The Federal Council is consulted by the Federation President
before sending the request for affiliation or suppression of a monastery
to the Holy See.
129. The Federal Council gives its consent to the choice of the
Federal Formator who carries out and coordinates initial formation in
common[90]. Likewise, for serious reasons, it expresses its consent for
the removal of the Federal Formator.
130. In exemption of can. 686, §2 CJC, the Federal Council gives its
consent for the request of the indult of exclaustration for a nun of
solemn vows, after the year granted by the Major Superior of the
monastery, up to the completion of three years[91].
131. The Federal Council gives its consent for the request for the
extension of the indult of exclaustration for a nun of solemn vows, to
be requested from the Holy See[92]. Before presenting the matter to the
Federal Council, the Federal President must obtain the written opinion
of the Major Superior of the nun professed with solemn vows asking for
the extension of the indult, expressed collegially together with the
Council of the monastery, with the consent of the local Ordinary where
the nun will have to live, and having acquired the opinion of the
diocesan Bishop or of the competent religious Ordinary.
132. The Federal Council assumes the functions of the Council of the
autonomous monastery when the latter, through affiliation, is entrusted
to the Federation President in the process of accompaniment for the
revitalization or for the suppression of the monastery[93].
IV. The Federal Assembly
133. The communion that exists among monasteries becomes visible in
the Federal Assembly, a sign of unity in charity, whose primary task is
to protect the charismatic patrimony of the Institute among the
federated monasteries and to promote an adequate renewal in harmony with
it, providing that no Federation of monasteries of nuns or
Confederation of Federations represents the entire Institute.
134. The Federal President, the Federal Councilors, the Federal
Financial Administrator, the Major Superior, and a Delegate from each
autonomous federated monastery, elected by the conventual Chapter, are
members of the Federal Assembly; the Federal Secretary functions solely
as an actuary.
135. The Ordinary Federal Assembly is convened every six years and the federal offices are renewed in it.
136. The Intermediate Federal Assembly is convened every three years
to verify the progress made and to adopt any remedies or changes within
them.
137. If necessity requires or expediency suggests it, the Federal
President, with the consent of the Federal Council, can convoke the
Extraordinary Federal Assembly.
138. The Federal Assembly, both ordinary and interim, is convened by
the President at least six months before the expiration of the six-year
period or the completion of the three-year period.
139. The Extraordinary Federal Assembly is convened by the President two months before its celebration.
140. With the cessation of the office of the Federal President, by
death or in other ways provided by law[94], the first Councilor
convenes, within one month of the office’s vacancy, the Extraordinary
Federal Assembly, to be celebrated within two months of the convocation.
In this case, the Federal Councilors and the Federal Financial
Administrator are elected again.
141. The Federal Assembly:
a. receives the report of the Federal President on the state of the Federation and of the individual monasteries;
b. elects the Federal President and the Federal Council;
c. elects the Federal Financial Administrator;
d. deals with issues of major importance;
e. makes decisions and issues norms that all nuns are required to observe, after the definitive approval of the Holy See;
f. develops for a six-year period, the common formation courses that each community is obliged to carry out;
g. promotes the creation of new foundations and the methods for
implementing them, both as single monasteries and as a federation;
h. identifies a monastery as the place of initial common formation for the monasteries of the Federation[95];
i. establishes a formation plan for those who are called to
exercise the service of authority[96] and for the Formators[97].
V. Federal Offices
142. The administration of the Federation is entrusted to the Federal
Financial Administrator, elected by the Federal Assembly for six years.
143. The Federal Financial Administrator has the responsibility to
carry out what is established by the Federal Council and collaborates
with the Federation President, in the context of the regular Visit, in
verifying the financial performance of the individual monasteries,
noting their positive and critical aspects, data that must appear in the
final Report of the visit.
144. The Federal Secretary is chosen by the Federation President and
remains in office for six years; this office can be carried out by one
of the Federal Councilors.
145. The Federal Secretary, as far as possible, resides in the
monastery selected as the legal see of the Federation and retains the
documents there and keeps the Federation archives updated.
146. Following the indications of the Federation President, the
Federal Secretary draws up the agenda and convenes the Federal Council,
during which she acts as an actuary.
147. The Federal Secretary, following the indications of the Federation President, prepares the Federal Assembly.
148. The Federal Formator[98] is appointed
ad nutum by the
Federation President with the consent of the Federal Council. The
Federal Formator may be removed from her office for serious reasons, by
the Federation President with the consent of the same Council.
VI. The Religious Assistant
149. The Federation Assistant represents the Holy See for the
Federation, but not for the individual monasteries that comprise it, and
carries out his task faithfully following the provisions relating to
this office and carrying out the task received within the limits of his
competence.
150. The Federation Assistant, since he participates to a certain
extent in the jurisdiction of the Holy See, is a presbyter appointed by
the Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life for one or more Federations.
151. The Federation Assistant is not a Major Superior and carries out
his task in a spirit of collaboration and service towards the
Federation by encouraging the preservation of the genuine spirit of the
Institute and helping the President and her Council in the conduct of
the Federation, especially in formation at the federal level and in
solving the most important financial problems.
152. The appointment of the Federation Assistant is reserved to the
Holy See, but the Federation has the faculty of presentation.
153. The appointment of the Assistant is
ad nutum Sanctae Sedis.
154. The Federation President, within the established time, is
obliged to present to the Holy See the names of three possible
candidates for the office of Federation Assistant, attaching the results
of the previous consultations of the communities of the single
monasteries of the Federation, the
curriculum vitae of each candidate, her own opinion and that of the Federation Council, the
nulla osta of
the Ordinaries of the candidates. The Holy See reserves to itself, in
the manner deemed most appropriate and convenient, to integrate
information concerning candidates to the office of Assistant.
155. Each year, the Federation Assistant must send a brief report of
his work, on the progress of the Federation, reporting any particular
situations. At the conclusion of his mandate, the Assistant sends a more
detailed report on the state of the Federation to the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life.
CHAPTER THREE
SEPARATION FROM THE WORLD
I. Concept and Relevance for Contemplative Life
156. Starting from the wordings of the Code[99], it is affirmed that
the separation from the world characterizes the nature and purpose of
the religious Institutes of consecrated life and corresponds to the
Pauline dictate of not conforming to the mentality of this century[100],
fleeing from every form of worldliness.
For the religious life, the cloister is a common obligation for all
Institutes[101] and expresses the material aspect of separation from the
world – which, however, does not exhaust its scope – contributing to
create in every religious house an atmosphere and an environment
favorable to recollection, necessary for the life of each religious
Institute, but particularly for those dedicated to contemplation.
157. In the contemplative life of nuns, the aspect of separation from
the world deserves particular attention for the high esteem that the
Christian community nurtures towards this kind of life, sign of the
exclusive union of the Church-Bride with her Lord, supremely loved.
158. The life of contemplative nuns, engaged in prayer in a very
special way, in order to keep the heart constantly turned towards the
Lord, in asceticism, and in the fervid progress of spiritual life, is
nothing other than a striving to the heavenly Jerusalem, an anticipation
of the Eschatological Church, fixed on the possession and contemplation
of the face of God.
159. The community of the monastery of nuns, placed as a city on the
mountain top and a light on the lampstand[102], even in the simplicity
of its life, visibly depicts the goal towards which the whole ecclesial
community walks, ardent in action and dedicated to contemplation, it
advances along the paths of time with eyes fixed on the future
recapitulation of everything in Christ.
160. The material aspect of separation from the world has a
particular manifestation in the cloister, which is the place of the
Church’s intimacy because, in the light of the particular vocation and
ecclesial mission, the cloister of the contemplatives responds to the
need, perceived as a priority, to remain with the Lord.
161. With the name cloister, we mean the monastic space separated
from the outside and reserved for the nuns, in which the presence of
strangers can only be admitted in case of necessity. It must be a space
of silence and recollection where the permanent search for the face of
God can develop, according to the charism of the Institute.
162. The cloister evokes that cell
of the heart where each one
is called to live in union with the Lord. Accepted as a gift and a
choice as a free response to love, it is the place of spiritual
communion with God and neighbor, where the limitation of space and
contacts works to the advantage of the internalization of evangelical
values[103].
163. The cloister is not only an ascetic means of immense value, but a
way of living the Passover of Christ, as a joyful proclamation and
prophetic anticipation of the possibility offered to each person and to
the whole of humanity to live solely for God, in Christ Jesus[104].
164. In the monasteries of nuns, the cloister must be understood in a
positive sense as a space for the use and intimacy of the nuns who live
the contemplative life, a space of domestic and family life, within
which the community lives fraternal life in its most intimate dimension.
165. In monasteries of nuns, the cloister, in a privative sense, is
to be considered as a space to be protected, to prevent access by
strangers.
166. The modality of separation from the outside of the space
exclusively reserved for the nuns must be material and effective, not
just symbolic or spiritual. It is the responsibility of the Conventual
Chapter of the monastery to determine the modality of separation from
the outside.
167. Each monastery is obliged to maintain its primarily or
predominantly contemplative physiognomy with all solicitude, engaging in
a special way to create and live an area of external and interior
silence in prayer[105], in asceticism, and fervent spiritual progress,
in the careful celebration of the liturgy, in fraternal life in common,
in regular observance, and in the discipline of separation from the
world.
II. The Means of Communication
168. The legislation concerning the means of social communication, in
all the variety in which it is presented today, aims at safeguarding
recollection and silence: in fact, it is possible to empty contemplative
silence when the cloister is filled with noises, news, and words.
Recollection and silence are of great importance for the contemplative
life as
“the necessary space for listening and pondering His Word and
the prerequisite for that gaze of faith that enables us to welcome
God’s presence in our own life and in that of the sisters […] and in the
events of today’s world “[106].
169. These means must therefore be used with sobriety and discretion,
not only with regard to the contents but also to the quantity of
information and the type of communication, “
that they may be at the
service of formation for the contemplative life and necessary
communication, and do not become occasions for wasting time or escaping
from the demands of fraternal life in community, nor should they prove
harmful for your vocation, or become an obstacle to your life wholly
dedicated to contemplation”[107].
170. The use of the means of communication for reasons of
information, formation or work, can be allowed in the monastery, with
prudent discernment, for common utility, according to the provisions of
the Conventual Chapter contained in the community plan of life.
171. The nuns procure necessary information on the Church and the
world, not with a multiplicity of news, but knowing how to grasp the
essential in the light of God, to bring it to prayer in harmony with the
heart of Christ.
III. The Cloister
172. Every single monastery of nuns or female monastic Congregation,
according to can. 667, §3 CJC and of the present Instruction, conforms
to papal cloister or defines it in the Constitutions or in another code
of the proper law, respecting its own character[108].
173. The diocesan Bishop or the religious Ordinary oversees the
observance of the cloister in the monasteries entrusted to their
respective care, helping the Superior, who is responsible for its
immediate custody.
174. In derogation from the provision of can. 667, §4 CJC, the
diocesan Bishop, as well as the religious Ordinary, does not intervene
in granting dispensation from the cloister[109].
175. In derogation of the provisions of can. 667, §4 CJC, the
dispensation from the cloister rests solely with the Major Superior who,
in the event that such dispensation exceeds fifteen days, can grant it
only after having obtained the consent of her Council[110].
176. The limitation in the Instruction
Verbi Sponsa[111] has
been repealed; for just cause the Major Superior, according to the norm
of can. 665, § 1 CJC, with the consent of her Council, may authorize the
absence from the monastery of a nun with solemn vows for not more than a
year, after hearing the diocesan Bishop or the competent religious
Ordinary.
177. In derogation of can. 686, §2 CJC, the Major Superior, with the
consent of her Council, can grant the indult of exclaustration to a nun
professed with solemn vows, for not more than a year, after the consent
of the Ordinary of the place where the nun will have to live, and after
having heard the opinion of the diocesan Bishop or of the competent
religious Ordinary[112].
178. In derogation of can. 686, §2 CJC, an extension of the indult of
exclaustration can be granted by the Federal President with the consent
of her Council, for a nun professed with solemn vows of a monastery of
the Federation for a period of no more than two years[113].
179. For this concession, the Federal President before presenting the
matter to the Federal Council, must obtain the written opinion of the
Major Superior of the nun professing solemn vows who is asking for the
extension of the indult, expressed collegially together with the Council
of the monastery, with the prior consent of the Ordinary of the place
where the nun will have to live, and having acquired the opinion of the
diocesan Bishop or of the competent religious Ordinary.
180. Any further extension of the indult of exclaustration is reserved solely to the Holy See [114].
181. During the canonical visit, the Visitators are required to
verify the observance of all the elements proper to the contemplative
life as described in the Constitution
Vultum Dei quaerere[115]
with particular reference to the aspect of separation from the world.
182. The Church, because of the highest esteem it nourishes towards
their vocation, encourages the nuns to live faithfully and with a sense
of responsibility the spirit and the discipline of the cloister to
promote in the community a fruitful and complete orientation towards the
contemplation of God One and Triune.
IV. Papal Cloister
183. The papal cloister, established in 1298 by Boniface VIII, is that “
in conformity with the norms given by the Apostolic See”[116] and excludes external works of apostolate.
184. If Pius XII had distinguished it in major and minor papal
cloister, [117] the Code of Canon Law recognizes only one type of papal
cloister, which is observed in the monasteries of nuns entirely
dedicated to the contemplative life[118].
185. Papal cloister for nuns means the recognition of the specificity
of an entirely contemplative life which, by individually developing the
spirituality of the marriage with Christ, becomes a sign and
realization of the exclusive union of the Church Bride with her Lord.
186. A real separation from the world, primarily marked by silence
and solitude[119], expresses and protects the integrity and identity of
wholly contemplative life, so that it may be faithful to its specific
charism and to the sound traditions of the Institute.
187. A wholly contemplative life, to be considered of papal cloister,
must be fundamentally ordered to the attainment of union with God in
contemplation.
188. An Institute is considered to be of wholly contemplative life if:
a) Its members direct all activities, both interior and exterior, to
the intense and continuous search for union with God in the monastery
and to the contemplation of His face;
b) It excludes external and direct tasks of apostolate and
ordinarily, physical participation in events and ministries of the
ecclesial community. This participation, subject to the consent of the
Conventual Chapter, must be permitted only on special occasions by the
diocesan Bishop or by the religious Ordinary of the monastery;
c) It implements separation from the world, according to concrete
modalities established by the Conventual Chapter, in a radical,
concrete, and effective way and not simply symbolic, in accordance with
the universal and proper law, in line with the Institute’s charism.
V. Norms Regarding Papal Cloister
189. Given the variety of Institutes dedicated to a wholly
contemplative life and of their traditions, in addition to what is
established in this Instruction, some modalities of separation from the
world are left to the Constitutions or other codes of the Institute’s
proper law which, in line with its own charism, can also establish
stricter rules concerning the cloister, which must be approved by the
Apostolic See.
190. The law of papal cloister extends to the dwelling and to all the
interior and exterior spaces of the monastery reserved exclusively for
the nuns in which the presence of strangers can be admitted only in case
of necessity. It must be a space of silence and recollection,
facilitated by the absence of external works, where the permanent search
for the face of God can develop more easily, according to the
Institute’s charism.
191. The participation of the faithful in liturgical celebrations in the church or oratory of the monastery or in the
lectio divinadoes
not allow the exit of the nuns from papal cloister nor the entry of the
faithful into the nuns’ choir, except in special cases at the judgment
of the conventual Chapter.
192. By virtue of papal cloister law, the nuns, novices, and
postulants must live within the cloister of the monastery, and it is not
lawful for them to leave, except in the cases contemplated by law nor
is it permissible for anyone to enter the cloister of the monastery,
except for the foreseen cases.
193. In monasteries of wholly contemplative life, the legislation on
separation from the world of external sisters, if contemplated by the
Constitutions or other codes of the Institute’s own law, is defined by
particular law.
194. The granting of permission to enter and leave the papal
enclosure always requires a just cause, dictated by the true necessity
of the individual nuns or of the monastery: this is required to protect
the necessary conditions for a wholly contemplative life and, on the
part of the nuns, of consistency with the vocational choice.
195. Where it is customary, the use of writing entries and exits in a
book can be preserved, at the discretion of the Conventual Chapter,
also as a contribution to the knowledge of the life and history of the
monastery.
196. It is up to the Major Superior of the monastery to safeguard
immediately the cloister, to guarantee the concrete conditions of
separation from the world, and to promote, within the monastery, the
love for silence, recollection, and prayer.
197. It is up to the Major Superior to express her judgment on the
opportuneness of the entrances and exits from the papal cloister,
evaluating with prudent discretion the necessity, in the light of the
wholly contemplative vocation, as established by the Constitutions or
other text of the proper law and prescribed by the present Instruction.
198. It is up to the Major Superior of the monastery with papal
cloister to appoint a nun professed with solemn vows for the service of
the porter’s lodge and, if the law does not contemplate the presence of
external nuns, to allow a sister to perform the services of the external
sisters for a limited period of time.
199. The entire community is responsible for the moral obligation of
protection, promotion, and observance of papal cloister, so that
secondary or subjective motivations do not prevail over the purpose of
this type of separation.
200. Leaving the papal cloister, unless with particular indults of
the Holy See or in case of danger, is permitted by the Major Superior in
ordinary cases, regarding the health of the nuns, the assistance of the
infirm nuns, participation in courses of initial and ongoing formation
meetings organized by the Federation or by another monastery, the
exercise of civil rights, and those necessities of the monastery which
cannot be provided for any other way.
201. To send novices or professed nuns with temporary vows when
necessary to perform part of their formation in another monastery of the
Institute, as well as to make temporary or definitive transfers to
other monasteries of the same Institute, the Major Superior expresses
her consent, with the intervention of the Council or of the Conventual
Chapter according to the Constitutions or of another code of the proper
law.
202. Entry into papal cloister is permitted, except for special
indults of the Holy See, to Cardinals who may bring with them someone
accompanying them, to Nuncios and Apostolic Delegates in places subject
to their jurisdiction, to Visitators during the canonical visitation, to
the diocesan Bishop[120], to the competent religious Ordinary, and to
other persons at the judgment of the Major Superior and for a just
cause.
203. Furthermore, entry into the papal cloister is allowed, subject to the permission of the Superior:
– to the priest to administer the sacraments to the sick, to assist
those who are chronically or seriously ill, to celebrate Mass for them
sometimes, for liturgical processions, and funerals;
– to those whose jobs or skills are necessary to attend to the nuns’
health, for formation, and to provide for the needs of the monastery;
– to their aspirants and passing nuns, also from other institutes of contemplative life.
VI. The Cloister Defined in the Constitutions
204. The monasteries which associate with the contemplative life some
activity for the benefit of the people of God or practice wider forms
of hospitality in line with the tradition of their own Institute, define
their cloister in the Constitutions or in another code of the proper
law.
A. Constitutional Cloister
205. The constitutional cloister, which has replaced in the Code of
Canon Law the minor papal cloister of Pius XII, is a type of cloister
regarding nuns who profess the contemplative life by associating “
some legitimate work of apostolate or Christian charity“[121].
206. The name of constitutional cloister means the monastic space
separated from the outside which, as a minimum, must include that part
of the monastery of farm land or gardens reserved exclusively to the
nuns, where only in case of necessity can the presence of externs be
admitted. It must be a space of silence and recollection, where the
permanent search for the face of God can develop, according to the
charism of the Institute, in consideration of the works of apostolate or
charity exercised by the nuns.
207. This type of cloister, “
appropriate to the proper character and defined by the Constitutions”[122] is approved by the Apostolic See that approves the Constitutions or another code of the Institute’s own law.
B. Monastic Cloister
208. To the expressions papal cloister and constitutional cloister,
known from the Code of Canon Law, St. John Paul II in the post-synodal
apostolic exhortation
Vita Consacrata[123] added a third one,
monastic cloister.
209. Before
Vita Consacrata this expression had been used to
define the cloister of the monks[124], more rigorous than that common to
all religious[125], but less rigid than the papal one and comparable,
in some respects, to the constitutional cloister of nuns.
210. For monasteries of contemplative nuns, the monastic cloister,
while retaining the character of a more rigorous discipline than the
common one, makes it possible to associate the primary function of
divine worship with wider forms of reception and hospitality[126].
211. The monastic cloister, as described in the Constitutions or in
another code of the proper law, is a special expression of the
constitutional cloister.
VII. Regulations Regarding Constitutional Cloister
212. It is the responsibility of the Major Superior of the monastery,
with the consent of her Council, to clearly determine the extent of the
constitutional cloister, to limit it, and to modify it for just cause.
213. By virtue of the law of constitutional cloister, the nuns,
novices, and postulants must live within the cloister of the monastery,
and it is not permissible for them to leave, except in the cases
contemplated by law, nor is it permissible for anyone to enter the
cloister of the monastery outside of the foreseen cases and without the
permission of the Superior.
214. The participation of the faithful in liturgical celebrations in the church or in the monastery or
lectio divina in
another suitable place of the monastery, allows the exit of the nuns
from constitutional cloister remaining within the same monastery, while
the entrance of the faithful is always forbidden in the part of the
house subject to this type of cloister.
215. Every nun is co-responsible and must contribute, with great
esteem for silence and solitude, to ensure that the external regulation
of constitutional cloister preserves that fundamental inner value,
through which the cloister is a source of spiritual life and witness to
the presence of God.
216. They can enter the constitutional cloister of the monastery, with the consent of the Major Superior:
a) The people needed to serve the community from a spiritual, formative, and material point of view;
b) The nuns from other communities who are passing through or are guests in the monastery;
c) Young women in vocational discernment.
217. The Major Superior of the monastery may permit exits from the
constitutional cloister for a just cause, taking into account the
indications given by the present Instruction.
218. The Major Superior of the monastery with constitutional cloister
appoints nuns for the service of doorkeeper and of the guesthouse and
authorizes some nuns to work in the monastery’s works or workshops
outside the sphere of the cloister, regulating their stay outside it.
CHAPTER FOUR
FORMATION
219. A nun becomes with full rights a member of the community of the monastery
sui juris and
participates in its spiritual and temporal goods with the profession of
solemn vows, the free and definitive response to the call of the Holy
Spirit.
220. The candidates prepare themselves for solemn profession passing
through the various stages of the monastic life, during which they
receive an adequate formation and, although in a different degree, they
are part of the community of the monastery.
I. General Principles
221. Formation in contemplative monastic life is based on a personal
encounter with the Lord. It begins with the call of God and the decision
of each one to follow, according to her own charism, the footsteps of
Christ, as His disciple, under the action of the Holy Spirit.
222. While the acquisition of knowledge remains important, formation
in the consecrated life, and particularly in contemplative monastic
life, consists above all in identifying with Christ. In fact, it is a
question of
“a progressive assimilation of Christ’s sentiments towards the Father”[127], to the point of being able to say with St. Paul: “
for me, to live is Christ“[128].
223. Both the candidates and the nuns must bear in mind that in the
formation process, it is not so much a matter of acquiring concepts, as “
of knowing the love of Christ that goes beyond all knowledge”[129]. All this makes the formation process last a lifetime and every nun always feels she is in formation.
224. Formation as a continuous process of growth and conversion that
involves the whole person must favor the development of the human,
Christian, and monastic dimension of the candidates and nuns, radically
living the Gospel, so that one’s life becomes a prophecy.
225. Formation for the contemplative monastic life must be integral,
that is, taking the person as a whole into account so that she develops
her own psychic, moral, affective, and intellectual gifts harmoniously
and becomes actively involved in community life. None of these
dimensions of the person must remain excluded from the scope of either
initial or ongoing formation.
226. Contemplative monastic formation must be organic, gradual, and
coherent in its various stages, as it is called to promote the
development of the person in a harmonious and progressive way, in full
respect of the uniqueness of each one.
227. Under the action of the Holy Spirit, both candidates and nuns
are the main protagonists of their formation and responsible for
accepting and internalizing all the values of the monastic life.
228. For this reason, the formation process must be attentive to the
uniqueness of each sister and to the mystery that she bears in herself
and to her particular gifts, to foster her growth through self-knowledge
and the search for the will of God.
229. In initial formation, the figure of the formator is particularly important. In fact, even if “
God the Father is the formator par excellence“, however “
in this artisan work He uses human mediations” among which are the formators, “
whose main mission is to show the beauty of following the Lord and the value of the charism in which it is accomplished”[130].
230. It is the responsibility of the individual monastery and of the
Federation to pay particular attention to the selection of the formators
and to take care of their formation [131].
II. Ongoing Formation
231. For ongoing formation, we mean
an itinerary of the whole of life [132], both personal and community, “
which must lead to configuration to the Lord Jesus and the assimilation of His feelings in His total oblation to the Father”[133]. It is therefore a process of continuous conversion of the heart, “
an intrinsic requirement of religious consecration”[134], and the need for creative fidelity to one’s own vocation. Ongoing formation is the humus of initial formation [135].
232. As such, ongoing formation must be considered as a priority both
in the plan of community life and in the plan of life of each nun.
233. The purpose of ongoing formation is to nourish and preserve
fidelity, both of the individual nun and of the community, and to bring
to completion what was begun in initial formation, so that the
consecrated person can express fully her own gift in the Church,
according to a specific charism.
234. What characterizes this stage compared to the others is the lack
of ulterior short-term goals, and this can have a psychological impact:
there is nothing left to prepare for, but only a daily life to be lived
in the full gift of oneself to the Lord and to the Church.
235. Ongoing formation takes place in the context of daily life: in
prayer and work, in the world of relationships, particularly in
fraternal life in community, and in rapport with the outside, according
to the contemplative vocation.
236. Ongoing formation cultivates the spiritual, doctrinal, and
professional capacity, the updating and maturation of the contemplative,
so that she can carry out her service to the monastery, to the Church,
and to the world in an ever more appropriate manner, according to this
form of life and the indications of the Apostolic Constitution
Vultum Dei quaerere.
237. Every nun is encouraged to take responsibility for her own
human, Christian, and charismatic growth, through the personal plan of
life, dialog with the sisters of the monastic community, and in
particular, with her Major Superior, as well as through spiritual
direction and appropriate studies contemplated in the
Guidelines for Contemplative Monastic Life.
238. Each community, together with the community plan, is called to
develop a systematic and integral permanent formation program which
embraces the whole existence of the person [136]. This program will be
structured taking into account the different seasons of life [137] and
of the various services exercised by nuns, especially by Superiors and
formators [138].
239. The Major Superior promotes the ongoing formation of the
community through the Conventual Chapter, the days of retreat, the
annual spiritual exercises, the sharing of the Word of God, periodic
revisions of life, recreations in common, study days, personal dialog
with the sisters, fraternal encounters.
240. It is the responsibility of the Major Superior and of each
member of the community to ensure that fraternal life is formative and
helps each sister on her journey towards total configuration with
Christ, the ultimate goal of the whole formation process,[139] and to
manifest at every moment of her life “full and joyous belonging to
Christ
”[140].
241. Notwithstanding that the ordinary place of ongoing formation is
her own monastery and that fraternal life must favor the sisters’
formation journey [141], in order to ensure a more adequate ongoing
formation, collaboration between different monastic communities is
warmly recommended, using the appropriate means of communication [142].
III. Instruments of Ongoing Formation
242. Surely the first instrument of ongoing formation for all
consecrated persons, even more so for contemplatives, is care of the
life of prayer:
liturgies well prepared and dignified, according to the possibility of
the community; fidelity to moments of personal prayer to guarantee that
space where one can establish an intimate relationship with the Lord;
care of the relationship with the Word, through personal
lectio and community
collatio, when possible[143].
243. Care and attention to the sacrament of reconciliation and
spiritual direction, attention to the choice of confessors prepared to
support and accompany the journey of a community of contemplative life
with discretion, wisdom, and prudence [144].
244.
Intellectual formation must be guaranteed through a plan
established by the community that possibly takes into account the
cultural level of all, so that everyone can gather something useful for
their own journey.
245. Also useful and important are the formation courses common to several monasteries of the same charismatic family
[145], thus, federal or inter-federal courses, without forgetting that “
formation, especially ongoing formation …, has its own humus in the community and in everyday life.
”[146].
246. A climate of
genuine fraternal relationships, marked by
true charity and goodness, is fundamental for allowing each member of
the community to have her own space for life and expression.
247. It is the task of each of them to find the right balance in the gift of self through
work,
so that the latter may be lived as a serene and joyful service to God
and to the community. However, the community is also responsible for
seeing that no one is over-burdened by particularly heavy works, which
absorb the energies of the mind and body to the detriment of spiritual
life. Work as such can be a way to put to good use one’s talents and
therefore a help for the expression of the beauty of the person; it
becomes dangerous when it is absolutized and captures attention to the
detriment of the spirit[147].
248.
Ascetic means must not be neglected that are of the
tradition of each spirituality, as a way of curbing the instincts of
one’s own nature and channeling them towards service to the kingdom
according to their own charism.[148].
249. Even the proper
information about what is happening in
the world is an important means of reviving the awareness and
responsibility of one’s apostolic mission through the means of
communication, using them with prudence and discretion, so that it is
not detrimental to the contemplative life[149].
IV. Initial Formation
250. Initial formation is the privileged time in which the sisters
who are candidates for the contemplative monastic life, with a special
accompaniment of the formator and the community, are initiated in the
sequela of Christ, according to a particular charism, progressively
assuming and integrating their particular personal gifts with the
authentic and characteristic values of their vocation.
251. Initial formation is structured in three consecutive stages: the
postulancy, the novitiate, and the time of temporary or junior
profession, preceded by aspirancy, in which the candidates grow and
mature up to the definitive assumption of the monastic life in a given
Institute.
252. In initial formation, it is of great importance that between the
various stages there is harmony and gradualness of content. It is
equally important that between initial formation and ongoing or
continuous formation there is continuity and coherence, so that there is
created in the subject
“the readiness to let themselves be formed every day of their lives”[150].
253. keeping in mind that the person is built very slowly, and that formation must be attentive to root in the heart “
the attitudes of Christ toward the Father”[151] and the proper human, Christian, and charismatic values, “
ample time must be reserved for initial formation”[152], “
no less than nine years and not more than twelve”[153].
254. Activated during this time is “
a serene discernment, free from the temptations of numbers and of efficiency”[154].
Moreover, in each monastery special attention must be paid to spiritual
and vocational discernment, ensuring candidates a personalized
accompaniment and promoting appropriate formation itineraries.[155],
paying particular attention so that formation is truly integral – human,
Christian, and charismatic – and touches all the dimensions of the
person.
255. The establishment of international and multicultural monastic
communities manifests the universality of a charism, therefore the
reception of vocations coming from other Countries must be the object of
adequate discernment.
256. One of the reception criteria is given by the prospect of
spreading monastic life tomorrow in particular churches where this form
of following Christ is not present.
257. The recruitment of candidates from other countries solely for
the sake of ensuring the survival of a monastery it to be absolutely
avoided[156].
258. Every monastery
sui juris, from the moment of its erection is the place of the novitiate and of initial, permanent or ongoing formation,[157].
259. In the event that, as part of the canonical visit, it results that the single monastery
sui juris cannot guarantee a quality formation, initial formation
must be taken care of in another monastery of the Federation or in the initial formation place common to various monasteries
[158].
260. A monastery that is founded but not yet canonically erected and
the affiliated monastery are only the place of permanent or ongoing
formation.
261. The founded, but not yet canonically erected monastery, may be
the place of the novitiate and place of initial formation, if the
conditions set out in this Instruction concerning formation are present.
A. Aspirancy
262. The aspirancy, considered as a first knowledge of the monastery
by the candidate and the candidate by the monastery community, involves a
series of contacts and times of community experience, even prolonged.
This knowledge will also be useful to fill any gaps on the path of human
and religious formation at this stage.
263. It is the responsibility of the Major Superior with her Council,
taking into account each individual candidate, to establish the times
and ways that the aspirant will spend in the community and outside the
monastery.
264. The Lord Jesus taught that whoever undertakes an important action must first carefully consider whether
there “
is enough for its completion”[159].
For this reason, those who think of beginning the journey of
contemplative life must spend a certain time in reflection regarding
their real ability and to first make a personal verification of the
authenticity of their call to the contemplative monastic life.
265. Having “
enough” means possessing natural and
psychological gifts, normal openness to others, psychic balance, a
spirit of faith, and a firm will that make it possible to spend life in
community, in continence, in obedience, in poverty, and in the cloister.
266. Without these initial qualities, one cannot conclude, either on
the part of the aspirant or on the part of the welcoming community, that
there is a vocation to the monastic and contemplative life. Therefore,
throughout initial formation, but particularly during the aspirancy,
particular attention must be paid to the human dimension.
267. During this time, the aspirant is entrusted by the Major
Superior to a solemnly professed sister so that she may be accompanied
and guided in her vocational choice.
268. The aspirancy, of a minimum duration of twelve months, may be
extended according to need at the discretion of the Major Superior,
after consulting her Council, but for no longer than two years.
B. Postulancy
269. The postulancy is a necessary stage for proper preparation for
the novitiate[160], during which the candidate confirms her
determination to be converted through a progressive passage from secular
life to contemplative monastic life.
270. During this time, the postulant must be gradually introduced to
the process of assimilation of the fundamental elements of contemplative
monastic life.
271. The postulancy offers a more direct and concrete experience of community life according to a specific charism.
272. Before admitting an aspirant to the postulancy, one must examine
her state of health, if her maturity is appropriate for her age, if she
has a suitable disposition, if she is sociable, solid in Christian
doctrine and practice, if she aspires to the monastic life with a
sincere intention, seeking the face of God at all times.
273. The postulant must be entrusted to the novice formator or to a
solemnly professed nun who helps her to look within herself, who can
discern if there is a real call to contemplative monastic life, and to
whom the postulant can open herself with full trust.
274. The postulant, helped by the formator, is especially dedicated
to her human and spiritual formation and deepens her baptismal
commitment.
275. The postulancy has a minimum duration of twelve months which
can be prolonged according to need by the Major Superior, having heard
her Council, but it must not exceed two years.
276. During this period, the postulants live in the monastery and
follow the life of the community according to the instructions of the
formator and, besides being helped to know their capacity for monastic
life, they can deepen themes of study or learn a trade, according to the
needs of the community, as established by the Major Superior with her
Council.
C. Novitiate
277. The novitiate is the time when the novice begins life in a given
institute; her vocational discernment continues and the deepening of
her own decision to follow Jesus Christ in the Church and in today’s
world, according to a determined charism.
278. The novitiate is the time of trial, and its objective is to lead
the candidate to become more fully aware of the vocation according to a
specific charism, verifying the real and concrete ability to live it
with joy and generosity, particularly in reference to fraternal life in
community.
279. The novitiate in monasteries of nuns has a duration of two
years, the second being the canonical one, following the provisions of
can. 648 CJC concerning absences.
280. During the novitiate, the novice must first of all deepen her
friendship with Christ because without this she will never be able to
assume and keep the promises of donation to Him and desire to grow in
the knowledge of the charism that she is called to live, questioning
herself if she wants to share her existence in a fraternal life in
common with the sisters who make up the community of the monastery.
281. The novice obtains this through the practice of prolonged lectio
divina, under the guidance of an expert sister who knows how to open
her mind to the intelligence of the Scriptures, guided by the writings
of the Fathers of the Church, and the writings and examples of life of
their founders. Intimate contact with Christ must necessarily lead to a
strong sacramental life and to personal prayer, to which the novice must
be guided and for which adequate time must be granted.
282. Personal prayer finds its outlet in community liturgical prayer,
to which the novice must devote all her best energies. In this
atmosphere of love for Christ and prayer, the novice opens herself to
the sisters, loves them cordially, and lives with them in fraternity.
283. The novice is guided by the formator to cultivate an authentic
devotion to the Virgin Mother of God, model and patron of every
consecrated life
[161], and to take her as the example of a consecrated woman.
284. The spiritual edifice cannot be built without human foundations,
so the novices must perfect the gifts of nature and education, and
develop their own personality, feeling truly responsible for their own
human, Christian, and charismatic growth.
D. Juniorate
285. In this stage, insertion into the life of the community is full,
so the goal is to experience the capacity of the temporary professed to
find a proper balance between the various dimensions of contemplative
monastic life (prayer, work, fraternal relationships, study …) ,
succeeding in creating their own personal synthesis of the charism and
incarnating it in the various situations of daily life.
286. Without prejudice to what is established by the universal law
concerning the valid and licit profession of temporary vows, the
juniorate includes the period of initial formation from the first
profession of temporary vows to solemn profession, in which the
professed continues her spiritual, doctrinal, and practical formation,
according to the charism and the law proper to the Institute.
287. Temporary profession is emitted for three years and renewed
annually up to the completion of five years, until a minimum of nine
years of initial formation is completed.
288. If it seems opportune, the time of temporary profession can be
prolonged by the Major Superior, according to the proper law and the
norm of can. 657, §2 CJC, but making sure that twelve years of initial
formation are not exceeded.
289. In each monastic community, the path of initial and ongoing or
continuous formation, as well as the formation of the Superior of the
monasteries [162], of the formators,[163] and of the financial
administrators, will be modulated according to the charism and law of
the Institute, keeping in mind the
Guidelines published by the
Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life, as a continuation and completion of the present
Instruction.
FINAL DISPOSITIONS
· The present Instruction does not only concern future
things[164] but it applies in the present to all monasteries of Latin
rite nuns from the moment of its publication.
· The provisions of the Apostolic Constitution
Vultum Dei quaerere for
all the monasteries concerning the obligation to enter a Federation of
monasteries also applies to other structures of communion such as the
Association of monasteries or the Conference of monasteries.
· This obligation also applies to monasteries associated with a
male institute or united in an autonomous monastic congregation.
· Individual monasteries must comply with this within one year
of the publication of this Instruction, unless they have been
legitimately dispensed.
· Once the time has passed, this Dicastery will assign
monasteries to Federations or to other existing structures of communion.
· The decisions that, after appropriate consultation and prior
discussion in the Congress of the Dicastery, will be taken by this
Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life towards a monastery of nuns relating to the call for an
apostolic visit, to the commissioning, to the suspension of autonomy and
to the suppression of a monastery will be presented on a monthly basis
to the Roman Pontiff for approval in a specific form.
CONCLUSION
With this Instruction, this Dicastery intends to confirm the high
appreciation of the Church for the contemplative monastic life and its
solicitude to safeguard the authenticity of this unique form of the
sequela Christi
.
On March 16, 2018, the Holy Father approved the present document of
the Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life and authorized its publication.
On the same date, the Holy Father approved the present Instruction in specific form:
· nos. 52, 81d and 108, in
derogation from can. 638, §4 CJC;
· no. 83 g) in derogation from can 667, §4 CJC;
· no. 111 in derogation from can. 628, §2, 1° CJC;
· no. 130 in derogation from can. 686, §2 CJC;
· nos. 174 e 175 in derogation from can. 667, §4 CJC;
· no. 176, which abrogates the restriction of
Verbi Sponsa n. 17, §2;
· nos. 177 e 178 in derogation from can. 686, §2 CJC;
· Final Dispositions.
From the Vatican, 1 April 2018
João Braz, Card. de Aviz
Prefect
+ José Rodriguez Carballo, ofm
Archibishop Sevretaray
____________________
[1] Cf.
VDq, 5.
[2] Cf.
Perfectae caritatis (= PC) 7; can. 674 CJC; Francis PP., Apostolic Constitution
Vultum Dei quaerere (= VDq
). De vita contemplativa monialium, in AAS CVIII (2016), p. 838, n. 5.
[3] Cf. PIUS PP. XII, Apostolic Constitution
Sponsa Christi Ecclesia (= SCE).
De sacro monialium instituto promovendo, in AAS XXXXIII (1951), pp. 5-23.
[4] Cf.
Statuta generalia monialium (= SGM), art. VI, in AAS XXXXIII (1951), p. 17.
[5] Cf. SCE, p. 12; SGM, art. VII, in AAS XXXXIII (1951), pp. 18-19.
[6] Cf. SCE, pp. 10-11.
[7] Cf. SCE, p. 12; SGM, art. VII, in AAS XXXXIII (1951), pp. 18-19.
[8] Cf. Pc 2.
[9] Cf. SCE, pp. 6-11.
[10] Cf. SCE, pp. 8-9.
[11] Cf.
VDq, 13-35.
[12] Cf.
VDq, 13-35.
[13] Cf.
VDq, 8.
[14] Can. 674 CJC.
[15] VDq, art. 14, §1.
[16] VDq, art. 14, §1.
[17] VDq, art. 14, §1.
[18] VDq, art. 9, §4.
[19] VDq, art. 9, §4.
[20] Cf. can. 620 CJC.
[21] Cf. can. 613, §2 and 620 CJC.
[22] Cf. can. 586, §1 CJC.
[23] Cf.
VDq, 28.
[24] Cf.
Ibidem.
[25] Cf. can. 610 CJC.
[26] Cf. can. 610 CJC.
[27] Cf. can. 607, §3 CJC.
[28] Cf. can. 667, §§2-3 CJC; cf.
VDq, 31.
[29] Cf. can. 609, §1 CJC.
[30] Cf. can. 609, §2 CJC.
[31] VDq, art. 8, §1.
[32] Ibidem.
[33] VDq, art. 8, §1.
[34] Cf. can. 610, §2 CJC.
[35] Cf.
VDq, art. 8, §1.
[36] Cf.
VDq, art. 8, §2.
[37] Cf.
VDq, art. 8, §2.
[38] Cf. can. 634, §1 CJC.
[39] Cf. can. 636 CJC.
[40] Exemption approved in specific form by the Holy Father.
[41] VDq, art. 8, §2.
[42] Cf.
VDq, art. 8, §3.
[43]
VDq, art. 8, §2.
[44] Cf.
VDq, art. 8, §1; John Paul II,
Consecrated Life.
Post-Synodal Apostolic Exhortation on the Consecrated Life (= VC) Roma, 25 March 1996, 36-37.
[45] Cf. can. 616, §1 and §4 CJC.
[46] Cf. can. 616, §2 CJC.
[47] Cf. can. 616, §2 CJC.
[48] Cf. can. 614 CJC.
[49] Cf. can. 615 CJC.
[50] Cf.
VDq, art. 9, §4.
[51] Cf. can. 625, §2 CJC.
[52] Cf. can. 628, §2 n. 1 CJC.
[53] Cf. can. 637 CJC.
[54] Exemption approved by the Holy Father in a specific form.
[55] Cf. can. 688, §2 CJC.
[56] Cf. can.699, §2 CJC.
[57] Cf. can. 586 CJC.
[58] Cf. can. 591 CJC.
[59] Cf. can. 678, §1 CJC.
[60] Cf. can. 392; can. 680 CJC.
[61] Cf. can. 394; can. 673; can. 674; can. 612 CJC.
[62] Cf. can. 683, §2 CJC.
[63] Cf. can. 1320 CJC.
[64] Cf. can. 609 CJC.
[65] Cf. can. 567 CJC.
[66] Cf. can. 630, §3 CJC.
[67] VDq art. 6, §2 CJC.
[68] Cf. can. 616, §1 CJC.
[69] Cf. can. 687 CJC.
[70] Partial derogation from can. 667, §4 CJC approved by the Holy Father in a specific form.
[71] Cf.
VDq, 28-30.
[72] Cf.
VDq art. 9, §2.
[73] Cf. can. 582 CJC.
[74] Cf.
VDq 30; art. 9, §3.
[75] Cf.
VDq art. 9, § 1.
[76] Cf. can. 582 CJC;
VDq, art. 9, §4.
[77] Cf.
VDq, art. 9, § 4.
[78] Cf.
VDq 30; art. 9, § 3.
[79] Exemption approved by the Holy Father in specific form.
[80] Cf. can. 616, §2 CJC
[81] Cf.
VDq, art. 9, §3.
[82] Exemption approved by the Holy Father in a specific form.
[83] Cf. VDq, art. 2, §2.
[84] Cf.
VDq, 36.
[85] Cf.
VDq, art. 3, § 3.
[86] Cf.
VDq, art. 7, § 1.
[87] Cf.
VDq, art. 3, § 4.
[88] Cf.
VDq, art. 8, § 1.
[89] Cf.
VDq, 9, §3.
[90] Cf.
VDq, art. 3, § 7.
[91] Exemption approved by the Holy Father in a specific form.
[92] Exemption approved by the Holy Father in a specific form.
[93] Cf.
VDq, art. 8, § 7.
[94] Cf. can. 184, §1 CJC.
[95] Cf.
VDq, art. 3 § 7.
[96] Cf.
VDq, art. 7 § 1.
[97] Cf. VDq, art. 3 § 3.
[98] Cf.
VDq, art. 3 § 7.
[99] Cf. can. 607, §3 CJC.
[100] Cf. Rm 12: 2.
[101] Cf. can. 667, §1 CJC.
[102] Cf. Mt 5: 14-15.
[103] Cf. Jn 13: 34; Mt 5: 3.8.
[104] Cf. Rm 6: 11.
[105] Cf
VDq 33; art. 12.
[106]
VDq, 33.
[107]
VDq, 34.
[108] Cf.
VDq, 31.
[109]
Exemption approved by the Holy Father in a specific form.
[110] Exemption approved by the Holy Father in a specific form.
[111] “It should be noted that the norm of can. 665, §1, on permanence
outside the Institute, does not regard enclosed nuns “Verbi Sponsa, n.
17, §2.
[112] Exemption approved by the Holy Father in a specific form.
[113] Exemption approved by the Holy Father in a specific form.
[114] Cf.
can. 686, §1 CJC.
[115] Cf.
VDq, 12-37.
[116] Can. 667, §3 CJC.
[117] Cf
. SPE art. IV, n. 1-2;
Inter praeclara VI – X.
[118] Cf.
VDq, 31.
[119] Cf.
VDq, 33.
[120] Cf. can. 667, §4 CJC.
[121] Cf. Pc 9.
[122] Cf. can. 667, §3 CJC.
[123] VC 59.
[124] Cf. can. 667, §2 CJC.
[125] Cf. can. 667, §1 CJC.
[126] Cf.
VDq, 31.
[127] VC 65.
[128] Fil 1 : 21.
[129] Ef 3 : 19.
[130] VC 66.
[131] Cf.
VDq, art. 3, §3.
[132] Cf. can. 661 CJC.
[133]
VDq, 13.
[134] VC
69.
[135] Cf.
VDq, 3, §1.
[136] Cf. VC 69.
[137] Cf. VC. 70.
[138] Cf. VDq art. 3, §1; 7, §1.
[139] Cf. VC 65.
[140]
VDq, 13.
[141] Cf.
VDq, 14.
[142] cf.
VDq, 34.
[143] Cf.
VDq, 24-27.
[144]
VDq, 23.
[145] VDq, 14.
[146] VDq, 14.
[147] Cf.
VDq, 32.
[148] Cf.
VDq, 35.
[149] Cf.
VDq, 34.
[150] VC 69;
Starting afresh from Christ, 15.
[151] VC 65.
[152] VC 65.
[153]
VDq, 15.
[154]
Starting afresh from Christ, 18.
[155] Cf.
VDq, 15.
[156] Cf. VDq, art. 3, §6.
[157] Cf.
VDq, art. 3, §5.
[158] Cf. VDq, 3, §7.
[159] Lk 14, 28.
[160] Cf. can. 597, §2 CJC.
[161] Cf. can 663, §4 CJC.
[162] Cf.
VDq art. 7, §1.
[163] Cf.
VDq art. 3, §3 e §4.
[164] Cf. can. 9 CJC.
