PART VI: ¹THE PERSONAL LIFE OF THOSE ALREADY ADMITTED AND INCORPORATED INTO THE BODY OF THE SOCIETY #

CHAPTER 1: ²WHAT PERTAINS TO OBEDIENCE #

[547] #

1. ³In order that those already admitted to profession or as formed coadjutors may be able to employ themselves more fruitfully according to our Institute in the service of God and the aid of their neighbors, they need to observe certain things in regard to themselves.⁴And although the most important of these are reduced to the vows which they offer to God our Creator and Lord in conformity with the apostolic letters, nevertheless, in order that these points may be further explained and commended, they will be treated in this present Part VI.⁵ **** What pertains to the vow of chastity requires no interpretation,¹ **** since it is evident how perfectly it should be preserved, by endeavoring to imitate therein the purity of the angels in cleanness of body and mind.⁶Therefore, with this presupposed, we shall now treat of holy obedience. All should strongly dispose themselves to observe obedience and to distinguish themselves in it, not only in the matters of obligation but also in the others, even though nothing else be perceived except an indication of the superior’s will without an expressed command.⁷They should keep in view God our Creator and Lord, for whom such obedience is practiced, and endeavor to proceed in a spirit of love and not as men troubled by fear. Hence all of us should be eager to miss no point of perfection which we can with God’s grace attain in the observance of all the Constitutions See C-548and of our manner of proceeding in our Lord,⁸by applying all our energies with very special care to the virtue of obedience shown first to the sovereign pontiff and then to the superiors of the Society.⁹Consequently, in all the things into which obedience can with charity be extended See C-549, we should be ready to receive its command just as if it were coming from Christ our Savior, since we are practicing the obedience [to one] in his place and because of love and reverence for him.¹⁰Therefore we should be ready to leave unfinished any letter or anything else of ours which we have begun, and in the Lord to bend our whole mind and energy so that holy obedience, in regard to the execution, the willing, and the understanding, may always be perfect in every detail See C-550,¹¹as we perform with great alacrity, spiritual joy, and perseverance whatever has been commanded us,¹²persuading ourselves that everything is just¹³and renouncing with blind obedience any contrary opinion and judgment of our own in all things which the superior commands and in which (as is stated) no species of sin can be judged to be present.^{2 14}We ought to act on the principle that everyone who lives under obedience should let himself be carried and directed by Divine Providence through the agency of the superior¹⁵as if he were a lifeless body, which allows itself to be carried to any place and treated in any way; or an old man’s staff, which serves at any place and for any purpose in which the one holding it in his hand wishes to employ it.¹⁶For in this way the obedient man ought joyfully to employ himself in any task in which the superior desires to employ him in aid of the whole body of the religious order;¹⁷and he ought to hold it certain that by so doing he conforms himself with the divine will more than by anything else he could do while following his own will and different judgment.³

[548] #

A. ¹These first Declarations, which are published along with the Constitutions, bind with the same authority as the Constitutions. Therefore in the observance equal care should be given to both.

[549] #

B. ¹Such things are all those in which some sin is not manifest.

[550] #

C. ¹The command of obedience is fulfilled in regard to the execution when the thing commanded is done; in regard to the willing when the one who obeys wills the same thing as the one who commands; in regard to the understanding when he forms the same judgment as the one commanding and regards what he is commanded as good.²And that obedience is imperfect in which there does not exist, in addition to the execution, also that agreement in willing and judging between him who commands and him who obeys.

[551] #

2. ¹Likewise, it should be strongly recommended to all that they should have and show great reverence, especially interior reverence, for their superiors, by considering and reverencing Jesus Christ in them; and from their hearts they should warmly love their superiors as fathers in him.²Thus in everything they should proceed in a spirit of charity, keeping nothing exterior or interior hidden from the superiors and desiring them to be informed about everything, so that the superiors may be the better able to direct them in everything along the path of salvation and perfection.³For that reason, once a year and as many times more as their superior thinks good, all the professed and formed coadjutors should be ready to manifest their consciences to him{in confession},⁴or in secret,⁵or in another manner, for the sake of the great profit this practice contains, as was stated in the Examen.⁴Thus too they should be ready{to make a general confession, from the last one they made, to the one whom the superior thinks it wise to designate in his place}.⁶

[552] #

3. ¹All should have recourse to the superior for the things which they happen to desire;²and without his permission and approval no individual should directly or indirectly request, or cause to be requested, any favor from the sovereign pontiff or from another person outside the Society, either for himself or for someone else.³He should be convinced that if he does not get what he desires through the hands of the superior or with his approval, it is not useful to him for the divine service;⁴and that if it is useful to him for that service, he will get it with the consent of the superior, as from the one who holds the place of Christ our Lord for him.

CHAPTER 2: ¹WHAT PERTAINS TO POVERTY AND ITS CONSEQUENCES #

[553] #

1. ²Poverty, as the strong wall of the religious institute, should be loved and preserved in its integrity as far as this is possible with God’s grace.³The enemy of the human race generally tries to weaken this defense and rampart which God our Lord inspired religious institutes to raise against him and the other adversaries of their perfection.⁴Into what was well ordered by their first founders he induces alterations by means of interpretations and innovations not in conformity with those founders first spirit.⁵Therefore, so that provision may be made in this matter as far as lies in our power, all those who make profession in this Society should promise not to take part in altering what pertains to poverty in the Constitutions See C-554, unless it be in some manner to make it more strict,⁷ according to the circumstances in the Lord.

[554] #

A. ¹To alter what touches upon poverty would be so to mitigate it as to have any fixed revenue or possession for personal use, or for the sacristy, or for the building, or for some other purpose, apart from what pertains to the colleges and the houses of probation.⁸²To prevent the Constitutions from being changed in so important a matter, each one after making his profession will make this promise in the presence of the superior general and those who happen to be present with him:³In the sight of our Creator and Lord he will promise to take no part in altering what pertains to poverty in the Constitutions, either in a congregation assembled from the entire Society or by attempting this himself in any manner.

[555] #

¹ **** In the houses **** or churches which the Society accepts to aid souls, it should not be licit to have⁹ any fixed revenue,¹⁰ even for the sacristy or building or anything else, in such a manner that any administration of this revenue is in the control of the Society See C-556.²But the Society, relying on God our Lord whom it serves with the aid of his divine grace, should trust that without its having fixed revenue he will cause everything to be provided which can be expedient for his greater praise and glory.

[556] #

B. ¹If a founder of houses or churches should wish to leave some amount by way of fixed income for the maintenance of the building this would not be at variance with the Society’s poverty, so long as this revenue is not at the disposition of the Society and the Society is not in charge of it even if the Society does take care that the person who has that charge does his duty. The same would apply to other similar cases.

[557] #

¹¹(unless this is necessary or notably useful for these institutions); and in the houses they should not avail themselves of the fixed revenues of these colleges See C-559.¹² 3. ¹The professed should live on alms¹³ in the houses (when they are not sent away on missions),²{and they should not hold the ordinary office of rectors of the colleges or universities of the Society} See C-558,

[558] #

C. ¹The statement that the professed should not live in the colleges is understood to mean a prolonged stay. But they may remain there in passing for a day or some fitting time.²They could also live there for a longer time when this is necessary or expedient for the good of the same college or university.³For example, if they are necessary for the administration of the studies, or if they lecture or devote themselves to the spiritual activities of confessions and preaching in order to relieve the scholastics who would have to do this, or in order to supply what the scholastics cannot do,⁴or if they are sent to make a visitation of these colleges or universities and to set things right in them;⁵and also when it is necessary or fitting for the universal good, for example, if someone with an explicit commission from the superior general retires there for a time for the purpose of writing.

[559] #

D. ¹Very small things are counted for nothing;²and thus, to avoid scruples, this explanation is made: When the rector by means of some provisions for a journey helps someone who is passing through a college and who lacks those provisions, thus giving him an alms, it may be accepted.³Also the fact that the colleges supply certain expenditures which the houses would otherwise make if they could, for example, expenditures for clothing and the giving of provisions for traveling to those who are sent from the houses to the colleges,⁴even though it is or seems to be an aid to the house, is not against the intention of this constitution which states that these members should not avail themselves of the fixed revenues of the college for their food or clothing or other expenses which are proper to the house.⁵Likewise, the fact that the sick or the well from the houses take some recreation in a garden of the college is not understood to be against the constitution, provided that these persons are not supported at the expense of the college during the time when they are members of the houses.⁶The same judgment can be made in regard to similar matters.

[560] #

4. ¹The coadjutors dwelling in the houses will live on alms according to the manner of living in these houses.²In the colleges, if they are rectors or lecturers or helping in things necessary or highly useful to these same colleges, they will live on the fixed revenues of the colleges just as the other persons, as long as the need for them lasts.³When it ceases, they should not reside in the colleges but in the houses of the Society, as has been said about the professed.

[561] #

5. ¹Not only fixed revenue but also stable goods of any kind are forbidden to be possessed by the houses or churches of the Society, either in particular or in common,¹⁴ except for what is necessary or highly expedient for the members habitation and use See C-562.²Such would be the case if a place apart from the common habitation should be accepted for those who are convalescing and those who withdraw there to devote themselves to spiritual matters, because of the better air or other advantages which it may have.³In such a case it should not be a property which is let out to others or brings profits equivalent to fixed revenue See C-563.

[562] #

E. ¹For, as the bull states, the Society will not have the civil right to retain any stable possession beyond what is opportune for its habitation and use.¹⁵²The Society should be obliged to dispossess itself as soon as possible of any stable possession which is given to it, selling it to relieve the penury of the needy inside or outside the Society. But this does not exclude waiting for an opportune time to sell;³and it should be understood as referring to when the stable possession is not necessary for the use of the house, such as some things among those mentioned above.⁴In regard to other goods which are movable, such as money or books or what is connected with food and clothing, the Society may in common have property for its use.¹⁶

[563] #

F. ¹There would be such profits if the aforementioned possessions yielded wine or oil or wheat, or if the fruits or vegetables of the garden were being sold. But none of this will be licit, although the residents should be able to enjoy the fruit or a part of it for the use of the house.²If the Society should have a gardener or lay person who has charge of the garden or lands which the above houses possess, he ought not to be prohibited from doing what seems proper for his own profit, provided that in such cases no profit accrues to the houses or individual members of the Society.

[564] #

6. ¹Although it is praiseworthy to induce others to do good and holy works, especially those which endure perpetually, nevertheless, with a view to greater edification, no one of the Society ought to or may induce any person to establish perpetual alms for the houses or churches of the Society itself.²Moreover, if some persons do of their own accord establish such alms, no civil right should be acquired which makes it possible to claim these alms through a court of justice; but rather, let the persons give these alms when charity moves them for the sake of service to God our Lord.

[565] #

**** 7. ¹All who are under the obedience of the Society should remember that they ought to give gratuitously what they have gratuitously received, ² **** without demanding or accepting any stipend or alms as compensation for Masses or confessions or preaching or lecturing or visiting or any other ministry among those which the Society may exercise according to our Institute See C-566,¹⁷³so that thus it may proceed in the divine service with greater liberty and greater edification of the neighbor.

[566] #

G. ¹Although all those who wish may give an alms to the house or the church (whether they receive spiritual help from it or not),²nothing ought to be accepted as a stipend or alms for what is given to them solely out of service to Christ our Lord, in such a manner that the one is given or received in exchange for the other.

[567] #

8. ¹To avoid all appearance of avarice, especially in the spiritual ministries which the Society exercises in order to aid souls, in the church there should not be a box in which those who come to the sermons, Masses, confessions, and so on customarily place their alms.

[568] #

9. ¹For the same reason, the members should not give small presents to important persons as is customarily done to elicit greater gifts from them.²Neither shall they make a practice of visiting important persons of this kind, unless it is for spiritual purposes of doing good works or when the persons are so intimately benevolent in our Lord that such a service seems due to them at times.

[569] #

10. ¹The members should be ready to beg from door to door when obedience or necessity requires it.²Some person or persons should be designated to request alms by which the members of the Society may be supported. These persons should ask for them with simplicity, for the love of God our Lord.

[570] #

11. ¹Just as no one may have within the house anything as his own property, so no one may have anything outside of that house in the hands of another See C-571. Each one should be content with what is given to him from the common supply as necessary or proper for his use without any superfluity.

[571] #

H. ¹This is understood absolutely about the professed and the formed coadjutors.²But in the case of the scholastics and others who are in the time of their probation, it should be understood to refer to things which are at present within their disposition,³so that they do not have anything unless the superior knows it and agrees to it.⁴It does not refer to the goods which they may happen to have far away in houses or other properties. But even with respect to these houses or properties, they ought to be ready to dispossess themselves of them whenever the superior thinks this wise,¹⁸ as was said in the Examen.

[572] #

12. ¹So that poverty may be the better preserved in all its integrity, and also the tranquility which it brings with it,²not only will the individual professed or formed coadjutors be incapable of receiving an inheritance, but not even the houses or churches or colleges will be able to do so on their account.³In this way all lawsuits and contentions will be more effectively eliminated and charity with all will be preserved to the glory of God our Lord.

[573] #

13. ¹When the sovereign pontiff or the superior sends such professed and coadjutors to labor in the vineyard of the Lord, they may not demand any provision for the journey;²but they should generously offer their persons so that these superiors may send them in the manner which they think will be for the greater glory of God See C-574.

[574] #

I. ¹That is to say, on foot or on horseback, with money or without it; and they should be completely ready to do what the sender judges to be more fitting and for greater universal edification.

[575] #

14. ¹To proceed here too in a manner conformed to what poverty requires,{in the houses of the Society ordinarily no mount will be kept for any member of the Society itself, either superior or subject} See C-576.¹⁹

[576] #

K. ¹Unless it should be because of constant infirmities or of urgent necessities in regard to public business, especially in large towns.²For then more account should be taken of the universal good and the health of the individuals than of whether the use of the mount is for a limited or an indefinite period, or of the fact of going on foot or by other means.³The consideration should always be need and decorum, and in no way ostentation.

[577] #

15. ¹The clothing too should have three characteristics: first, it should be proper;²second, conformed to the usage of the country of residence See C-578; and third, not contradictory to the poverty we profess, as would happen through the wearing of silk or expensive cloths See C-579. These ought not to be used,³in order that in everything fitting humility and lowliness may be preserved for greater divine glory.

[578] #

L. ¹Or at least, it should not be altogether different.

[579] #

M. ¹This refers to those to whom the house supplies new clothing. But in the case of those who are entering the Society, if they bring some expensive fabrics or the like, there is no difficulty in allowing their use.²Nor is there any difficulty in someone’s wearing better but proper garments in some circumstance or necessity; but these ought not to be used for ordinary wear.³Nevertheless it should be observed that all do not have the same bodily strength, nor does health of body belong to all, nor an age which favors it. Therefore care should be taken both for the greater particular good of such persons and for the universal good of many others; and what provision is possible should be made for the greater glory of God.

[580] #

**** **** **** ¹ **** What pertains to food, sleep, and the use of the other things necessary or proper for our life will be ordinary and not different from that which appears good to the physician of the place of residence See C-581,² **** in such a manner that what each one subtracts from this will be withdrawn through his own devotion and not through obligation.³ **** Nevertheless there should be concern for the humility, poverty, and spiritual edification which we ought to keep always in view in our Lord.²⁰

[581] #

N. ¹In individual cases it will be left to the discretion of those in charge to provide as is fitting for the greater or smaller needs of the individual persons according to their circumstances.

CHAPTER 3: ¹THE OCCUPATIONS WHICH THOSE IN THE SOCIETY SHOULD UNDERTAKE AND THOSE WHICH THEY SHOULD AVOID #

[582] #

1. ²Given the length of time and approbation of their life which are required before admission into the Society among the professed and also the formed coadjutors,³it is presupposed that those so admitted will be men who are spiritual and sufficiently advanced that they will run in the path of Christ our Lord⁴to the extent that their bodily strength and the exterior occupations undertaken through charity and obedience allow.⁵ **** Therefore in what pertains to prayer, meditation, and study, and also in regard to the bodily practices of fasts, vigils, and other austerities or penances, it does not seem proper to give them any other rule than that which discreet charity dictates to them See C-583, **** **** Only this will be said in general: On the one hand, they should take care that the excessive use of these practices not weaken their bodily strength and take up so much time that they are rendered incapable of helping the neighbor spiritually according to our Institute;⁶ **** provided that the confessor always be informed and also, when a doubt about advisability arises, the superior.²¹⁷on the other hand, they should be vigilant that these practices not be relaxed to such an extent that the spirit grows cold and the human and lower passions grow warm.

[583] #

A. ¹If the superior thinks it expedient to give some subjects a prescribed time to keep them from exceeding or falling short in their spiritual exercises, he may do so.²So too in regard to the use of the other means: if he judges that one ought to be employed without leaving it to the discretion of the individual, he will proceed in accordance with what God our Lord leads him to think proper.³And the part of the subject will be to accept with complete devotion the order which is given to him.

[584] #

2. ¹The frequentation of the sacraments should be highly recommended;²and Holy Communion or the celebration of Mass should not be postponed beyond eight days without reasons legitimate in the opinion of the superior^{22 3}{All should confess to the confessor who is assigned to them,} ²³ or according to the order which each one has from the superior.

[585] #

3. ¹Of the particular rules in use in the houses where they happen to be, it is good that they strive to observe the part which is appropriate and is appointed them according to the judgment of the superior either for their own progress and edification or for that of the rest among whom they happen to be.

[586] #

4. ¹Because the occupations which are undertaken for the aid of souls are of great importance, proper to our Institute, and very frequent; and because, on the other hand, our residence in one place or another is so uncertain,²they will not regularly hold choir for the canonical hours or sing Masses and offices See C-587. For those whose devotion urges them to hear such will have no lack of places to satisfy themselves,³and our members ought to apply their efforts to the pursuits that are most proper to our vocation, for the glory of God our Lord.

[587] #

B. ¹If it should be judged advisable in some houses or colleges, at the time when an afternoon sermon or lecture is to be given, Vespers alone could be recited to occupy the people before these sermons or lectures.²This could also be done regularly on Sundays and feast days, without measured music or plain chant but on a devout, smooth, and simple tone.³This is done for the purpose of attracting the people to more frequent attendance at the confessions, sermons, and lectures and to the extent that it is judged useful for this, and in no other manner.⁴In Holy Week, the Tenebrae service with its ceremonies could be recited in the same tone.⁵In the principal Masses which are celebrated (even though they are low Masses), there could be, for the sake of devotion and propriety, two assistants vested in surplices, or one, with everything done according to what may be possible in the Lord.

[588] #

5. ¹Likewise, because the members of this Society ought to be ready at any hour to go to any part of the world where they may be sent by the sovereign pontiff or their own superiors, they ought not to take on the care of souls,^{24 2} **** and still less ought they to take charge of religious women or any other women whatever to be their regular confessors or to direct them.²⁵ **** However, nothing prohibits them on a single occasion from hearing the confessions of a whole monastery for special reasons.

[589] #

6. ¹Neither should the members take on obligations of Masses which are to be celebrated perpetually in their churches, or similar burdens which are incompatible with the freedom required for our manner of proceeding in the Lord See C-590.

[590] #

C. ¹In regard to the colleges, what is admissible in this matter is treated in Part IV.²In regard to the houses, not to undertake such burdens is altogether proper.

[591] #

7. ¹So that the Society may be able to devote itself more entirely to the spiritual pursuits pertaining to its profession, it should abstain as far as possible from all secular employments, (such as those of being executors of wills or of mandates or of being procurators of civil affairs or of any such business),²through not accepting such burdens and not employing itself in them because of any requests See C-592.³If such business affairs occur in connection with the colleges, they should have a procurator to take care of them and defend their rights.⁴If such affairs arise in connection with the houses of the Society or its whole body, to enable the Society itself to preserve its peace, the same procurator, or another{coadjutor},²⁶or some person from outside the Society, or a family which undertakes the protection of the house could defend the Society’s rights for the greater glory of God.

[592] #

D. ¹This should be observed as far as possible. But the authority to dispense for a time, in a case of necessity and importance for the end of the divine service which is sought, should be left to the superior.²This superior will be the general or the one to whom he delegates his authority in this matter.

[593] #

8. ¹For the same reason, and to avoid occasions of unrest foreign to our profession, and also the better to preserve the peace and benevolent relations with all unto the greater glory of God,²no professed or coadjutor or scholastic of the Society will consent to be interrogated in criminal trials or even in civil trials See C(unless he is compelled to do so by some- one who can oblige him under sin), without permission of the superior.³ The superior will not give the permission except in the trials which touch upon the Catholic religion, or in other pious cases which are favorable to one party in such a way that they do not do damage to another. ²⁷⁴For it is proper to our Institute to serve all in our Lord without offense to anyone, as far as this is possible.

[594] #

E. ¹If the superior gives permission to anyone in regard to a civil trial out of respect for a person he thinks cannot be refused, a restriction will be needed prohibiting him, should any criminal or defamatory question occur, from being questioned about it.²For no superior ought to give permission for this.

CHAPTER 4: ¹THE HELP GIVEN TO THE DYING MEMBERS OF THE SOCIETY AND THE SUFFRAGES AFTER DEATH #

[595] #

1. ²As during his whole life, so also and even more at the time of his death, each member of the Society ought to strive earnestly that through him God our Lord may be glorified and served and his neighbors may be edified,³at least by the example of his patience and fortitude along with his living faith, hope, and love of the eternal goods which Christ our Lord merited and acquired for us by those altogether incomparable sufferings of his temporal life and death.^{28 4}But sickness is often such that it greatly impairs the use of the mental faculties; and through the vehement attacks of the devil and the great importance of not succumbing to him, the passing away is itself such that the sick man needs help from fraternal charity.⁵Therefore with great vigilance the superior should see to it that the one who in the physician’s opinion is in danger should, before being deprived of his judgment, receive all the holy sacraments⁶and fortify himself for the passage from this temporal life to that which is eternal, by means of the arms which the divine liberality of Christ our Lord offers.

[596] #

2. ¹He ought likewise to be aided by the very special prayers of all the members of the community, until he has given up his soul to his Creator.²Besides others who may come in to witness the sick man’s death, in greater or lesser number as the superior judges See C-597,³some ought to be especially assigned to keep him company. They should encourage him and afford him the reminders and helps which are appropriate at that moment.⁴When in time he can no longer be helped, they should commend him to God our Lord, until his soul now freed from the body is received by him who redeemed it by that price so high, his blood and life.

[597] #

A. ¹With sick persons who fall into delirium and lose the use of their reason, so that there is neither blame nor merit to what they say, or with someone who fails to give as much edification in his infirmity as he ought to, those assisting could be few and chosen from among those in whom more confidence is placed.

[598] #

3. ¹From the hour when one has expired until his interment, his body should be kept decently for the proper time See C-599 and then, after the office has been recited in the usual manner in the presence of the members of the community See C-600, it should be buried.²On the first morning after his death all the priests of the community should celebrate a Mass for his soul and the rest should offer a special prayer asking God’s mercy for him.³They should continue this subsequently, according to the judgment of the superior, the devotion of each one, and the obligations which exist in our Lord.

[599] #

B. ¹On occasion it could be a few hours less than a full day when, because of the bad odor, especially when the weather is very hot, the superior judges it expedient to wait a shorter time. But ordinarily what was stated will be done.

[600] #

C. ¹The practice should be that of reciting the office in a moderately loud voice and with the members of the community present in the church with their candles lit, and so on.

[601] #

4. ¹Likewise, notice that the same should be done ought to be sent to the other places of the Society which the superior thinks proper, so that charity toward the departed no less than toward the living may be shown in our Lord.

CHAPTER 5: ¹THE CONSTITUTIONS DO NOT OBLIGE UNDER PAIN OF SIN #

[602] #

²The Society desires that all the Constitutions and Declarations and its regime of living should be observed in every regard according to our Institute, without deviation in anything;³and on the other hand it also desires that its individual members may be safe, or aided against falling into any occasion of sin which could arise on account of the said Constitutions or ordinances.⁴For that reason it is our considered opinion in our Lord that, apart from the express vow which the Society has with respect to the currently reigning sovereign pontiff, and apart from the other three essential vows of poverty, chastity, and obedience,⁵no constitutions, declarations, or regime of living can oblige under mortal or venial sin, unless the superior orders the subjects in the name of Christ our Lord or in virtue of obedience,⁶which may be done in regard to things and persons where it is judged to be highly expedient for the particular good of each one or for the universal good.⁷Thus the fear of sin should give place to the love and desire of all perfection and of contributing to the greater glory and praise of Christ our Creator and Lord.