Part VI

Part VI: The Personal Life of Those Already Admitted and Incorporated into the Body of the Society #

CN PART VI SECTION 1 #

[143] #

1Our consecration by profession of the evangelical counsels, by which we respond to a divine vocation, is at one and the same time the following of Christ poor, virginal, and obedient and a rejection of those idols that the world is always prepared to adore, especially wealth, pleasure, prestige, and power. Hence, our poverty, chastity, and obedience ought visibly and efficaciously to bear witness to this attitude, whereby we proclaim the evangelical possibility of a certain communion among men and women that is a foretaste of the future kingdom of God.12Our religious vows, while binding us, also set us free: free, by our vow of poverty, to share the life of the poor and to use whatever resources we may have, not for our own security and comfort, but for service; free, by our vow of chastity, to be men for others, in friendship and communion with all, but especially with those who share our mission of service; free, by our vow of obedience, to respond to the call of Christ as made known to us by him whom the Spirit has placed over the Church, and to follow the lead of all our superiors.2

CN PART VI SECTION 2 #

[144] #

1By the vow of chastity, we devote ourselves to the Lord and to his service in such a unique love that it excludes marriage and any other exclusive human relationship, as well as the genital expression and gratification of sexuality. Thus the vow entails the obligation of complete continence in celibacy for the sake of the kingdom of heaven. Following the evangelical counsel of chastity, we aspire to deepen our familiarity with God, our configuration to Christ, our companionship with our brother Jesuits, our service to our neighbors whoever they may be; and at the same time we aspire to grow in our personal maturity and capacity to love.32Hence in the Society chastity, which is before all else God’s gracious gift,4is essentially apostolic and the source of radical availability and mobility for mission,5and not at all to be understood as directed exclusively to our own personal sanctification. Its precious apostolic fruitfulness, besides providing freedom for greater mobility in God’s service, in imitation of the angels,6is a mature, simple, anxiety-free dealing with the men and women with whom and for whom we exercise our ministry for building up the body of Christ.73Especially in our times, when people tend to put whole classes of their fellow human beings beyond the margins of their concern, while at the same time identifying love with eroticism, the self-denying love that is warmly human, yet freely given in service to all, especially to the poor and the marginalized, can be a powerful sign leading people to Christ, who came to show us what love really is, namely, that God is love.8

[145] #

This consecration of ourselves to Christ involves a certain affective renunciation and solitude of heart; namely, a renunciation of conjugal intimacy and the possibility of having children of one’s own; and of an affective bonding that is a normal condition for achieving human growth and establishing a family of one’s own. But this is part of the cross offered to us by Jesus Christ as we follow his footsteps, and closely associates us with his paschal mystery and makes us sharers of the spiritual fruitfulness that flows from it. But not only does it not diminish our personality or hamper human contacts and dialogue, it expands affectivity instead, assists people fraternally, and brings them to a fuller charity.9

[146] #

1That the love once consecrated by chastity may grow unceasingly, all should before all else cultivate intimate familiarity with God and friendship with Christ through contemplation of his mysteries and through life-giving assimilation to him in the sacraments both of penance and of the Eucharist.102It is also very important, as the Society has learned from the experience of Ignatius himself,11to renew incessantly the strong desire of persevering, by means of humble and simple devotion to the Blessed Virgin Mary, who by her chaste assent obtained divine fecundity and became the mother of fair love.123Chastity is more safely preserved when in common life true fraternal love thrives among its members, by fostering charity and the ready union of souls, which disposes us to bear one another’s burdens; and when we feel a generous love for one and all and at the same time engage in a helpful and fruitful dialogue with all and are true brothers and friends in Christ,13leading the community life proper to the Society, as described in Part VIII, nos. 311-330.14

[147] #

1With humble awareness that love consecrated by chastity must constantly grow in order to come to maturity, we should use all the supernatural and natural helps available for this. Among these, however, we prefer those that are positive, such as probity of life, generous dedication to one’s assigned task, great desire for the glory of God, zeal for solid virtues and spiritual concerns, openness and simplicity in dealing with and consulting with superiors, rich cultural attainments, spiritual joy, and above all true charity.152We should know how to participate with moderation in the human contacts that our ministry involves, our visits and recreations, our reading and study of problems, our attendance at shows, and our use of what is pleasurable, so that our consecration to God through chastity may be strengthened and its testimony may shine forth inviolate.163Also in order to foster this, our men should take into account and, according to the custom of different places where they deal with individual persons, they should take appropriate steps with a view to the edification of all.17It is especially important that those in ministries like spiritual direction or counseling keep appropriate professional boundaries.184Nevertheless, mindful of our frailty, which throughout our whole life accompanies the development of chaste love, we cannot omit observance of the ascetical norms confirmed by the Church and the Society in their wide experience and required by today’s dangers to chastity. These include, above all, examination of conscience, spiritual direction, internal self-discipline, and custody of the senses, by which with the help of God’s grace we diligently moderate desires and impulses that might lessen a just and wholesome dominion over our senses and affections.19

[148] #

1All our members should share in a common responsibility seriously to safeguard chastity and to further it through their mutual support and friendship as well as through the aid they offer superiors in their care for their companions and for the Society.202Superiors and spiritual directors should2 1Manifest the utmost solicitude for the spiritual life of each individual, accompanying him dependably and helping him to overcome fatigue, difficulties, and temptations that he may experience on the path of a life dedicated to chastity.2 2See to it that our members in the course of their formation are educated and strengthened in the matter of sex in a suitable, positive, and prudent manner, so as to be able vigorously to surmount the various crises attending maturation. If serious psychological problems emerge, a member should be advised to visit a counselor, psychologist, or psychiatrist.212 3Firmly exercising true charity toward our members, take care that those who are unfit or doubtfully suitable for observing chastity are not admitted to the Society and even more, that they are not admitted to vows or promoted to orders.2 4Solicitously, attentively, and with much trust be at the service of newly ordained priests and younger brothers who are beginning to work in the vineyard of the Lord, and also of those who for a long time engage in arduous special studies. They should lovingly endeavor to lead back those whom they see or sense to be drawing away from the community.22

CN PART VI SECTION 3 #

[149] #

Impelled by love of Christ, we embrace obedience as a distinctive charism conferred by God on the Society through its founder, whereby we may be united the more surely and constantly with God’s salvific will, and at the same time be made one in Christ among ourselves. Thus, through the vow of obedience our Society becomes a more fit instrument of Christ in his Church, to assist souls for God’s greater glory.23

[150] #

1Obedience is always an act of faith and freedom whereby the religious recognizes and embraces the will of God manifested to him by one who has authority to send him in the name of Christ. But both the superior who sends and the companion who is sent gain assurance that the mission is really God’s will if it is preceded by special dialogue.242Therefore if we are to receive and to fulfill our mission through obedience, we must be faithful to that practice of spiritual apostolic discernment, both personal and in community, so central to our way of proceeding, as rooted in the Spiritual Exercises and the Constitutions. This discernment grows and gains strength by the examination of conscience, personal prayer and brotherly dialogue within our community, and the openness to superiors through the account of conscience that inclines us toward obedience.25

[151] #

1All receive their mission from the superior, but the superior himself expects the community to discern in union with him and in conformity with his final decision, the concrete ways whereby that mission is to be accomplished and the procedure by which it is to be evaluated and revised in the light of actual performance.262If, therefore, the question at issue is of some importance and the necessary preconditions have been verified, the use of communal and apostolic discernment is encouraged as a privileged way to find God’s will.273In the Society the discerning community is not a deliberative or capitular body but a consultative one whose object, clearly understood and fully accepted, is to assist the superior to determine what course of action is for God’s greater glory and the service of humankind. It is up to him to make the final decision in the light of the discernment, but freely, as the one to whom both the grace and the burden of authority are given.28

[152] #

In offering personal obedience, all should leave to superiors the full and completely free disposal of themselves, desiring to be guided, not by their own judgment and will, but by that indication of the divine will that is offered to us through obedience; and they should make their own the superior’s command in a personal, responsible way and with all diligence bring to the execution of commands and the discharge of assignments entrusted to them the resources of their minds and wills, and their gifts of nature and grace.29

[153] #

Obedience by its very nature and perfection supposes in the subject the obligation of personal responsibility and the spirit of ever seeking what is better. Consequently, he can, and sometimes should, set forth his own reasons and proposals to the superior.30But a subject may not refuse to obey in those things where there is not manifestly any sin, because he thinks something better should be done or because he believes he is led along other lines by the inspiration of the Spirit.31

[154] #

If it should happen that a member sincerely considers himself bound by a dictate of conscience not to follow the superior’s will and thinks that in a given case he is morally obliged to act contrary to it, the following norms are to be observed:3 1After prayer and appropriate consultation, the individual should enter into a sincere dialogue with his superior, to whom he explains his reasons according to the Ignatian principle of representation.3 2He is always free to have recourse to a higher superior.3 3But if the superior continues to urge the command and the conflict cannot be resolved either through dialogue with the superior or through recourse to a higher superior, other persons some of whom may be from outside the Society may be invited by mutual consent to assist in forming the individual’s conscience more clearly. This should be done privately and without publicity.3 4This procedure cannot be imposed on either the superior or the member. It is entirely voluntary and unofficial, and is nothing more than a new effort to find the divine will. The opinion of those consulted has no juridical effect on the authority of the superior. It is merely advisory.3 5If, after following this procedure, the member still feels he cannot obey in good conscience, the superior, having consulted higher superiors as the case may merit, should determine what is to be done in view of the good both of the whole Society and of the individual’s conscience. But a man who, time after time, is unable to obey with a good conscience, should give consideration to some other path of life wherein he can serve God with greater tranquility.32

[155] #

1The account of conscience, by which the superior becomes able to take part in each one’s discernment and to help him therein,33is to retain intact its value and vitality as an element of great moment in the spiritual governance of the Society.34Therefore, all should give an account of conscience to their superiors, according to the norms and spirit of the Society, inspired by charity, with any obligation under pain of sin always precluded.35In addition, the relationships between superiors and their brethren in the Society should be such as to encourage the manifestation of conscience and conversation about spiritual matters.362No one, without exception, may directly or indirectly make known what has been revealed in an account of conscience unless it is with the express consent of the one rendering the account.37

[156] #

Ours should neither seek to have externs intercede for them with superiors nor allow this to happen in any instance.38

CN PART VI SECTION 4 #

[157] #

Voluntary religious poverty is the attempt of fallen human beings, in the radical following of the humble and poor Christ, to achieve that freedom from every inordinate attachment which is the condition for a great and ready love of God and neighbor.39

[158] #

The principle and foundation of our poverty is found in a love of the Word of God made flesh and crucified.40Therefore in the Society that way of life is to be maintained which is as far as possible removed from all infection of avarice and as like as possible to evangelical poverty, which our first fathers experienced as more gratifying, more undefiled, and more suitable for the edification of the neighbor.41

[159] #

1Our poverty in the Society is apostolic: our Lord has sent us to preach in poverty.42Therefore our poverty is measured by our apostolic purpose, so that our entire apostolate is informed with the spirit of poverty.432Efficiency in the apostolate and the witness of apostolic poverty are two values that are closely united and must be held in an ongoing tension; this is a rule for apostolic institutes as well as for individuals.44

[160] #

Our poverty is the condition of our apostolic credibility,45as the total expression of our trust in God and our freely given service to others,46when we are made witnesses of the freely bestowed love of God, who gave his Son for us in the total emptying of the incarnation and the cross.47

[161] #

The forms of our poverty must truly suit the mentality, life, and apostolate of our times and give a visible witness to the Gospel. Therefore, our contemporary poverty must be especially characterized by these qualities: sincerity, by which our lives are really poor; devotion to work, by which we resemble workers in the world; and charity, by which we freely devote ourselves and all we have for the service of the neighbor.48

[162] #

Let our poverty, sincerely and profoundly renewed, be simple in community expression and joyous in the following of Christ, happy in sharing all goods among ourselves and with others, apostolic in its active indifference and readiness for any service, inspiring our selection of ministries and turning us to those most in need, spiritually effective, proclaiming Jesus Christ in our way of life and in all we do.49

[163] #

The preferential option for the poor, as proposed by the Church, which the Society wishes to make its own, should find some concrete expression directly or indirectly in the life of every companion of Jesus, as well as in the orientations of our existing apostolic works and in our choice of new ministries.50

CN PART VI CHAPTER 1 #

CN PART VI CHAPTER 1 Article 1 #

[164] #

1After their first vows Ours retain ownership of their goods and the capacity to acquire other goods for themselves, but only those that constitute their patrimony or capital or pertain to it either by their very nature or by the will of the donors or for some other special reason. Other goods they acquire for the Society.512They act against the vow of poverty who without permission exercise an act of proprietorship over their goods.52

[165] #

1Without explicit permission of the superior, Ours are sternly prohibited from1 1accepting a loan of money from someone outside the Society, either for themselves or for another, even if it is to be spent for pious purposes,1 2investing money for profit, on any pretext whatever, in their own name or in another’s, with due regard for.532The prohibition against anyone’s having money either in his possession or in the possession of another54includes the sort of money or other goods that some one of Ours uses as he pleases, but whose ownership, indeed, remains with someone else; no superior can permit such a practice.553If on occasion just reasons seem to suggest that someone should be allowed to have money received from a person outside the Society, he should keep these funds in the possession of the superior or the treasurer. Such a deposit is always subject to the authority of superiors, with due regard for the intentions of the donors. Superiors should be careful, however, that such funds on deposit do not become in some sense permanent and that a sort of peculium is not gradually introduced.56

[166] #

1Our members are forbidden to accept any responsibility for administering the goods of nonmembers of the Society, even of relatives.2No one except the general can grant a dispensation from this prohibition.57

[167] #

All should faithfully exercise dependence upon superiors in the use of temporal goods, both in seeking permission and in giving an account of expenditures and, where applicable, of administration.58

CN PART VI CHAPTER 1 Article 2 #

[168] #

A renunciation of goods made after first vows59without permission of the superior involves a violation of the vow of poverty of the Society.60

[169] #

The renunciation before final vows should be2 1universal, such that it embraces all goods and rights which one actually has, and any right to or control over property that could come to him,2 2absolute, such that the one making the renunciation deprives himself of all hope of recovering the goods at any time.61

[170] #

The formula of renunciation should be drawn up in such language that all avenues of escape are cut off; and every required formality should be attended to, so that the renunciation will to the extent possible have its effects even in civil law.62

[171] #

Specifically, according to our Institute,2 1Goods and rights that are actually possessed, even if perhaps unknown, are to be applied to a particular purpose or person, whether individual or moral; the same should be done with goods that happen to come to one during the brief interval of time that, according to, elapses between the renunciation and final vows.632 2Ours are not to dispose of hereditary possessions that might come to them after final vows; rather, they should simply abdicate them. (By this practical rule, however, the Society does not intend to set forth any theoretical conclusions on the legitimacy of such a disposition in civil law.) And whatever goods come to Ours under title of gift or bequest after final vows are acquired for the Society.642 3Hereditary succession, which according to the norm of the Constitutions,65neither Ours after their last vows nor the Society itself is capable of accepting, is understood to mean only that succession by which, according to local civil law, a person is an heir, not the recipient of a bequest or legacy unless it is known that the intention of the deceased was to benefit the Society either directly or by way of the religious. In case of doubt this intention can be presumed.662 4The one making a renunciation can express to parents and relatives his wish that a certain part of the goods which would have come to him as an inheritance had he not taken final vows should be given to the Society or to some other pious work in the form of a gift or a bequest. But he should first inform them that the Society has no right to such goods and that they have complete freedom in the matter.672 5But if someone, with the permission of the general, does make an early renunciation taking effect immediately, he should even then explicitly renounce in favor of some third party (even, if he so chooses, the Society) those goods that under whatever title, in accord with the norm in, could come to him before final vows.682 6Revenues from property and pensions accruing to our members by reason of patrimony or family that by law cannot be renounced are similarly to be applied to some definite purpose, in such a way that although they are retained in the name of the beneficiary, he nevertheless maintains no right to them.69It is not permissible to arrange that such revenues and pensions should follow from one place to another the one who renounced them, or that some part of the goods should be reserved for some pious use that the one making the renunciation designates as he pleases.70

[172] #

1A written document of renunciation should be drawn up, declaring1 1In whose favor disposition is made of goods and rights actually possessed, even if these are unknown, in accord with the norm in; if there are no goods or rights, that fact should be noted;1 2That hereditary goods are simply being abdicated, in accord with the norm in.2Agreements that have perchance been made with parents or other persons or promises that they have made in conformity with, should be put in writing.71

[173] #

1The acceptance of renunciations made in favor of the Society, which is always necessary for validity, and their application pertain to the general. Both of these acts, however, are permitted to the provincial if the value does not exceed the sum that, with the general’s permission, he may spend for extraordinary expenses. The general, and the provincial as well, have power to accept and ratify, even after the last vows or the death of the donor, a gift made previously; if the gift is not accepted, the goods are to be considered simply abdicated.722If goods are left to the disposition of the provincial, they are to be applied to uses within the province of the one making the renunciation, unless in particular cases another course is advisable.73If the one making the renunciation is transcribed to a different province when he pronounces his last vows, the beneficiary is understood to be the province to which the individual is transcribed.3In general, the same holds true if goods are left to the disposition of the general; but the latter can, for serious reasons and in accord with the intent of the Constitutions, also apply them to other needs of the Society.74

CN PART VI CHAPTER 1 Article 3 #

[174] #

In the Society common life should be understood as follows:3 1As to food, clothing, and other necessities of life, superfluities are always to be avoided and the same standard of living of different communities and of the members in them are to be maintained, insofar as differences of ministries and of places allow. But if something special is judged necessary for someone because of ill health or some other just reason, this is in no sense contrary to common life.753 2All these items superiors should provide for Ours; it is not allowed for anyone to procure these items for himself in some other way; nor may any superior give permission to do so.763 3If externs should of their own initiative offer anything of this sort, it should be accepted for common use; however, in particular cases the superior in his prudence should judge what ought to be done.773 4Since in modern life there are many procedures that can make the use of money almost invisible, all should be fully honest with superiors in the use of such means.78

[175] #

Our members who are attached to some community for reasons of study, health, or other special purposes, and those as well from another province who are not applied to this one but are attached to one of its communities, should be considered not guests but true members of the community who share fully its common life, with consequent rights and obligations according to the norm of. The provincials concerned should clearly determine whatever has to do with expenses and income, without prejudice to the requirements of common life.79

CN PART VI CHAPTER 1 Article 4 #

[176] #

1Our community poverty includes two aspects: that common life which St. Ignatius derived from a centuries-old tradition and current Church law still sanctions as an essential element for all religious families; and that mode of living which, in the following of Christ as he preached with the apostles, bears the mark of the special calling that ought to characterize the Society’s efforts as it works among people for the redemption of the world.2Moreover, it is of the utmost importance that an apostle, always following the poor Christ, in some manner accommodate himself to the manner of life of those whom he helps, becoming all things to all people. Therefore our every use of material things should be such that, by sharing these goods in common, we not only express and strengthen the unity of heart and mind of all members of the Society but also, by the tenor of our life, signify to the world our will, both common and personal, to give a witness of evangelical poverty, humbly and fraternally serving all, especially the poor, so that we may gain all for Christ, living in a manner that is poor and common in its externals.80

[177] #

The dictum in our Institute that the manner of life in the Society should be common and not unlike the life of good priests in the same locality is to be understood as follows: The Society does not assume as obligatory any austerities in the external way of life, as other institutes customarily do. The life of good priests should be understood according to the norms on evangelical and religious poverty given in nos. 160-63, 176-80.81

[178] #

1Our manner of living, therefore, with respect to food, clothing, habitation, recreation, vacations, travel, working facilities, and so forth should be appropriate to disciples of the poor Christ and not beyond what people of modest means can afford, those who must work hard to support themselves and their families. In this regard, those who have influential and well-salaried positions must be especially alert. If we must undertake travels or use equipment exceeding such limits, these must really be, and as far as possible should clearly be seen to be, means necessary for our apostolate alone, means that we employ within the limits imposed by our poverty and never as belonging to ourselves alone.822Ours should not be allowed things that are unusual, unnecessary, excessively elegant, or in any way incompatible with religious poverty and simplicity. In making a journey, Ours should refrain from side trips and from expenditures that are less in keeping with our poverty, and when possible they should stay in our houses.83

[179] #

1The buildings of the Society should be suitable for our ministries and useful for living purposes; they should be sound and strongly built. But they ought to be such that it will be clear that we are mindful of poverty. Consequently, they should not be luxurious or too elaborate.84In them, especially in the part reserved to Ours, and in any of our works, we are to avoid too exquisite a refinement and ornamentation and every type of extravagance, always keeping in mind both the purpose of our institutions85and our religious poverty.2It can be a great help to the simplicity and intimacy of community life as well as to poverty if the house or place where we live and the house or place where we work or even where we study can be properly separated, provided that this can be done without harm to poverty or apostolic work.86

[180] #

Unless there are evident considerations suggesting the contrary, provincials should encourage those communities which, in union and charity with the rest of the province, choose to practice a stricter poverty or to live among the poor, serving them and sharing something of their experience,87in such a way that these communities may be a visible sign of the application of our option for the poor and thus may contribute by means of fraternal exchange to increasing the social sensitivity of the province. Moreover, it is recommended to all our members that in accord with the constant tradition of the Society, they have at least some ministry with the poor.88

CN PART VI CHAPTER 2 #

CN PART VI CHAPTER 2 Article 1 #

[181] #

The gratuity of ministries proper to our Institute89is to be explained especially from its purpose, which is both inner freedom (refraining from seeking one’s own temporal advantage), outer freedom (independence from the bonds of undue obligation), and the edification of the neighbor that arises from this freedom and from the love of Christ and humankind.90

[182] #

1Preaching the word of God and spiritual and sacramental ministry, by which the Society carries out its purpose, of their very nature completely transcend all consideration of material remuneration and urge us toward a perfect gratuity.912With the exception of the special norms for parishes and of a legitimate recompense for travel and other expenses, including sustenance, Jesuits may demand no stipend for their work in spiritual ministries, especially for those mentioned in the beginning of the Formula of the Institute of Julius III (1550); they may accept only those stipends that are offered to them.92

[183] #

As to the prescriptions of the Constitutions concerning the gratuity of our ministries, no superior, not even the general, can validly give a dispensation.93

[184] #

1We may accept stipends or offerings given for the celebration of Mass, according to the current law of the Church. But where it can be done, gratuity should be practiced both in and outside the Society, taking account of edification of the people of God and of charity especially toward the poor.942The Masses to be offered for the intention of the general cannot be applied by him in such a way that someone outside the Society is freed from an obligation that he has incurred in accepting a stipend or an alms.95

[185] #

In addition to the alms and income that different types of communities and apostolic institutes can accept (see-,,), gain from or remuneration for work done according to the Institute is also a legitimate source of material goods that are necessary for the life and apostolate of Jesuits. But we are to select these works according to the obligations of obedience and the nature of our ministries, avoiding every desire of monetary gain or temporal advantage.96

[186] #

The royalties due authors, emoluments, honoraria, personal pensions, grants, and other gifts that are considered to be the fruit of the talents and industry of Jesuits may be accepted, as also the remuneration attached to certain stable ministries, such as those of hospital chaplains, catechists, and the like.97

[187] #

With due regard for,,,, all yearly pension payments, even small ones, that are assigned to Ours must not be used as they choose, but rather are to be applied by the provincial in accord with norms approved by the general.98

CN PART VI CHAPTER 2 Article 2 #

[188] #

1Community is here taken to mean any group of Jesuits legitimately constituted under the authority of the same local superior.2Apostolic institutes are those institutions or works belonging to the Society that have a certain permanent unity and organization for apostolic purposes, such as universities, colleges, retreat houses, reviews, and other activities of this kind in which our members carry on their apostolic work.3All communities can have attached to them one or more apostolic institutes in which the whole community or some of its members exercise the apostolate.99

[189] #

1A clear distinction is to be established between communities and apostolic institutes, at least with regard to specifying the use of their goods and the profit therefrom [ususfructus] and between the financial accounts of each.2A distinction of moral persons, canonical or civil, is also recommended where this can be effected without great inconvenience, preserving always the apostolic finality of the institutes and the authority of the Society to direct them to such ends.100

CN PART VI CHAPTER 2 Article 3 #

[190] #

1Communities may be the juridical subject of all rights, including ownership, pertaining to apostolic institutes attached to such communities.1012The goods of apostolic institutes of the Society may not be diverted to the use or profit of our members or communities, except for a suitable remuneration to be approved by the provincial, for work in such institutes or services rendered to them.102

[191] #

1All communities dedicated to pastoral work or to any other apostolic functions are held to the practice of poverty that is indicated in the Constitutions for “houses”;103and therefore these communities are forbidden these and these only assured and permanent sources of income; namely, those that are derived from moveable and immoveable property that either belongs to the Society or is invested in foundations in such a way that the Society has a legal claim to it.1042Therefore, all other forms of fixed and stable revenues are licit, such as revenues from insurance, pensions, or temporary investments permitted according to the norm of.3Those of our communities that may accept fixed revenues are not allowed to receive them on the condition that a certain part of them will be paid in perpetuity to some other community that may not accept revenues; this, however, is permitted if these funds are applied to the construction of a house or church, although this is not to be prolonged beyond the time needed for construction.1054In virtue of a faculty granted by the Holy See, the general, with the deliberative vote of his council, can in individual cases where it seems necessary, dispense both communities and churches from the prohibition of having stable revenues when revenues not deriving from investment with the intention of gain are involved and when these are judged necessary or very useful.106

[192] #

1A community is allowed to rent out for a short time an adjoining house that it has purchased and that will eventually be needed for housing its members or for building a church, and it can enjoy the revenue it realizes. And if the purchase of this building has entailed some indebtedness, it can apply the income from the rental to retire this debt until such time as it has been repaid in full.2As long as communities devoted to the apostolate do not already possess what they may legitimately own,107they may save money to buy what they lack and may administer and invest this money until it is spent when occasion arises. From the revenue they may rent a house as long as they are without one of their own.108

[193] #

The community farm, if there is one, should be of such a type and size that it cannot become a source of revenue.109

[194] #

In each community, after community discernment about its lifestyle, which ought to bear credible witness to the countercultural values of the Gospel,110the responsible administrators each year at the appointed times, according to norms established by the provincial and the criteria given in, should draft a projected budget as well as a statement of revenues and expenses. These will be communicated to the community as soon as convenient and are to be approved by the provincial.111

[195] #

That the life of our communities may be removed as far as possible from all infection of avarice and conformed as closely as possible to evangelical poverty,112the surplus of each community is to be distributed yearly, according to the provision of nos. 21011, except for a moderate sum to be approved by the provincial for unforeseen expenses. This sum is never to exceed the ordinary expenses of one year.113

CN PART VI CHAPTER 2 Article 4 #

[196] #

1Seminaries for our members, that is, houses of probation and formation, can possess stable goods and fixed revenues.1142Houses or infirmaries for the care of our aged or sick members are subject to the same norms as the above.115

[197] #

None of our formed members may live from the goods and revenues of the seminaries or infirmaries unless they are engaged in serving them. But the aged and the sick may live from the goods and revenues of these houses.116

[198] #

1Dependent communities forming part of seminaries for our members can be sustained by the revenues either of the principal house or of goods that they have been given, provided that the ownership of these goods rests with the principal house.1172It is within the general’s power to unite communities with seminaries of Ours, complying with the requirements of both the common law and our own.1183Such a union takes place legitimately only when the community, for reasons intrinsic to itself, can truly be said to be part of the seminary.4The goods of a community united in this fashion pertain entirely to the seminary,119although the intentions of the donors are to be honored.

CN PART VI CHAPTER 2 Article 5 #

[199] #

Apostolic institutes, churches excepted, can have revenue-bearing capital and stable revenues, adequate to their purposes, if this seems necessary to the provincial.120

[200] #

1Superiors and directors, mindful that we are sent to preach in poverty, will take great care that our apostolic institutes avoid every manner of extravagance and limit themselves strictly to the functional, attentive to the standards of similar institutes or works of the region and to their apostolic finality.2It is the responsibility of the provincial to determine what is required so that the apostolic institutes belonging to the Society manifest this character and mark of apostolic evangelical poverty.121Whether it is fitting to retain rich and powerful institutions requiring great capital resources is to be weighed prudently and spiritually.122

[201] #

Those responsible for the administration of apostolic institutes will present to the provincial at the appointed times the annual budget of the institute, a statement of the year’s revenues and expenses, and, if required, a balance sheet.123

[202] #

If an apostolic institute is suppressed, superiors, according to their respective competence, will take care to devote its assets to another apostolic work or place them in the fund for apostolic works of the province, of the region, or of the Society, respecting always, if this applies, the statutes of the institute and the will of benefactors. Such assets may never be diverted to the use or benefit of a community, of a province, of a region, or of the Society.124

CN PART VI CHAPTER 2 Article 6 #

[203] #

The Society, provinces, and regions (missions), even dependent ones, as distinguished from communities and apostolic institutes, are capable of possessing even revenue-bearing capital and of enjoying fixed and stable revenues, within the limits defined in nos. 204-5, provided always that such goods and revenues are not applied to the support of our formed members, except as permitted in-.125

[204] #

1The Society may possess such revenue-bearing capital and fixed and stable revenues only to promote certain apostolic works of a more universal kind or to relieve the needs of regions (missions) and provinces.2The Society is owner of the Charitable and Apostolic Fund mentioned in.126

[205] #

Provinces and regions (missions) dependent and independent, can possess revenue-bearing capital and can enjoy fixed and stable revenues only for the following purposes:2 1For the support and education of those in probation or engaged in studies, as well as for the support of those engaged in serving them (Seminary Fund, Arca seminarii),1272 2For the care of the aged and the sick (Retirement Fund, Arca praevisionis),2 3To set up or develop houses and foundations, whether these have already been established or are yet to be established, according as necessity or opportunity may indicate (Foundations Fund, Arca fundationum),2 4To promote certain works, such as retreat houses especially for non-Jesuits, centers for the social apostolate or for the diffusion of Catholic teaching by means of the media of social communication, for charitable enterprises both in and outside the Society, and for other apostolates that otherwise would lack sufficient resources (Apostolic Works Fund, Arca operum apostolicorum).12

[206] #

Provinces are permitted to provide insurance for old age and for sickness, either through their own arca or with other provinces, or by participation in governmental or private plans.128

[207] #

When in the judgment of the general severe need makes it necessary, Ours can be supported by alms that have already been applied to the Arca fundationum or by common funds set aside for community expenses, if the consent of the donors can reasonably be presumed.129

[208] #

Common expenses of the Society as a whole or of the province should be met, not from fixed revenues, but either from alms given to the Society or province or from contributions that the general imposes on provinces or regions and that, with his permission, major superiors impose on communities in proportion to their resources.130

[209] #

The general, visitors, provincials, regional superiors, and their socii and assistants should be supported by the houses in which they are residing for the benefit of those houses; when not in such houses, they should be supported from the common funds.131

CN PART VI CHAPTER 2 Article 7 #

[210] #

1According to norms to be established by the provincial and approved by Father General, there is to be provision for the distribution of the communities surplus mentioned infor the benefit of those communities or works of the province that are in greater need.2The first beneficiary of such surplus in each community will be the apostolic institute or institutes attached to it if these stand in need, unless the provincial, with his consultors, should decide otherwise.3In this sharing of resources, the needs of other provinces, of the whole Society, and of non-Jesuits are to be considered.132

[211] #

Major superiors can require that individual communities, according to their capacities, contribute a certain sum of money to the relief of the needs of other communities or apostolic institutes of the province or of the region even if this should require some reduction in their standard of living, which in any case must always be frugal.133

[212] #

With due respect for the needs of apostolic institutes and, if this applies, for the statutes of the institute and the will of benefactors, provincials, with the approval of the general, will provide for a more equitable and apostolically effective sharing of resources among the apostolic institutes of the province, looking always to God’s greater service.134

[213] #

1A Charitable and Apostolic Fund of the Society is to be established for the benefit of communities and works of the Society and, should need arise, for externs as well. Money received is not to be permanently invested.2Father General is to determine the sources of this fund, its administration, and the manner of distributing its benefits, with the assistance of advisers from different parts of the Society.135

[214] #

It is not allowed to collect alms in another province or region without the permission of the respective major superior.136

CN PART VI CHAPTER 3 #

[215] #

1We must carefully avoid even the appearance of engaging in commerce or of seeking profit.1372In the Society the general is the competent authority to permit any commercial activity that is necessary or useful for the apostolate, for example, a printing press.138

CN PART VI CHAPTER 4 #

[216] #

1The Society’s temporal goods are regarded as the property of our Lord Jesus Christ and as the patrimony of Christ’s poor; on these goods the spiritual activities and the well-being of the Society greatly depend, and without them our spiritual ministries themselves could scarcely take place.1392Superiors and other officials should with great diligence and fidelity exercise the management of temporal goods, not as owners who can use their own goods as they please, but as men with the mandate to administer the goods entrusted to their care in accord with the laws of the Church and of the Society.3Superiors should take care that in administrative tasks committed to them, officials make no changes without permission or depart from received norms of procedure; and superiors themselves should make or permit no changes of any significance without consulting the provincial.4Superiors who are negligent or wasteful in the management of their houses should be corrected.140

[217] #

All superiors and officials should be particularly vigilant that in their temporal administration, especially when investing the money of the Society, of provinces, of communities, and of apostolic institutes, social justice is not violated or insufficient attention paid to fostering that same justice.141

[218] #

Provincials should not use their faculty to enter into contracts for the benefit of houses of the province if the local superior is unwilling or unaware, unless an urgent need advises the contrary course; in that case he should advise the general of the reasons for his action.142

[219] #

Local superiors should not accept from externs any deposit of money, whether in the form of cash or in negotiable paper, unless for a very serious reason, with all due precautions taken and with the prior permission of the provincial; superiors can, indeed, presume this permission in an urgent case, but with the obligation of notifying the provincial afterwards.143

[220] #

1None of Ours should initiate litigation without the permission of the provincial or of whomever the provincial has explicitly substituted for himself in a particular case unless the matter is so urgent that he cannot wait for a reply; in this case he is to inform the provincial later. However, the latter should first try to resolve the matter by negotiation.2If Ours are threatened with a lawsuit, the provincial can permit them to defend themselves in court; but unless it is clearly a case of a right manifestly belonging to us and it is not opportune that we renounce it, they should always show themselves willing to resolve the matter by negotiation. Moreover, they should inform the general about the entire matter as soon as possible.144

[221] #

It belongs to the competence of the general to prescribe the form and style of our buildings; but he can communicate to the provincials the faculty of approving the plans for constructing new buildings.145

[222] #

When leaving office, local superiors and treasurers should, in the presence of the minister, hand over to their successors a written and signed account of the house’s economic status.146

CN PART VI SECTION 5 #

CN PART VI SECTION 5 CHAPTER 1 #

[223] #

1Since the goal to which the Society rightly aspires is “to aid its own members and their fellow men and women to attain the ultimate end for which they were created,”147what might be called, “in contemporary terms, the total and integral liberation of man, leading to participation in the life of God himself,”148our life must be undividedly apostolic and religious. This intimate connection between religious and apostolic aspects ought to animate our whole way of living, praying, and working in the Society and to impress on it an apostolic character.1492The service of faith and the promotion of justice must be the integrating factor of our inner life as individuals, as communities, and as a worldwide brotherhood.1503Hence, all Ours are urged to strive each day, personally and communally, toward an even greater integration of our spiritual life and apostolate, by which they will find God in all things,151the God who is present in this world,152in its struggle between good and evil, between faith and unbelief, between the yearning for justice and peace and the growing reality of injustice and strife.153We should also seek to be enriched in our own spirituality by the spiritual experiences and ethical values, theological perspectives, and symbolic expressions of other religions.1544If we are thus to hear and respond to the call of God in this kind of world, we must have a discerning attitude both individually and in community. We cannot attain this discerning attitude without self-abnegation, which is the fruit of our joy at the approach of the Kingdom and results from a progressive identification with Christ.155

[224] #

1To achieve such integration, it is crucial for us to use all means to foster that familiarity with God in both prayer and action which St. Ignatius considered absolutely essential156to the very existence of our companionship.157But we cannot achieve this familiarity with God unless we regularly engage in personal prayer.1582The Jesuit apostle goes forth from the Exercises, at once a school of prayer and of the apostolate, a man called by his vocation to be a contemplative in action.159We must contemplate our world as Ignatius did his, that we may hear anew the call of Christ dying and rising in the anguish and aspirations of men and women.160

[225] #

1Therefore, the traditional hour of prayer is to be adapted so that each Jesuit, guided by his superior, takes into account his particular circumstances and needs, in the light of that discerning love which St. Ignatius clearly presupposed in the Constitutions.1612All should recall that the prayer in which God communicates himself more abundantly is the better prayer, whether it is mental or even vocal, whether it consists in meditative reading or in an intense feeling of love and self-giving.162Prayer thus becomes a truly vital activity whose progressive growth makes increasingly evident in us the action and presence of God, whereby we are enabled to seek, love, and serve him in all things.1633Ours are also to give sufficient time to preparation for prayer and to spiritual reading.164

[226] #

1The local superior is also responsible for the spiritual vitality of the community. He should therefore consider it part of his duty to provide the conditions that foster personal and community prayer, the sacramental life, and communication on a spiritual level. He should also take care that every Jesuit finds in the organization of community life whatever is necessary for recollection and for a suitable balance between work and rest.1652He should also provide at times, in a way that is appropriate for each apostolic community, a longer period for prayerful interchange as an opportunity for reflecting before God on the mission of the community and, at the same time, for expressing the apostolic character of our prayer.166

[227] #

1Every community of the Society is a faith community that comes together in the Eucharist with others who believe in Christ to celebrate their common faith. More than anything else, our participation at the same table in the Body and Blood of Christ makes us one companionship totally dedicated to Christ’s mission in today’s world.1672According to the prescriptions of their own rite,168all should take part in the daily celebration of the Eucharist and consider it as the center of their religious and apostolic lives. Communitarian celebrations of the Eucharist are encouraged, especially on days when the community can more easily gather.169Moreover, for the faithful fulfillment of their apostolic vocation, both communities and individuals should cherish daily converse with Christ the Lord in visiting the Blessed Sacrament.1703Likewise, so that they might increase in purity of soul and in freedom in God’s service, all should also frequently receive the sacrament of reconciliation; they should also willingly participate in community penitential services and strive to promote the spirit of reconciliation in our communities.171Each one should have his own fixed confessor to whom he ordinarily confesses.172

[228] #

In the recitation of the Liturgy of the Hours, to which they are obligated by the reception of ordination,173our priests and deacons should try to pray attentively and at the appropriate time that wonderful song of praise which is truly the prayer of Christ to the Father, in union with his Body.174

[229] #

Twice daily the examination of conscience should be made, which, in accord with Ignatiuss intent, contributes so much to discernment regarding our entire apostolic life, to purity of heart, and to familiarity with God in the midst of an active life. In accord with the approved tradition of the Society, it is recommended that it last a quarter of an hour.175

[230] #

Insofar as their apostolic character permits, Jesuit communities should come together daily for some brief common prayer.176

[231] #

1Because it is especially in the Spiritual Exercises that we experience Christ and respond to him calling us to the Society, they are the source and center of our vocation177and an altogether special means both for fostering renewal and union in the Society and for carrying on our apostolic mission in a more profound way. Hence, they should be made for eight successive days each year; certain adaptations may be allowed, of which the provincial is to be the judge.1782In addition, it is recommended that:2 1Especially at the time of the annual visitation, the provincials inquire about the way our members are making the Spiritual Exercises;2 2Those who are already formed be encouraged to make the full Exercises even extended over a month;2 3In the provinces the greatest care be given to the formation of those who have the talent to direct the Exercises;2 4Those already formed should at times make the annual retreat under the personal direction of a skilled director.179

[232] #

Since dialogue with a spiritual director on a regular basis is a great help for growing in spiritual insight and learning discernment, all of Ours, even when engaged in an active apostolate, should highly esteem spiritual direction and should openly and frequently speak with a spiritual director.180

[233] #

We should make the love of Christ, symbolized in the devotion to the Sacred Heart of Jesus, the center of our own spiritual lives, so as more effectively to proclaim before all people the unfathomable riches of Christ and to foster the primacy of love in Christian life.181

[234] #

All of Ours should consider, as something most earnestly recommended to them, devotion to the Blessed Virgin Mary, whom our Society has always honored as a mother.182

CN PART VI SECTION 5 CHAPTER 2 #

[235] #

The prescriptions of the General Examen183on the manifestation of faults are to be understood in this way:2 1Since the purpose of a manifestation of the defects of others to the superior is both the common good and the spiritual progress of individuals, it should proceed only from the motivation of charity and be done in such a way as to manifest love and charity.2 2All are allowed to manifest to the superior as to a father any defect, small or great, of another; but this does not refer to those things that the person reveals about himself to another in an account of conscience or in secret or for the sake of seeking advice, so that he might be directed or helped; nor need Ours wait until they are asked by the superior.2 3Each one not only can but should manifest to the superior as to a father matters about to cause serious harm to the common good or imminent danger to some third party, so that he may secretly and prudently provide for both the good of the subject involved and for religious life in general.2 4The manifestation should be made to the immediate superior unless serious reasons suggest that it should be made to the mediate one, in which case these reasons are to be made known to the latter.1842 5Superiors should not lightly give credence to those who report the fault of another; rather, they should inquire into each such matter. In particular, they should listen to the one who was reported, so that he can defend himself; and if he is found innocent, the one who reported him should be reprehended or punished, in accord with the gravity of the matter.185

[236] #

This fraternal concern for permanent conversion and the human and spiritual progress of our members can also be shown by fraternal correction, both in a personal conversation and at a community gathering when the appropriate spiritual circumstances are present.

CN PART VI SECTION 5 CHAPTER 3 #

[237] #

Our members may not undertake the care of institutes of consecrated life, societies of apostolic life, or similar associations; consequently, they are forbidden to govern them or to involve themselves in their concerns.186

[238] #

1In accord with the Constitutions, Ours should refrain as far as possible from all secular business, such as the task of making wills or being executors thereof, being agents in civil matters, or other occupations of this sort; and they should not be led by any entreaties to undertake these things or to engage in them.2In the matter of this prohibition, no one but the general can grant a dispensation, and he should show himself most reluctant to do this.187

[239] #

The prohibition of the Constitutions against Ours giving testimony in civil litigation, and much more so in criminal proceedings, without permission of the superior,188is to be understood of a case where neither an order of a legitimate superior nor the good of religion or public edification or justice obliges us. Even when we are not free in the matter, the advice of the superior is always required.189

CN PART VI SECTION 5 CHAPTER 4 #

[240] #

Especially in our times a truly contemporary apostolate demands of us a process of permanent and continuing formation. Thus formation is never ended, and our first formation must be seen as the beginning of this continuing process.101

[241] #

All, even those who have already completed their formation, should strive constantly to nourish and renew their own spiritual lives from those sources that the Church and the Society give us (biblical study, theological reflection, liturgy, Spiritual Exercises, recollections, spiritual reading, and the like). Thus, with the advance of years, each one should experience constant rejuvenation in his spiritual life, and his apostolic activity should increasingly become able to respond more effectively to the needs of the Church and of men and women.190

[242] #

1Ours achieve continuing formation especially through a constant evaluation of and reflection on their apostolate, in the light of faith and with the help of their apostolic community. Our professors and experts should also assist in this, shedding the light of their theories on our praxis, even while they themselves are led to more profound reflection by the apostolic experience of their companions.2This continuing formation demands that definite periods of time be given to formal courses or simply to private study, whether in theology or other disciplines, as required for one’s apostolate.191As far as foreign languages are concerned, insofar as possible our formed members are encouraged to follow what is prescribed infor those in formation.1923Continuing formation should also foster an attitude of universalism by providing an opportunity for members to experience the international character of the Society.193

[243] #

1In accord with the resources and the apostolic needs of the different provinces and regions, major superiors should provide for the spiritual, intellectual, and apostolic renewal of all our members. At determined times let Ours be given sufficient opportunity to apply themselves seriously to this sort of renewal according to a program to be approved by the major superiors.1942An appropriate course or program on spiritual and doctrinal formation should also be set up each year for the brothers, especially for those who have not yet completed their final probation. On such occasions, lectures are to be offered on Sacred Scripture, liturgy, theology, and social doctrine.1953It is suggested that our members, priests and brothers alike, after completing about ten years in apostolic ministries and offices, be given the opportunity for more intensive spiritual, psychological, and apostolic renewal during a period of at least three months.196

CN PART VI SECTION 5 CHAPTER 5 #

[244] #

1Our elderly and infirm members continue to be apostolically fruitful and make others sharers in their own wisdom, acquired by the experience of serving our mission. They ought to take care that others are encouraged by the example of their filial and confident dedication to God in sickness and failing strength.1972We should all have a special spiritual and human care for them, with profound gratitude and fraternal charity. Superiors have a special responsibility to do this.1983Major superiors should give to our elderly and infirm members a special mission to pray for the Church and the Society and to unite their personal suffering and limitations to the worldwide salvific ministry of the Church and the Society.4In the light of present-day progress in medical science and, in particular, the possibility on the one hand of prolonging human life beyond its normal natural limits and on the other hand of helping others in certain circumstances by donating one’s own bodily organs, each one should determine according to the laws of each region what in conscience he considers to be the better expression, the one enlightened by faith in Jesus Christ, of his own personal dignity and a sense of solidarity with others, at the moment of his transition from earthly to eternal life in the Lord.199

  1. See GC 32, d. 4, no. 16; see GC 31, d. 16, no. 4; GC 31, d. 17, no. 2; GC 31, d. 18, no. 3. ↩︎

  2. GC 32, d. 2, no. 20. ↩︎

  3. GC 34, d. 8, no. 13; see GC 31, d. 16, nos. 3-4; GC 32, d. 11, no. 26. ↩︎

  4. See GC 34, d. 8, no. 7. ↩︎

  5. See GC 34, d. 8, no. 11. ↩︎

  6. See P. VI, c. 1, no. 1 C_6-547. ↩︎

  7. See GC 31, d. 16, no. 4; 8, b; GC 34, d. 8, no. 6, GC 34, d. 8, nos. 8-9. ↩︎

  8. GC 32, d. 11, no. 26; GC 34, d. 8, no. 10. ↩︎

  9. See GC 31, d. 16, no. 5; GC 32, d. 2, no. 20; GC 34, d. 8, nos. 14-16. ↩︎

  10. See GC 31, d. 16, nos. 7, a; GC 31, d. 16, nos. 8, a; GC 34, d. 8, nos. 18-19. ↩︎

  11. See Autobiography, no. 10. ↩︎

  12. See GC 31, d. 16, no. 7, e; GC 34, d. 8, no. 20. ↩︎ ↩︎

  13. See GC 31, d. 16, no. 7, b; GC 31, d. 16, no. 10; GC 31, d. 19, no. 4; GC 32, d. 11, no. 14; Vat. Council II, Perfectae Caritatis, no. 12. ↩︎

  14. GC 34, d. 8, nos. 21-23. ↩︎

  15. GC 31, d. 16, no. 7, b; GC 31, d. 16, no. 8, c; GC 34, d. 8, no. 24, GC 34, d. 8, no. 32, GC 34, d. 8, no. 38. ↩︎

  16. See GC 31, d. 16, no. 8, e; GC 34, d. 8, nos. 25-26, GC 34, d. 8, no. 30. ↩︎

  17. See CollDecr d. 172 (see GC 6, d. 39, no. 1); GC 34, d. 8, no. 23. ↩︎

  18. See GC 34, d. 8, nos. 25-26. ↩︎

  19. See GC 31, d. 16, no. 8, b-d; GC 34, d. 8, nos. 28-29. ↩︎

  20. GC 34, d. 8, no. 38; see CN_6-235; Examen, c. 4, no. 8 C_0-63. ↩︎

  21. GC 34, d. 8, no. 33. ↩︎

  22. See GC 31, d. 16, no. 9, b-e; GC 34, d. 8, nos. 36-44. ↩︎

  23. GC 31, d. 17, no. 2. ↩︎

  24. GC 32, d. 11, no. 31; GC 31, d. 17, no. 11. ↩︎

  25. GC 33, d. 1, no. 11, GC 33, d. 1, no. 39; see GC 32, d. 11, no. 31, GC 32, d. 11, no. 38; GC 31, d. 17, no. 8; Examen, c. 4, no. 35 C_0-92. ↩︎

  26. GC 32, d. 11, no. 18. ↩︎

  27. GC 32, d. 11, no. 50. ↩︎

  28. GC 32, d. 11, no. 24. ↩︎

  29. GC 31, d. 17, no. 9; Vat. Council II, Perfectae caritatis, no. 14. ↩︎

  30. GC 31, d. 17, no. 11; see Examen, c. 4, no. 35 C_0-92, c. 8, no. 1, A C_0-131; P. V, c. 4, no. 5, F C_5-543; P. VII, c. 2, no. 1, K C_7-627. ↩︎

  31. See GC 31, d. 17, no. 10. ↩︎

  32. GC 32, d. 11, no. 55; GC 31, d. 17, no. 10; see Examen, c.3, no. 12, D C_0-48- C_0-49. ↩︎

  33. GC 32, d. 4, no. 67. ↩︎

  34. GC 32, d. 11, nos. 31-32; see GC 31, d. 17, no. 8; CollDecr d. 58 (see GC 26, d. 14); Examen, c. 4, no. 35 C_0-92. ↩︎

  35. GC 31, d. 17, no. 8; see Canon 630, §5; ActRSJ 5:88-89. ↩︎

  36. GC 32, d. 11, no. 31, GC 32, d. 11, no. 46; see GC 31, d. 17, no. 8. ↩︎

  37. CollDecr d. 59 ( GC 12, d. 15; see GC 23, d. 16, no. 1); see GC 31, d. 178, no. 8. ↩︎

  38. CollDecr d. 173 (GC 5, dd. 14, 19; GC 7, d. 20); see P. VI, c. 1, no 3 C_6-552. ↩︎

  39. See GC 32, d. 12, no. 9. ↩︎

  40. GC 32, d. 12, no. 2. See SpEx nos 98, 147, 167; Deliberation on Poverty, MHSI, Const. I, pp. 78ff; Diary of St. Ignatius, ibid., pp. 86ff; FI of Paul III and Julius III, no.; P. VI, c. 2, no. 1ff. [553ff.]. ↩︎

  41. See FI of Paul III and Julius III, no. 7. ↩︎

  42. MI, Letters I, p. 96. ↩︎

  43. GC 31, d. 18, no. 4; see GC 32, d. 12, no. 9; GC 34, d. 9, no. 4. ↩︎

  44. See GC 32, d. 12, no. 9; GC 34, d. 9, no. 17. ↩︎

  45. See GC 34, d. 9, no. 6; GC 33, d. 1, no. 48. ↩︎

  46. See P. VI, c. 2, no. 2 C_6-555; no. 7 C_6-565. ↩︎

  47. GC 34, d. 9, no. 6. ↩︎

  48. GC 31, d. 18, no. 6. ↩︎

  49. GC 32, d. 12, no. 14. ↩︎

  50. See GC 33, d. 1, no. 48. ↩︎

  51. CollDecr d. 175, §1 (see GC 6, d. 39, no. 1); see Canon 668, §3; Canon 529, §3; Gregory XIII, Quanto fructuosius; id., Ascendente Domino; P. IV, c. 4, E C_4-348. The special personal obligations flowing from final vows are expressed in the Constitutions themselves: P. VI, c. 2, esp. nos. 3, 4, 7, 11, 12 C 557; 560; 565; 570; 572. ↩︎

  52. See CollDecr d. 175, §2 (GC 5, d. 50, no. 4, d. 59). ↩︎

  53. CollDecr d. 186, 1°, 2° (GC 16, d. 28, d. 16). ↩︎

  54. See Examen, c. 4, no. 4 C_0-57; P. VI, c. 2, no. 11, H C 570; 571. ↩︎

  55. CollDecr d. 184 ( GC 12, d. 41; GC 16, d. 35). ↩︎

  56. See CollDecr d. 185, §§1-3 ; GC 22, d. 6, nos. 1-3; see GC 30, d. 69). ↩︎

  57. CollDecr d. 236, §2, 3°; §3 ( GC 7, d. 13); see P. VI, c. 3, no. 7, D C 591; 592. ↩︎

  58. See CollDecr d. 106 (GC 28, d. 25, 2°); GC 32, d. 12, 8. ↩︎

  59. See CN_1-32. ↩︎

  60. CollDecr d. 177 ( GC 5, d. 59). ↩︎

  61. CollDecr d. 178, §1 (GC 7, d. 17, no. 4; GC 20, d. 7, no. 4); see Examen, c. 4, no. 1 C_0-53; P. III, c. 1, F C_3-255. ↩︎

  62. CollDecr, d. 178, §2 ( GC 10, d. 2; GC 20, d. 7, no. 4). ↩︎

  63. CollDecr d. 179, 1°. ↩︎

  64. CollDecr d. 179, 2°; GC 32, d. 12, no. 8. ↩︎

  65. FI of Paul III and Julius III, no.; Gregory XIII, Quanto fructuosius; id., Ascendente Domino; Examen, c. 1, nos. 3-4 C_0-4- C_0-5; P. VI, c. 2, nos. 4, 11, H, 12 C 560; 570; 571; 572. ↩︎

  66. Statutes on Poverty (Sept. 8, 1976), no. 84 (ActRSJ 16:939-940). ↩︎

  67. CollDecr d. 179, 3° (see GC 3, d. 39). ↩︎

  68. CollDecr d. 179, 4°. ↩︎

  69. See CollDecr d, 179, 5° ( GC 7, d. 17, no. 4). ↩︎

  70. See CollDecr d. 179, 6° ( GC 23, d. 31). ↩︎

  71. CollDecr d. 180 (See GC 3, d. 39; GC 4, d. 65). ↩︎

  72. CollDecr d. 181. §1 ( GC 28, d. 42; see GC 11, d. 17). ↩︎

  73. CollDecr d. 181, §2 (GC 2, dd. 23, 38, 41, 43; GC 3, d. 16). ↩︎

  74. CollDecr d. 181, §3 (see GC 2, dd. 23, 38, 41; GC 3, dd. 16, 48); see P. III, c. 1, no. 9 C_3-258. ↩︎

  75. See CollDecr d. 183, 1° ( GC 12, d. 43; GC 20, d. 7, no. 3); see GC 31, d. 19, no. 7, d. ↩︎

  76. CollDecr d. 183, 2° ( GC 12, d. 43; GC 16, d. 27; GC 22, d. 7, no. 3; GC 20, dd. 25, 26, no. 2; see GC 18, d. 22, 2°). ↩︎

  77. CollDecr d. 183, 3° ( GC 6, d. 21); see also CollDecr d. 107 (GC 28, d. 25, 3°). ↩︎

  78. GC 34, d. 9, no. 9. ↩︎

  79. See CollDecr d. 411 ( GC 30, d. 47, no. 1). ↩︎

  80. GC 31, d. 18, no. 13; GC 34, d. 4, no. 28,2; GC 34, d. 9, nos. 14-15. ↩︎

  81. See CollDecr d. 407 (GC 30, d. 46, 2°); FI of Julius III, no. 8; Examen, c. 1, no. 6 C_0-8; c. 4, no. 26 C_0-81; P. VI, c. 2, no. 16 C_6-580; Letter of Fr. J. B. Janssens, Sept. 15, 1951, no. 8 (ActRSJ 12:117). ↩︎

  82. See CollDecr d. 409 (GC 30, d. 46, 4°); GC 31, d. 19, no. 7, d; GC 32, d. 12, no. 7; GC 34, d. 9, no. 9; Examen, c. 4, nos. 44, 46 C 101; 103; Letter of Fr. J. B. Janssens, Sept. 15, 1951 (ActRSJ 12:117). ↩︎

  83. See CollDecr d. 187 (GC 22, dd. 24, 25; see GC 7, d. 82, no. 7; GC 25, d. 11, no. 1; see GC 3, d. 37. ↩︎

  84. CollDecr d. 212 ( GC 1, d. 113). ↩︎

  85. See GC 32, d. 12, no. 5, GC 32, d. 12, no. 9, GC 32, d. 12, no. 33. ↩︎

  86. See GC 31, d. 19, no. 7, f. ↩︎

  87. GC 32, d. 12, no. 10. ↩︎

  88. See GC 32, d. 12, no. 5; GC 34, d. 9, no. 16. ↩︎

  89. See FI of Paul III (1540) and Julius III (1550), no. 1; Examen, c. 1, no. 3 C_0-4; P. VI, c. 2, no. 7 C_6-565. ↩︎

  90. GC 31, d. 18, no. 16, a. ↩︎

  91. See Statutes on Poverty (Sept. 8, 1976), no. 34 (ActRSJ 16:927). ↩︎

  92. GC 31, d. 18, no. 16, c. ↩︎

  93. See CollDecr d. 198 ( GC 12, d. 39). ↩︎

  94. See GC 31, d. 18, no. 16, b. ↩︎

  95. CollDecr d. 199 (see GC 12, d. 8). ↩︎

  96. GC 31, d. 18, no. 15. ↩︎

  97. GC 31, d. 18, no. 16, c-d; emended by GC 32, d. 12, no. 42; approved by letter of Card. Secr. of State, June 6, 1966 (ActRSJ 14:1006). ↩︎

  98. CollDecr d. 182 (see GC 3, d. 39; GC 4, d. 65). ↩︎

  99. GC 32, d. 12, nos. 16-18. GC 33, d. 2, no. 2, definitively confirmed decree 12 of GC 32, which later received pontifical confirmation by the letter of the Card. Secr. of State, Nov. 3, 1983 (ActRSJ 18:1100). ↩︎

  100. GC 32, d. 12, no. 19-20. ↩︎

  101. GC 32, d. 6, no. 18; see GC 34, d. 3, no. 18; GC 34, d. 6, nos. 23-29. ↩︎ ↩︎

  102. GC 32, d. 12, no. 21. ↩︎

  103. GC 32, d. 12, no. 22; see P. VI, c. 2, nos. 2, 5 C 555; 561. ↩︎

  104. GC 32, d. 12, no. 41. ↩︎

  105. CollDecr d. 189 ( GC 7, d. 50; GC 11, d. 20). ↩︎

  106. See GC 32, d. 12, no. 43; Letter of Card. Secr. of State, May 2, 1975 (ActRSJ 16:456). ↩︎

  107. See FI of Julius III, no. 7; P. VI, c. 2, no. 5, E C 561; 562. ↩︎

  108. See CollDecr d. 190 ( GC 7, d. 51). ↩︎

  109. CollDecr d. 188, §3; see P. VI, c. 2, F C_6-563. ↩︎

  110. See GC 34, d. 9, no. 12; GC 34, d. 4, no. 28,2. ↩︎

  111. GC 32, d. 12, no. 24. ↩︎

  112. FI of Paul III and Julius III, no. 7. ↩︎

  113. GC 32, d. 12, no. 25; see P. VI, c. 2, E C_6-562; see FI of Julius III, no. 7. ↩︎

  114. GC 32, d. 12, no. 23; see FI of Paul III and Julius III, no. 8; Gregory XIII, Ascendente Domino; Examen, c. 1, no. 4 C_0-5; P. IV, c. 2, nos. 5, 6 C 326; 331; c. 7, no. 3 C_4-398. ↩︎

  115. GC 32, d. 12, no. 23. ↩︎

  116. See CollDecr d. 192; Examen, c. 1, no. 4 C_0-5; P. IV, c. 2, no. 5, F C 326; 330; c. 10, A C_4-422; P. VI, c. 2, nos. 3-4, D [557; 559; 560]; P. IX, c. 3, no. 18 C_9-763; c. 4, no. 7 C_9-774; P. X, no. 4 C_10-815; Julius III, Sacrae religionis. ↩︎

  117. CollDecr d. 195, §2 (GC 24, d. 15, 1°). ↩︎

  118. CollDecr d. 195, §3 (GC 24, d. 15, 3°). ↩︎

  119. CollDecr d. 195, §§4-5 (GC 24, d. 15, 1°). ↩︎

  120. GC 32, d. 12, no. 32. ↩︎

  121. GC 32, d. 12, no. 33. ↩︎

  122. GC 32, d. 12, no. 9. ↩︎

  123. GC 32, d. 12, no. 35. ↩︎

  124. GC 32, d. 12, no. 36. ↩︎

  125. GC 32, d. 12, no. 40, 1. ↩︎

  126. GC 32, d. 12, no. 40, 2. ↩︎

  127. CollDecr d. 192 ( GC 23, d. 33); see FI of Paul III and Julius III, no. 8; Gregory XIII, Ascendente Domino; Examen, c. 1, no. 4 C_0-5; P. IV, c. 2, nos. 5, 6 C 326; 331; c. 7, no. 3 C_4-398. ↩︎

  128. GC 32, d. 12, no. 30. ↩︎

  129. CollDecr d. 197, §5 ( GC 24, d. 17). ↩︎

  130. CollDecr d. 197, §2 ( GC 24, d. 17). ↩︎

  131. CollDecr d. 213, §2 ( GC 2, d. 82; see GC 2, d. 83; GC 4, d. 18). ↩︎

  132. GC 32, d. 12, nos. 26-28; see GC 31, d. 48, no. 4. ↩︎

  133. GC 32, d. 12, no. 29; see GC 31, d. 18, no. 9. ↩︎

  134. GC 32, d. 12, no. 34. ↩︎

  135. GC 32, d. 12, no. 31. ↩︎

  136. See CollDecr d. 203 ( GC 23, d. 35). ↩︎

  137. CollDecr d. 204, §1 ( GC 2, d. 61; GC 7, d. 84). ↩︎

  138. See Canon 286; 672; Canon 385, §2. ↩︎

  139. CollDecr d. 207, §1; see P. III, c. 2, no. 7 C_3-305. ↩︎

  140. See CollDecr d. 207, §§2-4 ( GC 7, d. 82, no. 6; GC 7, d. 15; GC 14, d. 12); see CollDecr d. 110 (GC 28, d. 26, 2°). ↩︎

  141. GC 32, d. 12, no. 39, a. ↩︎

  142. CollDecr d. 208 ( GC 8, d. 54). ↩︎

  143. CollDecr d. 209 ( GC 16, d. 32). ↩︎

  144. CollDecr d. 211 ( GC 2, d. 55). ↩︎

  145. CollDecr d. 212 ( GC 2, d. 84; GC 31, d. 55, no. 3). ↩︎

  146. See CollDecr d. 214 ( GC 8, d. 60, no. 4; see GC 30, d. 69). ↩︎

  147. P. IV, Preamb., no. 1 C_4-307. ↩︎

  148. GC 32, d. 2, no. 11. ↩︎

  149. GC 31, d. 13, no. 3. ↩︎

  150. GC 32, d. 2, no. 9; GC 34, d. 2, no. 14. ↩︎

  151. See P. III, c. 1, no. 26 C_3-288. ↩︎

  152. See GC 34, d. 4, nos. 14-18; GC 34, d. 8, no. 7. ↩︎

  153. GC 33, d. 1, no. 11. ↩︎

  154. GC 34, d. 5, no. 9,1. ↩︎

  155. GC 33, d. 1, nos. 12-13; GC 32, d. 11, no. 11, GC 32, d. 11, no. 38. ↩︎

  156. See P. X, no. 2 C_10-813. ↩︎

  157. GC 32, d. 11, no. 7; see GC 31, d. 14, no. 4, GC 31, d. 14, no. 8. ↩︎

  158. GC 33, d. 1, no. 11; GC 32, d. 11, no. 8; GC 31, d. 14, no. 11. ↩︎

  159. GC 31, d. 14, no. 4; GC 32, d. 11, no. 8. ↩︎

  160. GC 32, d. 4, no. 19; GC 34, d. 2, no. 6. ↩︎

  161. See GC 31, d. 14, no. 11; see P. VI, c. 3, no. 1, A C 582; 583. ↩︎

  162. GC 31, d. 14, no.11; see GC 32, d. 11, nos. 9-10, GC 32, d. 11, no. 36. ↩︎

  163. GC 31, d. 14, no. 7. ↩︎

  164. CollDecr d. 52, §5 ( GC 31, d. 14, no. 14). ↩︎

  165. GC 32, d. 11, no. 41; see GC 31, d. 14, no. 9; GC 33, d. 1, no. 13. ↩︎

  166. GC 32, d. 11, no. 37. ↩︎

  167. See GC 32, d. 11, no. 12; GC 33, d. 1, no. 11. ↩︎

  168. See Canon 663, §2; Canon 473, §1. ↩︎

  169. See GC 32, d. 11, no. 35; GC 31, d. 14, no. 10. ↩︎

  170. GC 31, d. 14, no. 15. ↩︎

  171. See GC 32, d. 11, no. 39. ↩︎

  172. CollDecr 57, §1 ( GC 23, d. 30, no. 1); see P. III, c. 1, n. 11, Q C 261; 278; P. VI, c. 3, no. 2 C_6-584. ↩︎

  173. See Canon 276, §1, 3°; Canon 1174, §1; Canon 377. ↩︎

  174. See GC 31, d. 14, no. 10; see General Instruction on the Liturgy of the Hours, no. 29. ↩︎

  175. See GC 32, d. 11, no. 38; GC 31, d. 14, no. 13; see GC 33, d. 1, no. 40. ↩︎

  176. GC 31, d. 14, no. 15; see GC 32, d. 11, no. 37. ↩︎

  177. GC 31, d. 4, no. 2. ↩︎

  178. See GC 32, d. 11, no. 37, GC 32, d. 11, no. 42; GC 31, d. 14, no. 16. ↩︎

  179. GC 32, d. 11, no. 42. ↩︎

  180. GC 32, d. 11, no. 40. ↩︎

  181. See GC 31, d. 15, no. 3; GC 32, d. 11, no. 43. ↩︎

  182. GC 27, CollDecr d. 224; see GC 32, d. 11, no. 43; GC 31, d. 16, no. 7, e. ↩︎

  183. Examen, c. 4, no. 8 C_0-63. ↩︎

  184. See CollDecr d. 62 (GC 5, d. 32, nos. 2-7; can. 10, nos. 2-4; GC 7, d. 12); CollDecr d. 119 (GC 28, d. 27, 5°). ↩︎

  185. See CollDecr d. 63, §1 ( GC 7, d. 12). ↩︎

  186. See CollDecr d. 234, §1 ( GC 7, d. 56; GC 8, d. 11; GC 23, d. 40; see GC 20, d. 12, no. 9); P. VI, c. 3, no. 5 C_6-588; modified by GC 34. ↩︎

  187. See CollDecr d. 236 (GC 5, dd. 48, 80; GC 8, d. 56); see P. VI, c. 3, no. 7, D C 591; 592. ↩︎

  188. P. VI, c. 3, no. 8 C_6-593. ↩︎

  189. See CollDecr d. 237. ↩︎

  190. See GC 31, d. 8, no. 46; see GC 34, d. 8, no. 32. ↩︎

  191. GC 32, d. 6, nos. 18-20; see GC 31, d. 8, nos. 46-48; GC 33, d. 1, nos. 21, GC 33, d. 1, nos. 41; see GC 34, d. 3, no. 18. ↩︎

  192. See GC 34, d. 21, no. 10. ↩︎

  193. See GC 34, d. 21, no. 9. ↩︎

  194. See GC 32, d. 6, no. 35. ↩︎

  195. See GC 31, d. 8, no. 30. ↩︎

  196. See GC 32, d. 6, no. 36. ↩︎

  197. See P. III, c. 1, no. 16 C_3-272; see GC 34, d. 6, no. 29. ↩︎

  198. See P. III, c. 2, no. 6, G C 303; 304. ↩︎

  199. See P. VI, d. 4, no. 1 C_6-595. ↩︎