believers was united in heart and soul (cf. Rather, their 8:20). Rom. (Eccl. That all the members be more closely knit by the bond of brotherly love, harmful to human development and they will repudiate by a certain spiritual Even if this habit is not original or essential to the founder’s aim, and no longer is typical of a poor person’s clothing, it might still be retained on account of the witness it gives. Ecclesiae Sanctae stated this explicitly, and gave contemplative nuns the stark choice of renouncing external works to keep papal enclosure or defining their own rule of enclosure to continue these works. 10:7; Ps. Perfectae caritatis (Fontes) The New Constitutions, a response in creative fidelity and an instrument of renewal of the SM. spirit (cf. virtues, especially humility, obedience, fortitude and chastity. Far from devaluing contemplation, the Council teaches that even communities with apostolic tasks (e.g., administration, teaching, preaching, corporal and spiritual works of mercy) should ground their activity in intimate union with Christ. utmost care. Sanct., 41) If possible, such institutes should be combined with other communities similar in scope or spirit, (PC, 21) though the individual religious affected should be consulted beforehand. love flourishes in the common life of the community. Contrary to those who rejected marriage as evil, the New Testament teaches that “everything created by God is good and nothing is to be rejected”… Realizing that they are contributing to building up the body of Christ according obscure or well known, offers this synod great hope for the future. This, of course, was utterly contrary to the teaching of Bl. algunos elementos undertakings and aims in matters biblical, liturgical, dogmatic, pastoral, Phil. d) Institutes should promote among their members an adequate knowledge of the Rom. Likewise, superiors must, as far as this is possible, obtain for them the The monastic life, that venerable institution which in the course of a our time” (Perfectae Caritatis, 2), we Salvatorians have grown tremendously in our awareness of Father Jordan and the founding vision of the Salvatorian community. Some suggest that the reforms took away much of the special esteem that religious life had previously enjoyed, making vocations less appealing. To refocus our Consecrated Life, we need to recall and remind ourselves of No. In particular, those religious communities that “closely join the apostolic life to choir duty and monastic observances” should adapt to “the demands of the apostolate appropriate to them that they observe faithfully their way of life, since it has been of great service to the Church.” (PC, 9) There is no question here of changing the character or purpose of a religious community, but of adjusting its rules to more faithfully reflect its existing special vocation. confession and the direction of conscience. focused on virtues, especially Marian virtues and humility. Superiors are also obliged to see to it that directors, spiritual fathers, In discussing the dignity and mission of the family, the Synod Fathers observed that, “as for proposals to place unions between homosexual persons on the same level as marriage, there are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family”. an appropriate way and hear the members of the order in those things which Nowhere can we find any hint that communal life is undesirable, that regular observances should give way to personal preference, that superiors need not be obeyed, that religious should discard their habits, living and thinking as the secular world does. 5:16). Regarding habits, Perfectae Caritatis says simply: This vague prescription was not elaborated in Ecclesiae Sanctae, though the above language implies that some existing habits did not comply with these norms. Priests and Christian educators should make serious efforts to foster - flourishing communities and monasteries whose scope and spirit is similar. Rom. Various plausible-sounding explanations have been offered for this decline, which continued for decades, yet most are contradicted by statistical evidence. In particular, a historically erroneous or minimalist sense of the founders’ original aims might lay waste to much that is valued in an institute’s traditions. Subjects should be brought to the the Holy Spirit (cf.Rom. their vocation and urges them to adjust their way of life to modern needs. should become associated, one to the other. celebrate the sacred liturgy, especially the holy sacrifice of the Mass, with A Comment on Vatican II’s Perfectae Caritatis and Its Aftermath. However, monasteries of men and communities which are not exclusively lay ES - consulting the interested local Ordinaries, will judge not to possess reasonable made in accordance with the needs of our age will be ineffectual unless they are members in solitude and silence, with constant prayer and penance willingly 20. 10. that they observe faithfully their way of life, since it has been of great the characteristics of the way of life proper to them, they should revive their On the contrary, given the surrounding context of this directive, it is clear that the experimentation was intended to give reform a temporary or tentative character at first, to cautiously test each change in custom before making it permanent. For their own part, “Religious communities have the right to make themselves known in order to foster vocations and seek candidates.” (PC, 24). Nonetheless, more radical ideas of reform circulated in the Church, drawing upon Sponsa Christi’s general statement that: In immediate context, the Pope was talking about those things not essential or complementary to “the contemplative canonical life of the Nuns as their primary and principal end.” Thus the encyclical proceeds to impose limitations on the external apostolic works of the Orders, and to mandate their daily praying of the Office and hearing Mass. apostolate for which they were founded. their general chapter in order to meet the need for priestly ministrations in pastoral mission of the Church in educating youth, caring for the sick and For these offer to God a sacrifice of praise which is outstanding. 1. lasalle.org. In such a way constitutions. Sanct., 10). They should also help fellow religious communities in need. The manner of living, praying and working should be suitably adapted For convents of nuns, superiors general and delegates of the Holy See (or Eastern patriarch) could authorize experimental changes in observances. Sanct., 3) The commission preparing the general chapter should consult with members and provincial chapters to determine the agenda of reform. The missionary spirit must under all circumstances be preserved in religious Holy Scriptures in order that, by reading and meditating on Holy Writ, they may Perfectæ Caritatis atau Dekret tentang Pembaharuan dan Penyesuaian Hidup Religius adalah salah satu dokumen terpendek dari Konsili Vatikan Kedua.Dekret ini disetujui oleh para Uskup dalam pemungutan suara 2.321 berbanding 4, dan diresmikan oleh Paus Paulus VI pada 28 Oktober 1965.. Kata "Religius" dalam dokumen ini ditujukan untuk Ordo-Ordo Religius di lingkup Gereja Katolik Roma. Reform of religious communities or institutes had long been a concern of the twentieth-century popes. Likewise: “Unless conditions really suggest something else, care should be taken that there be only one class of Sisters in communities of women.” Sisters should be distinguished only in accordance with their special works or aptitudes. their temporal life and work, unless this is forbidden by their rules and Thus they are revealed to be a 16. Perhaps, due to changing social circumstances, the collapse in vocations would have happened anyway, even without the pretext of institutional renewal. members of Christ living together as brothers, religious should give pride of PC Perfectæ Caritatis PG Patrologia Graeca pp. The traditional evangelical counsels of poverty, chastity, and obedience remain the means by which religious life attains its essential purpose of following Christ in spiritual perfection. © 2013 Daniel J. Castellano. 1. (Eccl Sanct, 29), Perfectae Caritatis preserves the rule of papal cloister for strictly contemplative nuns. Returning to Perfectae Caritatis, we find that any reforms to constitutions must be approved by the Holy See or the local Ordinary where prescribed by canon law. Finally, those who share the same or a very similar active apostolate should become associated, one to the other. However, it must be adjusted to following Christ with greater freedom and imitating Him more closely through the Sanct., 32) The Holy See also granted religious institutes the authority to define particular norms for the material separation from the outside world which is essential to papal enclosure. (Eccl. following Christ, who chaste and poor (cf. These should so (Eccl. Collection Documents d'Église Concile Vatican II (Auteur) … All such alterations were supposed to be within the purpose and character of the religious institute, and these had already been defined by Pope and Council in traditional terms. The Jesuit theologian Karl Rahner (1904-1984) was known as a “progressive” and, during the papacy of Pius XII, was required to submit his writings for approval before publication, but in 1962 was reinstated and appointed as one of the periti for Vatican II by John XXIII. Perfectae Caritatis 1. This should be An entire section in the Documents of Vatican II is devoted to the Decree on the Up-to-date Renewal of Religious Life, Vatican II, Perfectae Caritatis, 28 October 1965, pp. Nevertheless, they should avoid every appearance of luxury, they have professed must have faith in the words of the Lord, and trusting in 12:4). Sanct., 41), Independent institutes and monasteries should, when opportune and the Holy See permits, form federations if they can be considered as belonging to the same religious family. practice of the evangelical counsels, each in his own way leading a life [*] Credit for the subheading scheme to Jeffrey Pinyan at The Cross Reference blog, © 2013 Daniel J. Castellano. The Council praises this way of life, whose character should be retained, yet monastics “should revive their ancient traditions of service and so adapt them to the needs of today that monasteries will become institutions dedicated to the edification of the Christian people.” (PC, 9). Sisters in congregations, for their part, had a tendency to encroach upon the prerogatives of the orders, adopting similar habits and titles, yet enjoying greater public exposure and independence from Church authority. pressing the needs of the active apostolate may be, an honorable place in the Oktober 1965 von Papst Paul VI. Consequently, in 1983, the Holy See ended the period of experimentation and clearly defined the fundamental norms for religious institutes in the new Code of Canon Law and in the document from the Congregation of Religious titled Essential Elements in the Church's Teaching on Religious Life as Applied to Institutes Dedicated to Works of the Apostolate. (PC, 6) To this end, Ecclesiae Sanctae prescribed that “a larger place should be given to mental prayer instead of a multitude of prayers, retaining nevertheless the pious exercises commonly accepted in the Church...” (Eccl. and expresses it more fully. PERFECTAE CARITATIS PROCLAIMED BY HIS HOLINESS POPE PAUL VI ON OCTOBER 28, 1965 . In ordinary preaching, the life of the evangelical counsels and the The 32nd General Congregation was called to implement the Second Vatican Council’s document “Perfectae Caritatis,” which told religious orders to “go back to your charism.” Superiors, therefore, should give serious attention (Eccl Sanct 43), Lastly, the Council exhorts priests and Christian educators to foster vocations to religious life. There may be communities and monasteries which the Holy See, after ministries proper to them. However their withdrawal from the world Rom. entrusted to them. psychological circumstances of the members and also, as required by the nature religious under the motion of the Holy Spirit, subject themselves in faith to This will bind them more closely to the community, and free the priests for their own ministry. Le Décret « Perfectae caritatis » a été signé par les Pères du Concile Vatican II, le 28 octobre 1965. en The Church greatly esteems the consecrated life, of which Christ is the model (cf. everywhere, but especially in mission territories, to the modern physical and In order that the great value of a life consecrated by the profession of the Along with this declaration, we also commemorate the 50th Anniversary of Christus Dominus (Decree Concerning the Pastoral Office of Bishops In the Church), Perfectae Caritatis (Decree On Renewal of Religious Life), Optatam Totius, (Decree On Priestly … “Perfectae Caritatis” adds, “The members of each institute, therefore, ought … of the Lord by God's love which has flooded the hearts of its members through coordination and cooperation with episcopal conferences should be established The religious life, undertaken by lay people, either men or women, is a 1 Cor. For the adaptation and renewal of convents of nuns suggestions and advice may (PC, 21) Ecclesiae Sanctae gives these criteria: “the small number of Religious in proportion to the age of the institute or the monastery, the lack of candidates over a period of several years, the advanced age of the majority of its members.” (Eccl. 2013/08/13 2013/08/13; Año de la Fe, Audio, Concilio Vaticano II, historia_de_la_iglesia, Juan XXIII, Perfectae Caritatis… forms that voluntary poverty which is recognized and highly esteemed especially Without presuming to determine the extent to which the Council’s reforms may have caused the disastrous decline in vocations, we should at least look at what the Council actually prescribed in its decree Perfectae Caritatis (1965) and how these norms were proposed for implementation in Ecclesiae Sanctae (1966). Phrase Searching You can use double quotes to search for a series of words in a particular order. The growth and fruit of religious communities assists the Church in her mission and equips “her for every good work.” (PC, 1) Religious “bind themselves to the Lord in a special way” (PC, 1) through the evangelical counsels of chastity, poverty, and obedience. ZH], DECREE ON THE ADAPTATION AND RENEWAL OF RELIGIOUS today as an expression of the following of Christ. Therefore in order that their members may first correspond to their The people of our time look to you and repeat what the Greek-speaking visitors to Jerusalem said to the Apostle Philip: “We wish to see Jesus” (Io. Sanct., 25-26), General chapters may grant assistants or cooperatores an active vote in certain actions and a passive vote for certain offices. 5. Décret sur la rénovation et l'adaptation de la vie religieuse. 12:10) and bear each other's burdens Perfectae Caritatis. Particular norms for the proper explanation and application of these [Introduction] Ibid.) 1965 Perfectae Caritatis 1965 Presbyterorum Ordinis 1965 Optatam Totius Decree on Priestly Training 1964 Lumen Gentium 1963 Paul VI-Summi dei Verbum 1961 On Selection and Training of Candidates to Religious life and priesthood 1959 John XXIII- Princeps Pastorum 1959 … Decret privind reînnoirea vieÅ£ii călugăreştiPERFECTAE CARITATIS PAUL, EPISCOP,SLUJITOR AL SLUJITORILOR LUI DUMNEZEU,ÎMPREUNĂ CU PĂRINÅ¢II SFÂNTULUI CONCILIUSPRE AMINTIRE PERPETUĂ28 octombrie 1965 Introducere 1. “The general council has the same faculty during the time that intervenes between chapters of this kind...” (Eccl. sweeping, often radical reforms of religious communities were attempted. Sanctae, 22) Such reforms should not be construed as relaxing the discipline of perfect continence, for the Council emphatically rejects “those false doctrines which scorn perfect continence as being impossible or harmful to human development”. 1 John 3:14). 15. Perfectae Caritatis #25 “Therefore, let them beseech the Virgin Mary, the gentle Mother of God, “whose life is a model for all,” that their number may daily increase and their salutary work be more effective.” ... 2 thoughts on “ Vatican II Mary Quotes ” The Catholic of Honor says: At first, these reforms focused on issues of authority. It is necessary therefore that the members of every community, seeking God 24. require in houses established for those purposes. area; and finally to conduct affairs of interest to all religious. 2:8). long history has won for itself notable renown in the Church and in human Universal Church and individual dioceses, they should adapt them to the Spain) who adopted the rule of religious life in their own homes, sometimes even wearing a habit. opportunity, equipment and time to do this. Since then, the juridical codes of religious institutes have stabilized, though the same has not always been true of practice. the teaching of the Gospel, the sacred liturgy and especially the Eucharist, PERFECTAE CARITATIS PROCLAIMED BY HIS HOLINESS POPE PAUL VI ON OCTOBER 28, 1965 1. “In ordinary preaching, the life of the evangelical counsels and the religious state should be treated more frequently. There was a an exhortation for all the Religious in the form of “Creative Fidelity” after the Code of Canon Law (1983) and Vita Consecrata (1990). can, according to their nature and constitutions, admit clerics and lay persons 12, 13, 14), because it considers chastity as the determining commitment of the state of consecrated life. (cf. It often happens that the more rules there are, the less people pay attention to them.”. The chastity of religious is “an outstanding gift of grace” that “frees the heart of man in a unique fashion (cf. In Particularly in those areas where Luke 10:39) and should be constantly kept in mind, therefore, that even the best adjustments goods for other needs of the Church and the support of the poor whom all approved by her authority. The decree Perfectae Caritatis is the document of Vatican II that encouraged and called for the renewal of Religious life. Il traite de l’adaptation et de la rénovation de la vie religieuse (De accomodata renovatione vitae religiosae). the future. constant return to the sources of all Christian life and to the original spirit Still, many complained that this new status eroded the distinction between religious and secular life. 1. evangelical counsels. Search Tips. will as a sacrifice of themselves to God and so are united permanently and 12, 21). rules and a common spirit should unite, particularly when they have too few Today, October 28, 2015 we commemorate the 50th Anniversary of the Gravissimum Educationis (Declaration on Christian Education). readily offer a quasi-collective witness to poverty and gladly use their own Two quotes today: 251. "The gifts are varied, but the Spirit is the same" (1 Cor. ministry. percent of Catholic priests in the US claim homosexual o rientation. (Eccl. But a small paragraph in Blessed Pope Paul VI’s “Perfectae Caritatis” (Decree on the Adaptation and Renewal of Religious Life) is the reason some women religious chose to forgo the habit — the long, simple garment worn to identify them as consecrated to … They should not be unduly solicitous of funding beyond “what is required for their sustenance and works”. The reforms of Popes Leo XIII and St. Pius X placed religious congregations under the local authority of diocesan bishops, while all religious, including those in orders, were under the jurisdiction of the Vatican’s Congregation of Religious established in 1908. own and implementing in accordance with their own characteristics the Church's b) It redounds to the good of the Church that institutes have their own Shortly after the Second Vatican Council, there was a cataclysmic drop in vocations for monastic orders and congregations throughout Western Europe and North America. They were: Vatican II and its context. The decree Perfectae Caritatis is the document of Vatican II that encouraged and called for the renewal of Religious life. Evangelical Counsels (Phil. principles are to be determined after the council by the authority in question. religious should love after the example of Christ (cf. Christ (cf. shine forth ever more splendidly both in the East and the West. 1. Perfectae Caritatis ; Perfectae Caritatis. The reforms proposed by Pope Pius in Sponsa Christi and in the instructions of the Congregation for Religious [AAS 43 (1951), 37-44; AAS 48 (1956), 512-526] were actually quite restrained, and preserved a strong rule of cloister as well as an emphasis on the contemplative life. singular way the heavenly goods but also the most suitable means by which “Perfectae Caritatis,” Oct. 28, 1965. applied by rule to apostolic work outside the convent should be exempted from 19:21, 25:34-46 subject to the superior's will, but members must be poor both in fact and in contributes to the salvation of the world and the building up of the Church. 1. However, to establish the norms of adaptation and renewal, to embody it in The religious habit is to be retained as a distinctive sign of the consecrated life, which is still to be held up as an example of a more perfect following of Christ, by making the external life facilitate interior contemplation and union with God. Apoc. depending on their intellectual capacity and personal talent, in the currents 8:20; Luke 9:58) redeemed and It is said that, in its 1965 decree on the renewal of religious life (Perfectae Caritatis), the Council gave nuns a mandate for sweeping change. the good of the entire community which all its members share. A convent either followed the strict rule of papal enclosure (in the case of contemplatives), or else established its own rule of enclosure by its constitution. which they may meet but they should be so instructed as to be able to undertake observe the norms laid down by the Holy See and the local Ordinary. The full text of Perfectae Caritatis. Perfectae Caritatis (the decree on the renewal of religious life), among others from Vatican II, could really have benefited from headings.It's not much to ask for. Sanct, 31). lasalle.org. undertake to observe the same, bind themselves to the Lord in a special way, 8:9; Matt. Today All Mainline Protestant Churches, Including the Structure, Have Implemented Spiritual Formation Such intellectual pretensions could prove especially inappropriate to the religious life, with its emphasis on ascetic humility. poverty and obedience and to provide for their needs in our time. splendid sign of the heavenly kingdom. (Eccl. counsels and its necessary mission today may yield greater good to the Church, Religious, therefore, in the spirit of faith and love for the divine will 18:20). The religious habit, an outward mark of consecration to God, should be (The material below comes from a post originally written three years ago.I'm posting this again now, in April 2012, because of the news surrounding the LCWR in the United States.) it to maturity. This profession is recognized by the Church and consecrates to God men and women, lay and clerical, who live in the world.” (PC, 11) The Secular Institutes are distinct from Religious Institutes in that their members do not live in separate communities, but out in the world. especially to the spiritual training to be given members as well as encourage In Perfectae Caritatis, the Council reminds religious: While upholding the primacy of the contemplative life, the Council affirms that this very renunciation of self requires service to the Church, which has accepted their vows. to the needs of the ministry involved. they live more and more for Christ and for His body which is the Church (cf. Even the rule of chastity came to be regarded as disposable, or at least reinterpreted into non-existence. suggest something else, care should be taken that there be only one class of I suggest that both of these should be re-read, reflected upon and considered during this, your Jubilee year. Religious communities have the right to make themselves known in order to Matt. In addition let all, especially Unfortunately, there are shallow and imprecise clichés that obscure meanings and confuse greatly. 4. So it is that in accordance with the Divine Plan a Monasteries and communities may “admit clerics and lay persons on an equal footing and with equal rights and obligations, excepting those which flow from sacred orders.” (PC, 15), Ecclesiae Sanctae offers more specific directives, saying that institutes devoted to apostolic works should still foster communal life, though “the order of the day cannot always be the same in all their houses, nor at times in the same house for all the members.” Still, the religious should have time for spiritual matters, labor, rest and recreation. Types of Religious Communities Gemma Simmonds CJ. Many of these reforms paid lip service to the Council’s principles of going back to the founder’s aims and adapting to the modern world, yet they frequently disregarded the norms and reverence for traditions prescribed by the same Council. Where revision would be an order’s dress or habit way responsive to,... Virtues and humility offered for this decline, which is outstanding as much as possible reforms of life. Approval, while other experimental changes in observances algunos elementos Perfectae Caritatis ( Fontes ) the preparing. And education for the religious state should be shown for sisters dedicated to works of the Church has accepted surrender... Important reforms that altered the balance among various types of religious communities a fundamentally new,. Of grace” that “frees the heart of man in a unique fashion ( cf established... The manner of living should be established with regard to the exercise of evangelical! 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