Source: http://www.clsadb.com/document/e0301dbb-ff32-474c-94cc-d2d3fe9a8213
Timestamp: 2019-02-19 23:01:50
Document Index: 415602024

Matched Legal Cases: ['§4', '§4', '§4', '§2', '§2', '§3', '§4', '§4', '§1', '§2', '§2', '§4', '§4', '§2', '§2', '§4', '§2', '§2', 'art. 14', '§1', 'art. 14', '§1', 'art. 14', '§1', 'art. 9', '§4', '§2', '§1', '§3', '§2', '§1', '§2', 'art. 8', '§1', 'art. 8', '§1', '§2', 'art. 8', '§1', 'art. 8', '§2', 'art. 8', '§2', '§1', 'art. 8', '§2', 'art. 8', '§3', 'art. 8', '§2', 'art. 8', '§1', '§1', '§4', '§2', '§2', 'art. 9', '§4', '§2', '§2', '§2', '§2', '§1', '§2', '§3', 'art. 6', '§2', '§1', '§4', 'art. 9', '§2', 'art. 9', '§3', 'art. 9', '§1', 'art. 9', '§4', 'art. 9', '§4', 'art. 9', '§3', '§2', 'art. 9', '§3', 'art. 2', '§2', 'art. 3', '§3', 'art. 7', '§1', 'art. 3', '§4', 'art. 8', '§1', '§3', 'art. 3', '§7', 'art. 8', '§7', '§1', 'art. 3', '§7', 'art. 7', '§1', 'art. 3', '§3', 'art. 3', '§7', '§3', '§1', 'art. 12', '§1', '§2', '§1', '§3', '§4', '§3', '§2', '§1', 'art. 3', '§3', '§1', 'art. 3', '§1', '§1', 'art. 3', '§6', 'art. 3', '§5', '§7', '§2', '§4', 'art. 7', '§1', 'art. 3', '§3', '§4']

Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction implementin the apostolic constitution Vultum Dei quaerere on women’s contemplative life, Cor orans, 1 April 2018.
IMPLEMENTING INSTRUCTION OF THE APOSTOLIC CONSTITUTION VULTUM DEI QUAEREREON WOMEN’S CONTEMPLATIVE LIFE
Praying heart, guardian of gratuity, wealth of apostolic fruitfulness and of a mysterious and multiform holiness is the feminine contemplative life in the Church.1 The contemplative life of nuns, rooted in the silence of the cloister, from its beginnings through a mysterious apostolic fruitfulness enriches the Church of Christ with fruits of grace and mercy.2
With our gaze turned to this unique form of the sequela Cristi, Pope Pius XII, on November 21, 1950, published the Apostolic Constitution Sponsa Christi Ecclesia3 with feminine monastic life as the object In this document, the Roman Pontiff recognized the monasteries of nuns as true autonomous monasteries4 and advocated the birth of the Federations5 as structures of communion to overcome the isolation of monasteries in order to favor the conservation of the common charism and collaboration in various forms of reciprocal help, giving indications for the accommodata renovatio6 of what was defined as the Institute of nuns, above all on the issue of cloister7 In fact, Pope Pius XII anticipated for the monasteries of nuns what the Second Vatican Council would ask a few years later of all the religious institutes.8
As Pope Pius XII himself recalled at the beginning of the Apostolic Constitution which, almost as a historical introduction, delineates the essential features of the various phases of female consecrated life in the Church9 over the centuries, the intention and design of the founders, sanctioned by the competent authority of the Church, has enriched the Church, the Bride of Christ, with a multitude of charisms, modeling various forms of contemplative life in diverse monastic traditions and different charismatic families.10
In fact, Pope Francis, by promulgating the Apostolic Constitution Vultum Dei quaerere, on June 29, 2016, to help the contemplatives reach the aim of their specific vocation, invited reflection and discernment on the precise content11 tied to consecrated life in general and to the monastic tradition in particular, but he did not intend to abrogate Sponsa Christi Ecclesia that was derogated only in some points12 As a consequence, the two pontifical documents are to be held as normative in force for monasteries of nuns and must be read in a unitary vision.
Pope Francis, in the wake of the teaching of Pope Pius XII and reaffirmed by Ecumenical Vatican Council II, intended to present inVultum Dei quaerere the intense and fruitful path taken by the Church in the last decades, in the light of the teachings of the same Council and considering the changed socio-cultural conditions.13
As a consequence, from the moment that Institutes entirely dedicated to contemplation always occupy an eminent place in the mystical body of Christ “no matter how urgent the need of the active apostolate, the members of these Institutes cannot be called to lend the help of their work in diverse pastoral ministries.”14
By the mandate of the Holy Father,15 the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life has redacted the present Instruction application of the Apostolic Constitution Vultum Dei quaerere, offered “to the Church, with particular reference to monasteries of the Latin Rite,”16 an Instruction that intends to clarify the dispositions of the law, developing and determining the procedures for implementing it.17
10. Confederation means a structure of connection among Federations of monasteries, erected by the Holy See that approves the Statutes, for the study of themes relative to contemplative life in relation to the same charism, to give unitary direction and a certain coordination to the activity of the individual Federations.18
11. International Commission means a centralized organ of service and of study for the benefit of nuns of the same Institute, erected or recognized by the Holy See that approves its Statutes, for the study of themes relative to contemplative life in relation to the same charism.19
12. Monastic Congregation means a structure of government, erected by the Holy See, among several autonomous monasteries of the same Institute, under the authority of a President, who is the Major Superior according to law,20 and of a general chapter, that in the monastic Congregation is the supreme authority, in accordance with the Constitutions approved by the Holy See.
CHAPTER ONE — THE AUTONOMOUS MONASTERY
15 The monastery sui juris is a religious house which enjoys legal autonomy: its Superior is a Major Superior,21 its community is permanently established for the number and quality of the members; by law it is the place of the novitiate and of formation, is considered a public juridical person, and its assets are ecclesiastical goods.
16 The Church recognizes for every monastery sui juris a proper juridical autonomy of life and of government, through which the community of nuns can enjoy its own discipline and be able to preserve its character and protect its identity.22
17 The autonomy of the monastery favors stability of life and the internal unity of each community, ensuring the best conditions for the life of the nuns, according to the spirit and the nature of the Institute to which they belong.23
18 In order to obtain juridical autonomy for a monastery of nuns, it must presuppose a real autonomy of life, that is, the ability to manage the life of the monastery in all its dimensions (vocational, formative, governmental, relational, liturgical, economic ...). In this case, an autonomous monastery is alive and vital.24
19 A monastery of nuns, as every religious house, is erected while keeping in mind its usefulness for the Church and for the Institute.25
26. In choosing the place for the foundation, the necessary conditions must be ensured to guarantee the nuns the possibility of an adequate sustenance, of regularly conducting contemplative life in the monastery,26 and of favoring relations among the monasteries.
28 In choosing the place of the foundation, the aspect of separation from the world must be especially foreseen and cared for given the public witness that the nuns are obliged to render to Christ and the Church in contemplative life, according to the nature and aims of the Institute of belonging,27 in the discipline of cloister, provided by law.28
29 The monastery of nuns is founded with a capitular decision of the community of an autonomous monastery or with a decision of the Federal Assembly, and the sending of at least five nuns, at least three of them of solemn vows, with the prior written consent of the diocesan Bishop29 and the authorization of the Holy See.
39 A monastery of nuns is erected as a monastery sui juris at the request of the community of the founding monastery or by the decision of the Federal Council with the approval of the Holy See30 in the presence of the following requirements:
a) A community that has given good testimony of fraternal life in common with ”the necessary vitality in living and transmitting the charism,”31 composed of at least eight nuns of solemn vows, “as long as most are not of advanced age.”32
These criteria must be considered in their entirety and from an overall perspective.33
41 The erection of a monastery of nuns cannot proceed if prudence does not indicate it can adequately provide for the needs of the community34 and there is no certainty in regard to the stability of the monastery.
43 Autonomy of life, a constant prerequisite for maintaining juridical autonomy, must be constantly verified by the Federal President35 who, when in her judgment a monastery lacks autonomy of life, must inform the Holy See in view of the nomination of an ad hoc commission.36
45 When the number of professed members of solemn vows reaches five, the community of said monastery loses the right to the election of its Superior. In this case, the Federal President is obliged to inform the Holy See in view of appointing the ad hoc commission37 and whoever has the right to preside over the elective chapter, subject to authorization from the Holy See, will proceed to the appointment of an Administrator Superior, after having heard the members of the community individually.
46 The autonomous monastery has the capacity to acquire, possess, administer, and dispose of temporal goods, in accordance with the universal and proper law.38
47 The assets of the autonomous monastery are administered by a nun of solemn vows, with the office of Financial Administrator, constituted according to the proper law and distinct from the Major Superior of the monastery.39
52. In derogation from can. 638, §4 CJC, for the validity of the alienation and of any other transaction by which the patrimonial situation of the monastery could be damaged, the written permission of the Major Superior is required with the consent of the Council or of the conventual Chapter, depending on the value of the sale and the transaction, and the opinion of the Federal President.40
56. In these cases, it is up to the Holy See to evaluate the opportunity of setting up an ad hoc commission formed by the Ordinary, the Federation President, the Federal Assistant, and the Major Superior of the monastery.41
59 The local Superior of the affiliated monastery is a nun of solemn vows, named ad nutum by the Major Superior of the autonomous monastery or by the Federal President,42 with the consent of the respective Council, having heard the nuns of the community of the affiliated monastery Said local Superior is constituted legal representative of the affiliated monastery.
69. In these cases, it is up to the Holy See to evaluate the opportunity of setting up an ad hoc commission formed by the Ordinary, by the Federation President, the Federal Assistant, and by the Major Superior of the monastery.43
70 Among the criteria that can contribute to determine a judgment concerning the suppression of a monastery, after having examined all the circumstances, the following points should be considered as a whole: the number of nuns, the advanced age of the majority of the members, the real capacity for government and formation, lack of candidates for a number of years, lack of the necessary vitality in living and transmitting the charism in dynamic fidelity.44
71 A monastery of nuns is only suppressed by the Holy See after having acquired the opinion of the diocesan Bishop45 and, if it seems opportune, having heard the opinion of the Federal President, of the religious Assistant, and of the religious Ordinary, if the monastery is associated according to the norm of can. 614 CJC.
72. The assets of the suppressed monastery, respecting the will of the founders and donors, follow the surviving nuns and go, in proportion, to the monasteries that receive them, unless otherwise provided by the Holy See46 which may dispose, in individual cases, of a portion of the assets to be given to charity, to the particular church within whose boundaries the monastery is located, to the Federation, and to the Fund for the nuns.
73 In the event of the suppression of a totally extinct monastery, when there are no surviving nuns, unless otherwise provided by the Holy See,47 the destination of the suppressed monastery's assets, in compliance with canon and civil law, go to the respective higher juridical person, that is, to the Federation of monasteries or to another structure of communion among the monasteries equal to it or to the female monastic Congregation.
2. The Major Superior of the male associated institute, who is called the religious Ordinary, in reference to the community of the juridically associated female monastery, according to the law;48
3. The diocesan Bishop in reference to the communities of monasteries entrusted to his special vigilance according to the norm of law49 present in his own particular church.
76. Each female monastery is entrusted to the vigilance of a single authority, since the regime of simultaneous and cumulative double dependence, that is, of the Bishop and of the regular Superior, present in various canons of the Code of Canon Law of 1917, is no longer present in the Code of Canon Law.
79. As far as possible, the legal association of monasteries of nuns to the corresponding male order should be encouraged50 in order to protect the identity of the charismatic family
a) presides over the conventual Chapter that elects the Major Superior.51
b) carries out the regular visit of the monastery, also with regard to internal discipline,52 taking into account the provisions of this Instruction;
c) examines, as the Local Ordinary, the annual report of the financial administration of the monastery;53
d) in derogation from can. 638, §4 CJC, gives as Local Ordinary, his written consent for particular administrative acts, if established by its proper law.54
e) confirms the indult of definitive departure from the monastery, granted to a temporary professed member by the Major Superior with the consent of her Council;55
f) issues the decree of dismissal of a nun, even of temporary vows.56
83. All female monasteries, without prejudice to internal autonomy57 and possible external exemption58 are subject to the diocesan Bishop, who exercises pastoral care in the following cases:
a) the community of the female monastery is subject to the power of the Bishop,59 to whom it must devote respect and reverence in what concerns the public exercise of divine worship, the care of souls,60 and the forms of apostolate corresponding to their character;61
b) the diocesan Bishop,62 on the occasion of the pastoral visit or other paternal visits and even in case of necessity, can provide appropriate solutions himself63 when he finds that there are abuses and after appeals made to the Major Superior have had no effect;
c) the diocesan Bishop intervenes in the erection of the monastery by giving written consent before the approval of the Apostolic See is requested;64
d) the diocesan Bishop intervenes, as local Ordinary, in the appointment of the chaplain65 and, always as local Ordinary, in the approval of ordinary confessors.66 Everything must take place “considering the specificity of the proper charism and the needs of fraternal life in community”;67
e) the diocesan Bishop intervenes in the suppression of the monastery by expressing his opinion;68
f) the exclaustrated nun refers to the diocesan Bishop, as the local Ordinary, and to her Superiors, remaining under their dependence and care;69
g) the diocesan Bishop has the faculty, for a just cause, of entering the cloister and allowing other people to enter, with the consent of the Major Superior.70
SECOND CHAPTER — THE FEDERATION OF MONASTERIES
86. The Federation is a structure of communion among monasteries of the same Institute erected by the Holy See so that monasteries which share the same charism do not remain isolated but keep it faithfully and, giving each other mutual fraternal help, live the indispensable value of communion.71
87. The Federation is made up of several autonomous monasteries that have affinity of spirit and traditions and even if they are not necessarily configured according to a geographical criterion, as far as possible, they must not be geographically too distant.72
88. The Holy See has the exclusive competence to erect, suspend, unite, and suppress the Federations73 of monasteries of nuns.
92. The Federation, in accordance with this Instruction and its Statutes, in the distinctiveness of its own charism, promotes contemplative life in the monasteries, guarantees assistance in initial and ongoing formation, as well as the exchange of nuns and material goods.74
93. Pursuant to the provisions of the Apostolic Constitution Vultum Dei quaerere, all monasteries must initially enter a Federation.75 A monastery, for special reasons that are objective and motivated, with the vote of the conventual Chapter can ask the Holy See to be exempted from this obligation. The granting of such dispensation is reserved to the Holy See. A monastery, for objective and motivated reasons, with the vote of the conventual Chapter can ask the Holy See to no longer belong to a Federation. The Holy See must make an appropriate discernment before granting the exit from a Federation.
95. Several Federations of the same Institute, with the approval of the Holy See, can constitute a Confederation among them76 to give a unitary direction and a certain coordination to the activity of the single Federations.
96. The Holy See can establish or approve an International Commission for each Institute with the aim of encouraging the study of themes related to the contemplative life in relation to its own charism.77
102. The economic fund is nourished by the free donations of the monasteries, by the donations of benefactors, and by revenues deriving from the alienation of the assets of suppressed monasteries, as established by the present Instruction.78
108. In derogation from can. 638, §4 CJC, for the validity of the alienation of the assets of the suppressed monasteries, the President of the Federation and the Federal Council, beyond the value of the asset to be alienated, always and exclusively requires written permission from the Holy See.79
109. Unless otherwise provided by the Holy See,80 the Federation President disposes of the proceeds from the alienation of the assets of the totally extinct monasteries belonging to the Federation, as established by this Instruction.
110. The President of the Federation, elected by the Federal Assembly in accordance with the Statutes of the Federation for a period of six years, is not a Major Superior and, in the exercise of her service, acts on the strength of what the present Instruction attributes to her81 in accordance with the universal and proper law.
111. In exemption of can. 628, §2, 1° CJC, the Federation President, within the established time, accompanies the Regular Visitator in the canonical visit to the federated monasteries as a Co-Visitator.82
116. During the canonical visit, the President of the Federation verifies how the items contained in the points listed in no. 12 and developed in nos. 13-35 of the Apostolic Constitution Vultum Dei quaerere, are lived83 and if the inherent application rules, decided in the Federal Assemblies, are observed
117. The Federation President, in particular, watches over initial and ongoing formation in the monasteries to see if it is in conformity with the charism proper to the Institute, so that every community may be a beacon that illumines the journey of the men and women of our time.84 At the end of the visit, she will inform the Holy See about the real possibilities that the monastery has or does not have of guaranteeing initial formation.
118. The formation of the formators and their collaborators is entrusted in part to the monasteries and in part to the Federation, therefore, the President of the Federation is called to strengthen formation at the federal level85 and to require the participation of those who exercise the service of formation; if this does not happen, she will refer the matter to the Holy See.
119. The President of the Federation provides the formation foreseen by the Federal Assembly for those who are called to exercise the service of authority86 and requires their participation; if this does not happen, she will refer the matter to the Holy See.
120. The President of the Federation, having heard the opinion of the Federal Council, chooses the most appropriate places to hold the specific formative courses for the formators and their collaborators, as well as those who are called to exercise the service of authority, establishing the duration of these courses in such a way that they are not detrimental to the needs of the contemplative life87 and of the community.
121. When an autonomous monastery no longer possesses a real autonomy of life,88 it is the responsibility of the Federation President to report the matter to the Holy See.
124. The Federal Council has jurisdiction over what is attributed to it by this Instruction89 and what may be established in the Statutes; nevertheless, the Federation President can consult it whenever she sees fit
129 The Federal Council gives its consent to the choice of the Federal Formator who carries out and coordinates initial formation in common.90 Likewise, for serious reasons, it expresses its consent for the removal of the Federal Formator.
130. In exemption of can. 686, §2 CJC, the Federal Council gives its consent for the request of the indult of exclaustration for a nun of solemn vows, after the year granted by the Major Superior of the monastery, up to the completion of three years.91
131. The Federal Council gives its consent for the request for the extension of the indult of exclaustration for a nun of solemn vows, to be requested from the Holy See.92 Before presenting the matter to the Federal Council, the Federal President must obtain the written opinion of the Major Superior of the nun professed with solemn vows asking for the extension of the indult, expressed collegially together with the Council of the monastery, with the consent of the local Ordinary where the nun will have to live, and having acquired the opinion of the diocesan Bishop or of the competent religious Ordinary.
132. The Federal Council assumes the functions of the Council of the autonomous monastery when the latter, through affiliation, is entrusted to the Federation President in the process of accompaniment for the revitalization or for the suppression of the monastery.93
140. With the cessation of the office of the Federal President, by death or in other ways provided by law,94 the first Councilor convenes, within one month of the office's vacancy, the Extraordinary Federal Assembly, to be celebrated within two months of the convocation. In this case, the Federal Councilors and the Federal Financial Administrator are elected again.
h. identifies a monastery as the place of initial common formation for the monasteries of the Federation;95
i. establishes a formation plan for those who are called to exercise the service of authority96 and for the Formators.97
148. The Federal Formator98 is appointed ad nutum by the Federation President with the consent of the Federal Council. The Federal Formator may be removed from her office for serious reasons, by the Federation President with the consent of the same Council.
CHAPTER THREE — SEPARATION FROM THE WORLD
156. Starting from the wordings of the Code,99 it is affirmed that the separation from the world characterizes the nature and purpose of the religious Institutes of consecrated life and corresponds to the Pauline dictate of not conforming to the mentality of this century,100 fleeing from every form of worldliness.
For the religious life, the cloister is a common obligation for all Institutes101 and expresses the material aspect of separation from the world – which, however, does not exhaust its scope – contributing to create in every religious house an atmosphere and an environment favorable to recollection, necessary for the life of each religious Institute, but particularly for those dedicated to contemplation.
159. The community of the monastery of nuns, placed as a city on the mountain top and a light on the lampstand,102 even in the simplicity of its life, visibly depicts the goal towards which the whole ecclesial community walks, ardent in action and dedicated to contemplation, it advances along the paths of time with eyes fixed on the future recapitulation of everything in Christ.
162. The cloister evokes that cell of the heart where each one is called to live in union with the Lord. Accepted as a gift and a choice as a free response to love, it is the place of spiritual communion with God and neighbor, where the limitation of space and contacts works to the advantage of the internalization of evangelical values.103
163. The cloister is not only an ascetic means of immense value, but a way of living the Passover of Christ, as a joyful proclamation and prophetic anticipation of the possibility offered to each person and to the whole of humanity to live solely for God, in Christ Jesus.104
167. Each monastery is obliged to maintain its primarily or predominantly contemplative physiognomy with all solicitude, engaging in a special way to create and live an area of external and interior silence in prayer,105 in asceticism, and fervent spiritual progress, in the careful celebration of the liturgy, in fraternal life in common, in regular observance, and in the discipline of separation from the world.
168. The legislation concerning the means of social communication, in all the variety in which it is presented today, aims at safeguarding recollection and silence: in fact, it is possible to empty contemplative silence when the cloister is filled with noises, news, and words. Recollection and silence are of great importance for the contemplative life as "the necessary space for listening and pondering His Word and the prerequisite for that gaze of faith that enables us to welcome God’s presence in our own life and in that of the sisters [...] and in the events of today’s world.”106
169. These means must therefore be used with sobriety and discretion, not only with regard to the contents but also to the quantity of information and the type of communication, “that they may be at the service of formation for the contemplative life and necessary communication, and do not become occasions for wasting time or escaping from the demands of fraternal life in community, nor should they prove harmful for your vocation, or become an obstacle to your life wholly dedicated to contemplation.”107
172. Every single monastery of nuns or female monastic Congregation, according to can. 667, §3 CJC and of the present Instruction, conforms to papal cloister or defines it in the Constitutions or in another code of the proper law, respecting its own character.108
174. In derogation from the provision of can. 667, §4 CJC, the diocesan Bishop, as well as the religious Ordinary, does not intervene in granting dispensation from the cloister.109
175. In derogation of the provisions of can. 667, §4 CJC, the dispensation from the cloister rests solely with the Major Superior who, in the event that such dispensation exceeds fifteen days, can grant it only after having obtained the consent of her Council.110
176. The limitation in the Instruction Verbi Sponsa111 has been repealed; for just cause the Major Superior, according to the norm of can. 665, §1 CJC, with the consent of her Council, may authorize the absence from the monastery of a nun with solemn vows for not more than a year, after hearing the diocesan Bishop or the competent religious Ordinary.
177. In derogation of can. 686, §2 CJC, the Major Superior, with the consent of her Council, can grant the indult of exclaustration to a nun professed with solemn vows, for not more than a year, after the consent of the Ordinary of the place where the nun will have to live, and after having heard the opinion of the diocesan Bishop or of the competent religious Ordinary.112
178. In derogation of can. 686, §2 CJC, an extension of the indult of exclaustration can be granted by the Federal President with the consent of her Council, for a nun professed with solemn vows of a monastery of the Federation for a period of no more than two years.113
180. Any further extension of the indult of exclaustration is reserved solely to the Holy See.114
181. During the canonical visit, the Visitators are required to verify the observance of all the elements proper to the contemplative life as described in the Constitution Vultum Dei quaerere115 with particular reference to the aspect of separation from the world.
183. The papal cloister, established in 1298 by Boniface VIII, is that "in conformity with the norms given by the Apostolic See”116and excludes external works of apostolate.
184. If Pius XII had distinguished it in major and minor papal cloister,117 the Code of Canon Law recognizes only one type of papal cloister, which is observed in the monasteries of nuns entirely dedicated to the contemplative life.118
186. A real separation from the world, primarily marked by silence and solitude,119 expresses and protects the integrity and identity of wholly contemplative life, so that it may be faithful to its specific charism and to the sound traditions of the Institute.
202. Entry into papal cloister is permitted, except for special indults of the Holy See, to Cardinals who may bring with them someone accompanying them, to Nuncios and Apostolic Delegates in places subject to their jurisdiction, to Visitators during the canonical visitation, to the diocesan Bishop,120 to the competent religious Ordinary, and to other persons at the judgment of the Major Superior and for a just cause.
205. The constitutional cloister, which has replaced in the Code of Canon Law the minor papal cloister of Pius XII, is a type of cloister regarding nuns who profess the contemplative life by associating "some legitimate work of apostolate or Christian charity.”121
207. This type of cloister, "appropriate to the proper character and defined by the Constitutions"122 is approved by the Apostolic See that approves the Constitutions or another code of the Institute's own law.
208. To the expressions papal cloister and constitutional cloister, known from the Code of Canon Law, St. John Paul II in the post-synodal apostolic exhortation Vita Consacrata123 added a third one, monastic cloister.
209. Before Vita Consacrata this expression had been used to define the cloister of the monks,124 more rigorous than that common to all religious,125 but less rigid than the papal one and comparable, in some respects, to the constitutional cloister of nuns.
210. For monasteries of contemplative nuns, the monastic cloister, while retaining the character of a more rigorous discipline than the common one, makes it possible to associate the primary function of divine worship with wider forms of reception and hospitality.126
CHAPTER FOUR — FORMATION
222. While the acquisition of knowledge remains important, formation in the consecrated life, and particularly in contemplative monastic life, consists above all in identifying with Christ. In fact, it is a question of "a progressive assimilation of Christ's sentiments towards the Father,”127 to the point of being able to say with St. Paul: "for me, to live is Christ.”128
223. Both the candidates and the nuns must bear in mind that in the formation process, it is not so much a matter of acquiring concepts, as "of knowing the love of Christ that goes beyond all knowledge.”129 All this makes the formation process last a lifetime and every nun always feels she is in formation.
229. In initial formation, the figure of the formator is particularly important. In fact, even if "God the Father is the formator par excellence,” however "in this artisan work He uses human mediations" among which are the formators, "whose main mission is to show the beauty of following the Lord and the value of the charism in which it is accomplished.”130
230. It is the responsibility of the individual monastery and of the Federation to pay particular attention to the selection of the formators and to take care of their formation.131
231. For ongoing formation, we mean an itinerary of the whole of life,132 both personal and community, "which must lead to configuration to the Lord Jesus and the assimilation of His feelings in His total oblation to the Father.”133 It is therefore a process of continuous conversion of the heart, "an intrinsic requirement of religious consecration,”134 and the need for creative fidelity to one's own vocation. Ongoing formation is the humus of initial formation.135
238. Each community, together with the community plan, is called to develop a systematic and integral permanent formation program which embraces the whole existence of the person.136 This program will be structured taking into account the different seasons of life137 and of the various services exercised by nuns, especially by Superiors and formators.138
240. It is the responsibility of the Major Superior and of each member of the community to ensure that fraternal life is formative and helps each sister on her journey towards total configuration with Christ, the ultimate goal of the whole formation process,139 and to manifest at every moment of her life "full and joyous belonging to Christ.”140
241. Notwithstanding that the ordinary place of ongoing formation is her own monastery and that fraternal life must favor the sisters' formation journey,141 in order to ensure a more adequate ongoing formation, collaboration between different monastic communities is warmly recommended, using the appropriate means of communication.142
242. Surely the first instrument of ongoing formation for all consecrated persons, even more so for contemplatives, is care of the life of prayer: liturgies well prepared and dignified, according to the possibility of the community; fidelity to moments of personal prayer to guarantee that space where one can establish an intimate relationship with the Lord; care of the relationship with the Word, through personal lectio and community collatio, when possible.143
243. Care and attention to the sacrament of reconciliation and spiritual direction, attention to the choice of confessors prepared to support and accompany the journey of a community of contemplative life with discretion, wisdom, and prudence.144
245. Also useful and important are the formation courses common to several monasteries of the same charismatic family,145 thus, federal or inter-federal courses, without forgetting that "formation, especially ongoing formation ..., has its own humus in the community and in everyday life.”146
247. It is the task of each of them to find the right balance in the gift of self through work, so that the latter may be lived as a serene and joyful service to God and to the community. However, the community is also responsible for seeing that no one is over-burdened by particularly heavy works, which absorb the energies of the mind and body to the detriment of spiritual life. Work as such can be a way to put to good use one’s talents and therefore a help for the expression of the beauty of the person; it becomes dangerous when it is absolutized and captures attention to the detriment of the spirit.147
248. Ascetic means must not be neglected that are of the tradition of each spirituality, as a way of curbing the instincts of one's own nature and channeling them towards service to the kingdom according to their own charism.148
249. Even the proper information about what is happening in the world is an important means of reviving the awareness and responsibility of one's apostolic mission through the means of communication, using them with prudence and discretion, so that it is not detrimental to the contemplative life.149
252. In initial formation, it is of great importance that between the various stages there is harmony and gradualness of content. It is equally important that between initial formation and ongoing or continuous formation there is continuity and coherence, so that there is created in the subject “the readiness to let themselves be formed every day of their lives.”150
253. keeping in mind that the person is built very slowly, and that formation must be attentive to root in the heart “the attitudes of Christ toward the Father”151 and the proper human, Christian, and charismatic values, “ample time must be reserved for initial formation,”152 “no less than nine years and not more than twelve.”153
254. Activated during this time is “a serene discernment, free from the temptations of numbers and of efficiency.”154 Moreover, in each monastery special attention must be paid to spiritual and vocational discernment, ensuring candidates a personalized accompaniment and promoting appropriate formation itineraries,155 paying particular attention so that formation is truly integral — human, Christian, and charismatic — and touches all the dimensions of the person.
257. The recruitment of candidates from other countries solely for the sake of ensuring the survival of a monastery it to be absolutely avoided.156
258. Every monastery sui juris, from the moment of its erection is the place of the novitiate and of initial, permanent or ongoing formation.157
259. In the event that, as part of the canonical visit, it results that the single monastery sui juris cannot guarantee a quality formation, initial formation must be taken care of in another monastery of the Federation or in the initial formation place common to various monasteries.158
264. The Lord Jesus taught that whoever undertakes an important action must first carefully consider whether there “is enough for its completion.”159 For this reason, those who think of beginning the journey of contemplative life must spend a certain time in reflection regarding their real ability and to first make a personal verification of the authenticity of their call to the contemplative monastic life.
269. The postulancy is a necessary stage for proper preparation for the novitiate,160 during which the candidate confirms her determination to be converted through a progressive passage from secular life to contemplative monastic life.
283. The novice is guided by the formator to cultivate an authentic devotion to the Virgin Mother of God, model and patron of every consecrated life,161 and to take her as the example of a consecrated woman.
289. In each monastic community, the path of initial and ongoing or continuous formation, as well as the formation of the Superior of the monasteries,162 of the formators,163 and of the financial administrators, will be modulated according to the charism and law of the Institute, keeping in mind the Guidelines published by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, as a continuation and completion of the present Instruction.
• The present Instruction does not only concern future things164 but it applies in the present to all monasteries of Latin rite nuns from the moment of its publication.
• The provisions of the Apostolic Constitution Vultum Dei quaerere for all the monasteries concerning the obligation to enter a Federation of monasteries also applies to other structures of communion such as the Association of monasteries or the Conference of monasteries.
• This obligation also applies to monasteries associated with a male institute or united in an autonomous monastic congregation.
• Individual monasteries must comply with this within one year of the publication of this Instruction, unless they have been legitimately dispensed.
• Once the time has passed, this Dicastery will assign monasteries to Federations or to other existing structures of communion.
• The decisions that, after appropriate consultation and prior discussion in the Congress of the Dicastery, will be taken by this Congregation for Institutes of Consecrated Life and Societies of Apostolic Life towards a monastery of nuns relating to the call for an apostolic visit, to the commissioning, to the suspension of autonomy and to the suppression of a monastery will be presented on a monthly basis to the Roman Pontiff for approval in a specific form.
• nos. 52, 81d and 108, in derogation from can. 638, §4 CJC;
• no. 83 g) in derogation from can 667, §4 CJC;
• no. 111 in derogation from can. 628, §2, 1° CJC;
• no. 130 in derogation from can. 686, §2 CJC;
• nos. 174 e 175 in derogation from can. 667, §4 CJC;
• no. 176, which abrogates the restriction of Verbi Sponsa n. 17, §2;
• nos. 177 e 178 in derogation from can. 686, §2 CJC;
• Final Dispositions.
João Braz. Card. de Aviz
1 Cf. VDq, 5.
2 Cf. Perfectae caritatis (= PC), 7; can. 674 CJC; Francis PP., Apostolic Constitution Vultum Dei quaerere (= VDq). De vita contemplativa monialium, in AAS CVIII (2016), p. 838, n. 5.
3 Cf. PIUS PP. XII, Apostolic Constitution Sponsa Christi Ecclesia (= SCE). De sacro monialium instituto promovendo, in AAS XXXXIII (1951), pp. 5-23.
4 Cf. Statuta generalia monialium (= SGM), art. VI, in AAS XXXXIII (1951), p. 17.
5 Cf. SCE, p. 12; SGM, art. VII, in AAS XXXXIII (1951), pp. 18-19.
6 Cf. SCE, pp. 10-11.
7 Cf. SCE, p. 12; SGM, art. VII, in AAS XXXXIII (1951), pp. 18-19.
8 Cf. PC, 2.
9 Cf. SCE, pp. 6-11.
10 Cf. SCE, pp. 8-9.
11 Cf. VDq, 13-35.
12 Cf. VDq, 13-35.
13 Cf. VDq, 8.
14 Can. 674 CJC.
15 VDq, art. 14, §1.
16 VDq, art. 14, §1.
17 VDq, art. 14, §1.
19 VDq, art. 9, §4.
20 Cf. can. 620 CJC.
21 Cf. can. 613, §2 and 620 CJC.
22 Cf. can. 586, §1 CJC.
23 Cf. VDq, 28.
24 Cf. Ibidem.
25 Cf. can. 610 CJC.
26 Cf. can. 610 CJC.
27 Cf. can. 607, §3 CJC.
28 Cf. can. 667, §§2-3 CJC; cf. VDq, 31.
29 Cf. can. 609, §1 CJC.
30 Cf. can. 609, §2 CJC.
31 VDq, art. 8, §1.
33 VDq, art. 8, §1.
34 Cf. can. 610, §2 CJC.
35 Cf. VDq, art. 8, §1.
36 Cf. VDq, art. 8, §2.
37 Cf. VDq, art. 8, §2.
38 Cf. can. 634, §1 CJC.
39 Cf. can. 636 CJC.
40 Exemption approved in specific form by the Holy Father.
41 VDq, art. 8, §2.
42 Cf. VDq, art. 8, §3.
43 VDq, art. 8, §2.
44 Cf. VDq, art. 8, §1; John Paul II, Consecrated Life. Post-Synodal Apostolic Exhortation on the Consecrated Life (= VC) Roma, 25 March 1996, 36-37.
45 Cf. can. 616, §1 and §4 CJC.
46 Cf. can. 616, §2 CJC.
47 Cf. can. 616, §2 CJC.
48 Cf. can. 614 CJC.
49 Cf. can. 615 CJC.
50 Cf. VDq, art. 9, §4.
51 Cf. can. 625, §2 CJC.
52 Cf. can. 628, §2 n. 1 CJC.
53 Cf. can. 637 CJC.
54 Exemption approved by the Holy Father in a specific form.
55 Cf. can. 688, §2 CJC.
56 Cf. can.699, §2 CJC.
57 Cf. can. 586 CJC.
58 Cf. can. 591 CJC.
59 Cf. can. 678, §1 CJC.
60 Cf. can. 392; can. 680 CJC.
61 Cf. can. 394; can. 673; can. 674; can. 612 CJC.
62 Cf. can. 683, §2 CJC.
63 Cf. can. 1320 CJC.
64 Cf. can. 609 CJC.
65 Cf. can. 567 CJC.
66 Cf. can. 630, §3 CJC.
67 VDq, art. 6, §2 CJC.
68 Cf. can. 616, §1 CJC.
69 Cf. can. 687 CJC.
70 Partial derogation from can. 667, §4 CJC approved by the Holy Father in a specific form.
71 Cf. VDq, 28-30.
72 Cf. VDq, art. 9, §2.
73 Cf. can. 582 CJC.
74 Cf. VDq, 30; art. 9, §3.
75Cf. VDq, art. 9, §1.
76 Cf. can. 582 CJC; VDq, art. 9, §4.
77 Cf. VDq, art. 9, §4.
78 Cf. VDq, 30; art. 9, §3.
79 Exemption approved by the Holy Father in specific form.
80 Cf. can. 616, §2 CJC
81 Cf. VDq, art. 9, §3.
82 Exemption approved by the Holy Father in a specific form.
83 Cf. VDq, art. 2, §2.
84 Cf. VDq, 36.
85 Cf. VDq, art. 3, §3.
86 Cf. VDq, art. 7, §1.
87 Cf. VDq, art. 3, §4.
88 Cf. VDq, art. 8, §1.
89 Cf. VDq, 9, §3.
90 Cf. VDq, art. 3, §7.
91 Exemption approved by the Holy Father in a specific form.
92 Exemption approved by the Holy Father in a specific form.
93 Cf. VDq, art. 8, §7.
94 Cf. can. 184, §1 CJC.
95 Cf. VDq, art. 3 §7.
96 Cf. VDq, art. 7 §1.
97 Cf. VDq, art. 3 §3.
98 Cf. VDq, art. 3 §7.
99 Cf. can. 607, §3 CJC.
100 Cf. Rm 12:2.
101 Cf. can. 667, §1 CJC.
102 Cf. Mt 5:14-15.
103 Cf. Jn 13:34; Mt 5:3.8.
104 Cf. Rm 6:11.
105 Cf VDq, 33; art. 12.
106 VDq, 33.
107 VDq, 34.
108 Cf. VDq, 31.
109 Exemption approved by the Holy Father in a specific form.
110 Exemption approved by the Holy Father in a specific form.
111 “It should be noted that the norm of can. 665, §1, on permanence outside the Institute, does not regard enclosed nuns,” Verbi Sponsa, n. 17, §2.
112 Exemption approved by the Holy Father in a specific form.
113 Exemption approved by the Holy Father in a specific form.
114 Cf. can. 686, §1 CJC.
115 Cf. VDq, 12-37.
116 Can. 667, §3 CJC.
117 Cf. SCE, art. IV, n. 1-2; Inter praeclara, VI – X.
118 Cf. VDq, 31.
119 Cf. VDq, 33.
120 Cf. can. 667, §4 CJC.
121 Cf. PC, 9.
122 Cf. can. 667, §3 CJC.
123 VC, 59.
124 Cf. can. 667, §2 CJC.
125 Cf. can. 667, §1 CJC.
126 Cf. VDq, 31.
127 VC, 65.
128 Fil 1:21.
129 Ef 3:19.
130 VC, 66.
131 Cf. VDq, art. 3, §3.
132 Cf. can. 661 CJC.
133 VDq, 13.
134 VC, 69.
135 Cf. VDq, 3, §1.
136 Cf. VC, 69.
137 Cf. VC, 70.
138 Cf. VDq, art. 3, §1; 7, §1.
139 Cf. VC, 65.
140 VDq, 13.
141 Cf. VDq, 14.
142 cf. VDq, 34.
143 Cf. VDq, 24-27.
144 VDq, 23.
146 VDq, 14.
147 Cf. VDq, 32.
148 Cf. VDq, 35.
149 Cf. VDq, 34.
150 VC, 69; Starting afresh from Christ, 15.
151 VC, 65.
152 VC, 65.
153 VDq, 15.
154 Starting afresh from Christ, 18.
155 Cf. VDq, 15.
156 Cf. VDq, art. 3, §6.
157 Cf. VDq, art. 3, §5.
158 Cf. VDq, 3, §7.
159 Lk 14:28.
160 Cf. can. 597, §2 CJC.
161 Cf. can 663, §4 CJC.
162 Cf. VDq, art. 7, §1.
163 Cf. VDq, art. 3, §3 e §4.
164 Cf. can. 9 CJC.
SOURCE: Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction implementin the apostolic constitution Vultum Dei quaerere on women’s contemplative life, Cor orans, 1 April 2018. English translation accessed 20 May 2018 at: http://www.vatican.va/roman_curia/congregations/ccscrlife/documents/rc_con_ccscrlife_doc_20180401_cor-orans_en.html