48. Instead, all should be ready for any work that can be asked of them. The essential reason for this is to avoid a multiplication of problems during a period of formation in which the fundamental equilibrium of a person should be established and when the relationship between the novices and the director of novices should be comfortable, enabling them to speak to each other with all the nuances required at the outset of an intensive spiritual journey. Introduction, note 9, above. Replies to questions from several Roman discasteries before 1966. Her spousal love reached its height in the divine Motherhood through the power of the Holy Spirit. "(184) This is confirmed by the many actual experiences of sharing, not only of work, but also at times in prayer and at meals, among religious and members of the laity. A LIFE ACCORDING TO THE EVANGELICAL COUNSELS, 11. Introduction, note 4, above; EE 18-22. The liturgy which they celebrate fulfills an essential function of the ecclesial community. THE NOVITIATE AND FORMATION OF NOVICES Art. 44. The institute has the grave responsibility of providing for the organization and duration of this period of formation, and of furnishing the young religious with favorable conditions for a real increase in their donation to the Lord. 644 and 645.2). "Following in the footsteps of Christ leads to sharing ever more consciously and concretely in the mystery of his passion, of his death, and of his resurrection. (21)PC 2a. This gift invites the person whom God calls to follow Christ through the practice and profession of the evangelical counsels of chastity, poverty, and obedience. "The formation of members who are preparing to receive holy orders is regulated by universal law and by the program of studies proper to the institute. They are bound together in brotherly communion in the army of Christ. This quality is the result of its general climate and the style of life of its members, in conformity with the particular character and spirit of the institute. Religious bear witness to the fact that this is possible, thanks first of all to God's fidelity, and to the fact that this renders them free and happy, if their gift is renewed each day. Although religious are asked "even if they belong to an institute of pontifical right, to feel themselves truly a part of the 'diocesan family',"(208) canon law recognizes the rightful autonomy(209) by which they maintain their universal and missionary character.(210). 101. "To follow Christ" means that one is always on the road, that one is on one's guard against sclerosis and ossification, in order to be able to give a living and true witness to the Kingdom of God in this world. INSTRUCTORS OR FORMATORS (SUPERIORS AND OTHERS RESPONSIBLE FOR FORMATION). 386, 387, 591, 593, 678). To accomplish this, the members must be clear among themselves on why the community exists, and on its basic objectives. It should be a program which is not simply directed to the formation of the intellect, but also to that of the whole person, primarily in its spiritual mission, so that every religious can live his or her own consecration to God in all its fullness, and in keeping with the specific mission which the Church has confided to them."(153). (132) The Ordo professionis(133) gives the outline of this celebration, but it also leaves room for the legitimate traditions of the respective institutes. This anthropological uprooting explains why the spiritual tradition of the Church has frequently put them in relation with the three lusts spoken of by St. Young people are "the hope of the Church. 27. "Conscious of their own responsibility, the novices are to collaborate actively with their director so that they may faithfully respond to the grace of a divine vocation. Actually, at this level of formation, in contrast to what was said regarding the novitiate (cf. (16) It is consequently proper to recall, at the beginning of a document on formation, what the grace of a consecrated religious life represents for the Church. 106. What is perhaps new, is a particular sensibility for the poor and for the poverty that exists in the world, which characterizes religious life today. 86. Introduction, note 8, above. A community is formative to the extent that it permits each one of its numbers to grow in fidelity to the Lord according to the charism of his or her institute. 87. The totality of this Ratio, the major points of which are found in canon law,(197) will not be repeated here. To the degree that they have been influenced by what is conveniently called "modernity," it seems that some of their common traits can be identified with sufficient accuracy. Therefore they cannot simultaneously be dependent upon someone apart from the institute to which they now pertain, even though they belonged to this movement before their entrance. St. Athanasius, Vita S. Antonii, PG 26: 841-845. 77. "The observance of perfect continence touches intimately the deeper inclinations of human nature. If it remains true that the disciple assumes a large part of the responsibility for his or her own formation, still this responsibility can only be exercised within a specific tradition, that of the institute, for which those responsible for formation are the witnesses and immediate exponents. D) EPISCOPAL MINISTRY AND THE RELIGIOUS LIFE. In the program of studies, special attention should be given to biblical, dogmatic, spiritual, and pastoral theology, and in particular, to deepening a doctrinal understanding of consecrated life and of the charism of the institute. The decree Perfectae caritatis, on the appropriate renewal of religious life, recalls the baptismal roots of religious consecration;(99) and, from this fact, it implicitly allows for admission into the novitiate only those candidates who are already living all of their baptismal promises in a manner consistent with their age. The work of the Spirit has always been associated with the Virgin Mary, Mother of God, and Mother of all the members of the people of God. 5. "(122), The novitiate program of formation should be defined by the institute's proper law.(123). - creating a climate of confidence between religious and their instructors, who should be ready to listen to whatever they have to say, and to hear them with affection in order to enlighten and encourage them; - helping them to act with prudence in the use of the communications media and in personal relationships which may present an obstacle to a consistent practice of the counsel of chastity (cf. 70. Insistence has been placed upon the need of forming qualified formators, without waiting until those who are presently in charge of this have completed their mandate. (28)LG 43a. It reminds all of certain requirements of the law with respect to present circumstances and needs. 23. (142) The pedagogy of this stage will therefore aim at permitting young religious to make real progress by means of their experiences according to a unity of perspective and of life -- that of their own vocation, at this time in their existence, with a view toward perpetual profession. God did not create an undifferentiated world. Some Conditions to be Observed . Pedagogy. Mk 8:35). 9. For the religious, it is a matter of reaping the fruits of the preceding stages, and of pursuing their own human and spiritual growth through the courageous execution of their responsibilities. Jesus Christ and his Gospel transcend all cultures, even if they are entirely penetrated by the presence of the risen Christ and of his Spirit. Seminary Religious who are wholly dedicated to contemplation are thus not only present to the world, but also to the heart of the Church. The Kingdom of God, which is shown by religious life "to surpass all things that are here below,"(102) is not of this world. This gift finds its full realization in the unreserved donation of the human person, whole and entire, in a spirit of nuptial love towards Christ, and, with Christ, towards all those to whom he sends men and women who are totally consecrated to him according to the evangelical counsels. canon or canons of the Code of Canon Law, CDm The Contemplative Dimension of Religious Life, Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, 1980 (1), EE Essential Elements in the Church's Teaching on Religious Life as Applied to Institutes Dedicated to Works of the Apostolate, 1983, MR Document Mutuae relationes, Congregation for Bishops and Congregation for Religious and for Secular Institutes, 1978, OCV Ordo consecrationis virginum, Congregation for Divine Worship, 1970, OPR Ordo professionis religiosae, idem, 1970, RC Instruction Renovationis causam, Congregation for Religious and for Secular Institutes, 1969, RI Ratio institutionis (), Congregation for Catholic Education, 1970, 1985, RHP Religious and Human Promotion, Congregation for Religious and for Secular Institutes, 1980 (2), SF Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries, Congregation for Catholic Education, 1980 (3), VS Instruction Venite seorsum, Congregation for Religious and for Secular Institutes, 1969, EV Enchiridion vaticanum, edizioni dehoniane, Bologna, IGDP Insegnamenti di Giovanni Paolo II, libreria editrice vaticana, UISG International Union of Superiors General. They must faithfully comply "with the basic law of all spiritual life, which consists in arranging a proper balance of periods set aside for solitude with God and others, devoted to various activities and to the human contacts which these involve. 277.2 and 666). Circulation KBU2212 .M3513 2007. Future religious should thus be offered the possibility of reflecting on the role of sexuality in the divine plan of creation and salvation. "(56) This love, which orders and vivifies the very practice of the evangelical counsels, is poured out in hearts through the Spirit of God, which is a Spirit of unity, of harmony, and of reconciliation, not only among persons, but also within the interior of each person. (135)RC 7; cf. Moreover, continued formation is a sociological factor which in our days affects all areas of professional activity. 1 and 2. 'It is for this reason that the distinctive character of various religious institutes is preserved and fostered by the Church'. Introduction - Canon Law - LibGuides at Kenrick-Glennon Seminary "(106) This is why "man and woman are called from the beginning not only to exist 'side by side' or 'together,' but they are also called to exist mutually 'one for the other'. "Those who make profession of the evangelical counsels should seek and love above all else God who has first loved us (cf. In other words, there are three basic motivations for permanent formation: 68. (62), ASPECTS COMMON TO ALL STAGES OF RELIGIOUS FORMATION, 19. 650.1, 659-661. Can. Under the direction of the superior, "they should cultivate the closest harmony of spirit and action," and should form with one another and with those in their charge, one united family. Matthew Hinton. "(69), 21. (146)EE II, 47; cf. Canon 239.2 stipulates the need for every seminary to have at least one spiritual director; and canon 246.4 tells us that all seminarians should have a WebSpiritual Formation Certificate 173 Youth Ministry Certificate 174 Seminary Extension Program 175 ADVANCE: Ministry Preparation 176 ADVANCE Courses 177 ADVANCE Centers of formation for a federation should observe the norms written in the statutes of the federation; however, these are not the present concern. Canon Law Workshops and Course The relationship between a bishop and religious men and women, which is perceived generally at the level of the apostolate, is more deeply rooted in his office as a minister of the Gospel, a promoter of holiness within the Church, and as a guardian of the integrity of the faith. On the level of the novitiate, a common formation for both even seems to be demanded at times, by the specific charism of the institute. DECREE. On the Renewal of Seminary Formation to Meet Evangelization "(12), THE REASON FOR THIS DOCUMENT AND TO WHOM IT IS DIRECTED. (90)ET 32-34; cf. "Following the tradition of the early fathers of the desert and of all the great religious founders in the matter of provision for spiritual guidance, religious institutes each have members who are particularly qualified and appointed to help their sisters and brothers in this matter. This is undoubtedly more difficult to realize in religious houses of a modest dimension, but it should always be taken into consideration when a community makes plans for its communitarian life. "(136) On the other hand, the perpetual profession is made "with the desired solemnity, and in the presence of the religious and others,"(137) since "it is the sign of the indissoluble union of Christ with the Church, his Spouse (cf. Through them, the Church continues to show the world the ways for its transfiguration into the Kingdom of God. ; Before the liturgical reforms of the Second Vatican Council, the single eucharistic prayer used universally in the Latin Mass was called the (3) Idem. As was stated above (n. 28), the demands of formation must take precedence over certain apostolic advantages of insertion in a poor milieu. It is, in fact, important to be able to recognize the presence of the Spirit in all the aspects of life and of history, and through human mediation. The above is in no way opposed to the autonomy of life, and particularly of government, recognized in religious institutes. Chastity frees the human heart in a remarkable manner (1 Cor 7:32-35), so that it burns with a love for God and for all people. Saint John's Seminary Canon Law This initiation requires courageous practice during the times of formation and all the further stages depend upon it. An introduction to The Code of Canon Law that considers how canon law balances institutional and spiritual aspects of the church. 15-23) indicates the reciprocal influence between universal and particular values. LG 44 and CIC 678. "The Code [of Canon Law], as the principal legislative document of the Church, founded on the juridical - legislative heritage of Revelation and On the other hand, bishops, as "authentic teachers" and "witnesses of divine and Catholic truth,"(191) have a "responsibility for the doctrinal teaching of faith both in the centers where its study is promoted and in the use of means to transmit it."(192). Not all have had a happy experience within their family, considering the crises which have afflicted this institution, either where the culture has not been deeply influenced by Christianity, where the culture is of a post-Christian type where there is an urgent need of a new evangelization, or even where the culture has long been evangelized. (50) Through them the Church manifests Christ "to believers and unbelievers alike, Christ in contemplation on the mountain, or proclaiming the kingdom of God to the multitudes, or healing the sick and maimed and converting sinners to a good life, or blessing children and doing good to all men, always in obedience to the will of the Father who sent him. Introduction note 7, above. WebSeminary. However, this demand should be modified at times according to the situation in which religious find themselves. Various institutes offer their members such a period of intensifying their religious life, in what is known as the "third year," "second novitiate," "second probation," etc. If there is a group of formators under the personal responsibility of the one who is in charge of formation, the individual members should act in harmony, keenly aware of their common responsibility. Posted May 12, 2016 in St. Mary's News. Work is a common law by which religious know they are bound, and it is fitting that during the period of formation they develop an appreciation of this, since, with respect to those with whom we are now concerned, formation is carried on within the interior of the monastery. Young people hesitate to say who they are and what they are called to become. 105. 103. The novitiate is the place of the director's ministry, and he or she should thus be permanently available to the novices. This enables them to regain their employment if they should return to the world, and they do not, as a consequence, run the risk of becoming unemployed. (Adjective form is canonical.) The National Conference of Catholic Bishops, in response to a special mandate from the Holy See (in relation to canon 4551) contained in the Instruction to the Episcopal Conferences of the Congregation for Catholic Education of 8 March 1996 (Prot.N. During the novitiate, both the excellence and the possibility of a perpetual commitment in the service of the Lord will be brought out. Above all, in certain countries, some candidates for the religious life present themselves because of a more or less conscious search for social gain and future security; others look upon the religious life as an ideal place for an ideological struggle for justice. "The novices are to be led to cultivate human and Christian virtues; they are to be introduced to a fuller way of perfection by prayer and self-denial; they are to be instructed to contemplate the mystery of salvation, and to read and meditate on the Sacred Scriptures; they are to be prepared to cultivate the worship of God in the sacred liturgy; they are to be trained in a way of life consecrated by the evangelical counsels to God and humankind in Christ; they are to be educated about the character and spirit, purpose and discipline, history and life of their institute, and they are to be imbued with a love for the Church and its sacred pastors."(119). (7)Instruction Renovationis Causam, Introduction AAS 61 (1969) 103 ff. THE IMPORTANCE OF FORMATION IN THESE INSTITUTES, 74. In effect, through the profession of the evangelical counsels made in the Church, the religious wishes "to be set free from hindrances that could hold him back from loving God ardently and worshipping him perfectly and to consecrate himself in a more thoroughgoing way to the service of God. "(36) Its practice assumes that persons consecrated by the vows of religion place at the center of their affective life a "more immediate" relationship (ET 13) with God through Christ, in the Spirit. They need witnesses who renounce what St. John has called "the world," and "its lusts," and also "this world," created and preserved by the love of its Creator, and some of its values. The formation of a religious priest should take into account his future insertion into the presbyterate of a particular Church, above all if he must exercise a ministry there, taking into account however, "the spirit of their own institute. "(108) The history of religious life bears witness to the fact that many women, within the cloister or in the world, have found there, an ideal place for the service of God and others, conditions favorable to the expansion of their own femininity and, as a consequence, to a fuller understanding of their own identity. Taking into account what will be said (nn. (62)Cf. (84)RHP 24. REF KBU 2212 C36 1995. 70-81 and note 148; 90-93. E) INTER-INSTITUTIONAL COLLABORATION ON THE LEVEL OF FORMATION. If, as is provided for in the law, young professed are sent to study by their superior,(150) "such studies should not be programmed with a view to achieving personal goals, as if they were a means of wrongly understood self-fulfillment, but with a view to responding to the requirements of the apostolic commitments of the religious family itself, in harmony with the needs of the Church. Though this is so, their doctrinal and ethical frames of reference tend to be relative, and to such an extent that they do not always know very well if there are solid points of reference for attaining the truth about humanity, the world, and things. This should not aim at transforming a house of formation for the religious life into a kind of laboratory of inculturation. Canon Law Workshops and Course Posted May 12, 2016 in St. Mary's News St. Marys Offers Canon Law Workshops and Course This Summer Two divisions of St. Marys Seminary & University are offering excellent opportunities this summer to learn more about Canon Law. Whereas initial formation is ordered towards a person's acquisition of an autonomy sufficient for faithfully living a religious commitment, on-going formation assists a religious in integrating creativity within fidelity. It pertains exclusively to the proper law of institutes to determine the manner in which it is carried out, but whatever these may be, "no one can be admitted without suitable preparation."(112). "(71) One's complete gift to God "unites the religious 'to the Church and her mystery in a special way' and urges such a one to work with undivided dedication for the good of the entire Body. This is why the personal life of a religious must not become dichotomized between the generic end of religious life and the specific end of the institute; between consecration to God and mission in the world; nor between religious life itself on the one hand, and apostolic activities on the other. Reference KBU30.5 .B68. For the "perfector" bishop, see Summa Theologica IIa-IIae, q. (16)Cf. However, none of these forms should give the impression that those who are interested have already become members of the institute. THE FORMATION OF RELIGIOUS "(121), The arrangement of these periods should take into account the twelve months to be passed within the novitiate community itself, during which the novices will not be occupied with studies and duties which do not directly serve this formation. (72)MR 10 cf. "(169) Finally, it is necessary to retain the affinity that exists between a contemplative vocation and the mystery of the Eucharist. (174) For the sake of formation, assistance can also be sought from externs to the monastery and even to the order, provided that they enter into the specific perspective of the religious whom they will instruct. During the time of this formation, duties and jobs which would impede the formation are not to be assigned to members. Whether one has authority in an institute or not, one cannot either command or obey without reference to mission. There is frequently a gap between the level of their secular knowledge, which can be highly specialized at times, and that of their psychological growth and their Christian life. "(110), A) THE STAGE BEFORE ENTRANCE INTO THE NOVITIATE, 42. Two divisions of St. Marys Seminary & University are offering excellent opportunities this summer to learn more about Canon Law. 1.4 The Seminary is to be under the patronage of the Immaculate Conception, St. John Vianney, St. Elizabeth Ann Seton, and Blessed Stanley Rother. John Paul II to UISG, 7 May 1985; see Introduction, note 5, above. 102. It must be remembered, finally, that in countries and cultures where hospitality is held in particularly high esteem, a religious community, with regard to times and places, insofar as possible, ought to be able to maintain its autonomy and independence with respect to its guests. RELIGIOUS CANDIDATES FOR PRIESTLY AND DIACONAL MINISTRIES. LG 53, 63, 68). 261 1 The rector of the seminary is to ensure that the students faithfully observe the norms of the Charter of Priestly Formation and the rule of the seminary; under his authority, and according to their different positions, the moderators and (85)Idem, cf. by the initiative of God, who calls each one, at every moment and in new circumstances. (76) It is through the sacrament of reconciliation celebrated frequently, finally, that they receive, from the mercy of God, pardon for their sins and are reconciled with the Church and their own community, which has been wounded by their sins. (Adjective form is canonical .) Canon Law is a code of ecclesiastical laws governing the Catholic Church. In the Latin or Western Church, the governing code is the 1983 Code of Canon Law, a revision of the 1917 Code of Canon Law. A separate but parallel Code of Canons of the Eastern Churches, issued in 1990, governs the Eastern Catholic churches. CANON LAW Formation (59)St. Thomas, Summa Theologica IIa IIae, q. 91. Some of these have been quite closely connected with religious institutes, and share their specific spiritualities. Each religious is invited "to your religious consecration according to the model of the consecration of the very Mother of God. (24) This personal response is an integrating part of the religious consecration. WebThe locus of formation may be the family, a parish, a school, a novitiate, a seminary, or a house of studies. This is "a gift of God which the Church has received from her Lord and which by his grace she always safeguards. Introduction, note 8. WebB. "(173) This is their vocation and their mission. 92. Introduction, note 10, above; LG 53 and can. 75. (77) The liturgy of the Church should thus be for them the summit to which an entire community is tending, and the source from which flows its evangelical strength (cf. "(141), SIGNIFICANCE AND REQUIREMENTS OF THIS STAGE. The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life deems it useful, and even necessary, to address this present document to major superiors of religious institutes, and to their brothers and sisters charged with formation, including monks and nuns, all the moreso since many of them have requested it.
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