CONGREGATION FOR THE CONSECRATED LIFE
INSTITUTES
AND THE APOSTOLIC LIFE SOCIETIES
AND THE APOSTOLIC LIFE SOCIETIES
"COR ORANS"
APPLICATION INSTRUCTION OF THE APOSTOLIC
CONSTITUTION "VULTUM OF QUAERERE"
ON THE FEMALE CONTEMPLATIVE LIFE
ON THE FEMALE CONTEMPLATIVE LIFE
INTRODUCTION
A
prayerful heart in the Church and for the Church the female contemplative life,
guardian of gratuitousness and of rich apostolic fruitfulness, has always been
a visible witness of mysterious and multiform holiness and enriches the Church
of Christ with fruits of grace and mercy [1] .
With
his gaze turned to this peculiar form of the following of Christ, Pope
Pius XII , on 21 November 1950, published the Apostolic
Constitution Sponsa Christi Ecclesia [2] having
as its object the female monastic life. In this document, the Roman
Pontiff recognized the monasteries of nuns as true autonomous monasteries [3] and advocated the birth of the
Federations [4] as
structures of communion to overcome the isolation of the monasteries in order
to promote the preservation of the common charism and collaboration in various
forms of mutual aid, giving indications for the accommodata
renovatio [5] of
what was called the Institute of nuns, especially on the theme of
enclosure [6] . In
fact, Pope Pius XII anticipated for the
monasteries of nuns that the Second Vatican Council would ask a few
years later to all the religious institutes [7] .
As Pope
Pius XII himself recalled at the beginning of the
Apostolic Constitution which, almost as a historical introduction, delineates
the various phases of the female consecrated life in the Church [8] ,
over the centuries, the intention and the project of the founders , sanctioned
by the competent authority of the Church, has enriched the Church, Bride of
Christ, of a multitude of charisms, modeling various forms of contemplative
life in different monastic traditions and different charismatic families [9] .
The
peculiarity of the document, which dealt with the discipline / legislation
common to the Institute of nuns, 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 the Council Vatican II and the promulgation
of the Code of Canon Law, up to the present.
Indeed, Pope
Francis , promulgating June 29, 2016, the Apostolic
Constitution Vultum Dei quaerere to help
contemplatives reach the end of their specific vocation, invited to reflect and
discern on specific contents [10] related
to consecrated life in general and to monastic tradition in particular, but did
not intend to repeal the Sponsa Christi Ecclesia which
was only waived in some points [11] . Consequently, the
two papal documents are to be considered as legislation in force for
monasteries of nuns and must be read in a unitary perspective.
Pope
Francis , in the wake of what Pope
Pius XII taught and reaffirmed by the Second Vatican Ecumenical Council ,
intends to present in the Vultum Dei quaerere the intense and
fruitful path traveled by the Church in the last decades, in the light of the
teachings of the same Council and changed socio-cultural conditions [12] ,
reiterating that "the contemplative life of women has always
represented in the Church and for the Church the praying heart, guardian of
gratuitousness and rich apostolic fruitfulness and has been a visible witness
of mysterious and multiform holiness" [13] ] .
Consequently,
since Institutes wholly devoted to contemplation always occupy an eminent place
in the mystical body of Christ "no matter how urgent the necessity
of the active apostolate is, the members of such Institutes can not be called
to lend the help of their works in the various pastoral ministries " [14] .
By
mandate of the Holy Father [15] ,
the Congregation for Institutes of Consecrated Life and
Societies of Apostolic Life has drafted the present Application
Instruction of the Apostolic Constitution Vultum Dei quaerere , offering "to
the Church, with particular reference to the monasteries of the Latin
rite" [16] ,
Instruction that intends to make clear the provisions of the law, developing
and determining the procedures in the execution [17] .
GENERAL RULES
1.
With the name of nuns, according to the law, we mean, in
addition to the religious of solemn vows, those who profess simple vows in both
monasteries, both perpetual and temporary. The Church, among women
consecrated to God through the profession of the evangelical counsels,
designates the nuns only to the commitment of public prayer, which in its name
rises to God, as a praying community in the Divine Office to be celebrated in
chorus.
2.
The legitimate name of nuns is not opposed 1) the simple profession
legitimately issued in monasteries; 2) the exercise of joint apostolic
works in the contemplative life is by institution approved and confirmed by the
Holy See for some Orders, either for legitimate prescription or concession of
the Holy See in favor of some monasteries.
3.
All monasteries in which only simple votes are issued can ask the Holy See for
the restoration of solemn vows.
4.
The particular form of religious life that the nuns must faithfully live,
according to the charism of their own Institute, and to which they are destined
by the Church is the canonical contemplative life. The name of canonical
contemplative life does not mean the internal and theological one to
which all the faithful are invited by virtue of baptism, but the external
profession of religious discipline which, both through exercises of piety,
prayer and mortification, and for the occupations to which the nuns have to
wait, they are so ordered to inner contemplation that all life and all action
can easily and must be effectively imbued with the desire for it.
5.
For the Holy See in the present Instruction we mean the
Congregation for Institutes of Consecrated Life and Societies of Apostolic
Life.
6.
By the name of monastery sui juris we mean the religious house
of the female monastic community which, having the requisites for a real
autonomy of life, has been legitimately erected by the Holy See and enjoys
legal autonomy, according to the law.
7.
With the name of Federation of monasteries we mean a
structure of communion among several autonomous monasteries of the same
Institute, erected by the Holy See that approves the Statutes, because in
sharing the same charism the federated monasteries overcome isolation and
promote the regular observance and contemplative life.
8.
With the name of Association of monasteries we mean a
structure of communion between several autonomous monasteries of the same Institute
erected by the Holy See because, in sharing the same charism, the associated
monasteries collaborate among themselves according to the Statutes approved by
the Holy See.
9.
With the name of the Conference of monasteries we mean a
structure of communion between autonomous monasteries, belonging to different
Institutes and present in the same region, erected by the Holy See that
approves the Statutes, in order to promote contemplative life and favor
collaboration between monasteries in particular geographical or linguistic
contexts.
10.
With the name of Confederation we mean a structure of
connection between federations of monasteries, erected by the Holy See that
approves the Statutes, for the study of topics related to the contemplative
life in relation to the same charism, to give a single address and a certain
coordination of the activities of the individual Federations [18] .
11.
The name of the International Commission means a centralized
service and study body for the benefit of the nuns of the same Institute,
established or recognized by the Holy See, which approves the Statutes, for the
study of topics related to the contemplative life in relation to the same
charism [19] .
12.
With the name of the monastic Congregation we mean 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 superior
superior according to the law [20] ,
and a general chapter, which in the monastic Congregation is the supreme
authority, according to 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
particular nature and their own Statutes, approved by the Holy See.
14.
The provisions of the present Instruction for the Federation of Monasteries
apply congruent congru referring to the female monastic
Congregation, unless it is arranged otherwise by universal law and does
not otherwise arise from the context or nature of things.
CHAPTER ONE
THE AUTONOMOUS MONASTERY
THE AUTONOMOUS MONASTERY
15.
The monastery sui juris is a religious house that enjoys
juridical autonomy: its superior is a major superior [21] ,
her community is permanently constituted by the number and quality of the
members, for the right itself is the seat of novitiate and of formation, enjoys
public juridical personality and his goods are ecclesiastical goods.
16.
The Church recognizes to every monastery on the juris a proper
juridical autonomy, of life and 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 promotes the stability of life and the internal
unity of the community, guaranteeing the conditions for the life of the nuns,
according to the spirit and the nature of the Institute of belonging [23] .
18.
The juridical autonomy of a monastery of nuns, in order to obtain oneself, must
presuppose a real autonomy of life, that is the capacity 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, like every religious house, is kept in mind the usefulness
of the Church and of the Institute [25] .
I. The foundation
20.
The foundation of a monastery of nuns, bearing in mind the provisions of
n. 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 of a single monastery must be an expression of the maturity of
the community of a living and vital autonomous monastery, which is to generate
a new community capable of being, in turn, witness to the primacy of God,
according to the spirit and the nature of the Institute of belonging.
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 the discernment on the foundation of a new monastery by 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 of the foundation of a monastery of nuns must be prudently
considered, particularly 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 be built, it must be
considered whether the monastic life is already present, all necessary and
useful information must be acquired, especially on the presence and vitality of
the Catholic Church, on vocations to the consecrated life, on the meaning
religious in the population and on the possibility of future vocations for the
new foundation.
26.
In selecting the place of foundation, the necessary conditions must be ensured
in order to guarantee the nuns the possibility of a worthy sustenance, to
regularly conduct the contemplative life in the monastery [26] and
to foster relations among the monasteries.
27.
When 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
identification of a priest who has the competence and spiritual sensitivity to
accompany the community. of a monastery of nuns.
28.
In the choice of the place of foundation, the aspect of separation from the
world must be particularly expected and cared for, awaiting the public witness
that the nuns are obliged to render to Christ and the Church in the
contemplative life, according to the nature and purpose of 'Institute of
belonging [27] ,
in the discipline of the enclosure, provided for 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
written consent of the diocesan bishop [ 29] and
the authorization of the Holy See.
30.
The foundation enjoys no autonomy but, until the canonical erection of a
monastery on the juris , is entirely dependent on the founding
monastery or the Federation.
31.
The local superior of the foundation is a nun of solemn vows, suitable to
exercise the service of authority, appointed by the major superior of the
founding monastery or by the federal president, in accordance with the law
proper.
32.
The nuns of the foundation, who freely have to adhere in writing to this
project, retain the chapter 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 a novitiate in the presence
of a community of at least five professed solemn vows, assured the presence of
a nun of solemn vows, legitimately appointed by the Major Superior of the
founding monastery or by the Federal President, who performs the task of novice
teacher.
34.
If the foundation was carried out by a single monastery, until the time of 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 universal and proper
law.
35.
If the foundation was made by the Federation, until the time of the
establishment of an autonomous monastery, candidates are admitted to the
novitiate, novices to temporary profession and temporary professions to solemn
profession by the Federal President, with the consent of the Council Federal,
after consultation with 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 has no conventual chapter, but a local chapter
and until the time of the establishment of an autonomous monastery, the
profession will be issued for the founding monastery - or for another reference
monastery established by the federal president at the time of foundation part
of the Federation - although in view of the future erection of a new autonomous
monastery.
37.
The foundation, if erected in the novitiate, becomes a place of formation also
for temporary professed, therefore it must be ensured the presence of a nun of
solemn vows legitimately appointed by the Major Superior of the founding
monastery or by the Federal President, who performs the task of a trainer.
38.
It is established that the appropriate time between the foundation and
establishment of a monastery of nuns is at most fifteen years. 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 the end,
according to the law.
II. The canonical erection
39.
A monastery of nuns is erected in a monastery on the juris at
the request of the community of the founding monastery or by 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, "provided that
most are not of advanced age" [32] ;
b)
in addition
to the number, special skills are required in some nuns of the community, who
must be able to assume: as superior, the service of authority; as a
trainer, initial formation of candidates; as a treasurer, the
administration of monastery assets;
c) rooms suited to the
lifestyle of the community, to ensure that the nuns can regularly conduct the
contemplative life according to the nature and spirit of the Institute they
belong to;
d) economic
conditions that guarantee the community to provide itself for the needs of
daily life.
These
criteria must be considered in their entirety and in an overview [33] .
40.
It is up to 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 acquiring other information.
41.
We must not proceed with the erection of a monastery of nuns if prudently we do
not think we can adequately provide for the needs of the community [34] and
there is no certainty of the stability of the monastery.
42.
Having seen the particular apostolate of the contemplative communities with the
witness of their consecrated life, which the nuns are called to render to
Christ and the Church, and the eminent place that they occupy in the Mystical
Body of Christ, the nuns can not be called to to lend the help of their work in
the various pastoral ministries or to accept them.
43.
The autonomy of life, a constant prerequisite for maintaining legal autonomy,
must be constantly verified by the Federal President [35]who,
when in a monastery in his judgment the autonomy of life is lacking, is obliged
to inform the Holy See in view of the appointment of the ad hoc Commission [36] .
44.
The autonomous monastery is governed by a Major Superior, designated in
accordance with its own law.
45.
When in an autonomous monastery the professed of solemn vows arrive at the
number of 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 with a view to appointing the ad hoccommission [37] and
who has the right to preside over the elective chapter, subject to
authorization from the Holy See, will appoint an administrator superior, after
to have heard the members of the community individually.
46.
The autonomous monastery has the capacity to acquire, to possess, to
administer and to dispose of temporal goods, according to the norm of universal
law and precisely [38] .
47.
The assets of the autonomous monastery are administered by a nun of solemn
vows, with the office of treasurer, constituted according to the law proper 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 the benefactors and the work of the community, as
necessary and useful means to achieve the proper ends of the Institute of
belonging, always respecting the needs of the profession. of the Evangelical
Council of poverty by public vote.
49.
Extraordinary acts of administration are those that exceed the usual needs for
the maintenance and work of the community and for the normal maintenance of the
monastery buildings.
50.
Within the ordinary administration, the major superior and the treasurer of the
monastery are charged and perform valid administrative acts within the confines
of their office.
51.
For the expenses and acts of extraordinary administration it is necessary the
authorization of the Council of the monastery and of the conventual chapter
according to the value of the sum, to be determined in the proper law.
52.
Notwithstanding the can. 638, §4 CJC, for the validity of the alienation
and of any other store from which the patrimonial situation of the monastery
could suffer damages, the written license of the Major Superior is required
with the consent of the Council or of the conventual chapter, according to the
value of the sale and the store, and the opinion of the Federal President [40] .
53.
In the case of a shop 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 things for historical and artistic value, the license of the Holy See
is also required.
III. The 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 on the
juris which presents only an asserted autonomy, but in reality very
precarious or, in fact, non-existent.
55.
Affiliation is a legal support that must assess whether the inability to manage
the life of the autonomous monastery in all its dimensions is only temporary or
irreversible, helping the community of the affiliated monastery to overcome
difficulties or dispose what is necessary to achieve the suppression of this
monastery.
56.
The Holy See in these cases is responsible for evaluating the advisability of
setting up an ad hoc commission formed by the Ordinary,
the President of the Federation, the Federal Assistant and the Major Superior
of the monastery [41] .
57.
With affiliation, the Holy See suspends the status of
autonomous monastery, making it donec aliter provideatur house
dependent on another autonomous monastery of the same Institute or the
Federation, as established in this Instruction and any other provisions on the
matter given by the same Holy See.
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,
appointed ad nutum by the major superior of the autonomous
monastery or by the federal president [42] ,
with the consent of the respective council, hearing the nuns of the affiliated
monastery community. 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,
novices to temporary profession and 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 Federal President with the consent of
his Council.
62.
The profession will be issued for the affiliated monastery.
63.
During the time of affiliation, the economy of the two monasteries is
distinctly administered.
64.
The celebration of the conventual chapters is suspended in the affiliated
monastery, but the possibility of calling local chapters remains unaffected.
IV. The translation
65.
Translation means the transfer of a monastic community from one's seat to
another for just cause, without changing the legal status of
the monastery, the composition of the community and the owners of the various
offices.
66.
To perform the translation it is necessary:
-
obtain a decision of the conventual chapter of the monastery taken by a
majority of two thirds of the votes;
-
to notify the bishop in good time in whose diocese the monastery to leave is
located;
-
obtain the prior written consent of the bishop of the diocese where the
community of nuns moves;
-
submit the request for translation to the Holy See, engaging in the transfer of
assets owned by the monastery community to the observance of the canonical and
civil norms on the matter.
V. The deletion
67.
Affiliation can be an opportunity for recovery and rebirth when life autonomy
is partially compromised. If the situation of incapacity is irreversible,
the solution, painful as necessary, is the suppression of the monastery.
68.
A monastery of nuns that fails to 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
of the Church and of the Church. Institute to which the monastery belongs.
69.
In these cases it is up to the Holy See to evaluate the opportunity to set up
an ad hoc commission formed by the Ordinary, the
President of the Federation, the Federal Assistant and 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 governance
and training, the lack of candidates for several years, the 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 acquired the opinion of
the diocesan bishop [45] and,
if it seems appropriate, after hearing the opinion of the Federal President, of
the religious assistant and of the religious order, if the monastery is
associated with norm of the can. 614 CJC.
72.
The assets of the suppressed monastery, respected the wishes of the founders
and donors, follow the surviving nuns and go proportionally to the monasteries
that receive them, except for other provision of the Holy See [46] which
may, in individual cases, portion of the assets to be attributed to charity, to
the particular church within whose confines the monastery is placed, to the
Federation and to the "Fund for the nuns" .
73.
In case of suppression of a totally extinct monastery, when there are no
surviving nuns, except for other provision of the Holy See [47] ,
the destination of the properties of the suppressed monastery, in compliance
with the canonical and civil norms, go to the respective superior 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.
YOU. Ecclesial vigilance on the
monastery
74.
In each structure of communion or government in which the female monasteries
can be configured, they are guaranteed the necessary and proper supervision,
exercised principally - but not exclusively - through the regular visitation of
an authority external to the monasteries themselves.
75.
Under the universal and proper law, the service of supervision is:
1.
to the President of the female monastic congregation in reference to the
communities of the congregation monasteries;
2.
to the major superior of the male consociation institute, which is called the
religious Ordinary, in reference to the community of the female monastery
legally associated, according to the law [48] ;
3.
to the diocesan bishop in reference to the communities of monasteries entrusted
to his particular vigilance according to the law [49]present
in his own particular church.
76.
Each female monastery is entrusted with the supervision of a single authority,
since the simultaneous and cumulative regime of " double
dependence ", that is, of the bishop and of the regular superior,
present in various canons of the Code of Law, is no longer present in the
Code of Canon Law. Canon Law of 1917.
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
deduced from the Constitutions of the female monastic Congregation, approved by
the Holy See.
78.
As regards the monasteries of legally 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 the
rights and duties must be defined. of the superior consociante and of the
associated female monastery, according to their own spirituality and their
traditions.
79.
The legal association of monasteries of nuns to the corresponding male
order [50] should
be encouraged as far as possible, in order to protect the identity of the
charismatic family.
80.
Congregated monasteries and legally associated monasteries remain bound to the
diocesan bishop according to what is established by universal law and reported
in n. 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 of the monastery community mainly
in the cases established by universal law, as the diocesan bishop:
a) presides over the
conventual chapter that elects the Major Superior [51] ;
b) performs the
regular visit of the monastery, including as regards internal discipline [52] ,
taking into account the provisions of the present Instruction;
c) examines, as
ordinary of the place, the annual report of the economic administration of the
monastery [53] ;
d) by way of
derogation from can. 638, §4 CJC, gives, as ordinary of the place, written
consent for particular administrative acts, if established by proper law [54] ;
e) confirms the
pardon of the definitive exit from the monastery, granted to a temporary
professed vows by the Major Superior with the consent of her Council [55] ;
f) issues the decree
of resignation of a nun, even of temporary vows [56] .
82.
These cases, expressed to delineate the scope and modalities of the particular
vigilance of the diocesan bishop, form the basis of the scope and supervision
by the religious Ordinary of the Associate Institute on the juridically
associated female monastery and must be present in the Constitutions of the
monastery associated.
VII. Relations between the monastery
and the diocesan Bishop
83.
All female monasteries, subject to internal autonomy [57] and
any 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 he 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 the proper nature [61] ;
b) the diocesan
bishop [62] ,
on the occasion of the pastoral visitation or other paternal visits and even in
case of necessity, can take appropriate solutions himself [63] when
he observes that abuses exist and after the summons made to the major superior
do not they 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 an ordinary de place, in the appointment of the
chaplain [65] and,
always as an ordinary de place, in the approval of the ordinary
confessors [66] . All
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, expressing his
opinion [68] ;
f) to the diocesan
bishop, as ordinary of the place, and to his superiors the nun exclaustrata
refers remaining under their dependence and care [69] ;
g) the diocesan
bishop has the right for just cause to enter the enclosure and to allow other
persons to enter it with the consent of the major superior [70] .
84.
For the congregation monasteries and associated monasteries, the points of
pastoral care described above constitute the only possible forms of
intervention by the diocesan bishop, since the rights / duties of the President
of the Congregation for the congregation monasteries and the rights / must be
safeguarded. Duties of the religious Ordinary of the Associative Institute
towards the associated monastery.
85.
For the 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 the particular vigilance,
referred to in n. 81 of the present Instruction.
CHAPTER TWO
THE FEDERATION OF MONASTERIES
THE FEDERATION OF MONASTERIES
I. Nature and purpose
86.
The Federation is a structure of communion between monasteries of the same
Institute erected by the Holy See because monasteries that share the same
charism do not remain isolated but keep it in fidelity and, by fraternal mutual
support, live the undeniable value of communion [71] .
87.
The Federation is made up of several autonomous monasteries that have
affinities 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
the 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, for the source from which it derives and
for the authority from which it directly depends and is rectum, is of
pontifical right, according to canon law.
91.
The Statutes of the Federation must conform not only to what is established by
this Instruction, but also to the nature, the laws, the spirit and the
traditions of the Institute of belonging.
92.
The Federation, in accordance with this Instruction and its Statutes, in the
peculiarity of its own charism, promotes the contemplative life in the
monasteries, guarantees aid in initial and ongoing formation, as well as the
exchange of nuns and material goods [74 ] .
93.
According to the provisions of the Apostolic Constitution Vultum Dei quaerere , all
monasteries must initially enter a Federation. A monastery, for special
reasons, objective and motivated, with the vote of the conventual chapter can
ask the Holy See to be exempted from this obligation. The granting of this
dispensation is reserved to the Holy See [75] . 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 the canonical erection has been obtained, the Federation seeks legal
recognition also in the civil sphere and places the registered office 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 themselves [76] to
give a single address and a certain coordination to the activity of the single
Federations.
96.
The Holy See can institute or approve for each Institute an International
Commission with the purpose of encouraging the study of themes related
to the contemplative life in relation to one's own charism [77] .
97.
The legitimately established Federation is a public juridical person in the
Church and is therefore capable of acquiring, possessing, administering and
alienating temporal, movable and immovable goods, which are ecclesiastical
goods, in accordance with 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 made through contributions,
gifts, loans that monasteries offer for other monasteries that find economic
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 own ends.
101.
Each Federation constitutes an economic fund (federal bank) to be able to carry
out the federative purposes. This fund serves to cover the ordinary
expenses of the Federation itself and those relating to the training of nuns at
the federal level, to support the necessities of subsistence and health of the
nuns, to maintain the buildings and to support the new foundations.
102.
The economic fund is nourished by the free donations of the monasteries, by the
donations of benefactors and by the revenues deriving from the alienation of
the assets of the suppressed monasteries, as established by the present
Instruction [78] .
103.
The Federation's economy is managed by the Federal Council, presided over by
the Federal President, who makes use of the collaboration of the Federal
Economist.
104.
Within the ordinary administration, the Federal President and the Treasurer of
the Federation are charged and perform valid administrative acts within the
confines of their office.
105.
For the 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 from which it is necessary to have the
authorization of the Federal Council and the Federal Assembly.
106.
If it is a store 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
things for historical and artistic value, the Holy See's license is also
required.
107.
For the validity of the sale and any other store from which the financial
situation of the Federation could suffer damage, the written license of the
Federal President is required with the consent of the Council or the Federal
Assembly, depending on the value of the store, established in its own law.
108.
Notwithstanding the 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 good to be alienated, always and
exclusively require the written permission of the Holy See [79] .
109.
Unless otherwise provided by the Holy See [80] ,
the President of the Federation disposes of the proceeds of 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 basis of the present
Instruction [ 81] in
accordance with universal and proper law.
111.
Notwithstanding the can. 628, §2, 1 ° CJC, the President of the
Federation, within the established time, accompanies the Regular Visitor in the
canonical visit to the federated monasteries as a convent [82] .
112.
The President of the Federation, when it comes to the canonical visitation to
the community of his own monastery, will delegate a Federal Councilor as a
convent of the Regular Visitor.
113.
The President of the Federation, whenever the need requires it, can visit the
communities of the federated monasteries accompanied by a co-visitor, chosen in
turn between the Councilors, and the Economer of the Federation.
114.
All other visits - maternal or sororal - are agreed 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
to the cases and situations that emerged during the visit and altogether
informs the Holy See.
116.
The President of the Federation, during the canonical visit, verifies how the
matters contained in the points listed in n. 12 and developed in
nos. 13-35 of the Apostolic Constitution Vultum Dei quaerere , have
lived [83] and
if the related application rules, decided in the Federal Assemblies, are
observed.
117.
The President of the Federation particularly watches over initial and ongoing
formation in the monasteries, how this is in conformity with the charism of
one's own Institute, so that each community is like a beacon that illuminates
the path of the men and women of our time [84] . At
the end of the visit, he will inform the Holy See about the real possibilities
that the monastery has of guaranteeing initial formation or not.
118.
The formation of the formators and their collaborators is entrusted in part to
the monasteries and partly to the Federation, therefore the President of the
Federation is called to strengthen formation at the federal level [85] and
to demand the participation of all those who exercise the service of the
training; if this does not happen, he will refer the matter to the Holy
See.
119.
The President of the Federation carries out the training provided for by the
Federal Assembly for those who are called to exercise the service of
authority [86] and
request its participation; if this does not happen, he 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 training
courses of the formators and their collaborators, as well as those who are
called to exercise the service of authority, establishing the duration of such
courses in such a way that they do not detract from the needs of the
contemplative life [87] and
the community.
121.
When an autonomous monastery no longer possesses a real autonomy of life [88]
it is up to the President of the
Federation to report the matter to the Holy See.
122.
When the Major Superior of a monastery denies to a nun the consent for the
passage to another monastery of the same Institute, the President of the
Federation, having made due discernment with her Council on the matter,
communicates this to the Holy See, which 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 only on what is ascribed to it by the
present Instruction [89] and
possibly established in the Statutes, however the President of the Federation
may consult it whenever he sees fit.
125.
The Federal Council is consulted by the President of the Federation 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 the choice of the most appropriate
times and places where to hold the specific training courses of the formators
and their collaborators, as well as those who are called to exercise the
service of authority.
127.
The Federal Council collaborates with the President of the Federation in the
drafting of 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 period.
128.
The Federal Council is consulted by the President of the Federation 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 the initial common formation [90] . Likewise,
for serious reasons, he expresses his consent for the removal of the Federal
Formator.
130.
Notwithstanding the can. 686, §2 CJC, the Federal Council gives its
consent for the request of the indult of exclaustration of a nun of solemn
vows, after the year granted by the Major Superior of the monastery, until the
completion of three years [91] .
131.
Il Consiglio federale dà il proprio consenso per la richiesta di proroga
dell’indulto di esclaustrazione di una monaca di voti solenni da richiedere
alla Santa Sede[92].
La Presidente federale, prima di presentare la questione al Consiglio Federale,
deve acquisire il parere scritto della Superiora maggiore della monaca professa
di voti solenni che chiede la proroga dell’indulto, espresso collegialmente
insieme al Consiglio del monastero, previo consenso dell’Ordinario del luogo
dove la monaca dovrà dimorare, ed acquisito il parere del Vescovo diocesano o
dell’Ordinario religioso competente.
132.
The Federal Council assumes the functions of the Council of the autonomous
monastery when the latter, through affiliation, is entrusted to the President
of the Federation 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 between the 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 that harmonises with it. , except that no
Federation of monasteries of nuns or Confederation of Federations represents
the entire Institute.
134.
Participate by right in the Federal Assembly, the Federal President, the
Federal Councilors, the Federal Economics, the Major Superior and a Delegate of
each autonomous federated monastery, elected by the conventual
chapter; the Federal Secretary acts 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
steps taken and to take 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 expiry of the six-year period or the completion
of the three-year term.
139.
The Extraordinary Federal Assembly is convened by the President two months
before his celebration.
140.
Coming to cease the office of Federal President, by death or in the other ways
provided for by law [94] ,
the first Councilor convenes, within one month of office, the extraordinary
Federal Assembly, to be celebrated within two months from the
convocation. In this case, the Federal Councilors and the Federal
Treasurer are elected again.
141.
The Federal Assembly:
a) receives the
Federal President's report on the state of the Federation and individual
monasteries;
b) elect the Federal
President and the Federal Council;
c) elect the Federal
Economics;
d) deals with matters
of major importance;
e) takes decisions
and issues norms that all the nuns are obliged to observe, after the definitive
approval of the Holy See;
f) develops for a
six-year period the common training courses that each community undertakes to
carry out;
g) promotes the
creation of new foundations and the methods to implement them, both as single
monasteries and as a Federation;
h) identifies a
monastery as the seat of initial common formation for the monasteries of the
Federation [95] ;
i) establishes a formative
project 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 Treasurer, elected
by the Federal Assembly for six years.
143.
The Federal Economics has the responsibility to carry out what is established
by the Federal Council and collaborates with the President of the Federation,
in the context of the Regular Visit, in verifying the economic 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 President of the Federation and stays 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 chosen monastery as
the registered office of the Federation and in it keeps the documents and keeps
the archive of the Federation up to date.
146.
On the recommendation of the President of the Federation, the Federal Secretary
draws up the agenda and convenes the Federal Council, during which he acts as
an actuary.
147.
The Federal Secretary, on the recommendation of the President of the
Federation, prepares the Federal Assembly.
148.
The Federal Formator [98] is
appointed ad nutum by the President of the Federation with the
consent of the Federal Council. The Federal Formator may be removed from
her office, for serious reasons, by the President of the Federation with the
consent of the same Council.
YOU. The religious assistant
149.
The Assistant of the Federation represents the Holy See to the Federation, but
not to the individual monasteries that comprise it, and carries out its task
faithfully following the provisions relating to its office and carrying out the
task received within the limits of its competence .
150.
The Assistant of the Federation, as 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 Assistant of the Federation 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 by
assisting with its own Council the President in the conduct of the Federation
especially in training at the federal level and in solving the most important
economic problems.
152.
The appointment of the Assistant of the Federation 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 President of the Federation, within the established time, is obliged to
present to the Holy See the names of three possible candidates for the office
of Assistant of the Federation, attaching the results of the previous
consultations of the communities of the single monasteries of the Federation,
the curriculum vitae of each candidate, his own opinion and
that of the Council of the Federation, the authorization from the Ordinaries of
the candidates. The Holy See reserves itself, in the manner deemed most
appropriate and convenient, to integrate information concerning candidates to
the office of Assistant.
155.
The Federation Assistant must send a brief report every year on his / her work,
on the progress of the Federation, indicating 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
SEPARATION FROM THE WORLD
I. Notion and relevance for the
contemplative life
156.
Starting from the codicial dictate [99] ,
it is reiterated that the separation from the world characterizes the nature
and the purposes of the Institutes of religious consecrated life and
corresponds to the Pauline dictate of not conforming to the mentality of this
century [100] ,
fleeing every form of worldliness.
For
religious life, enclosure is an obligation common to all Institutes [101] and
expresses the material aspect of separation from the world - of which, however,
does not exhaust its scope - contributing to the creation of an atmosphere in
every religious house and an environment favorable to recollection, necessary
for the life of each religious institute but especially for those dedicated to
contemplation.
157.
In the contemplative life of the nuns particular attention deserves the aspect
of separation from the world 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 the most important way, in
order to keep the heart constantly turned towards the Lord, in asceticism and
in the fervid progress of spiritual life, is nothing but a tendency to the
heavenly Jerusalem, a anticipation of the eschatological Church, fixed in the
possession and contemplation of the face of God.
159.
The community of the monastery of nuns, placed as a city on the mountain and
lucern on the lucerniere [102] ,
despite the simplicity of its life, visibly depicts the goal towards which the
entire ecclesial community walks, ardent in action and dedicated to the
contemplation, advances on the paths of time with a gaze fixed on the future
recapitulation of everything in Christ.
160.
The material aspect of separation from the world has a particular manifestation
in the enclosure, which is the place of the Church's intimacy because, in the
light of the particular vocation and ecclesial mission, the enclosure of the
contemplatives responds to the need, perceived as a priority , to be with the
Lord.
161.
The term enclosure refers to the monastic space separated from the outside and
reserved for the nuns, in which only the presence of strangers can 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 enclosure evokes that cell of the heart in which each one
is called to live 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 interiorization of Gospel values [103] .
163.
The enclosure is not only an ascetic means of immense value, but a way of
living the Easter 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 enclosure must be understood in a positive
sense as a space for the use and intimacy of the nuns living the contemplative
life, a space of domestic and family life, within which the community lives the
fraternal life in its most intimate dimension.
165.
In the monasteries of nuns, the enclosure, in a privative sense is to be
considered as a space to be protected, to avoid access by strangers.
166.
The modality of the separation from the outside of the space exclusively
reserved for the nuns must be material and effective, not only symbolic or
spiritual. It is the responsibility of the Conventual Chapter of the
monastery to determine how to separate from the outside.
167.
Every monastery is obliged to maintain with utmost care its mainly or
predominantly contemplative physiognomy, engaging in a special way to create
and live a field of external and interior silence in prayer [105] ,
in asceticism and fervent spiritual progress, in an accurate 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
enclosure of noise, news and of words. Recollection and silence is of
great importance for the contemplative life as " the necessary
space for listening and ruminating the Word and the presupposition for a gaze
of faith that grasps the presence of God in personal history and in that of the
sisters [...] and in the events of the 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, " so that they are at the service of contemplative
life and necessary communications, and not an occasion for dissipation. o
avoidance of fraternal life in fraternity, neither harm for your vocation, nor
obstacle for your life entirely dedicated to contemplation " [107] .
170.
The use of the means of communication, for the sake of information, formation
or work, may be allowed in the monastery, with prudent discernment, to be of
common utility, according to the provisions of the Conventual Chapter contained
in the community life project.
171.
The nuns take care of the proper information on the Church and the world, not
with the multiplicity of news, but knowing how to grasp its essential in the
light of God, to bring them into prayer in harmony with the heart of Christ.
III. The enclosure
172.
Every single monastery of nuns or female monastic Congregation, according to
can 667, §3 CJC and of the present Instruction, follows the papal enclosure or
defines it in the Constitutions or in another code of proper law, respecting
its own character [108
] .
173.
The diocesan Bishop or the religious Ordinary supervise the observance of the
enclosure in the monasteries entrusted to their respective care, helping the
Superior, who is responsible for immediate custody.
174.
Notwithstanding the provisions of can. 667, §4 CJC, the diocesan Bishop,
as well as the religious Ordinary, does not intervene in granting the
dispensation from the enclosure [109] .
175.
Notwithstanding the provisions of can. 667, §4 CJC, the dispensation from
the enclosure 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.
Repealed the limitation in the Instruction Verbi Sponsa [111] , for
a just cause the Major Superior, according to the norm of can. 665, § 1
CJC, with the consent of its Council, can authorize the absence from the nun's
convent of solemn vows not for more than a year, after hearing the diocesan
Bishop or the competent religious Ordinary.
177.
Notwithstanding the can. 686, §2 CJC, the Major Superior, with the consent
of her Council, can grant the pardon of exclaustration to a nun professed by
solemn vows, not for more than a year, subject to the consent of the Ordinary
of the place where the nun is to to remain, after having obtained the opinion
of the diocesan Bishop or of the competent religious Ordinary [112] .
178.
Notwithstanding the can. 686, §2 CJC, an extension of the pardon of
exclaustration can be granted by the Federal President, with the consent of his
Council, to the nun professing solemn vows of a monastery of the Federation for
a period not exceeding 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 asking for the extension of the indult, expressed
collegially together with the Council of the monastery, with prior consent of
the Ordinary of the place where the nun will have to abide, and 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 Visitors are obliged 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, for the highest esteem that nourishes towards their vocation,
encourages the nuns to live faithfully and with a sense of responsibility the
spirit and discipline of the enclosure to promote in the community a fruitful
and complete orientation towards the contemplation of God One and Trino.
IV. Papal enclosure
183.
The papal enclosure, established in 1298 by Boniface VIII, is that
"in conformity with the norms given by the Apostolic See " [116] and
excludes external tasks of apostolate.
184.
If Pius XII had distinguished it in major and minor papal enclosure [117], the Code
of Canon Law recognizes one type of papal enclosure, which is observed
in the monasteries of nuns devoted entirely to contemplative life [118] .
185.
The papal enclosure, for the nuns, has the meaning of a recognition of the
specificity of wholly contemplative life which, individually developing the
spirituality of the marriage with Christ, becomes a sign and realization of the
exclusive union of the Bride Church with her Lord.
186.
A real separation from the world, more marked by silence and solitude [119] ,
express and protect 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 a papal enclosure, must be fundamentally
ordered to the attainment of the union with God in contemplation.
188.
An Institute is considered wholly contemplative life if:
a ) its members
direct all interior and exterior activity to the intense and continuous search
for union with God in the monastery and for the contemplation of his face;
b ) 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 ) implements the
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 universal and proper law, in line with the
Institute's charism.
V. Normative about papal enclosure
189.
Given the variety of Institutes devoted to wholly contemplative life and their
traditions, in addition to what is established in this Instruction, some
modalities of separation from the world are left to the Constitutions or to
other codes of the Institute's own law which, in line with their own charisma
can also establish stricter rules concerning the enclosure, which must be
approved by the Apostolic See.
190.
The law of papal enclosure extends to the dwelling and to all the interior and
exterior spaces of the monastery reserved exclusively for nuns, in which only
the presence of strangers can be admitted if necessary. 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 the liturgical celebrations in the church
or oratory of the monastery or in the lectio divina does not
allow the exit of the nuns from papal enclosure or the entry of the faithful
into the nuns' chorus, except in special cases at the judgment of the
conventual Chapter.
192.
By virtue of the papal enclosure law, the nuns, novices and postulants must
live within the enclosure 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 seclusion of the monastery, except for the foreseen cases.
193.
In the monasteries of wholly contemplative life, the legislation on the
separation from the world of the 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 a license 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 a requirement to protect the conditions required for
entirely contemplative life and, from 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 immediately guard the
enclosure, 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 entrance and exit from the papal enclosure, evaluating with prudent
discretion the necessity, in the light of the wholly contemplative vocation, as
established by the Constitutions or other text of proper law present
Instruction.
198.
It is up to the major superior of the monastery with papal enclosure to appoint
a nun professing solemn vows for the service of the porter's lodge and, if the
right 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 enclosure, so that secondary or subjective
motivations do not prevail over the purpose of this type of separation.
200.
The exit from the papal enclosure, unless particular indults of the Holy See or
in case of danger, is permitted by the Major Superior in ordinary cases
concerning the health of the nuns, the assistance of the sick nuns,
participation in courses or meetings of initial and permanent formation
organized by the Federation or by another monastery, the exercise of civil
rights and those needs of the monastery which can not be provided in any other
way.
201.
To send the novices or professed temporary vows, when necessary, to perform
part of the 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 the his consent, with the intervention of the
Council or of the Conventual Chapter according to the Constitutions or of
another code of proper law.
202.
Entry into the papal enclosure is permitted, subject to special indults of the
Holy See, to the Cardinals, who may bring with them someone accompanying them,
to the Nuncios and Apostolic Delegates in places subject to their jurisdiction,
to the Visitors during the Visit canonical, 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 papal enclosure is permitted, subject to the permission
of the Superior:
-
to the presbyter to administer the sacraments to the sick, to assist those who
are long or seriously ill, to celebrate the Mass for them sometimes, for
liturgical processions and funerals;
-
to those whose jobs or skills are necessary to cure 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.
YOU. The enclosure defined in the
Constitutions
204.
The monasteries which associate the activities of the contemplative life with
the benefit of the people of God or practice wider forms of hospitality in line
with the tradition of their own institute, define their enclosure in the
Constitutions or in another code of proper law.
A. Constitutional clausura
205.
The constitutional enclosure, which has replaced the papal enclosure of Pius
XII in the Code of Canon Law, is a type of enclosure aimed at nuns who profess
the contemplative life by associating " some legitimate work of
apostolate or Christian charity " [121] .
206.
The term constitutional enclosure refers to the monastic space separated from
the outside which, at the very least, must include that part of the monastery,
gardens and gardens reserved exclusively for nuns, in which only in case of
necessity can the presence of strangers. 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 enclosure, "appropriate to the proper character and
defined by the Constitutions" [122] is
approved by the Apostolic See which approves the Constitutions or another code
of the Institute's own law.
B. Monastic enclosure
208.
To the expressions papal enclosure and constitutional
enclosure , known by the Code of Canon Law, St. John Paul II in the
post-synodal Apostolic Exhortation Vita Consecrata [123] had
added a third, the monastic enclosure.
209.
Before Consecrated Life, this expression had been used to
define the enclosure of the monks [124] ,
more rigorous than that common to all the religious [125] ,
but less rigid than the papal one and comparable, in some respects, to the
constitutional enclosure of the nuns.
210.
For monasteries of contemplative nuns, the monastic enclosure, while retaining
the character of a more rigorous discipline than the common one, makes it
possible to associate the wider function of divine worship with wider forms of
welcome and hospitality [126] .
211.
The monastic enclosure, as described in the Constitutions or in another code of
proper law, is a peculiar expression of the constitutional enclosure.
VII. Regulations regarding
constitutional enclosure
212.
Compete with the superior of the monastery, with the consent of his council, to
determine clearly the scope of the constitutional enclosure, to delimit it and
to modify it for just cause.
213.
By virtue of the law of constitutional enclosure, the nuns, novices and
postulants must live within the enclosure of the monastery, and it is not
lawful for them to escape, except in the cases contemplated by law, nor is it
permissible for anyone to enter the of the cloister of the monastery outside
the foreseen cases and without the permission of the superior.
214.
The participation of the faithful in the liturgical celebrations in the church
or in the monastery or in the lectio divina in another
suitable place of the monastery allows the nuns to leave the constitutional
enclosure remaining within the same monastery while the entrance is still
forbidden of the faithful in the part of the house subject to this type of
enclosure.
215.
Every nun is co-responsible and must contribute, with great esteem of silence
and solitude, to ensure that the external regulation of constitutional
enclosure preserves that fundamental inner value, through which enclosure is a
source of spiritual life and witness of presence. of God.
216.
They can enter the constitutional enclosure, with the consent of the Major
Superior of the monastery:
a) the people
necessary to serve the community from a spiritual, formative and material point
of view;
b) the nuns of other
communities who are passing through or guests in the monastery;
c) young people in
vocational research.
217.
The Major Superior of the monastery may permit exits from the constitutional
enclosure for a just cause, taking into account the indications given by
the present Instruction.
218.
The Superior of the convent with constitutional enclosure nominates nuns for
the service of the porter's lodge and of the guesthouse and authorizes some
nuns to work in the monastery's works or laboratories outside the enclosure,
regulating their stay outside it.
CHAPTER FOUR
TRAINING
TRAINING
219.
The nun becomes with full right a member of the community of the
monastery on the juris and participates of her spiritual and
temporal goods with the profession of solemn vows, free and definitive answer
to the appeal of the Holy Spirit.
220.
The candidates place themselves in solemn profession through the various stages
of monastic life, during which they receive adequate formation and, although in
different degrees, form part of the monastery community.
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 their own charisma, the footsteps of Christ, as his
disciple, under the action of the Holy Spirit.
222.
While the acquisition of knowledge remains important, formation in consecrated
life, and especially 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] ,
until one can say with St. Paul: "for me, living 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 question of acquiring notions, but rather of "knowing
the love of Christ that overcomes all knowledge" [129] . All
this makes the formation process last a lifetime and every nun always feels in
formation.
224.
Formation as a continual process of growth and conversion that involves the
whole person must foster the development of the human, Christian and monastic
dimension of the candidates and nuns, radically living the Gospel, so that
one's life becomes one prophecy.
225.
Formation to contemplative monastic life must be integral, that is, taking the
person as a whole into account so that he develops his 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, permanent or continuous training.
226.
Contemplative monastic formation must be organic, gradual and coherent in its
various stages, since it is called to promote the development of the person in
a harmonious and progressive way, in full respect of the singularity 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 taking on and internalizing
all the values of monastic life.
228.
For this reason, the formation process must be attentive to the uniqueness of each
sister and to the mystery that bears in itself and to her particular gifts, to
favor its growth through self-knowledge and the search for the will of God.
229.
In the 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 formators and to take care of their
formation [131] .
II. Lifelong learning
231.
Continuous or continuous formation means an itinerary of all life [132] ,
both personal and communal, "which must lead to the configuration
of the Lord Jesus and the assimilation of his feelings in his total oblation to
the Father " [133] . It
is therefore a process of continual conversion of the heart, "the intrinsic
requirement of consecration religios to" [134] ,
and the need for creative fidelity to one's vocation. Continuous or
ongoing formation is the humus of initial formation [135] .
232.
As such, ongoing or ongoing formation must be considered as a priority both in
the project of community life and in the life project 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 the
initiation of initial formation, so that the consecrated person can express
fully his gift in the Church, according to a specific charisma.
234.
What characterizes this stage compared to the others is the lack of further
goals in the short term, and this can cause a psychological impact: there is
nothing left to prepare for, but only a daily life to live in the gift full of
himself 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 relations 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 it can
carry out its service to the monastery, to the Church and to the world in an
increasingly adequate manner, according to its own form of life and the
indications of the Apostolic Constitution Vultum Dei quaerere .
237.
Ogni monaca è incoraggiata ad assumere la responsabilità della propria crescita
umana, cristiana e carismatica, attraverso il progetto di vita personale, il
dialogo con le sorelle della comunità monastica, e in particolare con la sua
Superiora maggiore, cosi come attraverso la direzione spirituale e gli appositi
studi contemplati negli Orientamenti per la vita monastica
contemplativa.
238.
Each community together with the community project is called to elaborate 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
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 dialogue with the sisters, fraternal meetings.
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 formative process [139] and
to demonstrate at every moment his life " the full and joyous
belonging to Christ" [140] .
241.
Without prejudice to the fact that the ordinary seat of ongoing formation is
its own monastery and that fraternal life should favor the sisters' formation
journey [141] ,
collaboration between different monastic communities is highly recommended to
ensure a more adequate permanent or ongoing formation. using the appropriate
means of communication [142] .
III. Lifelong learning tools
242.
Surely the first instrument of ongoing formation for all consecrated persons,
even more so for contemplatives, is the care of the life of prayer :
liturgies cared for and dignified, according to the possibility of the
community; fidelity to moments of personal prayer, to guarantee that space
where we can weave 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,
in the 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 project established by the
community that takes into account, if possible, the cultural level of all, so
that everyone can gather something useful for their journey.
245.
Useful and important are also the formation courses common to several
monasteries of the same charismatic family [145] ,
therefore federal or inter-federal courses, without forgetting that "formation,
especially the permanent formation ..., has its own humus in
the community. and in daily life " [146] .
246.
A climate of genuine fraternal relations , marked by true
charity and goodness, is fundamental for allowing every member of the community
to have its own space of life and expression.
247.
It is up to each one to find the right balance in the gift of self
through work , so that it may be lived as a serene and joyful
service to God and to the community. However, the community is also
responsible for the fact that no one is 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 its 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.
The ascetic means that are of tradition of each
spirituality should not be neglected , as a way of stemming the
instincts of one's own nature and channeling them towards service to the
kingdom according to one's own charism [148] .
249.
Even the proper information of what is happening in the world
is an important means to revive the awareness and responsibility of one's
apostolic mission, therefore, one must take care of it through the means of
communication, in the care to use them with prudence and discretion, so that
this is not to the detriment of the contemplative life [149] .
IV. Initial training
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 following Christ, according to
a particular charism, gradually assuming and integrating their particular
personal gifts. with the authentic and characteristic values of one's own
vocation.
251.
The initial formation is structured in three consecutive stages: the
postulancy, the novitiate and the time of the temporary or junior profession,
preceded by the aspirantate, in which the candidates grow and mature up to
definitively assume 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 in the subject "the willingness
to be formed in each day of his life" [150]
is created .
253.
Bearing in mind that the person builds himself very slowly and that formation
must be attentive to root in the heart " the sentiments of Christ
to the Father " [151] and
his own human, Christian and charismatic values, " the initial
formation must be reserved a sufficiently long space of time " [152] ," not
less than nine years, and not more than twelve " [153] .
254.
During this time " a discernment serene and free from the
temptations of number and efficiency " [154] . Furthermore,
in each monastery special attention must be paid to spiritual and vocational
discernment, ensuring candidates a personalized accompaniment and promoting
adequate formative itineraries [155] ,
paying particular attention to that formation is truly integral - human,
Christian and charismatic - and touches all the size of the person.
255.
The constitution 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.
However, the recruitment of candidates from other countries must be absolutely
avoided for the sole purpose of safeguarding the survival of the
monastery [156] .
258.
Each monastery on the juris , from the moment of its erection,
is the seat of novitiate and of formation, initial and permanent or
continuous [157] .
259.
In the event that, as part of the canonical visit, it turns out that the single
monastery sui juris can not guarantee quality education, the
initial formation must be taken care of in another monastery of the Federation
or in the initial formation seat common to various monasteries [158] .
260.
The monastery founded, but not yet canonically erected, and the affiliated monastery
are only permanent or continuous formation.
261.
The monastery founded, but not yet canonically erected, may be the site of
novitiate and place of initial formation, if the conditions established in the
present Instruction regarding formation are given.
A. Aspirant
262.
The aspirantate, considered a first knowledge of the monastery by the candidate
and candidate from 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 in the path of human and religious formation at this
stage.
263.
Compete to the Major Superior with her Council, taking into account each
individual candidate, establish the times and procedures 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 he has "the necessary to complete the
enterprise" [159] . This
is why those who think of starting the journey of contemplative life spend some
time in reflecting on their real abilities and make a first personal verification
of the authenticity of their call to contemplative monastic life.
265.
Having "the necessary" means possessing natural and
psychological gifts, a normal openness to others, a psychic equilibrium, a
spirit of faith and firm will, that make it possible to spend life in
community, in continence, in obedience, in poverty and in the enclosure.
266.
Without these initial qualities one can not think, neither on the part of the
aspirant nor on the part of the welcoming community, that there be a vocation to
monastic and contemplative life. Therefore, throughout the initial
formation, but particularly during the aspirantate, 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 the vocational
choice.
268.
The aspirantate, of a minimum duration of twelve months, may be extended
according to the needs at the discretion of the Major Superior, after
consulting her Council, but no later than two years.
B. Postulantate
269.
The postulancy is a necessary stage for the proper preparation for the
novitiate [160] ,
during which the candidate confirms her determination to convert through a
progressive passage of 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 leads to 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 his state of
health, if he is mature enough for his age, if he is fit, if he is sociable,
solid in Christian doctrine and practice, if he aspires to life monastic with
sincere intention, seeking the face of God at all times.
273.
The postulant must be entrusted to the novice teacher 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 which the postulant can open
herself with all confidence .
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 the needs of the Major Superior, after consultation with her
Council, but must not exceed two years.
276.
During this period the postulants live in a monastery and follow the life of
community according to the prescriptions of the teacher and, in addition to
being helped to know their abilities in the monastic life, in the monastery 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 in which the novitiate begins life in a given
institute, the vocational discernment continues and the deepening of one's 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 bring 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 as it refers to the fraternal life in community.
279.
The novitiate in the monasteries of nuns has a duration of two years, the
second being the canonical one, following the provisions of can. 648 CJC
for when it concerns the absences.
280.
During the novitiate, the novice must first of all deepen her friendship with
Christ because without it she will never be able to assume and keep the
promises of giving to Him and desire to grow in the knowledge of the charism
that is called to live. the question is whether he wants to share his life in a
fraternal life in common with the sisters who make up the community of the
monastery.
281.
The novice obtains this in 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. The 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 the 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 to the sisters, loves them cordially
and lives with them in fraternity.
283.
The novitiate is guided by the teacher to cultivate an authentic devotion to the
Virgin Mother of God, model and patron of every consecrated life [161] ,
and to take it as an example of a consecrated woman.
284.
The spiritual edifice can not be built without human foundations, therefore the
novices must perfect the gifts of nature and civil education, and develop their
own personality, feeling truly responsible for their own human, Christian and
charismatic growth.
D. Juniorato
285.
In this stage the insertion into the life of the community is full, so the
objective 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 a
personal synthesis of the charism and incarnating it in the various situations
of daily life.
286.
Without prejudice to what is established in the universal law concerning the
valid and licit profession of temporary vows, the juniorate includes the period
of initial formation which goes from the first profession of temporary vows to
solemn profession, in which the professed continues spiritual formation, doctrinal
and practice, according to the charism and the right proper to the Institute.
287.
Temporary profession is issued for three years and renewed annually until the
age of five, until a minimum of nine years of initial training is completed.
288.
If it seems opportune, the time of temporary profession may be prolonged by the
Major Superior, according to proper law, according to the norm of
can. 657, §2 CJC, but making sure that the twelve years of initial
formation are not exceeded.
289.
In each monastic community the path of initial and ongoing or ongoing
formation, as well as the formation of the superiors of monasteries [162] ,
of the formators [163] and
of the econome, will be modulated according to the charism and right of the
Institute having in mind the Guidelines published by the
Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
following and completing the present Instruction.
FINAL PROVISIONS
·
The present Instruction does not concern only future things [164] but
applies in the present to all the 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
apply to another structure 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
gathered 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 been completed, 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 induction of an apostolic visit, to the commissioner, the
suspension of autonomy and 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 particular form of the sequela Christi.
On
25 March 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 of this Instruction has approved in specific
form:
·
Nn. 52, 81 d) and 108, notwithstanding the can. 638, §4 CJC;
·
the N. 83 g) by way of derogation from can 667, §4 CJC;
·
the N. 111 notwithstanding the can. 628, §2, 1 ° CJC;
·
the N. 130 notwithstanding the can. 686, §2 CJC;
·
Nn. 174 and 175 notwithstanding the can. 667, §4 CJC;
·
the N. 176, which repeals the restriction present in Verbi Sponsa n. 17, §2;
·
Nn. 177 and 178 by way of derogation from can. 686, §2 CJC;
·
The Final provisions.
From
the Vatican, 1 April 2018
Solemnity
of the Resurrection of the Lord
João Braz, Card. De Aviz
Prefect
Prefect
+ José Rodríguez Carballo, OFM
Archbishop Secretary
Archbishop Secretary
________________________
[1] Cf. Franciscus
PP., Apostolic Constitutio Vultum Dei quaerere (= VDq ). De vita contemplativa monialium , in
AAS CVIII (2016), p. 838, n. 5. Perfectae caritatis (=
Pc) 7; can. 674 CJC.
[2] See PIUS
PP. XII, Apostolic Constitutio Sponsa Christi Ecclesia (= SCE). De sacro monialium instituto promovendo ,
in AAS XXXXIII (1951), pp. 5-23.
[44] See VDq , art. 8, §1; John Paul
II, Vita Consecrata . Post-Synodal Apostolic Exhortation on the Consecrated
Life (= Vc) Rome, 25 March 1996, 36-37.
[111] "Please note
that the norm of Can. 665, §1, on the permanence outside the Institute,
does not concern the secluded nuns " Verbi Sponsa, n. 17, §2.
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