THOUGHT FOR TODAY BY
ST. ANTHONY ZACCARIA
If through perfect humility you will be able to know objec tively yourself, only then will you be.
Bethlehem, PA 18020
Constitutions 1983 of the Clerics Regular of St Paul
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3. Coming into existence on the eve of the Council of Trent, by inspiration of the Holy Spirit, the Congregation has been from its earliest days characterized by an intense life of interior renewal2, centered on Christ Crucified3 and on the Eucharist4;,by a remarkable communal spirit5, and by a special involvement in moral reform whose "true purpose", as indicated by the Holy Founder, was the " genuine honor of Christ, genuine availability to one's neighbor and genuine self-abasement and profound humility"6.
4. Since their beginnings the Barnabites have considered ' themselves, and have indeed been, the . bishops' collaborators7 . They originally dedicated themselves to missionary work among the people, to spiritual assistance to the clergy, to preaching and the celebration of the sacraments; later they extended their activities to missionary and parochial ministries; to sacred and secular studies; to schools, to youth, and to other forms of pastoral activities, always open to the needs of the times.
PART ONE: THE LIFE OF THE CONGREGATION
CHAPTER I
COMMUNITY LIFE
7. Called to live more fully our baptismal consecration as followers of Christ[2] we have freely chosen life in a community in order to realize the same ideal which our first confreres interpreted as renunciation of the spirit of the world, total dedication to God and apostolic service to our brothers[3]
8. Religious life creates a community of faith, hope and love based on the Word of God and on prayer[4]; it achieves a constant communion among the confreres, drawing strength from each member for the growth of all in love[5]; it is an authentic sign of belonging to Christ[6], and a foretaste of the future life, when God will be all in all[7].
9. More than uniformity, community life signifies a complementary relationship of persons and of apostolic choices. Indeed, the Spirit distributes his gifts to everyone for the benefit of all[8] and creates harmony among the charisms of individuals, so that the Congregation, not by stifling the Spirit, but by testing everything and retaining what is good[9] may strive for the greatest charism of all, that is, charity[10], which is the fullness of the law[11] and the bond of perfection[12]
10. The coadjutor brothers, present since the beginning in the one family of the "sons of Saint Paul"[13] participate in the mission and activities of the community, sharing in all rights and duties exclusive of those of the priesthood.
11. To respond to God's call in a personal and communal manner and constantly to develop our religious vocation, we need to strengthen our life of prayer, penance, fraternal communion, the practice of the evangelical counsels, and apostolic action.
12. Following the 'example and the teaching of the Master[14] we keep alive our dialogue with God by means of prayer so that we may experience his fatherly love, understand and do his will, and increase out brotherly love. Prayer, requisite and foundation for Christian religious life, deepens our understanding of the divine origin of our vocation and helps us to discover the most suited forms of apostolic presence in the world.
13. Personal prayer derives from and leads to the Liturgy, in ,which Christ, the only and eternal Priest, prays ,with us to the Father, in an unsurpassed self-offering; gives his Spirit to the Church, strengthening its unity; accompanies with his active presence his faithful in their lives. The Liturgy, in its double aspect of Eucharist and Divine Praise, from the beginning of the Congregation, has been the center of community life.
14. The paramount moment of the Liturgy is the Eucharistic Mystery. Through it Christ Builds his body; establishes our brotherhood[15]; and we, giving thanks to God constantly offer our life to the Father our Founder who was a fervent apostle of the Eucharist, spurs us on to an intense love for this sacrament[16]
15. Every recognizes in the daily participation in the Eucharist, the most plentiful source of love and of community life. It shall be the responsibility of every Superior to find the most opportune times and modes for the communal celebration of the Eucharist.
16. Promotion of Eucharistic worship and decorum in the celebration of the Liturgy represent a commitment characteristic of our tradition.
17. The offering of ourselves to the Father, made with Christ in the Eucharist, continues during the day through pastoral activities and the Liturgy of the Hours, where, nourished by the Word of God, we join the voice of the entire Church, which continuously and everywhere praises the Lord.
17.1 - The celebration in common of the Liturgy of the Hours, or of at least part of it, shall be encouraged in our communities, along with the participation of the faithful.
18. Mental prayer, “so necessary... that one who does not find in it interior delight will inevitably make no progress”[17], is a daily duty of every confrere. It perfects the listening to, the dialogue, with, the contemplation of God through spiritual reflection 011 the Scriptures. Mental prayer also finds themes in liturgical and patristic texts, in Church documents, in the teaching and life of the Saints, and in the very events of daily life seen through eyes of faith.
19. Every community shall gather daily, for at least half an hour; for mental prayer, which may include reflective communal sharing and be a part of liturgical celebrations.
19.1 - The local chapter shall determine models and times for community prayer, in order to permit the actual presence of the entire community.
20. Besides liturgical celebrations and mental prayer, other forms of community prayer may be adopted during particular moments in the life of the Congregation, of the Church, and of the world.
20.1 - During the general and provincial chapters, suitable prayers shall be required in communities to ask the help of the Holy Spirit for the work of the chapter.
20.2- Prayer for those united to us by family ties, friendship or gratitude, is a true way of showing our love. It will be for the local community and the confreres to find the most suitable ways of fulfilling these duties which are both natural and religious.
21. The love which unites us to God does notend with our life here on earth and there for we shall keep a remembrance in our personal and community prayers, of confreres, relatives, and friends, “who have gone before us marked with the sign of faith” that they may sleep in Christ and find in his presence light, happiness, and peace[18].
22. -On the death of a confrere, each priest will celebrate one Mass. This suffrage shall preferably be offered in a Eucharistic Concelebration, with the whole' community participating. If a concelebration should not take place, the community shall gather for another form, of suffrage.
22.1 - In each community monthly prayers will be offered for the deceased confreres, relatives, and friends.
22.2 In addition, the memory of each confrere will be preserved by a suitable biographical profile.
23. With filial love we cherish the Virgin Mary, honored by our Congregation under the title of Mother of Divine Providence. This devotion, expressed in personal and community forms, according to our tradition, constantly l1en1inds us of the fidelity with which Mary, responded to God's election, and offers a perfect model and a sure help for our religious life.
24. We venerate in a special way the, apostle Paul, “because we have chosen him as our father and guide and are proud to be his followers”[19] We nourish our devotion to him by studying his teachings and by imitating his example[20].
25. Along with St. Paul and the Saints of the Congregation, we especially venerate St. Anthony M. Zaccaria, our Father and Founder, whose charism we endeavor faithfully to sustain in the Church, through an intense love of God and our neighbor[21] fulfilled with unyielding faith[22] and an ever renewed zeal for action[23]
26. Just as Jesus 'would interrupt his own ministry to withdraw into more intimate contact with his heavenly Father[24] so shall to review our spiritual life and our active apostolate in the light of the Gospel. The annual retreat is an obligation for every confrere.
26.1 - Local chapters and Superiors shall periodically organize for the communities or propose to the confreres spiritual retreats as they see fit.
2. Life of Penance and of Asceticism
27. Acknowledging that we are sinners, and mindful that our weakness is an obstacle to total and constant consecration to God, we seek an ongoing conversion of heart and, in a spirit of penance and of reparation, we unfold to God's mercy and grace.
28. The frequent use of the sacrament of Reconciliation, of community discernment, and of personal exan1ination of conscience, are signs of, and means for, constant conversion; in so doing we are purified and strengthened in our journey toward the freedom of the children of God, and toward communion with our brothers; we facilitate the real knowledge of ourselves and J we combat negligence and lukewarmness[25]
29. Community celebrations of Penance and fraternal correction practiced according to the spirit of the Gospel[26] and of our tradition[27] effectively contribute to the proce,ss of community conversion.
29.1 – In harmony with the liturgical seasons, especially during Advent and Lent, community penitential services, chapters of revision of life, and meetings of fraternal correction shall be promoted.
30. The spirit of penance commits us to the practice of various forms of' spiritual asceticism which animate .religious life, such as: continuous and ' extended prayer; search and acceptance of God's will; acceptance of other people; offering to God our limitations; interior and exterior silence; custody of the heart and discipline in using earthly possessions.
31. In this effort to build up our spiritual life, we shall be able to discover in our self-sacrifice a way of sharing in Christ's redemptive work for the sake of men and of the world[28] and our assimilation to Him in bearing insult[29] offering our bodies as a living sacrifice holy and acceptable to God[30].
31.1 - The spirit of penance will prompt the communities to live modestly and to take concrete initiatives to meet the most urgent needs in their own environment.
31.2 - During those periods determined by the Liturgy, with particular reference to the recurring events of the Congregation, the local chapters, in communion with Christ's suffering in the brothers, will establish community forms of renunciation.
32. Our union with Christ and with the brothers manifests itself in community life by appreciating that which unites, and by overcoming that which divides, and creates that fraternal communion which is the result of charity[31].
33. The confreres live in the religious house and take part in the community life, which engages everyone in collaboration for the common good. Each and everyone contributes with his natural and grace given talents, prayer, sincere dialogue, the direct earnings of his own work, and practical cooperation.
34. Community life, based on a common experience of faith, contributes to a harmonious development of each religious as a human being and as a Christian. In particular, it helps toward personal growth and initiative, encourages shared responsibility and fraternal exchange, is a support in difficulties, and provides more effective means for endeavors in common.
35. The animation of community life is a particular duty of the Superior[32], who is assigned to guide the community[33] and who, following Christ’s example, exercises his authority in spirit of service[34]. It is his duty to facilitate harmony and agreement among the brothers, so that all may cooperate to discover God's plan for the community and to commit themselves to its realization.
36. Common life finds its expression and receives its stimulus from meetings of the confreres to which our family tradition gives the name chapters.
37. Among the different forn1s of chapters, some are decision-making and electoral, others are spiritual in character[35] and bring the members of a community together for mutual animation, such as reflection on Holy Scripture and on the Constitutions, revision of life, chapters of admonitions and of faults, pastoral and theological renewal, and practical problems of each community.
37.1- Other meetings, open to all, may serve to bring together the confreres of the same or different communities, to exchange ideas and experiences, to suggest projects, and to stimulate collaboration and encourage family spirit.
37.2 –The provincial and local chapters shall decide upon the calling of different kinds of chapters, adapting their practical form to different situations.
38. A well-ordered program of community life requires from each member a serious commitment to the duties assigned to him, openness to accept suggestions and a willingness to cooperate with others.
39. Being concerned for one another, we maintain in our houses an atmosphere of recollection and at certain times of silence, as a help to prayer, to study, and to needed rest. We make prudent use of the social communication media, mindful of the value of time and of the demands of our vocation.
40. Each community annually draws up a schedule of activities to be undertaken in common, to be suited to different times and situations, and to be approved by the provincial Superior.
40.1 - The local chapter will decide upon the suitability of reading at table during certain seasons of the year.
41. The general behavior of the confreres strives for simplicity and dignity. As a sign of mutual respect, they take care of what is held in Common.
42. Our charity turns with particular care toward confreres who, by reason of age or illness, have need of special assistance[36]and because they more visibly bear the marks of Christ’s passion[37]. Our concern extends as well to those who are obliged to live temporarily outside the community.
43. To witness the breadth of evangelical charity, each community is open to its environment in a mutual sharing of spiritual and human goods; in the spirit of our tradition[38], it is also welcoming and hospitable, particularly toward confreres of other communities. Furthermore, in order to facilitate the orderliness of community life, as a norm, care will be taken to reserve a part of the house exclusively for the confreres.
43.1 - In faithfully maintaining our commitment to the Congregation, we shall also maintain a proper relationship with our families.
43.2 As a help towards a greater human and Christian openness, the confreres are urged to appreciate the advantages offered by contacts with cultures different from those of their own country.
4. Study and Cultural Formation
44. Our rellgious family, faithful to its ancient tradition, values learning and regards study as most appropriate to “regular life”[39] Each community has the obligation to offer to the confreres a suitable place, sufficient time, and the necessary means for study and for specific preparation to apostolic work.
45. In their commitment to study, the confreres shall before all else strive for a gradual assimilation of the sacred disciplines. These promote the knowledge and the love of God and of the Church, and simultaneously prepare the religious to ever better respond to the demands of their mission. In a special way the confreres ought to study Holy Scripture, and eagerly enjoy its understanding and comprehension, so that they may gain an insight into its hidden meal1ings, especially those helpful to moral instruction[40].
46. The personal growth of the religious is also fostered by the knowledge of life events; by the study of secular sciences, and by paying close attention to social and cultural phenomena. The confreres, therefore, will strive to acquire a profound knowledge of man and of the world in order to be able to be more effective in their apostolic endeavors.
47. Engagement in studies, although a duty of all confreres, must be loved and pursued especially by those assigned to it by the Superiors. In particular, by going to the sources of knowledge rather than to its rivulets[41] they will ensure professionalism in research, accuracy in documentation, humility in discovery, and each should, insofar as he can, desire and strive to have rather what can direct him to writing books, ... than to acquire a merely superficial knowledge in the books of others[42].
47.1 – Engagement in university teaching will be opportunely evaluated by the major Superiors, for a more active presence of the Church and of the Congregation in the world of higher learning.
47.2 - A copy of every publication by the confreres shall be sent to the Barnabite library of the general curia in Rome and to the motherhouse of St. Barnabas in Milan.
48. In order to be published, any writings regarding faith and morals, must have the approval of the local Ordinary and of the major superiors.
49. Work, as part of God's plan for man, and as cooperation with his creative activity[43], is a duty of each confrere in compliance with the example given by the divine Master[44] and by the apostle Paul[45].
50. We value work as redemptive and penitential, as well as expressive of Christian virtue. We accept it with joy as a means toward personal growth and fulfillment, and human solidarity.
51. Each religious must take upon himself, in a responsible manner, the duty of work in its different forms, apostolic and professional, intellectual and manual, regarding them as a concrete expression of charity towards his confreres and his neighbor, as well as a normal way for self-support.
52. The choices of forms of works are agreed upon in chapters and with the Superiors, within the limits of their respective competence, according to the needs of time and place, and respecting the individuals’ propensities and the common good.
53. We value free time as a means of growth and maturity, and it must be responsibly offered and accepted. It gives an opportunity for necessary rest and for other activities dictated by personal choice, and it creates aclimate of joy and spontaneity.
53.1 - Provision shall be made in community schedules for times of relaxation in common.
53.2 - Suitable periods of relaxation and vacation shall be assured for the confreres, taking into consideration the spirit of poverty, community obligations, and local customs.
6. Dismissal, Readmission, Transfer from another Institute
54. Fidelity to religious vocation depends on God's grace, on personal cooperation and a strong community life. The confreres, therefore, shall support one another, especially in prayer, in order to overcome the inevitable difficulties and persevere in the vocation they have received[46].
55. Our shared responsibility and the Spirit of charity render us more understanding with confreres who find themselves reexamining their choice of life, so that our fraternal affection and advice may facilitate their sincere search for God's will.
56. Confreres who, for serious reasons, have received from the Superior general, with the consent of his council, the permission to live temporarily outside the Congregation, shall be helped in all ways suggested by charity.
57. The juridical position of solemnly professed confreres, who live for a time outside the Congregation, shall be determined by the Superior general, with the consent of his council, and after consultation with the provincial council concerned, according to the norms of universal law.
58. The norms of universal laws shall be followed for ' indult of exclaustration, departure, dismissal, arid transfer to another institute.
59. As regards confreres who leave the congregation definitively, either on their own initiative or as a result of dismissal, the norms of the law shall be followed and the duty of charity observed. In order to facilitate their insertion in society, although they have no right to compensation for services rendered, the provincial Superior, together with the local community, shall determine the necessary financial assistance and other forms of help.
60. The readmission to the · Congregation of those who request it falls within the competence of the Superior general with the consent of his council. He will prudently establish the modalities, having consulted the provincial council concerned, and in accordance with Canon Law.
61. The admission into the Congregation of a perpetually professed religious from another institute falls within the competence of the Superior general with the consent of , his council, and upon consultation with the provincial council concerned. The religious will observe a postulancy period to be determined by the Superior general, the novitiate according to the Constitutions, and an eventual period of post-novitiate formation in a suitable community chosen by the Superior general. The length of the probation period before making profession in the Congregation is to be at least three years.
CHAPTER II: CONSECRATION TO GOD
62. The vows of chastity, poverty, and obedience, of which we make solemn profession, demand a total commitment to follow Christ, chaste, poor, and obedient, so that we may become, like him and in him, fully dedicated to the salvific will of the Father[2]. In this way we continue in the Church the redemptive mission of Christ and become signs of the time to come.
63. By our profession of religious vows, we consecrate ourselves to God as vital members of the Church, commit ourselves to form a true family that assumes, also as a community, the responsibility to serve God and the brothers. Therefore by a heart made more open by our vow of chastity, we open ourselves to the love of our neighbor. By our resolve to renounce individual possessions, a resolve strengthened by our vow of poverty, we achieve a genuine sharing of goods. By obedience we freely unite our wills in search of the will of God and its fulfillment.
64. By virtue of the religious profession, a relationship is formed between the Congregation and the religious, which implies a reciprocity of rights and duties within the limits set by particular and universal law. The Congregation provides for what we need, while we place ourselves totally at its disposal.
65. We accept and live the vow of chastity, in the perfect continence of celibacy consecrated to God, as a very special gift of grace[3], because we believe in Christ’s teaching and in the power of his example.
66. Chastity, lived for the kingdom of heaven[4], lets us cling to God with undivided heart; gives concrete form to our dedication to Christ; and offers to the brothers and the world a clear witness of the happiness in the life to come.
67. By giving all our love to God[5] and by freeing our heart[6] through religious chastity we do not diminish our powers of loving, but we strengthen the bonds of true human and Christian friendship, both with our confreres and others.
68. Faithfully to respond to the gift of religious chastity, we must strive to obtain a befitting psychological and emotional maturity. Recognizing the insufficiency of our own strength, we must endeavor to deepen our union with God and observe carefully the norms of Christian asceticism.
69. In order to obtain “with joy the true integrity of body and soul”[7] our communities shall promote daily work and life in common in a family atmosphere characterized by serenity, cheerfulness, and sincere brotherly love.
70. Through religious poverty we intend to follow more closely Christ[8] who led a life of poverty[9], preached the blessedness of poverty[10] and asked anyone who wishes to be his disciple to renounce earthly possessions[11].
71. Our choice for poverty helps us to discover God as supreme good, opens our heart to praise, thanksgiving, and brotherhood. It is also a source of freedom and joy because of our constant trust in the Father's providence[12]. In this way we testify to the world the ephemeral value of worldly good and their function in the service of our brothers.
72. The vow of poverty, as practiced by our religious family, allows us to possess in common the goods necessary for the life and for the activities of the Congregation. It excludes, however, all personal ownership, and it implies restriction and dependency in the use and disposition of temporal goods according to the Constitutions.
73. The solemnly professed religious renounces the ownership of goods and the legal capacity to acquire or dispose of them.
74. The temporarily professed religious retains the ownership of goods and the legal capacity of further acquisition. However, he can only licitly acquire or dispose of these with the consent of his major Superiors.
75. No professed religious has the right, without due permission, to administer his possessions or those of others. What he acquires from his work or from any other source – as salaries, pensions, subsidies, insurances – is a common good, over which he has no right, apart from that foreseen for the temporarily professed.
75.1 - The provincial councils, with the consent of the general council, will adapt the norms of the Constitutions regarding ownership and the use of temporal goods, to the legislation of each country.
76. We also practice poverty in our daily work, which identifies us in a more visible way with the poor, in whom recognize Christ, who wished to be identified with them[13], “relinquishing any temporal good and embracing extreme poverty ... renouncing spiritual as well as temporal consolations”[14].
76.1 - Every confrere must be aware of his choice for religious poverty made through the vow; he ought to consider as eminent mortification the ability to make a living from his daily work; he must spurn any luxury, and he must care for the poor and the needy brothers.
77. Accepting poverty from the point of view of justice, solidarity and love, and being free from attachment to material goods, of which we are simply administrators, we use the means and the fruit of our work for the full development of our poorer brothers, complying with the teaching of our Holy Founder: “in giving and in lending be generous and joyful”[15]
77.1 - The Congregation, the provinces, and the communities shall foster concrete initiatives to help the poor; this also implies a constant revision of our own way of living and working.
78. Love of poverty leads us, as religious, to be discreet in evaluating our personal needs and moderate in the use of goods. Moreover it obliges the individuals, the communities, and the Congregation to be visibly poor in the eyes of the world, to reject any seeking for gain or accumulation of goods, and to witness to poverty in the way we live and work[16].
79. It is the duty of chapters and Superiors to endeavor to prevent disparity in the mode of living among the confreres, the different houses and provinces. Every community shall see to it that, while no one should have the superfluous, no one should be wanting[17]. The poorer houses and provinces must be fraternally helped, so that the abundance of one may supply for the needs of the other, and there may be equality[18].
80. By the vow of obedience, in imitation of Christ[19], we freely consecrate to God our will, uniting it more closely to his and offering ourselves as fellow workers in his work of salvation. Therefore, we commit ourselves to obey the legitimate Superiors according to the norms of the Constitutions.
81. As individuals and as a community, we seek God's will in the Gospel and in the needs of the Church. God’s will finds its concrete expression in the Constitutions and in the decisions of the chapters and Superiors.
82. Obedience to Superiors, given us as “guides” and “leaders”[20], is considered as basic for religious life, and makes us accept, in a spirit of faith and love, their commands and directives, in a relationship of constant dialogue and sincere cooperation.
83. Superiors, appointed in the Lord[21] over their confreres, of whom they must give account[22], will fulfill their duty in spirit of service, using authority with understanding, sensitivity, amiability, and personal esteem for the confreres. The Superiors shall take care to lead the others in obedience[23]knowing that they themselves are the first responsible for the observance of the Constitutions and the chapters’ decisions. Moreover, being entrusted with promoting the common good and the good of individuals, they shall willingly and frequently consult their counselors and the confreres, animating and coordinating everyone’s efforts.
84. By consecrating to God our will, we accept to live – in letter and spirit – the Constitutions, which give our Congregation its unity and identity. Since the Constitutions, in their continual adaptation to the progress of God’s people, are approved by the Church as a valid norm of life, they offer to the confreres a sure expression of God's will for them.
85. Obedience to the Constitutions implies also observance of those norms foreseen by them, and compliance with the chapters' decisions; however, the confreres should remember that “it is well and good to have a written obedience, that is, the commands of our Superiors in writing, but it is of little good if, in addition, they are not written in our minds”[24].
86. Major Superiors have the authority to command or forbid, by virtue of the vow of obedience, with the consent of their councils and by means of written order, in matters that concern the Constitutions. However, they will use this power with prudence and only for grave reasons.
87. Every confrere expresses responsible obedience both by being personally involved in the search for shared decisions and by his fidelity in carrying them out when they go into effect. By so doing, everyone will share in the Superiors’ responsibility, because, “just as it is the duty of the Superiors to procure in charity the good of the subjects, in the same way it is necessary for the subjects to help the Superiors faithfully keep the law”[25].
87.1 - The virtue of obedience and the demands of community life require that each confrere facilitate the duties of those charged with various community responsibilities.
88. So that the offering of our will may be more acceptable to God, our obedience should be humble and simple, prompt and cheerful. When this involves renunciation and sacrifice, let us remember it is through obedience that we conform more to Christ our Redeemer “obediently accepting even death, death on a cross!”[26].
89. Every Christian, by virtue of his baptism, can and must bear witness, according to his state of life, to the kingdom of God on earth, and make it present in the world, becoming himself an active agent of the saving mission of the Church. By divine command, the Pope and the Bishops arc the leaders in the apostolate performed by the Church through all believers[2], and they constitute the permanent sign of our unity in Christ.
90. As Clerics Regular we share in the apostolic mission of the Church in our double quality of religious and clerics. As religious, we proclaim Christ and his Gospel by the witness of our vows and life; clerics, we cooperate with the Pope and the Bishops in the ministry of the Word and of the Sacraments. Thus, our whole religious life is imbued with apostolic spirit and our whole apostolic activity is animated by religious spirit.
91. By virtue of our charism as religious, we apostolically serve brothers in faith; we proclaim to every person the kingdom of God; we renew Christ's presence in the world, and by so doing we contribute to the real progress of society; voluntarily we share our life with the poor and the suffering, becoming prophets of justice and of evangelical freedom in order to build a new world transformed by the power of the Beatitudes.
92. Our Congregation extends the field of its apostolate to the “limits”[3] set by Christ, in sincere cooperation and harmony with the bishops and priests of the local Churches. By so doing, the Congregation manifests its love and concern for the whole people of God, accepting and living the unique values of each culture, for a reciprocal enrichment through the interchange of persons and goods.
93. The Holy Founder, patterning our family on the example and teaching of St. Paul, instructs us not to trust in human wisdom[4], but in the foolishness of the cross[5], and urges us “to renew our Christian zeal”[6], choosing the best, practicing the good, in everything inspired by charity[7], spending ourselves unsparingly and exhausting ourselves to save our brothers[8].
94. Faith, as the response of one who is converted by the proclaiming of the Gospel[9], is a gift of love from the Father, which man freely accepts. However, faith also depends on our fidelity to Christ's message, our sharing in the history of man and our witness of charity in our daily life.
95. The apostolic commitment requires total availability, openness of mind and heart, amiability and interior freedom, in order for the Spirit to find us competent for his work, and to ripen his fruits in the souls to whom we are accountable[10].
96. The confreres witness to unity among themselves and to their common responsibility by participating together in the more significant moments of prayer and life in the church community at large and in the one in which they actually live.
97. Means for the effectiveness of our apostolate are the study of divine revelation and of theology in its various aspects; the knowledge of man and of history; an alert sensitivity to situations and their development; continual updating and ongoing formation in the religious and pastoral field; the adaptation of methods to changing circumstances.
98. Everyone of our communities, no matter what its apostolate, shall be a center of intense Christian life, distinguished by the spirituality of the Congregation, for the good of the local Church.
99. The awareness of our joined responsibility for the Church and the demands of apostolic work require from our communities the promoting of fraternal and cooperative relationships with other religious families working in the same locality or in common sectors of apostolate.
99.1 - Special forms of cooperation shall be developed with the Angelic Sisters who share with us a common Father and Founder, and with other religious institutes connected with us by reason of foundation or by similarity of spirit.
100. The presence of the laity, an indispensable element in the Church's apostolic action, shall be fully utilized in the organization of our activities. According to the spirit of our Congregation and following the example of the Holy Founder, it will be our concern to form and animate lay groups or movements, that can share with us the most significant moments of our life and cooperate with common intent in our activities.
101. The needs of the Church and the spirit of our tradition require that we always seek a truly evangelical authenticity regarding ourselves and our forms of apostolate. They also demand that we appreciate those new forms inspired by the Spirit, circumstances and times, openly disposed to appropriate evaluations and revisions.
102. Our Congregation plans its various forms of apostolate and manifests its choices through the chapters and other directive bodies, with special consideration for the hopes of the Church and the needs of the world.
102.1 - In the annual planning made by each province and each community, times and methods shall be anticipated for the appropriate adaptations of activities, proposals, and methods.
103. In the framework of the apostolic life of the Congregation and of the province, each community decides on the modalities of its own activities, in agreement with the pastoral action of the local Church, and it zealously pursues their realization. The talents and the attitudes of the confreres shall be kept in mind so that all may feel involved and supported in their contribution to the common apostolic mission by a sense of responsibility and personal initiative.
104. Since the Congregation shares in the universal mission of the Church for the in all countries of the world, by virtue of religious consecration and of the spirit of St. Paul, peculiar to our family, the confreres are also interested and concerned in regard to the apostolic activities that the Congregation performs in countries particularly in need of personnel and means.
104.1 - It shall be the duty of the major Superiors to sensitize the confreres to, and to promote concrete initiatives for, such apostolic service.
105. Our Lord's mandate sending out his followers to preach the Gospel[11], is embraced by our congregation as an act of obedience to our divine Master; it is perceived, in the spirit of the Apostle of the Gentiles[12], as an inner necessity to preach the good news; and it is lived as an answer of our religious family to the Church's invitation to promote the establishment and the development of new Christian communities.
106. The continuance of the missionary spirit is a sign of the vitality of the Congregation, and a proof of the constant apostolic involvement of all the confreres, so that the Gospel may be preached not only in, but also beyond, their own country.
107. It is the duty of the chapters and of the major Superiors to encourage interest in missionary work among the confreres, especially during the formation years, and to support initiatives on behalf of the missions entrusted to us.
107.1 - The Central Office for the Missions animates and coordinates activities in the various provinces and maintains appropriate contacts with the confreres in the missions.
107.2 - Each province and community shares responsibly in the missionary activities of the Congregation by prayer and by any other means, sensitizing their localities to the needs of the missions and stimulating their effective cooperation.
107.3 - For new missionary foundations and their organization, the same norms are valid as those given for other religious houses[13], keeping in mind the exigencies of local situations.
108. The missionary work of our confreres, inspired by the supreme love of Christ and by a sure trust in the unfailing help which he has promised to ministers of his Gospel[14] finds its expression in a complete and disinterested dedication to the service of brothers for their evangelization and their human development.
108.1 - The lifestyle of our missionaries shall conform to the social conditions in which they work, so that their witness will be more credible, especially among the lowly and the poor.
108.2 - Our missionary apostolate shall be carried out in close cooperation with the local clergy and laity. It shall promote their formation and autonomy for the future of the local Church and of the Congregation.
108.3 - Vocations to the consecrated life, which are a result of the evangelization work in the missions, are an enrichment of our family and the local Church. They must be assisted and formed according to the directives of the Church and the requisites of their own culture.
109. Community life will be fostered among confreres working in the missions; it witnesses to religious brotherhood; it facilitates personal equilibrium and emotional stability, the sharing of experiences and of help; it allows for a better organization of apostolic work; it makes possible continual updating and the necessary rest.
110. Confreres who give evidence of a missionary vocation will be opportunely encourage toward its fulfillment within the scope of the Congregation's activities.
110.1 The missionary service of the confreres can be limited in time and activities, according to agreements between the parties concerned and the competent Superiors.
110.2 - In order to integrate himself more fully into the culture of differing localities, each missionary shall endeavor to learn language, customs, and traditions. He shall familiarize himself with the local pastoral policies and with the problems caused by the development of differing populations. It shall be the duty of the Superiors to supervise this preparation and to foster it by a suitable ongoing formation.
Apostolate in Parishes and non- Parish Communities
111. Parochial service, as direct cooperation with the bishops’ ministry, introduces our community life and our activities into the pastoral work of the local Church.
112. The religious community committed to a parish derives from community life itself the inspiration and the energy to express in its pastoral ministry, the richness of its interior life, and its witness to unity, availability, and service.
113. Every parish entrusted by the local Ordinary to the Congregation, is accepted by the competent Superiors according to the norms established by universal law and by our Constitutions[15]; the pastoral work is performed by the religious community under the leadership of the pastor.
113.1 - When a religious community is exclusively committed to a parish, the pastor shall also be the community Superior, unless otherwise indicated by the competent Superiors or by the provincial statutes.
113.2 - The religious working in a parish shall follow the norms established in the agreement between the Ordinary and the competent Superiors.
113.3 - When a community undertakes the ministry of more than one parish, and various confreres are assigned as pastors, each one is responsible for the parish entrusted to him, while the community remains the center of fraternal union and of pastoral cooperation.
114. The ministry of our non-parish churches shall be included in the overall parish pastoral plan and shall offer specialized initiatives and forms of apostolate, including those of an interparochial nature.
115. Confreres, whether assigned to a parish apostolate or to other ministries, shall promote lay participation in the Church’s apostolic impetus, forming with the people of God one community of life, worship, faith, and grace.
Youth and Educational Apostolate
116. A basic contribution to the Christian formation of the person is offered by the apostolate among youth, to which the Congregation effectively contributes by actively working in scholastic and educational institutions, in church-related youth centers and in other youth movements and groups.
117. In every sector of pastoral work for youth, the presence of our religious shall aim to serve young people by offering them a Christian life project and a meaningful share in the work of the Church, including an option for a specific vocation, respecting the personality of each individual.
118. In the development of a pastoral program for youth, the active participation of young persons and their families shall be encouraged, and the collaboration solicited of all others involved in our educational work.
119. A typical form of youth pastoral work is that of the school, which represents one of the main factors in the formation of the young. Our Congregation undertakes this apostolate in the spirit of service to the Church and to society, as an opportunity for evangelization and human development.
120. Our school is a form of ecclesial witness. By recognizing the importance of each person and his role in the community, our school elects as its specific mission to form the person in Christ, so as to enable him freely and responsibly to answer his human and Christian vocation.
121. In order to cooperate with family, society, and Church in their educative obligation, our presence in the school is attentive to the world's realities, sensitive to the social dimension, and shares in the purposes and activities of the whole people of God.
122. The formative effectiveness of our schools depends on the building of an educational Christian community, in which the religious community, spiritually alive and open to dialogue, works with other components as a center of cultural and spiritual animation.
122.1 - The religious employed in schools will endeavor responsibly to involve the other teachers in the formative effort; they will establish a rapport of wider cooperation with other educational institutions and promote their own role in the pastoral plan of the local Church.
122.2 - The friendly relations achieved with our students shall be maintained after they have left school, even by means of associations, in order to sustain them on the road of faith and to realize modes of participation for them in our educational communities.
It pertains to the provincial council to decide on the fundamental orientations and types of our scholastic-educational activities, and to specify the modalities of our presence in other institutions outside the Congregation.
124. Following the example of St. Paul the Apostle, who made himself all things to all men[16] the Congregation performs its apostolate in different sectors, examining their needs and choosing those activities which are suitable for realizing in them the proclamation of the Christian message.
125. In the spirit of the Holy Founder, who was concerned for the reform of the clergy and involved in missions to the people, we promote the work of spiritual retreats in their various forms and we assist priest and religious, men and women, in their life of consecration to God.
126. New fields of priestly and religious presence can be opened to the Congregation, e.g., the renewed ecumenical movement, the world of family, work, culture, social communications, or involvement with the aged, the sick, and the needy.
127. It is above all the duty of religious provinces to direct their choices toward the most suitable apostolic work for a given sector, fulfilling what the Holy Founder taught: “extend your every effort to work for those persons who have been entrusted to you and who Christ Crucified will entrust to you at any given time”[17].
