Schema of canons of institutes of life consecrated by profession of the evangelical counsels : draft Ca^Dov'u'c»- ciri e.v'v'i =y'rt‘^i.Ss(oCocUi >- Cc<^c>\.^<^ o4 ivssrv ivj fp 5 . - Aciy 1c ' c2. PONTIFICAL COMMISSION FOR THE REVISION OF THE CODE OF CANON LAW SCHEMA OF CANONS ON INSTITUTES OF LIFE CONSECRATED BY PROFESSION OF THE EVANGELICAL COUNSELS DRAFT PUBLICATIONS OFFICE UNITED STATES CATHOLIC CONFERENCE Digitized by the Internet Archive in 2016 https://archive.org/details/schemaofcanonsofcath PONTIFICAL COMMISSION FOR THE REVISION OF THE CODE OF CANON LAW SCHEMA OF CANONS ON INSTITUTES OF LIFE CONSECRATED BY PROFESSION OF THE EVANGELICAL COUNSELS DRAFT 1977 Publications Office UNITED STATES CATHOLIC CONFERENCE 1312 Massachusetts Avenue, N.W. Washington, D.C. 20005 PONTIFICIA COMMISSIO CODICI lURIS CANONICI RECOGNOSCENDO SCHEMA CANONUM DE INSTITUTIS VITAE CONSECRATAE PER PROFESSIONEM CONSILIORUM EVANGELICORUM (Reservatum) TYPIS POLYGLOTTIS VATICANIS MGMLXXVII TRANSLATORS' NOTE Given the purpose of this translation, i.e., to provide the closest possible English approximation to the original Latin text for Americans who do not easily read Latin (for it is to be borne constantly in mind that it is the text as expressed in the original that is the object of this consultation and the criticism of those concerned), the translators have adopted the following working principles: 1) The translation should be as literal as possible, without doing violence to the structures of American English. 2) Any expansion of the text even for reasons of clarification or more polished English style is to be avoided, lest inaccurate interpretations of the original as it stands emerge for those whose linguistic access to the Latin is limited. 3) Where the original is ambiguous, the ambiguity is to be reflected in the translation — when possible, by exactly corresponding ambiguity in the English; otherwise, by a footnote indicating the nature of the ambiguity. 4) Where the Latin employs solely masculine forms to refer to both sexes, those forms will be retained in the translation. 5) References to recognized Roman Documents (e.g., of Vatican II or papal decrees) will be noted by their Latin titles, as these are generally more familiar and widely used than their English equivalents. Direct quotations from the documents of Vatican II will follow the translation edited by J. Gallagher, except where the context of the citation makes this linguistically infeasible; in the latter cases, the citation will be translated by the same principles as the rest of the text and simply placed in quotes. 6) The ultimate translation of no part will be the work solely of a single member of the translating team, but the whole shall be the product of collaboration. These obviously rigid principles, we would emphasize, are adopted here only in the interest of more accurate critical input on a Schema still subject to change in its original language. Those refinements of English style which one ordinarily expects of a well-executed translation (understanding that they serve better to convey to the American mind the content and the intent of the original) will be entirely appropriate when the text at hand is the final version promulgated for implementation in the Church. Translating team: Suzanne M. Noffke, O.P. James I. O’Connor, S.J. Edward J. Stokes, S.J. INDEX Praenotanda viii Canones praeliminares generales 2 Pars Prima DE IIS QUAE INSTITUTIS VITAE CONSECRATAE SUNT COMMUNIA Titulus I - De Institutorum eorumque partium constitutione .... 6 Titulus II - De Institutorum dependentia ab Ecclesiastica Auctoritate . . 10 Titulus III - De Institutorum regimine 16 Titulus IV - De Institutorum bonis temporalibus eorumque administratione 24 Titulus V - De admissione in Institutum: 26 Articulus 1 - De requisitis ad candidatos recipiendos 26 Articulus 2 - De nuper receptorum institutione 30 Articulus 3 - De cooptatione in Institutum . . . . 34 Articulus 4 - De cooptatorum institutione 38 Titulus VI - De Institutorum eorumque sodalium obligationibus .... 38 Titulus VII - De separatione ab Instituto: 42 Articulus 1 - De transitu ad aliud Institutum 42 Articulus 2 - De egressu ab Instituto 44 Articulus 3 - De dimissione ab Instituto 46 Articulus 4 - De conditione iuridica separatorum ab Instituto ... 50 Pars Secunda DE IIS QUAE SINGULIS INSTITUTORUM GENERIBUS SUNT PROPRIA Canones praeliminares 54 Titulus I - De Institutis religiosis 56 Caput I - De Institutis monasticis: 58 Articulus 1 - De monachis 58 Articulus 2 - De moniaUbus 62 Caput II - De Institutis operibus apostolatus deditis: 64 Articulus 1 - De Institutis canonicalibus 66 Articulus 2 - De Institutis conventualibus 66 Articulus 3 - De Institutis apostolicis .... 68 Titulus II - De Institutis vitae apostolicae consociatae 68 Titulus III - De Institutis saecularibus ^0 CONTENTS Prefatory Notes ix General Preliminary Canons 3 Part One MATTERS COMMON TO INSTITUTES OF CONSECRATED LIFE Title I - The Constitution of Institutes and Their Parts 7 Title II - Dependence of Institutes upon Ecclesiastical Authority ... 11 Title III - Government of Institutes 17 Title IV Temporal Goods of Institutes and Their Administration ... 25 Title V - Admission into the Institute 27 Article 1 - Requirements for Reception of Candidates 27 Article 2 - The Training of Those Duly Received 31 Article 3 - Incorporation into the Institute 35 Article 4 - Training of Incorporated Members 39 Title VI - Obligations of Institutes and of Their Members 39 Title VII- Separation from the Institute 43 Article 1 - Transfer to Another Institute 43 Article 2 - Departure from the Institute 45 Article 3 - Dismissal from the institute 47 Article 4 - Juridical Condition of Those Separated from the Institute . 51 Part Two MATTERS PROPER TO THE INDIVIDUAL KINDS OF INSTITUTES Preliminary Canons 55 Title I - Religious Institutes 57 Chapter I - Monastic Institutes 59 Article 1 - Monks 59 Article 2 - Nuns 63 Chapter II - Institutes Dedicated to Works of the Apostolate .... 65 Article 1 - Canonical Institutes 67 Article 2 - Conventual Institutes 67 Article 3 - Apostolic Institutes 69 Title II - Institutes of Associated Apostolic Life 69 Title III - Secular Institutes 71 NOTIFICATIO Prosequendo consultationem circa parata schemata novi Codicis luris Canonici, mittitur ad Episcopos, per Conferentias Episcopales, ad Di- casteria Curiae Romanae ceteraque Organa consultationis schema cano- num « De Institutis vitae consecratae per professionem consiliorum evangelicorum », quo universa disciplina de his Institutis recognoscitur iuxta Decreta et spiritum Concilii Oecumenici Vaticani II, necnon iuxta « Principia quae Codicis luris Canonici recognitionem dirigant », a Synodo Episcoporum approbata. Quae omnia tum in expositione motivorum quae schematis appa- rando praefuerunt, tum in ipsa parte dispositiva seu normativa perspicue prostant. Consultatio fit iuxta normas a Praeside uniuscuiusque Organi con- sultivi statuendas. Tempus utile ad responsiones huic Pontificiae Commissioni mit- tendas usque ad finem mensis decembris c. a. 1977 datur. Romae, die 2 februarii 1977. NOTIFICATION Pursuing the consultation on the schemas prepared for the new Code of Canon Law, the Schema of canons “On Institutes of Life Consecrated by Profession of the Evangelical Counsels” is being sent to the bishops through the episcopal conferences, to the Departments of the Roman Curia, and the rest of the consultative bodies. In this schema the entire discipline of these institutes is revised according to the Decrees and spirit of the Ecumenical Council Vatican II, as well as the “Principles which Should Direct the Revision of the Code of Canon Law,” approved by the Synod of Bishops. All of which are clearly evident first in the presentation of the motives which pervaded the preparation of the Schema, and then in the dispositive or normative part itself. The consultation is to be made according to the norms stipulated by the presiding officer of each consultative body. The time made available for sending responses to this Pontifical Commission is until the end of the month of December, 1977. At Rome, the second day of February, 1977. /s/ Pericle Card. Felici President (Pontifical Commission for the Revision of the Code of Canon Law) PRAENOTANDA 1. - Canonum Schema quod a Commissione Pontificia Codici luris Canonici recognoscendo sub hoc titulo proponitur tamquam lex generalis pro ordinatione vitae et activitatis Institutorum vitae consecratae eorumque sodalium a legislatione statuta pro Religiosis in Codice luris Canonici (cfr. Librum II, Part. II, Tit. IX-XVI, cann. 487-672) profunde et multipliciter differt. Inter alia diversa sunt: principia directiva totius tractationis, ambitus et ordinatio systematica legislationis propositae necnon notae eius peculiares et generalis eius tenor. Differentiae huiusmodi introducendae erant in novum Schema plura ob motiva quae absque nimia difficultate detegi possunt. Considerandum imprimis est quod legislatio codicialis religiosos respiciens maxima ex parte constituitur normis iuris positivi humani seu ut dicitur iuris mere ecclesiastici. Tales normae, numquam undequaque perfectae, propensionem fortem includunt iacturam temporis subeundi propter earum limitationem et adiunctorum mutationem. Conditiones autem socia- les, culturales et praesertim religiosae quae obtinebant tempore promulgationis Codicis Iuris Canonici non parum diversae sunt ab illis quae nunc in universo fere orbe obtinent. 2. - Patres quoque Concilii Oecumenici Vaticani II de vita consecrata per pro- fessionem consiliorum evangelicorum multiplici ratione in variis documentis locuti sunt (cfr. Const, dogm. Lumen Gentium, Caput VI, nn. 43-47; Decr. Perfectae caritatis; Decr. Christus Dominus, nn. 33-35; etc.). Et quamquam iidem Patres loquantur de « religiosis » et « de vita religiosa », clarum remanet eos non adhi- bere haec verba eodem sensu stricto quo a Legislatore usitata sunt in Codice Iuris Canonici et praesertim in Parte II Libri II (cfr. praecipue cann. 487-488). Abs dubio, in documentis conciliatibus per vocabulum « religiosi » intelligi debent non tantum sodales Institutorum religiosorum, ad normam can. 487, sed etiam sodales « societatum » sive virorum sive mulierum in communi viventium sine votis et sodales Institutorum saecularium (cfr. Const, dogm. Lumen Gentium, Caput VI, n. 44; Decr. Perfectae caritatis, nn. 1 in fine, 11; Decr. Christus Dominus, n. 33). Innovatio haec a Patribus admissa nata est habere plures consequentias quae a legislatione recognita neque ignorari neque parvipendi possunt. Praeterea, Patres Concilii multa alia innovaverunt in campo mere disciplinari quae ad vitam et ad actionem apostolicam Institutorum vitae consecratae eorumque sodalium sese refe- runt, uti luculenter patet non tantum ex ipsis documentis supra citatis sed etiam ex Motu Proprio Ecclesiae Sanctae (6.8.1966) quo normae statuuntur ad exse- quenda quaedam Decreta Concilii Vaticani II et praesertim Decreti Christus Do- minus et Decreti Perfectae caritatis. viii PREFATORY NOTES 1. — The Schema of canons which is proposed under this title by the Pontifical Commission for the Revision of the Code of Canon Law as the general law for the ordering of the life and activity of institutes of consecrated life and their members differs profoundly and in many ways from the legislation established for Religious in the Code of Canon Law (cf. Book II, Part II, Titles IX-XVI, Canons 487-672). Among other differences are: the directive principles of the whole of the tract, the scope and systematic ordering of the proposed legislation as well as its specific qualities and its general tenor. Differences of this sort had to be introduced into the new Schema for numerous reasons which can be detected without very much difficulty. To be considered first of all is that the Codal legislation regarding religious for the greatest part consists in norms of positive human law or, as it is said, of purely ecclesiastical law. Such norms, never for whatever reason perfect, include a strong tendency to suffer the ravages of time because of their limitedness and the change of circumstances. Moreover, the social, cultural, and above all religious conditions which prevailed at the time of the promulgation of the Code of Canon Law differ not a little from those which prevail now in almost all the world. 2. — The Fathers of Ecumenical Council Vatican II also spoke under many aspects of life consecrated through profession of the evangelical counsels in various docu- ments (cf. Const, dogm. Lumen Gentium, ch. VI, no. 43-47; Deer. Perfectae Caritatis; Deer. Christus Dominus, no. 33-35; etc.). And although these same Fathers speak of "religious” and "of religious life,” it remains clear that they do not use these terms in the same strict sense in which they were used by the Legislator in the Code of Canon Law, above all in Part II of Book II (cf. especially canons 487-488). Without a doubt, in the conciliar documents, the term "religious” must be understood to include not only the members of religious institutes as defined by can. 487, but also the members of "Societies” of men or of women living in common without vows, and the members of Secular Institutes (cf. Const, dogm. Lumen Gentium, ch. VI, no. 44; Deer. Perfectae Caritatis, no. 1 at the end and no. 11; Deer. Christus Dominus, no. 33). This innovation admitted by the Fathers was bound to have a number of consequences which can neither be ignored nor taken lightly by the revised law. Besides, the Fathers of the Council introduced many other aspects in the purely disciplinary realm which concerned the life and the apostolic activity of the institutes of consecrated life and of their members, as is manifestly clear not only from the very documents cited above, but also from the Motu Proprio Ecclesiae Sanctae (Aug. 6, 1966) in which norms are specified for carrying out certain decrees of Vatican Council II, especially the Decree Christus Dominus and the Decree Perfectae Caritatis. IX 3. - Legislatio insuper Codicis luris Canonici non paucas refert dispositiones seu ordinationes, quae hodie vel obsoletae apparent vel minus congruentes, mutatis exigentiis socio-culturalibus. Ideoque mutare aliquando etiam profundius oportet tales dispositiones et ordinationes minus convenientes ut sunt, inter alia, nimia ad particularia attentio in quibusdam materiis, modus concipiendi exemptionem et consequentiae iuridicae inde exortae, inaequalitas inter Instituta virorum et mulie- rum, etc. Huiusmodi exempla et multa alia quae adiungi possunt, sufficienter demonstrant necessitatem vel saltem opportunitatem maximam alicuius profundioris recogni- tionis Partis II Libri II Codicis luris Canonici, cui titulus est: « De Religiosis ». Quapropter ius vigens profunde innovatum apparet in hoc Schemate secundum necessitates hodiernas vitae consecratae, cuius tamen elementa essentialia diligenter et religiose servata sunt et iam in primo canone sancita. Vita consecrata importat totalem dedicationem personae Deo summe dilecto pro bono Ecclesiae et humani generis universi. Huiusmodi dedicatio fit per professionem publicam trium consilio- rum evangelicorum, castitatis nempe, paupertatis et oboedientiae voto aut aho sacro ligamine, voto propria sua ratione assimilato, firmatorum quibus homo consecratus Christum pressius sequitur et nititur caritatis perfectionem adipisci in servitio Regni Dei (cfr. Const, dogm. Lumen Gentium, n. 44). Immo, in eodem primo canone Schematis collecta inveniuntur, veluti in nuce, omnia iUa elementa tam theologica quam canonica quae requiruntur et ample sufficiunt ad claram identifica- tionem omnium Institutorum et sodalium vitae consecratae et ad nitidam distin- ctionem ab omnibus aliis, etiam similaribus. Ambitus igitur istius categoriae institu- torum et sodalium iam ab hoc primo canone apparet perfecte determinatus et defi- nitus absque ulla possibilitate confusionis et erroris. Quod parvi momenti non est, potissimum his temporibus quando nonnulli vitam consecratam per publicam pro- fessionem consiliorum evangelicorum aequiparare conantur vitae consecratae per meram baptismi receptionem. PRINCIPIA DIRECTIVA RECOGNITIONIS ET PRAECIPUAE INNOVATIONES LEGISLATIVAE 4. - Sicut fuse apparet in Communicationes , Vol. II, 1970, pp. 168-181; Vol. V, 1973, pp. 47-69; Vol. VI, 1974, pp. 72-93; Vol. VII, 1975, pp. 63-92, visum est opportunum quaedam principia statuere quae labores Commissionis dirigant et iter percurrendum illuminent. Principia haec directiva assidue prae oculis habita sunt et efficaciter adiuvarunt ad scopum praefixum consequendum. Sufficiens illustratio horum principiorum inveniri potest in Communicationes, Vol. II, 1970, nn. 3, 7, pp. 170-176. Hic brevissime tantum dicta principia referuntur, quae quidem sese conformant ad « Principia quae Codicis luris Canonici recognitionem dirigant » X 3. — The legislation of the Code of Canon Law, moreover, reflects not a few ar- rangements or orderings which today seem obsolete or less appropriate, given the change in socio-cultural exigencies. Therefore, it is fitting to change, occasionally even more profoundly, such arrangements and orderings as they are the less appro- priate: among others, excessive specific attention to certain matters, the mode of conceiving exemption and the juridical consequences arising therefrom, inequality between institutes of men and women, etc. Such examples and many others which could be added sufficiently demonstrate the necessity or at least the greatest appropriateness of some more profound revision of Part II of Book II of the Code of Canon Law entitled “De Religiosis.” Hence, the law presently proposed in this Schema appears to be profoundly innovative in accord with the necessities of contemporary consecrated life; still its essential elements are diligently and religiously observed, and even confirmed in the very first canon. The consecrated life implies total dedication of one’s person to God loved above all for the good of the Church and of the whole human race. This sort of dedication is ac- complished through public profession of the three evangelical counsels, namely chastity, poverty, and obedience, stabilized by vow or by another sacred bond similar to a vow in its own nature, by which the consecrated person follows Christ more closely and strives to attain the perfection of charity in the service of the Kingdom of God (cf. Const, dogm. Lumen Gentium, no. 44). Indeed, in this same first canon of the Schema are found gathered, as it were in summary, all those elements both theological and canonical which are required and which are amply sufficient for the clear identifica- tion of all institutes of consecrated life and their members, and for drawing the fine distinction of these from all others, even though similar. The scope, therefore, of this category of institutes and members appears perfectly specified and defined already in this first canon, without any possibility of confusion and error. This is of no slight import, most especially in these times when some would try to equate the life con- secrated by public profession of the evangelical counsels with life consecrated by the reception of baptism alone. THE PRINCIPLES DIRECTING THE REVISION AND SPECIAL LEGISLATIVE INNOVATIONS 4. — As is copiously apparent in Communicationes, Vol. II, 1970, pp. 168-181; Vol. V, 1973, pp. 47-69; Vol. VI, 1974, pp. 72-93; Vol. VII, 1975, pp. 63-92, it seemed fitting to establish certain principles which would direct the labors of the Commission and light the path to be pursued. These directive principles were as- siduously held before our eyes and effectively aided our pursuit of the goal fixed in advance. Sufficient illustration of these principles can be found in Communicationes, Vol. II, 1970, no. 3, 7, pp. 170-176. Here are reflected very briefly only the said principles, which in fact conform to “The Principles which Should Direct the Revision XI (cfr. Communicationes, Vol. I, 1969, pp. 77-85) a Pontificia Commissione Codici luris Canonici recognoscendo exarata et a Synodo Episcoporum anno 1967 ap- probata. 5. - En principia: 1) In recognitione huius partis iuris Ecclesiae, canones ita redigantur ut appareat normas iuridicas, etsi thesauros gratiae vitae consecratae nec plene conti- neant nec multo minus exhauriant, fovere tamen donum Dei vocationis divinae, adiuvare gratiae opus in animabus Dei dicatis ut ad perfectionem caritatis pertingant easque custodire a periculis. Acceptatio huius principii directivi, quod per se evi- dens esse debet, imponebat ut vitaretur nimia ariditas in formulatione canonum, etsi iura et obligationes clare et praecise statui deberent. Idea etiam vitanda erat iuxta quam legislator magis sollicitus esset vel appareret circa aspectum externum vitae consecratae quam circa veram et realem sequelam Christi ex parte sodalium et communitatum. « Serio perpendendum est — declarant Patres Concilii — opti- mas accommodationes (legum et statutorum) ... effectum non sortiri nisi animentur renovatione spirituali ... cui semper primae partes tribuendae sunt » (Decr. Vef- fectae caritatis, n. 2, e). 2) Canones qui disciplinam statuunt fovere debent agnitionem in quolibet Instituto spiritus Fundatoris eiusque conservationem; sodales Institutorum vitae consecratae adiuvare ad proprium patrimonium servandum, quod in propria ac peculiari indole, in propriis propositis et in sanis traditionibus consistit. Itaque, ius commune seu universale sancire debet dumtaxat principia generaliora quae omnibus Institutis faciliter applicari possunt quaeque congruam libertatem eis relinquant ut ad finem proprium efficaciter tendere possint. Ita, ex una parte, cavetur contra « livellationem », quae dicitur. Institutorum vitae consecratae propter normas iuris communis nimis particulares et minutas, et ex alia adiuvantur Instituta eorumque sodales ut per veram et accommodatam renovationem propriam identitatem et proprium spiritum iterum inveniant, si iUa iam deperdiderint, vel ad illa servanda et roboranda. Hoc erit possibile si normae iuris universalis foveant, promoveant et exstimulent in Institutis studium profundum eorum indolis, pro- positi, inspirationis et loci quem in Ecclesia Christi occupant. Instituta deinde gaudere debent congrua libertate ut haec omnia convenienter et opportune expri- mantur in propriis constitutionibus seu statutis. Quod difficillimum evadit si nor- mae iuris universalis ad minuta seu normas nimis particulares descendunt; sicut experientia docet. 3) Dum principia constitutiva vitae consecratae — statuit tertium princi- pium directivum — clare indicari et firmiter sanciri debent, in normis discipli- naribus statuendis congrua flexibilitas in tuto ponatur, ut eae normae faciliter aptari possint diversis conditionibus et exigentiis Ecclesiae et ipsorum Institutorum. Prin- cipium hoc apparet tamquam logicum corollarium principii secundi. Tam in iure universali quod Instituta et sodales vitae consecratae respicit quam in statutis xii of the Code of Canon Law” (cf. Communicationes, Vol. I, 1969, pp. 77-85) drawn by the Pontifical Commission for the Revision of the Code of Canon Law and approved by the Synod of Bishops in 1967. 5. — Here are the principles: 1) In the revision of this part of the law of the Church, the canons were so set down that it would be apparent that juridical norms, while they can neither fully contain nor much less exhaust the treasures of the grace of the consecrated life, do, however, promote God’s gift of a divine calling, assist the work of grace in souls dedicated to God so that they may attain to the perfection of charity, and guard them from dangers. The acceptance of this directive principle, which ought to be self- evident, was set down so that an excessive dryness might be avoided in the formulation of the canons — although rights and obligations must be clearly and precisely stipu- lated. The impression also was to be avoided that the legislator might be or seem to be more solicitous about an external aspect of the consecrated life than about the true and actual following of Christ on the part of the members and their communities. “The fact must be honestly faced,” declare the Fathers of the Council, “that the most desirable changes (of laws and statutes) . . . will fail of their purpose unless a renewal of spirit gives life to them ... to which renewal of spirit must always be accorded the leading role.” (Deer. Perfectae Caritatis, no. 2, e). 2) The canons which determine discipline ought to foster in each institute the knowledge and preservation of the spirit of its Founder; and help the members of institutes of consecrated life to preserve their own heritage, which consists in their particular and specific character, in their own purposes, and in their sound traditions. Therefore, the common or universal law should decree only the more general principles, which can easily be applied by each institute and which will leave them a suitable freedom to be able effectively to reach out to their own particular end. Thus, on the one hand, it should provide against “leveling off,” so to say, of institutes of con- secrated life because of excessively particular and minute norms of common law; on the other hand, institutes and their members should be helped, through true and fitting renewal, to discover again their particular spirit — if they have lost it — or to preserve and strengthen it. This will be possible if the norms of the universal law foster, pro- mote, and stimulate in the institutes a deep study of their own character, purpose, inspiration, and the place they occupy in the Church of Christ. The institutes, then, should enjoy appropriate freedom to express all these things in their own Constitu- tions or statutes suitably and in keeping with the circumstances. The latter turns out to be very difficult if the norms of universal law descend to details or excessively particular rules; so experience teaches. 3) While the constitutive principles of the consecrated life — the third directive principle established — should be clearly indicated and firmly determined, a fitting flexibility is to be safeguarded in laying down disciplinary norms so that these norms may be easily adapted to the diverse conditions and exigencies of the Church and of the institutes themselves. This principle seems a logical corollary to the second principle. Just as in the universal law which concerns institutes of consecrated life and their members, so in the statutes proper to each institute, a distinction is to be made between norms which stand as principles constitutive of the consecrated life xiii propriis cuiuslibet Instituti distinctio facienda est inter normas quae statuunt principia constitutiva vitae consecratae, etsi vitae Instituti applicatae, et normas mere disciplinares. Illae sunt substantialiter perennes et mutari possunt tantum quoad externam exarationem seu expressionem. Istae, e contra, adaptari debent ad maximam varietatem Institutorum vitae consecratae, ad diversitatem indolis, finis, operum apostolicarum, etc. Insuper consideranda sunt diversissima adiuncta, temporis, spatii, culturae, gradus evolutionis socialis populorum, etc., in quibus sodales diversorum Institutorum, et etiam eiusdem Instituti, vitam agere et apo- stoUcam missionem perficere obligantur. Nisi autem normae iuris communis sint vere generales, etsi disciplinares sint, et nisi statuta propria disciplinaria Institu- torum vere flexibilia sint, vita et activitas Institutorum vitae consecratae fieret nimis dura et amitteret illam suavitatem quae confert quam maxime ad finem huius vitae aptius consequendum. 4) Principium directivum quartum respicit vitam internam Institutorum vitae consecratae et vult ut canones, quibus regimen et regiminis exercitium in Institutis ordinantur, ita redigantur ut principia a Concilio statuta de repraesen- tatione et cooperatione sodalium efficaciter ad praxim deducantur, attentis tamen indole et spiritu cuiusque Instituti. Patres enim Concilii dixerant: « Capitula et consilia fideliter munus sibi commissum in regimine expleant atque suo quaeque modo sodalium omnium pro bono totius communitatis participationem et curam exprimant » (Decr. Perfectae caritatis, n. 14). Quamquam lex communis statuere debeat participationem quantum possibile omnium sodalium in regimine Instituti et potissimum in decisionibus ferendis quae maioris sunt momenti vel quae omnium intersunt, tamen hic magna cum prudentia procedendum est ex parte legislatoris. Ipse non multa statuere potest in lege universali quia formae participationis in regimine plurimae esse possunt et illa quae convenit uni Instituto potest alteri esse admodum inconveniens vel etiam nociva. Principium generale participationis et repraesentationis in regimine a iure universali statutum in statutis particularibus cuiuslibet Instituti applicationem practicam invenire debet secundum formam magis consonam, attentis indole, fine, missione et sanis traditionibus eiusdem Instituti. Ius tamen universale media saltem quaedam definire debet ad praecavendos et tollendos abusus magis generales in hac parte. Praeter praedicta principia directiva vitatur quoque in Schemate quaelibet dispa- ritas tractationis non omnino necessaria ex natura rei vel ex peculiari quadam con- ditione inter Instituta vitae consecratae virorum et illa mulierum. 6. - Attenta comparatio principiorum de quibus in superiori numero cum Schemate canonum quod Instituta vitae consecratae respicit demonstrabit num labor bonum habuerit exitum. Licet omnes fere canones stricte iuridici vocari pos- sint et debeant, ariditas formulationis quae etiam in canonibus Partis II Libri II « De Religiosis » faciliter percipitur amplius non cernitur. Habentur quidem sectores, uti v. gr. Titulus VII: « De separatione ab Instituto », in quibus, propter XIV and purely disciplinary norms. The former are substantially lasting and can be changed only in regard to external formulation or expression. The latter, on the contrary, should be adapted to the very great variety of institutes of consecrated life, to the diversity of their character, purpose, apostolic works, etc. Further to be considered are the very diverse circumstances — of time, of space, of culture, of the degree of social evolution of the people, etc. — in which the members of the various institutes, and even the very institutes, are obliged to live and carry out their apostolic mission. But unless the norms of the common law are truly general, including those which are disciplinary, and unless the particular disciplinary statutes of the institutes are truly flexible, the life and activity of institutes of consecrated life will be excessively hard and will lose that pleasantness which contributes so greatly to the more apt pursuit of the purpose of this life. 4) The fourth directive principle concerns the internal life of institutes of consecrated life, and would have it that the canons regulating government and the exercise of government in the institutes should be so written that the principles of representation and cooperation of members as set down by the Council may be effectively reduced to practice, without prejudice, however, to the character and spirit of each institute. For the Fathers of the Council said: “Let chapters and councils faithfully acquit themselves of the governing role given to them; each should express in its own way the fact that all members of the community have a share in the welfare of the whole community and a responsibility for it.” (Deer. Perfectae Caritatis, no. 14). While the common law ought to stipulate the greatest possible degree of partici- pation of all members in the governance of the institute, and above all in making decisions which are of greater moment or of concern to all; nevertheless, this must be done with great prudence on the part of the legislator. He cannot make a multitude of stipulations in the universal law, because there can be many forms of participation in government, and that which is appropriate to one institute can be quite out of place or even harmful to another. The general principle of participation and repre- sentation in government established by the universal law must be practically applied in the statutes particular to each institute, in the format most suitable in view of the character, purpose, mission, and wholesome traditions of the saidlnstitute. But the universal law should define at least certain means for preventing and abolishing more general abuses in this area. Besides the above stated directive principles, also to be avoided in the Schema is any inequality of treatment between institutes of consecrated life of men and those of women, where such is not necessitated entirely by the nature of the matter or by some peculiar situation. 6. — A careful comparison of the principles mentioned in the previous section, over against the Schema of canons concerning institutes of consecrated life, will demonstrate whether the work has had a happy outcome. Granted that almost all the canons can and should be called strictly juridical, the dryness of formulation which was indeed easily perceived in the canons of Part II, Book II “De Religiosis” will no more be seen. There will be certain sections, as, for example. Title VII: “Separation from the Institute,” in which, because of the seriousness of the matter, the greatest accuracy and precision is necessary, and thus dryness cannot be completely avoided. XV materiae gravitatem, summa accuratio seu praecisio necessaria est ac proinde omnis ariditas vitari non potest. Simili modo canones Schematis tenoris vere generalis sunt ita ut faciliter appli- cari possint vel omnibus Institutis generatim vel saltem universae categoriae Insti- tutorum, secundum quod canon inveniatur in prima vel in secunda parte Schematis. Praesertim quoad terminologiam, necessarium fuit invenire — potissimum in prima parte Schematis — plures voces et expressiones diversas ab illis quae habebantur in Codice. Ipsa enim terminologia applicari debet non tantum Institutis religiosis sed etiam aliis duobus generibus Institutorum vitae consecratae. Quapropter sermo fit de Instituto et non de Ordinibus, Congregationibus , Societatibus, etc.; dicitur Moderator loco Superior, cooptatio loco professio, etc. Hoc tamen nullatenus significat singula Instituta retinere non posse in propriis Constitutionibus, Direc- toriis, etc. illam propriam terminologiam quam hodie habent, et quidem multoties a saeculari traditione sancitam. Flexibilitas huius propositae legislationis clare elucescit ex ampla applicatione secundi principii directivi quae necessario secum trahit amplam simulque pruden- tem applicationem principii subsidiarietatis. Hoc demonstratur imprimis ex frequenti delatione decisionis actus vel definitionis alicuius rei a canonibus huius Schematis facta normis Constitutionum vel statutorum particularium Institutorum vitae con- secratae. Confert etiam flexibilitati huius legislationis notabilis reductio casuum in quibus necessarium erit recurrere ad auctoritatem hierarchicam externam ad actum aliquem ponendum, sive auctoritas haec sit S. Sedes sive Ordinarius loci, salva semper necessaria dependentia ab Ecclesiae auctoritate, iuxta condicionem iuridicam, iuris nempe pontificii vel iuris tantum dioecesani, uniuscuiusque Instituti. Ut dictum est supra, propter maximam varietatem Institutorum vitae conse- cratae et consequenter propter diversitatem exigentiarum horum Institutorum in canonibus huius Schematis non multa statui possunt quoad repraesentationem et cooperationem omnium sodalium in regimine exercendo et in decisionibus ferendis. Hoc tamen non obstante, quaedam media proponuntur quibus Schema in tuto ponere intendit illam participationem in regimine et in decisionibus ferendis de qua Patres Concilii locuti sunt (cfr. Decr. Perfectae caritatis, nn. 3, 14). Canones in quibus de praefatis mediis fit sermo sunt sequentes: 26, 28 § 3, 29, 34, 35. De absentia disparitatis non necessariae ex natura rei in modo tractandi Insti- tuta virorum eorumque sodales et illa mulierum iam antea dictum est. Sed aliae praeterea distinctiones in Schemate vitantur: ex. gr. distinctio inter Instituta religiosa in quibus emittitur professio votorum sollemnium et illa in quibus emittitur professio votorum simplicium. In Schemate de hac distinctione nulla fit mentio quia canonice ambae professiones aequiparantur. Ita etiam iusta autonomia agnoscitur omnibus Institutis qua gaudeant propria disciplina atque integrum servare valeant suum patrimonium doctrinale, spirituale et liturgicum. In Institutis praeterea clericalibus iuris pontificii Institutorum Mo- deratores et Capitula potestate ecclesiastica regiminis pollent in proprios sodales pro foro tam externo quam interno. XVI Likewise, the canons of the Schema are of a truly general tenor, so that they may be easily applied either to all the institutes in general or at least to an entire category of institutes, according to whether the canon is found in the first or in the second part of the Schema. Especially as regards terminology, it was necessary to find — above all in the first part of the Schema — numerous formulas and expressions different from those which were found in the Code. For the terminology itself must be applied not only to religious institutes, but also to two other classes of institutes of consecrated life. Hence reference is made to institute and not to Orders, Congrega- tions, Societies, etc.; moderator is said instead of superior, incorporation instead of profession, etc. But this in no way means that an individual institute may not retain in its own Constitutions, Directories, etc., that particular terminology which it has today, confirmed, indeed, to a great extent by long-standing tradition. The flexibility of this proposed legislation clearly has come to light from the full application of the second directive principle, which was of necessity accompanied by a full and at the same time prudent application of the principle of subsidiarity. This is demonstrated especially by the frequency with which the canons of this Schema leave the decision as to action or the definition of a given matter to the norms of the Constitutions or particular statutes of the institutes of consecrated life. The flexibility of this legislation is also enhanced by a notable reduction of the cases in which it will be necessary to have recourse to external hierarchical authority in order to posit a given act, whether this authority be the Holy See or the Ordinary of the place, preserv- ing always a necessary dependence on the authority of the Church in accord with the juridical condition of each institute, that is, whether it be of pontifical right or only of diocesan right. As was stated above, because of the very great variety of institutes of consecrated life and consequently because of the diversity of the exigencies of these institutes, not many things can be stipulated in the canons of this Schema regarding repre- sentation and cooperation of all members in the exercise of government and in decision- making. Notwithstanding this, however, certain means are proposed by which the Schema intends to safeguard that participation in government and in decision-making of which the Fathers of the Council spoke (cf. Deer. Perfectae Caritatis, no. 3, 14). The canons in which mention is made of the means referred to above are the following: 26, 28 § 3, 29, 34, 35. We have already spoken of the avoidance of inequality in the mode of treating institutes of men and their members and those of women, when such is not demanded by the nature of the matter. But still other distinctions are avoided in the Schema: for example, the distinction between religious institutes in which profession of solemn vows is pronounced, and those in which profession of simple vows is pronounced. In the Schema no mention is made of this distinction: canonically both professions are equated. Thus, also, for all institutes a just autonomy is recognized, whereby they may enjoy their own particular discipline and may be able to preserve intact their doctrinal, spiritual, and liturgical heritage. Moreover, in clerical institutes of pontifical right, the moderators and Chapters, possess ecclesiastical power of government over their own members for both the external and internal forum. xvii DIVISIO GENERALIS SCHEMATIS ET MATERIAE QUAE SINGULIS IN PARTIBUS TRACTANTUR 7. - Structura generalis tractatus « de Religiosis » quae in Codice invenitur evidenter retineri non potest in hoc iure recognoscendo. Tam motiva, quae — ut dictum est supra — inducebant ad profundiorem recognitionem perficiendam, quam principia directiva laborum approbata simul cum mutatione ambitus propter for- malem inclusionem Institutorum saecularium inter Instituta vitae consecratae suadebant, immo exigebant, ut alia via procederetur et ut alia divisio generalis totius Schematis canonum adoptaretur. Non erat tamen facile excogitare aliam divisionem generalem quae posset bene respondere novis exigentiis et vitare diffi- cultates quas divisio Codicis praeseferebat. Plura experimenta facta sunt quae exitum admodum felicem non habuerunt, sicut processus verbales sessionum stu- diorum demonstrare possunt. Definitio partium, titulorum et articulorum gradualis fuit et post longas disceptationes tandem ad formam definitam Consultores deve- nerunt. Delineatio generalis Schematis iuris recogniti « De Institutis vitae consecratae », simul cum his praenotandis ipsis canonibus Schematis praeponetur et propterea non est cur eius articulata descriptio hic apponatur. Initio Schematis ponuntur sex canones praeliminares generales totius legislationis in quibus statuuntur elementa essentialia vitae consecratae, tam sub aspectu theologico quam sub aspectu iuri- dico. Quaedam etiam fundamentales determinationes et divisiones Instituta vitae consecratae respicientes decernuntur. Canones isti, pro maiori parte, ex documentis Concilii Vaticani II desumuntur (cfr. potissimum Const, dogm. Lumen Gentium, Cap. VI, nn. 43-45). Deinde totum Schema dividitur in duas partes. Prima, quae omnino tenoris generalis est, habet tamquam rubricam generalem: De iis quae Institutis vitae consecratae sunt communia et continet omnes canones et omnia praescripta quae communia sunt et aeque applicabilia cunctis Institutis vitae con- secratae et eorum sodalibus, independenter a qualitate Instituti et a categoria ad quam Institutum pertinet. 8. - Pars haec subdividitur in septem titulos qui varios sectores vitae et activi- tatis Institutorum respiciunt, incipiendo ab erectione alicuius Instituti, ab eius divisione, foederatione vel fusione vel unione cum alio Instituto. Hic etiam, occa- sione arrepta, ponuntur praescripta circa suppressionem Instituti vel eius partis (cfr. Tit. I). Logice, immediate fit transitus ad normas quae definiunt dependen- tiam Institutorum et sodalium ab auctoritate ecclesiastica seu hierarchica. Et hic simul canones ponuntur qui principium statuit circa possibilitatem exemptionis Institutorum et sodalium a iurisdictione Ordinariorum loci quae concedi potest tantum a Summo Pontifice. Sed eodem tempore agnoscitur aequa et iusta autono- mia, praesertim in regimine interno, pro omnibus Institutis (cfr. Tit. II). In Titulo III est sermo, modo omnino generali, de reginime interno Institutorum. xviii THE GENERAL DIVISION OF THE SCHEMA AND THE MATTERS TREATED IN THE INDIVIDUAL PARTS 7. — The general structure of the tract “De Religiosis” which is found in the Code obviously cannot be retained in this revision of the law. The motives which — as was said above — led to the pursuit of a deeper revision, as well as the approved directive principles of the work, along with the change of scope for the sake of the formal inclusion of the secular institutes among the institutes of consecrated life, recommended, indeed demanded, that a different route be followed and that a dif- ferent general division of the whole Schema of canons be adopted. However, it was not easy to think of a different general division which could respond well to new exigencies and avoid the difficulties which the division of the Code presented. A number of experiments were made which turned out not altogether happily, as the discussions in the study sessions can demonstrate. The definition of parts, titles, and articles was gradual, and after long debates the Consultors finally arrived at the defined form. The general delineation of the Schema of the revised law “On Institutes of Con- secrated Life” will be proposed along with these Prefatory Notes to the canons them- selves of the Schema, and consequently there is no reason why a spelt-out description of it should be set forth here. The beginning of the Schema sets forth six general preliminary canons for the entire legislation, in which are specified the essential elements of the consecrated life, both under its theological aspect and under its juridical aspect. Also, certain fundamental limits and divisions concerning institutes of consecrated life are determined. These canons, for the greater part, are culled from the documents of Vatican Council II (cf. chiefly Const, dogm. Lumen Gentium, ch. VI, no. 43-45). From there on, the entire Schema is divided into two parts. The first part, which is of a wholly general tenor, has, as its general heading: Matters Common to Institutes of Consecrated Life, and contains all the canons and pre- scriptions which are common and equally applicable to all institutes of consecrated life and their members, independently of the nature of the institute and the category to which the institute belongs. 8. — This part is subdivided into seven titles which concern various sectors of the life and activity of the institutes, beginning from the erection of a given institute: from its division, federation, or merger or union with another institute. Here also, taking advantage of the context, are placed prescriptions on the suppression of an institute or part of it (cf. Title I). Logically, transition is immediately made to the norms which define the dependence of institutes and their members on ecclesiastical author- ity, that is, the hierarchy. And here at the same time are placed the canons which set down the principle concerning the possibility of the exemption of institutes and their members from the jurisdiction of local Ordinaries, which exemption can be granted only by the Supreme Pontiff. But at the same time, an equal and just autonomy for all institutes is recognized, especially in their internal government (cf. Title II). In Title III reference is made in an altogether general way to the internal XIX Bona temporalia Institutorum sunt bona ecclesiastica et propterea reguntur normis statutis pro administratione bonorum ecclesiasticorum in Libro novi Codicis luris Canonici cui titulus « De lure Patrimoniali Ecclesiae ». Consilium tamen pauper- tatis suum peculiarem effectum habet in bonorum administratione; septem canones ponuntur in Tit. IV circa hunc peculiarem aspectum administrationis bonorum Institutorum. Praescripta quae ordinant diversas phases admissionis candidatorum in Institutum Titulum V constituunt qui in quatuor dividitur articulos. De privi- legiis Institutorum vel sodalium in Schemate non fit sermo. Abs dubio privilegia iam concessa non supprimuntur, nisi de hoc expresse caveatur. Tamen visum est inopportunum de privilegiis expresse in Schemate agere. Obligationes quae Institutis et sodalibus imponuntur in Titulo VI iUae sunt quae maxime consonae et aptae sunt indoli eorum et statui in quo inveniuntur. Ceterae obligationes magis particulares relictae sunt ut statuantur in Constitutio- nibus singulorum Institutorum. Ibi enim melius adaptari possunt conditionibus et necessitatibus Institutorum et sodalium. Titulus VII finem ponit primae parti Schematis. Uti patet ex eius rubrica hic singulis in articulis ponuntur normae de variis modis legitimis, quibus sodales separari possunt ab Instituto vitae conse- cratae, sive sint adhuc in tempore probationis seu novitiatus, sive iam cooptati fuerint temporarie vel perpetuo. Separatio haec induere potest formam transitus sodalis ad aliud Institutum vitae consecratae vel voluntarii discessus seu egressus ab Instituto vel etiam dimissionis ab Instituto ob causas a iure admissas. Neminem latet quam impleta sit legislatio Codicis luris Canonici in hac re, potissimum quod attinet ad dimissionem religiosorum qui vota perpetua nuncuparunt in religione clericali exempta (cfr. cann. 654 et seq). Re quidem vera, S. Congr. de Religiosis et Institu- tis Saecularibus die 2 martii 1974 Decretum edidit quo Religiones clericales exemp- tas dispensavit ab obligatione processum iudicialem instruendi pro dimissione sodalis a votis perpetuis et facultatem fecit Superioribus competentibus ut sequan- tur rationem procedendi in cann. 649-653 statutam. Canones propositi in hoc Titulo VII unicam et uniformem disciplinam statuunt pro omnibus Institutis vitae consecratae. Obligationes recurrendi ad S. Sedem vel ad Episcopum sublatae sunt praeterquam in casu egressus sodalis qui cooptationem perpetuam iam fecerat, nisi Supremus Moderator Instituti facultatem receperat a competenti auctoritate Ecclesiae dispensandi a votis vel aliis sacris ligaminibus perpetuo susceptis. In casu tamen dimissionis, sodali dimittendo dari debet plena facultas sese defendendi et contra decretum dimissionis sodali dimisso concedi debet facultas recurrendi ad S. Sedem intra decem dies cum effectu suspensivo. Quaelibet dimissio legitima secumfert ipso facto cessationem omnium vinculorum necnon iurium et obliga- tionum ex cooptatione promanantia. Superiores competentes Institutorum men- tionem facere debent de omnibus sodalibus ab Instituto quomodocumque separa- tis in relatione S. Sedi mittenda statutis ab eadem temporibus. XX government of institutes. The temporal goods of institutes are ecclesiastical goods and are therefore regulated by the norms constituted for the administration of ecclesiastical goods in the Book of the new Code of Canon Law entitled “The Patrimonial Law of the Church.” The counsel of poverty, however, has its own specific effect on the administration of goods; seven canons are set forth in Title IV concerning this specfic aspect of the administration of the goods of institutes. Prescriptions which order the various phases of the admission of candidates to the institutes constitute Title V, which is divided into four articles. There is nothing said in the Schema about privileges of institutes or their members. Without a doubt, privileges already granted are not suppressed, unless such is expressly stated. However, it seemed inappropriate to deal expressly with privileges in the Schema. The obligations which are placed upon the institutes and their members in Title VI are those which are maximally consonant with and adapted to their character and the state in which they are found. Other more particular obligations are left to be stipulated in the Constitutions of the individual institutes. For there they can be better adapted to the conditions and needs of the institutes and their members. Title VII terminates the first part of the Schema. As is clear from its heading, here in in- dividual articles are set down norms concerning the various legitimate ways in which members can be separated from an institute of consecrated life, whether they are still in the time of probation or of novitiate, or have already been incorporated temporarily or perpetually. This separation can assume the form of the transfer of a member to another institute of consecrated life, or of voluntary separation or departure from the institute, or even dismissal from the institute for causes admitted by law. It escapes no one that the legislation of the Code of Canon Law in this regard is fulfilled especially when it touches the dismissal of religious who publicly pronounce perpetual vows in exempt clerical religion (cf. can. 654 ff). Since this is the case, the Sacred Congregation for Religious and Secular Institutes issued a Decree on March 2, 1974, by which it dispensed exempt clerical Religious institutes from the obligation of draw- ing up the judicial process for the dismissal of a member in perpetual vows, and granted the competent superiors the faculty to follow the mode of procedure set down in canons 649-653. The canons proposed in Title VII establish a single and uniform discipline for all institutes of consecrated life. Obligations of having recourse to the Holy See or to the bishop have been removed, except in the case of the departure of a member who has already become perpetually incorporated, unless the supreme moderator of the institute shall have received the faculty from the competent authority of the Church to dispense from vows or other sacred bonds perpetually undertaken. However, in the case of dismissal, the full right to defend himself must be given the member to be dismissed and the right to have recourse to the Holy See against the decree of dismissal within ten days, conjoined with a suspensive effect, must be given to the member dismissed. Any legitimate dismissal carries with it by that very fact the cessation of all bonds as well as rights and obligations resulting from his incorporation. In the report to be sent to the Holy See at the time designated by the latter, the competent superiors of institutes should make mention of all members who have in any manner been separated from the institute. XXI 9. - Secunda pars Schematis, quae post longum studium praesentem assumpsit formam, in comparatione cum parte prima vocari potest pars specialis, quamquam normae in ea positae revera generales sunt. Rubrica huius partis suum propositum manifestat. Ita namque inscribitur: De iis quae singulis Institutorum generibus sunt propria. Scopus nempe istius partis est imprimis in luce ponere et inter se bene distinguere diversas formas consecrationis per professionem publicam trium consiliorum evangelicorum quas Ecclesia nunc officiaUter agnoscit et approbat. Et hae consecrationes sunt tres. Prima est religiosa seu quae in Institutis religiosis fit, secunda invenitur in Institutis vitae apostolicae consociatae et tertia est propria Institutorum saecularium. Secundum diversitatem formae consecrationis resultat diversum genus supremum Institutorum vitae consecratae et sic in tribus Titulis quibus componitur haec secunda pars habetur vera typologia Institutorum. Genus Institutorum reUgiosorum quod in se congregat numerosissima Instituta religiosorum duas magnas subdivisiones admittit, nempe Instituta monastica, sive monachorum sive monialium, sive contemplationi integre dedita sive quae aliqua opera apostolatus indoli propriae consentanea legitime assumpserunt, et Instituta religiosa ex propria vocatione operibus apostolatus dedita. Haec ultima Instituta sunt vel canonicaUa, vel conventualia vel apostolica. Selectio appellationum, quibus inferiores categoriae Institutorum religiosorum quae vi propriae vocationis operibus apostolatus dedicantur, facta est post congruum examen naturae, finis, missionis et evolutionis historicae cuiuslibet categoriae. Circa rubricam Tituli II huius partis quae definitive inscribitur De Institutis vitae apostolicae consociatae dicendum est huiusmodi appellationem naturam Insti- tutorum quae sub hac rubrica veniunt melius exprimere quam alias adhibitas a Codice luris Canonici (cfr. rubricam Tituli XVII, Libri II, C.I.C.). Hae societates, quae vera Instituta organizata in Ecclesia sunt et quidem Instituta in quibus con- silia evangelica aliquo sacro ligamine firmata assumuntur, naturam habent eminenter apostolicam et ab earum Fundatoribus conditae sunt ut activitatem apostoUcam ipsis propriam melius et efficacius exercere possint. Vita communitaria suum certe habet momentum in his Institutis, sed naturam induit potius medii ad apostolatum directi quam elementi integralis vitae Instituti et sodalium sicut apparet inter religiosos. Titulus III huius secundae partis agit de novissima forma vitae consecratae ab Ecclesia formaliter approbata per Constitutionem Apostolicam Provida Mater Ecclesia, die 2.2.1947 promulgatam. Forma vitae consecratae quae in his Insti- tutis agitur non parum difiert ab illa quae ducitur in Institutis religiosis et in Institutis vitae apostolicae consociatae. Sodales nempe Institutorum saecularium non obligantur ad vitam communem et non tenentur deferre habitum specificum vel aliquod signum quo ostendant suam consecrationem. Immo, externe, regulariter non distinguuntur a ceteris christifidelibus inter quos vivunt. Hoc tamen non obstante. Instituta saecularia « quamvis non sint instituta religiosa, veram tamen et completam consiliorum evangelicorum professionem in saeculo ab Ecclesia reco- gnitam secumferunt » (Decr. Perfectae caritatis, n. 11; cfr. etiam Const. Apost. xxii 9. — The second part of the Schema, which attained its present form after long study, can be called in comparison with the first part, the particular part, although the norms set forth in it are in truth general. The heading of this part makes plain its purpose; for it is written thus: “Matters Proper to the Individual Kinds of Institutes.” Precisely, the aim of this part is first of all to explain and to distinguish well one from another the various forms of consecration through public profession of the three evangelical counsels which the Church now officially recognizes and approves. Such forms of consecration are three. The first is religious, that is, that which exists in religious institutes; the second is found in institutes of associated apostolic life; and the third is proper to secular institutes. From the variety of forms of consecration results a very great diversity of kinds of institutes of consecrated life, and thus in the three Titles which comprise this second part there is a veritable typology of institutes. The category of religious institutes, which embraces very numerous institutes of religious admits of two great subdivisions: namely, the monastic institutes, whether of monks or of nuns, whether wholly given to contemplation or those which legitimately assume some works of the apostolate consonant with their particular character; and religious institutes dedicated to the works of the apostolate by reason of their particular vocation. These last institutes are either canonical, or conventual, or apostolic. The names under which are subsumed the categories of religious institutes which are dedicated to works of the apostolate by virtue of their particular vocation, were selected after appropriate examination of the nature, purpose, mission, and historical evolution of each category. Concerning the heading of Title II of this part, which is definitively written "In- stitutes of Associated Apostolic Life,” it should be said that this sort of designation expresses better the nature of the institutes which come under this heading than others applied by the Code of Canon Law (cf. the heading of Title XVII, Book II, C.I.C.). These societies, which are true institutes organized in the Church and are indeed institutes in which the evangelical counsels are assumed and stabilized by some sacred bond, have a character eminently apostolic and were established by their Founders so that they might be able to exercise the apostolic activity proper to them in a better and more efficacious manner. Community life certainly has its own impor- tance in these institutes, but it assumes the nature of a means directed to the apostolate, rather than being an integral element of the life of the institute and its members as is the case among religious. Title III of this second part has to do with the newest form of consecrated life formally approved by the Church through the Apostolic Constitution Provida Mater Ecclesia, which was promulgated February 2, 1947. The form of consecrated life which is lived in these institutes differs not a little from that which is lived in religious institutes and in institutes of associated apostolic life. Specifically, the members of secular institutes are not obligated to a common life, nor do they have to wear a specific style of dress* or any sign which would show their consecration. Indeed, * Translators' note: The Latin habitus is legitimately rendered thus, granted that tradi- tionally in these contexts it has been translated habit. As the latter has come, in the minds of many to carry a quite restricted concrete interpretation, the translators have chosen to render it in its broader connotation here and in its single occurrence in the text of the Schema (canon 93). xxiii Provida Mater Ecclesia, art. I-II). Peculiaris autem et propria indoles istorum Institutorum est saecularis, quae, praeter consecrationem in saeculo et vitam in eo ducendam, importat ut sodales apostolatum proprium, secundum determinatio- nem statutorum particularium, exerceant in saeculo ac veluti ex saeculo et ut revera fermentum sint in mundo ad robur et incrementum Corporis Christi (Decr. Perfectae caritatis, n. 11: cfr. Motu Proprio Primo feliciter, diei 12.3.1948, n. II). XXIV externally, they are not ordinarily distinguished from the rest of the Christian faithful among whom they live. Nevertheless, secular institutes, “while they are not religious institutes, still carry with them a true and complete profession of the evangelical counsels in the world, recognized as such by the Church” (Deer. Perfectae Caritatis, no. 11; cf. also Const. Apost. Provida Mater Ecclesia, art. Ml). But the peculiar and proper character of these institutes is secular, which, in addition to their con- secration in the world and leading their life in it, implies that the members exercise their particular apostolate in the world and as it were of the world, and that they should be a veritable leaven in the world for the strengthening and growth of the Body of Christ (Deer. Perfectae Caritatis, no. 11; cf. Motu Proprio Primo Feliciter, March 12, 1948, no. 11). XXV 3 *' ~ f m ^lri1^Bf? -^4,jt>v.,- - *k»J«y>^ <» iil <«i*lMltr»i<| -la^' »iwrV >»"•**»' r**w» -. ,<>•/ «r| *^t 6