CONSTITUTIONES OF THE ORDER
Decree of Promulgation, 1970
By this decree, the 1970 General Chapter of the Order of Premontre after careful review of the constitutions provisionally accepted by the Chapter of 1968, and having found them in accordance with the principles of Vatican II, hereby authoritatively promulgates them for observance by all whom they affect.
The norms contained in these Constitutions become binding one month from the date of publication at which time the 1947 Statutes of the Order of Premontre become null and void.
Since the present General Chapter intended to determine only the matters affecting the inspiration for our life as well as the central government of the Order, an now having established the more general and quasi-fundamental norms for the governance of canonries and houses, it leaves to the local communities the competence for determining in accordance with their respective needs what must be determined. That these norms may be applied more accurately to the reality of life, provisions are hereby made for a sound pluriformity.
The task of the next General Chapter will be to decree more precisely and effectively those matters which experience teaches still need to be ordered [1].
- Given at the Abbey of Wilten, site of the General Chapter
- August, 8, 1970
- Norbert Calmels, O. Praem.
- Abbot General and
- President of the General Chapter
These constitutions are in effect from Easter Sunday, April 11, 1971
Footnotes:
[1] Protocol of the 1970 General Chapter, pp. 99-100 --- <<BACK>>
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Preface, 1970
In 1968 and 1970 the General Chapter of the Canons Regular of Premontre convened in several sessions with the desire and intention of achieving the renewal of the Order "obedient to the inspirations of the Holy Spirit"[1] under the guidance of the effort of Vatican II to renew the Church, lest we receive the gift of God in vain.
Mindful of the desires of that good man of God, John XXIII, the Chapter sought a "new Pentecost" [2] for the Order as a whole and for its several members because the world awaits this new Pentecost through the medium of the Church and from each one of us.
May God grant us, in our days, the grace to observe fully the Apostolic Way of Life which Augustine formulated and renewed and which he most enthusiastically proposed as a mode of life for himself and his followers:[3] "To sum up briefly, it is our intention to live in accordance with the clearly evangelical and apostolic life I have chosen."[4] May we strive wholeheartedly to "be faithful to the Sacred Scriptures and to seek Christ as our Master."[5]
The General Chapter is aware that the true renewal of the Order is to be achieved more by our manner of action than by our words. It is also aware that a complete and final renewal cannot be achieved but must be continually sought in accordance with the needs of the times and the localities concerned.
The Chapter, therefore, offers these Constitutiones as a tentative instrument for the renewal of our Order, mindful of the words of St. Norbert: "without order and without rule . . . we cannot really embrace the apostolic and evangelical life and its demands."[6]
The first section of the Constitutions consists of the evangelical and theological principles of our Christian, religious and priestly life. However, it stresses our union with the Church and incorporates relevant selections which recall the spirit and intentions of our Founders, Saints Augustine and Norbert, as well as the sound traditions of the Order.
The second part provides the necessary juridical norms because it is imperative that there be a conformity between them and the spiritual principles so as to insure a firm foundation for the Constitutions and provide them with true spiritual vitality.[7]
The third part consists of spiritual and practical recommendations by which all members, male and female, of the Order may be inspired and assisted in living up to their ideals. These, however, are not obligatory for members or communities.
The General Chapter through these Constitutions, animated as they are by a creative faith, is attempting to preserve, and at the same time reinterpret, the fundamentals of our mode of life, prayer, work, government, and formative training. This attempt is made in view of the exigencies of our times and of the people living therein. In this way the unique charism of our Order may be reinvigorated for the benefit of the Church, as every true charism should be in accordance with its particular mission. The special conditions of our times judged in the light of faith, led the brothers of the Chapter to propose "communio" as the essential mark of our Order.
The evangelical and apostolic nature of the way of life of our Order as outlined in these Constitutions obligates all members of our Order, unless circumstances prevent, because all have chosen that life. Nevertheless, these Constitutions provide for a sound and considered pluriformity to provide for facing facts in regard to individual members and communities.
The Constitutiones are presented, with hopeful confidence, to every member as a seed which, God willing, may grow into a tree bearing rich and abundant fruit. May our Fathers, Norbert and Augustine, intercedee for us that the Holy Spirit may guide us all in the arduous task of renewing our Order. If we search with one mind and one heart, the Lord will give us His blessings.[8]
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Footnotes:
[1] Cf. Allocution of Pope John XXIII at the Solemn Inauguration of the Second Vatican Council, 11/10/1962 --- <<BACK>>
[2] John XXIII in the Apostolic Constitution by which the Ecumenical Council Vatican II was convoked, December 25, 1961: "Renew Your wonders in our time as though for a new Pentecost, and grant that the Holy Church, preserving unanimous and continuous prayer, together with Mary, the Mother of Jesus, and also under the guidance of St. Peter, may increase the reign of the Divine Savior, the reign of truth and justice, the reign of love and peace. Amen!" --- <<BACK>>
[3] cf. St. Augustine, Sermon 356, 1 and 2, PL 39, 1575 --- <<BACK>>
[4] Vita S. Norberti A, chapter 9 (MGH 678 at the end). --- <<BACK>>
[5] Vita S. Norberti A, chapter 12 (MGH at the beginning). Cf. also the Bull "Omnipotenti Deo" of Peter de Leone and Gregory of San Angelo, pontifical legates, June 28, 1124 (ed. J. Lepaige, Bibliotheca Praemonstratensis Ordinis, p. 390). --- <<BACK>>
[6] Vita S. Norberti A, chapter 12 (MGH 683 at the beginning). --- <<BACK>>
[7] cf. Motu proprio "Ecclesiae Sanctae," August 6, 1966, II, n. 1255. --- <<BACK>>
[8] cf. St. Augustine, Ennarationes in Ps. 132 "Ecce quam bonum et quam iucundum;" PL 37, 1729-1736. --- <<BACK>>
Decree Concerning the Effective Date for the Revisions Introduced by the General Chapter of 1994
This Decree was issued by Abbot General Marcel van de Ven on April 25, 1995 at the definitory meeting held in Strahov to the end that the effective date for the introduction of the changes introduced by General Chapter of 1994 is August 28, 1995, the Solemnity of St. Augustine.
+ Marcel van de Ven, O. Praem.
Abbot General
Preface, 1994
In composing the Constitutions of the Premonstratensian Order, the General Chapter gathered in the Abbey of Wilten in Innsbruck in the years 1968-1970 fittingly examined the manner of life, prayer and activity of the canons regular of St. Norbert, a process which truly engaged all the communities and members of our institute. This gathering duly adapted these elements according to the mind of the Second Vatical Council’s decree, "Perfectae Caritatis" issued on October 28, 1965, concerning the appropriate renewal of religious life taking into consideration as well the motu proprio of Pope Paul VI, "Ecclesiae Sanctae" dated August 6, 1966, as well as other conciliar documents.[1]
An effective and proper renewal already had been in progress since the meeting of the 1962 General Chapter. During this chapter it was proposed that a list of twenty-three questions which especially concerned adaptation of the Order's governance be published and undergo a more profound examination after the chapter. These questions along with many others gathered from every segment of the Order [2] were subjects of exhaustive study during the next few years, a study conducted by different groups of experts which had been constituted by the Colloquium in Averbode on March 21-23, 1966. As a result of the efforts of the experts, eight schemata were prepared concerning: the physionomy of our canonical Order, lay brothers, sisters, prayer, common life, apostolic activity, the government of the canonries and of the Order as well as the issue of formation.
As the subject matter for the next General Chapter, and by the letter of the Order's Definitory meeting in the abbey of Postel on December 14, 1967, these schemata were ordered to be published. In considering such varied material, discussions arose especially concerning the right balance between the spiritual principles and the juridical norms, both of which were considered necessary for insertion into the Constitutions. On August 8, 1968, the Fundamental Code, containing a synthesis of the spiritual values of our Order drawn up by the Central Commission of the Chapter of renewal and translated into four languages, was proposed to the Capitular Fathers.
Emanating from one fundamental concept, that our life is a life of ecclesial communion, there flows the entire spiritual and social structure of our Order:
This ecclesial character of our canonical life, as provided by St. Norbert, our founder, and St. Augustine, our teacher, moves the members to the communion of the Church which is both already given as gift by Christ, yet always needing to be built up continually in our communities. This same ecclesial dimension is to come forth in the form both of the worship of God and also in charitable service toward the brethren in the manner specifically entrusted to us in our threefold complenientary ministries:
The ministry of hearing the Word of God and preaching.
The ministry of celebrating the Liturgy and the consecration of the temporal order.
The ministry of building up both the ecclesial and human community in love. From this same ecclesial dimension there arises in singular fashion the ground of both our lifestyle and our apostolic activity.
The Provisional Fundamental Code, which meanwhile had been translated into Latin, enjoyed the force of law from September 22, 1968 until the second session of the General Chapter which met in 1970, during which time it replaced the 1947 Statutes except for those matters not contained in the Fundamental Code. Together with the provisional Code a decree was issued concerning the introduction of experiments in three regular observances.[3]
In the period between the two sessions of the General Chapter, this Fundamental Code was emended by an intersessional Commission which met in the Abbey of Wilten from July 14 to August 10, 1969, which was responsible for all the various suggested amendments submitted to the Secretariat of the General Chapter by June 15, 1969. At that same time a Book of Customs for the whole Order (Liber Usuum totius Ordinis - LUTO) was prepared.
The second session of this General Chapter met in the Abbey of Wilten from July 20 to August 9, 1970.[4] Since the capitular fathers were dissatisfied with the Book of Customs, they determined by vote that the spiritual principles and the juridical norms be published in a single code and at the same time, as a third part, there be added spiritual and practical instructions of an exhortative nature which strictly speaking bound neither members or communities.
The Decree promulgating the Constitutions, however, added the following: "Since the present General Chapter intended to determine only the matters affecting the inspiration for our life as well as the central government of the Order, and now having established the more general and quasi-fundamental norms for the governance of canonries and houses, it leaves to the local communities the competence for determining in accordance with their respective needs what must be determined... The task of the next General Chapter will be to decree more precisely and effectively those matters which experience teaches still need to be ordered."[5]
In subsequent General Chapters, the Constitutions promulgated in 1970 were emended for various reasons. In 1976 the normative part of the Constitutions was carefully reviewed and revised by the General Chapter meeting in the Abbey of De Pere and afterwards was published under the title "The Second Part of the Constitutional Norms of the Canons Regular of Premontre." With the promulgation of the new Code of Canon Law in 1983, the Juridical Commission of the Order accommodated our constitutional law to the content of the new Code. In that same year these accommodations were approved by the Abbot General with the consent of the Definitors of the Order in virtue of n. 284 of the Constitutions. This approval would remain valid until the next General Chapter. That General Chapter of the Order met in Steinfeld, a former Abbey of the Order, in 1988 and ratified and caused to be published our Constitutions adapted to the new Code. (Session 11a, part one, Protocol, pp. 88-89.) That same Chapter also established a commission which, after taking counsel with the competent commissions of the Order, was to undertake a total review of our law and especially the Constitutions with a view toward the General Chapter to be held in 1994.
The Commission for the Review of the Constitutions, engaged in the task of examining the current Constitutions, therefore saw to it that the law of the Order could be published in one volume, excepting those other norms of the Order's proper law which were not constitutional. Accordingly and with careful attention to the observations which had been made by the Order's Juridical, Liturgical and Canonical Life Commissions, this Commission presented a revised text containing all the necessary emendations to the Capitular Fathers. Finally the 1994 General Chapter meeting in Marchtal, a former canonry of the Order, after approving certain emendations, ratified and promulgated the revision succesfully completed by the Commission for Reviewing the Constitutions.
Footnotes:
[1] Vatican Council II, session VII. nn. 3 and 4. -- <<BACK>>
[2] See Fontes Fratrum O. Praem., for use by the capitular fathers, the periti and the canonries, coordinated by the Secretariate for the Preparation of the General Chapter, 1968; Schlaegl Abbey, 1967, 363 pp. -- <<BACK>>
[3] Protocol of the General Chapter celebrated in Wilten Abbey (Innsbruck) from July 22 to August 22, 1968; The Secretariate of the General Chapter, 1968, 64 pp. -- <<BACK>>
[4] Protocol of the General Chapter celebrated in Wilten Abbey (Innsbruck) from July 20 to August 9, 1970; The Secretariate of the General Chapter, 1970. -- <<BACK>>
[5] Constitutions of the Order of Premontre approved and promulgated by the General Chapter of 1970, celebrated in Wilten, p.5. -- <<BACK>>
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CONSTITUTIONES |
1.
In our days, we are involved in profound changes of every kind. We are passing from a more static world-view to a more dynamic and evolutionary one. From this basic fact there arises a new complex of problems which challenge us to new analyses and syntheses.[1-1] We are constantly forced to adapt our lives, both individual and collective, to new conditions.
Moved by desire for authenticity and sincerity, we are in the process of determining and subjecting to critical evaluation the social and ecclesial institutions, including even those of our Order, which have come to us from the past. We are examining them for their relevance to our personal and social lives. Although this critical examination concerns us, men of this age, perhaps more deeply, it is not an exclusive phenomenon of this time, inasmuch as it is rooted in the very nature of man.
2.
From birth, man, as a person, is necessarily a part of human society. In this apparently simple fact lies the source of the tension fundamentally inherent in our life. In our nature, at the same time individual and social, it happens that we experience the necessity of both affirming ourselves as persons through conscious and free choices and of relating ourselves to human society. A genuine participation of this kind is accomplished only through the commitment of a mature personality. The development and evolution of a human person and the growth of society are mutually dependent.[1-2] A balance between person and society will always remain a desideratum. If guided by self-centeredness (egotism) and pride, man excessively desires his own self-affirmation, he will be alienated from society; even so, if he is forced by interpersonal relationships and institutions to renounce essential personal values, his faculty of affirming himself will be frustrated.
3.
The mature person seeks an authentic balance in this matter by choosing those relationships and institutions which are responsive to the needs of his time and in which a mutual respect for human uniqueness allows individuals to live in harmony, giving themselves to society for the sake of a fuller life. In this way, the mature person becomes capable of shaping society while he, in turn, is formed and completed by it.
Our Relationship To the Family of the Entire Contemporary Human Race
4.
Through personal experience and the instruments of social communication, the problems and needs of men living in every part of the world affect our lives and demand our concern. The world of today is vividly conscious of its oneness, of the mutual interdependence of everyone, as well as of the need for solidarity. However, it is gravely split by men fighting among themselves. For there persist bitter political. social, economic, racial and ideological dissensions.[1-3] Individuals, societies, and nations overcome, only with difficulty, their own self-interest and greeds. Hence, in fact, the human family remains divided.
5.
Meanwhile, the conviction grows that the enormous advantages provided by technology and culture can and should be extended in reality to all men. Solicitous about himself and his neighbor, modern man experiences the necessity of overcoming obstacles arising from the inequities among individuals, societies and nations in order that a true community of mankind may be finally attained. Among individual men, assemblies and nations, there is a growing desire to form community with others. Hence, movements aspiring to a healthy socialization, to associations and to various international meetings are being multiplied. However, a true union of men will be promoted not merely by a more equitable distribution of material goods but more profoundly by a communion of persons themselves.
6.
Intimately involved in all these facts, conditions, needs, and desires regarded today as the principal "signs of the times", the people of God are anxious to discern, by the light of faith, which of them are true signs of the presence or design of God. For faith illustrates with a new light the relationship of men to society and their desire and effort to renew universal brotherhood "and manifests the divine design for man's total vocation and thus directs the mind to solutions which are fully human."[1-4] Indeed, the Lord sustains the life of all men even if they do not explicitly acknowledge Him.
For One Another In Christ
7.
God created men to His image and likeness (cf. Gen. 1:26), according to His own essence, which is love (cf. I Jn. 4:8). God calls us to share the joy of the unity and love found in Him. To foster this intimate union with Him among men, God Himself became man, notwithstanding the rights of divinity and dignity. For God came as one of us to meet us in Christ, who "emptied himself to assume the condition of a slave ... he was humbler yet, even to accepting death, death on a cross. On account of which God also raised Him on high ..." (Phil. 2: 6-9).
Through his resurrection Christ transfigured the lot of mankind. "Firstborn of many brethren, among all who receive Him in faith and love .... by the gift of His Spirit he founded a new brotherly community, namely in His Body, which is the Church, in which all, as members one of the other, would render mutual service according to the different gifts bestowed on each."[1-5]
8.
Christ, therefore, although he was rich, became poor for our sake (cf. II Cor. 8:9) and made Himself a servant. "For the sake of the joy which was still in the future, He endured the cross" (Hebr. 12:2), in order to reunite by love those whom sin had dispersed.
This free choice of Christ must also be the free choice of the Church and the free choice of each one of us. Christ showed in Himself the way of human existence, commanding us to live in a similar way. "Anyone who wants to be first among you, must be your servant, just as the Son of Man came not to be served but to serve and to give his life as a ransom for many" (Mt. 20:27-28).
9.
Whoever wishes to be a disciple of Christ, ought to die as a grain of wheat that he may bear much fruit in love, otherwise he remains alone (cf. Jn. 12:24).
Participating by faith and by the sacrament of faith (baptism) in the mystery of the death and resurrection of Christ, we ought to experience in ourselves what is also in Christ Jesus (cf. Phil. 2: 3-5). The Spirit of Christ urges us, that denying and transcending ourselves we may break out of our self-centeredness and live for God and the brethren.
10.
Only in this manner will we be led to the genuine "communion" which our hearts seek so profoundly and which the Lord begged for, praying: "May they all be one. Father, may they be one in Us, as You are in Me and I am in You, so that the world may believe it was You who sent Me" (Jn. 17: 21).
One Heart and One Mind on the Way to God (communio-koinonia)
11.
The already mentioned signs of the times, discerned in the light of Christ's free choice, and the original inspiration of the Premonstratensian Order, invite us to propose by dynamic faith that the spiritual influences of the patrimony of our Order be actualized for this age under the form of an ecclesial "communio."[1-6] For this reason it would seem opportune here to give a synoptic explanation of the full meaning of this communion.
12.
"Communio" signifies the existence of persons in relation to and for one another: "communio" is our internal union expressed in external form. Human communion, already founded in the will of the Creator, consists in mutual esteem, trust, sincerity, faith, responsibility: briefly, in that zealous humanity which love produces (cf. I Cor. 13). It is expressed through every kind of service, counsel, edification and courtesy and also through dialogue, communication, consultation, collaboration and a truly common life.
13.
God has called us into the communion of His Son Jesus Christ (cf. I Cor. 9). Since we have died and risen with Christ, we are all one in Christ Jesus (cf. Gal. 3: 28). The Son of God made Man always offers Himself to our desire and effort to renew "communio" so that, removing the sin of division, He may transform us by the gift of His Spirit into a new fraternal communion, which He unceasingly strives to build in the Church.
14.
With our whole-hearted cooperation, the "communion" of the Church is founded, constituted and manifested by the fact that collectively and individually we are moved by the Spirit of Christ: to believe, hope in and love God, One and Three, and to hold to the same sacraments (communion in the sacraments of faith); to maintain communion with one and the same Head, Christ in heaven, and with the college of bishops and its head, the Roman Pontiff, representing Christ on earth (communion with the hierarchy); to labor both internally and externally as members of the one people of God and on behalf of and for the benefit of that one people of God (communion of saints - Christians).
15.
From this unity arises our own intimate association of members to members in one communion, vivified and directed by the Holy Spirit, and constituting that "one heart and one mind on the way to God." This communion which exists with God in the brethren and with the brethren in God is given to us to be actualized by us wherever we are. It therefore requires the daily practice of the Lord's word: "Anyone who loses his life for my sake, will find it" (Mt. 10:39). This unity of brethren manifests the coming of Christ and from it arises great apostolic strength (cf. Jn. 13:35; 17:21).[1-7]
16.
The communion of the Church, which is "a people unified in accordance with the unity of Father, Son, and Holy Spirit"[1-8] is on a pilgrimage toward the one and triune God, Who is the origin, exemplar and consummation of all human and Christian communion.
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I, Brother NN, offer and give myself to a Specific Church...
17.
Where two or three are gathered together in His name, there is Jesus in the midst of them (cf Mt. 18:20).
Natural groups of persons are always determined, possessed of their own human character, their own joy, their own sin, their own culture, thirst and hunger.
There the Spirit of Christ summons men of various personalities to a loving unity of faith and love. These persons--clerics, religious, and lay - - gathered together into a church, constitute the people of God in a specific place, in a parish, a mission station, a school or a hospital. An assembly of this kind, established by Christ in a "communio" of life, love and truth is accepted by Him as an instrument of redemption,[2-2] and tends towards God and is fulfilled in Him.
18.
On the day of profession each one of us offers and gives himself to a specific church in which the Church of Christ is truly present, and is immediately incorporated into a certain community (canonry) of the Premonstratensian Order. Our communities are especially ordered so that through the practice of common life and the apostolic mission they may manifest the "communio" of the Church of Christ within themselves, and also beyond: in the people of God as well as among men.
Our Communities
19.
The act of giving which constitutes our perpetual profession binds us fully to a community of our brethren. From this stable fellowship, our community arises as something living and autonomous which has struck deep roots in a territory, occasionally for centuries.
Among the people of God, we should put into practice day after day the gift of self we have made, whether in the principal house (abbey) or in dependent houses, or in other assemblies of the brethren. There, while cooperating with one another and holding all our goods in common, we cherish the growth of that one mind and one heart which makes us the temple of God through our joys and sorrows.[2-3]
Our community should be the school and the daily training ground to actualize the "communio" of the Church of Christ both within the community and without, among other members of the people of God, that is, the world.
In deciding upon the types of apostolate the procedure should be circular so that with the abbey, priory or house as a center, the apostolate is developed in such a way that we may the more vigorously dedicate ourselves to the service of humanity. We should do this in the manner or life style of those nearby with appropriate regard for the needs of the locality and region. The concrete forms which "communio" adopts to manifest itself outside the community depends on what needs to be done.
Communion with Neighbors
20.
Serving in the midst of parishes and institutions, our communities should be aware of the human and ecclesial reality of the place and region, cultivate human and Christian exchange, and should be prepared to collaborate in promoting the life of the Church and developing society in a more humane manner.
Communion With the Diocese and Its Bishop
21.
The nature of human and Christian communion, whose culmination is found in the celebration of the Eucharist, ought to be evident in our relations with the bishop, clergy and laity of the locality wherever we reside.
22.
Consecrated to the solidarity of the collegial and pastoral mission, the priests of our churches are bound by sacramental fraternity with the bishop and other members of the clergy.[2-4] Through the sacrament of Orders and through the apostolic mission received from the bishop, but also through canonical profession which has the character of incorporating them into a particular church, they are constituted members of his "presbyterium" by an intimate and specific title.[2-5] Wherefore, through the truly common life which they have embraced, they should be a leaven of communion among the diocesan priests.
Likewise, the apostolate, to which lay brothers and sisters are already assigned by Baptism and Confirmation, becomes operative more fully in a diocese through incorporation in a specific church.[2-6]
In the exercise of the apostolate our priests and lay people, both religious as well as those living in the world, complement one another. Our apostolate embraces the essential needs of the people of God rather than an individual action.
Universal Communion
23.
Christ, the Apostle of God (Hebr. 3:1), makes us participants of His mission through His Spirit. Although we are domiciled in the specific place where we manifest "communio" more concretely, nevertheless the mission of our church is universal; it extends to believers or all non-believers, close or at a distance wherever they may be.[2-7]
24.
By means of exemption, which looks to the internal ordering of our communities and the unity of our Order, fidelity toward our own charism is supported in so far as it is at the service of dioceses, episcopal conferences and mission.
Since exemption is designed for the sake of "communio", it ought to strengthen our concern for other churches and foster solidarity with the college of bishops.
Whenever we are sent to assist or establish another church, we ought to be solicitous that, in accord with the charism of our Order, we take care to regard the people of that locality as neighbors without distinguishing persons or social status, and to share on our part the pastoral office of the bishop and his priests.
Living Examples of Communion
25.
Life in accord with the Gospel of Christ and the apostolic way of life, the Rule of St. Augustine as proposed by St. Norbert, and the lives of the saints of the Order constitute living examples for the ordering of our lives.
26.
The life according to the Gospel, which St. Norbert proposes for us, is "to follow the sacred scriptures and to have Christ as a guide"[2-8] and thus to preach the Gospel in poverty; to observe the counsels of self-denial, mildness and humility; "to carry daily the cross of Christ" in a spirit of penance[2-9] to supply whatever is lacking to the passion of Christ in the flesh for the sake of His Body which is the Church (cf. Col. 1:24), in order that we may live with the resurrected Christ.
27.
The apostolic way of life, under the guidance of the Spirit of Christ, is to have one heart and one mind, to have all things in common; to persevere in the teaching the Apostles; to persevere together in prayer with Mary, the mother of Jesus and the brethren; to break bread with joy, that is, to have the Eucharist as the center of all life; to give witness to the resurrection of Jesus Christ our Lord by preaching, by good example and by every form of the apostolate (cf. Acts 1:13-14; 2:42-47; 4:31-35; 6:1-7, etc.). This apostolic way of life should be considered as the highest ideal which ought to distinguish our entire life.
28.
We consider St. Augustine as the man who best understood and put the apostolic way of life into practice. In his life, works and Rule, we find a form of teaching and life directed towards God in love. Fraternal union, according to the teaching of Augustine, is based on the consciousness and experience that God Himself is present in the community and in each individual person and is manifested in a manifold "communio": that of minds and hearts, of goods, of prayers, of living and working together, under the guidance of the prelate serving through love.
A vivid expression of our profession can be found in those communities of lay brothers and sisters which Augustine founded, but especially in the community of the cathedral church of Hippo where clerics, in accord with the example of the apostles, lived a common life in accordance with certain vital monastic traditions: "and I wish ... to have with me a monastery of clerics."[2-10]
29.
St. Norbert, reformer of the canonical order, gave us the apostolic way as a norm of life. This, he, a proven imitator of the disciples of Christ, also lived, stimulated by a courageous faith, true penance, voluntary poverty, zealous preaching of conversion, vigilant care of the poor, and finally becoming all things to all men.[2-11]
This spirit of Norbert must continually and increasingly permeate our minds, customs, actions and our individual and community life.
30.
We must return continually to the form of apostolic life proposed here in order to draw from it a newness of spirit and, animated by creative fidelity, to express the values of the apostolic way of life in contemporary forms for a better fulfillment of our mission.
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31.
The unity of the Church of Christ must be made incarnate within our churches. Though this unity is a gift of grace, nevertheless, each member of our churches in which there is a diversity of ministry but a unity of mission, should work together daily to accomplish it, using the variety of gifts he has received.[3-1]
Those who offer and give themselves to our Churches by religious profession are called to strive for the unity both within our Churches and within the whole Church by life in common. Moreover, they should observe an equilibrium between the fellowship which is with God in the brethren and with the brethren in God since the Christian and religious authenticity of their lives depends on it.
Concerning the Members of Our Order
32.
Among all members of our Order there is "a common dignity as members reborn in Christ, the common grace of sonship, the common call to perfection, one salvation, one hope, and undivided charity."[3-2]
The diversity of graces, of ministries, and of works which distinguish us ought to bring us together, because "one and the same Spirit works all of these things" (I Cor. 12: 1 1).
33.
There are those laity attached to our Order, living their lives in the midst of the world and worldly business, who are called by God to exercise their apostolate in the particular context of their lives so that they may be as leaven placed in the mass.[3-3]
Other laity, participating in various degrees in our life, are joined more closely to our communities.
34.
In another way, there are joined to us particularly: the parents of confreres, who take the first place among our benefactors; those who work with us or who contribute their services towards the various needs of our life and apostolates; and of course, friends and benefactors of the canonry. The bond with the family of a deceased confrere is not to be neglected.
35.
There are priests and laity of both sexes who, led by some spiritual attraction, seek a "retreat" and a place of human and Christian exchange, so that, while continuing in their respective life styles, they may be spiritually enriched and experience a strengthening of faith, and may be led to desire to be more closely connected with a specific community of the Order. It is strongly suggested that the specific communities and the individuals concerned, through mutual deliberation, agree upon the form of this sort of relationship.[3-4]
36.
Those adult laymen may be received as oblates who are tested in faith and piety, who wish to live with us and who wish to dedicate themselves to God and a specific church of the Order. Before anyone is received as an oblate, he should undergo at least one full year probation. If he perseveres in his intention, the prelate may receive him with the consent of the council and according to some form worked out by common deliberation for such an offering of self. Once a man has given himself to a community, that community is strictly bound to provide for his spiritual and material welfare. Should this bond be broken, care should be taken lest the oblate suffer material disadvantage.
37.
Religious of the Order of Premontre are those who, having renounced property and matrimony, dedicate themselves to our churches by profession of the vows, in order that they might live the apostolic life in fraternal communion, following in the footsteps of Saints Augustine and Norbert. Our way of life consists of a definite ordered relationship of Christian and religious values. All members of our Order - sisters, lay brothers, juniors, and the priest brothers - direct their efforts to follow this design of life, allowing, of course, for reasonable pluriformity according to the character and grace of each.
38.
Nuns of our Order are called upon especially to fulfill the contemplative duty of our life, accommodated to the needs of the world of our time, and led by a truly apostolic spirit as canonesses regular; they live in monasteries sui iuris and their lives are ruled by their own constitutions.
Other congregations of Sisters dedicate themselves more to external activities. Although they are imbued with the same spirit as the other brothers and sisters of our Order, their life is ruled by their own particular constitutions.
Lay brothers, joined together with their clerical brothers in one religious community, continue to share the apostolic and human responsibility of other lay people, in order that they may be a leavening force for Christian life in the midst of the people of God.
The brothers who are Juniors must be educated for full incorporation into the community. Rising above themselves, they ought to learn to place themselves generously at the disposal of the church so that they may be prepared to build community both within the Order and in its apostolates.
Priest brothers are ordained to fulfill a particular ministry within the Church: they are members of the body of Christ who, by the Sacrament of Orders, "are configured to Christ the Priest, so that they may act in the name of Christ the Head,[3-5] for His body, which is the Church. "Exercising the function of Christ the Shepherd and Head and by His authority, they bring the family of God together in one mind, and lead them through Christ in the Spirit to God the Father."[3-6]
On the Communion Which Ought to be Manifested by the Practice of Our Profession
39.
The formula for the perpetual profession of the confreres is:
I, Brother N, offer and give myself to the Church of N, and I promise a conversion of my ways and life in community, especially in poverty, consecrated celibacy, and obedience, according to the Gospel of Christ and the apostolic way of life, according to the rule of St. Augustine and the Constitutions of the Order of Premontre; I promise this before N, the Prelate of this Church and the Brothers.[3-7]
Profession: I Offer and Give Myself and I Promise
40.
In order that we may live the consecration and the fraternal unity of the grace of Baptism more and more each day, we freely associate ourselves with a particular community of Norbertines. Our profession expresses the surrender of ourselves: by one and the same impulse, we offer ourselves to God and to the community which is at the service of the people of God. Profession does not draw us in upon ourselves, but rather compels us to seek the Kingdom of God in the communication of friendship with other Christians.
Conversion of Life
41.
Since we are drawn together to be united both to God and to the brethren, we should work together for the conversion which we profess. Pardon, which ought to be sought and given, and penance, which ought to be exercised, aid in this conversion. Charity and humble service should be the token of our conversion. "For we know that we have passed from life to death, because we love the brethren" (I Jo. 3:14).
The Evangelical Counsels and the Vows
42.
Christ upon entering the world said: "Behold I come, O God, that I may do your will" (Hebr. 10:5,7), and having accepted the form of a slave, he was made obedient to death (cf. Phil. 2:7 ff.), reconciling all things through the blood of the Cross. Christ having been raised from the dead, continues to fulfill the same will of the Father in the world through the Church which is His Body.
We, as members of the Church, should be obedient to this same salvific will of the Father. In faith and charity, we are aware of the voice of the Father inviting us to devote ourselves by celibacy with an undivided heart to our God and to the brethren, and to undertake voluntary poverty because of our following of Christ.
When we bind ourselves to the three evangelical counsels by vows, our vocation and obligation is to give ourselves with undivided heart to the service of God and man. In order that we may be faithful to this vocation, we should continually keep before our eyes the example of Christ proposed to us in the Gospel, and we should also continually seek ways of authentically bringing the evangelical counsels into operation in a manner accommodated to the needs of our time and locality. Thus, through our lives, the Church will truly be able to witness Christ better each day, whether it be before the faithful or before those who do not yet know Christ.[3-8]
Poverty
43.
By the vow of living without anything we can call our own, and having all things in common, we ought to say that all we have is at the service of those with whom our profession has joined us. All things which are given to the community should be distributed to each one as each one has need.
Those things which we possess in common should also be placed at the disposal of the poor. The spirit of Christ impels us to demonstrate true solidarity with those oppressed by hunger and need. We should show love of neighbor according to the mind of St. Norbert in being hospitable both to our guests and to the poor.[3-9]
Keeping in mind the circumstances of time and place, each confrere and the community as a whole should express voluntary poverty and a spirit of service, chosen because of the Gospel, in our manner of life and dress, in whatever work we do, in fulfilling our duties towards civil society, and in the prudent administration of goods.[3-10]
A truly common life is not restricted simply to putting all material goods in common, as Adam Scotus says: "Know therefore, that you have offered and surrendered yourself to the Church of God; in everything that you are, in all that you know, and in everything that you can do.[3-11]
Thus, we shall be witnesses, following the example of Christ, that all man has, and all that he is, has been given to him to be placed at the service of men to help them to obtain the happiness for which they are destined; thus also we shall be giving witness that the Kingdom of God, already begun in Christ, should be held in higher esteem than created things.
Consecrated Celibacy
44.
In order that we may be able to respond to the vocation of manifesting the presence of the kingdom of God in this world and that we may follow our proposal to live life in community, we choose a celibate life by which we dedicate ourselves fully to God and the brethren. Through fraternal love and friendship in common life and through a solicitude toward men, our celibacy should be endowed with a humanity which reveals the love of God for men and promotes our human happiness.
We should work so that our community is the environment in which each confrere can live as a mature person and bring his personality to perfection. Each of the brethren should hold in honor those human relationships among themselves which man needs as a social being.
We should also realize that the cross, burdens, mortification, and the custody of one's senses are necessarily included in the celibate life.[3-12]
Obedience
45.
Our community in which "the prelate is to be obeyed as a Father,[3-13] is placed within the "mystery" of the obedience of Christ, whose food it was to do the will of the Father "so that the sons of God which were dispersed, might be brought together in unity" (Jo. 11:52). We should all seek the will of the Father by being open to the Spirit of Christ and dedicate our own wills through obedience to the service of God and the brethren so that the unity for which Christ offered himself may be increased in our community. Through the light of the Word of God and the teachings of the Church, the Divine Will is made known to us through the internal workings of grace, by the discerning of spirits in fraternal dialogue, by the exigencies of our common life and constitutions, by the direction of superiors, by the example of the brothers, by the demands of our work, by the signs of the times and by the events surrounding our lives.
46.
Let the confreres make clear their wants, their problems, their talents, and their shortcomings to their superiors. Also, in matters concerning the general community, let the confreres consult with the superiors and the other confreres, particularly in the canonry and community chapters. Furthermore, the authority of deciding and establishing what things are to be done[3-14] rests with the superiors upon whom the responsibility for decision-making normally falls, excepting in those situations specifically set forth in these Constitutions. Even in obedience, we have an active role in fulfilling the mission of community.
47.
While exercising the service of authority, the superiors should listen to the confreres with an active benevolence, and should provide for their needs, thus promoting that reciprocal trust which so greatly contributes to the good of the community. Let the superiors foster the creative talents of the individual confreres, communicate essential information to them and collegially seek out with the brethren the appropriate means for achieving the goals of the community.
According the Gospel of Christ and the Apostolic Way of Life
48.
By our profession of vows, we give response to the mercy of God, who calls us, that, dead to sin but living in God in a fraternal "communio" characterized by the evangelical counsels, we may follow Christ and imitate Him more closely. The prime norm for our religious life is the following of Christ, as outlined in the Gospels.[3-15]
49.
Our "raison d'être" is, in a special way, inspired by the life which the early Church led around the Apostles and which the Lord Himself had initiated in the company of the Apostles and the other disciples. (cf. Act. 1:13-14, 2:42-47, 4:31-35, 6:2-4; Mc. 3:14, ff.; Jn. 12:6; Lc. 9:1-6, 10: 1-16; and parallel texts.)[3-16]
According to the Rule of St. Augustine and the Constitutions of the Order of Premontre
50.
Saint Norbert, furthermore, admonishes us: "Without organization and without a rule, and without the instructions of the Fathers, it is impossible to fulfill the apostolic and evangelical mandates.[3-17] Such assistance is offered to us in the Rule of St. Augustine and in the Constitutions of the Order of Premontre, whereby the churches of our Order are inspired and directed in conforming our lives to Christ's Gospel and the apostolic teaching.
Profession and Human Happiness
51.
As participants in the joys and hopes of man, we believe in the Good News of the Kingdom of God. Through Baptism and religious profession we participate in the paschal mystery of Christ, through whose cross joy came into the whole world. With perseverance, we should imitate the Apostles who rejoiced in faith that Christ, who had died and was raised for the brothers, was in their midst.[3-18]
On the Communion which is to be actualized in carrying out of our Mission Consisting of the Three Complementary Ministries
52.
We must implement our gift of self daily in our participation in the life of the Church and the apostolic ministries: through the ministry of hearing and announcing the word of God, (the prophetic ministry), the ministry of celebrating the liturgy and consecrating the temporal order (the priestly ministry) and the ministry of building the community in charity (the kingly ministry).
These three ministries, which complement one another, are incumbent on us in the name of Christ for the life of the world. Christ, who is the apostle of our confession (cf. Hebr. 3:1), continues to exercise His mission or His prophetic, priestly and kingly ministries through His church as through a living organism. These three ministries, which make up the apostolate of our communities and of our Order, unite all men into the one community for which Christ gave His life (cf. Jo. 11:52).
On the Ministry of Hearing and Preaching the Word of God
53.
"In former days God spoke to our Fathers through the prophets in diverse ways; in these last days He has spoken to us in His Son" (Hebr. 1:1-2). Christ is present to our community in His Word, and we who cling to that Word through faith are more closely united with Christ and with one another.
We who hear the word of God faithfully in the liturgy and in spiritual reading, are disposed to discem the Word of God in the events and circumstances of human life, in our brothers, and especially in their specific needs.
Hearing the Word of God, whether alone, with the community, or by way of dialogue, nourishes sincerity, perseverance, docility and recollection. Therefore, the houses of our Order should be so set up that if there are places freely set aside for silence, reflection, diligent study and fraternal dialogue.
54.
By constantly uniting reflection on the Gospel with their ministry, all the brethren should share with others the Word of God, which they have contemplated, through the testimony of a life which is truly Christian and religious; the priest-confreres, moreover, should also do this through the preaching of conversion, through education and Christian formation, and by the encouragement of perfection.
On the Ministry of Celebrating the Liturgy and Consecrating the Temporal Order
55.
The Word of God which we hear and announce (the prophetic ministry), is made more available to men in the Sacraments of faith. The Sacraments are both signs and sources of the unity of the Church. Since we are incorporated into the death and resurrection of Christ through Baptism, we are made members of Christ; by the Sacraments of Baptism and Confirmation we are assigned to an active and social participation both in the liturgy and in the sanctification of the world; by the Eucharist, we are made "sharers of the Body and Blood" of Christ and of all other Christians.[3-19]
56.
Since the whole People of God united in Christ exercises a common priesthood, the celebration of the Eucharist and the Liturgy of the Hours, to which the communities of canons regular especially dedicate themselves, should be so ordered that the entire community and the faithful in attendance may actively participate. To that same end, all members must be integrated harmoniously into the liturgical life of the community, and each community is to celebrate the liturgy according to its own proper character and according to the principle of sound pluriformity. The liturgy is to be conducted according to the proper rite either in its proper language or in the vernacular according to the legitimately introduced local customs.
57.
Singing in the liturgy is strongly recommended as it is more conformable to the nature of this prayer and can be a mark of a fuller and more profound union of hearts in carrying out the praises of God. All the singing ought to be carefully prepared.
58.
In all of our communities in the midst of the people of God the Eucharist is to be celebrated daily with the faithful participation of the members since it is the culmination of our communion.[3-20] Indeed, no "Christian community can be built up unless, as its root and keystone, it has the celebration of the Most Holy Eucharist, from which all formation toward the spirit of community must take its origin,"[3-21] since the loaf of bread is one, we, many though we are, are one body, for all partake of the one loaf (I Cor. 10, 17).
59.
In each of our canonries, the conventual Mass is to be celebrated regularly for the intention of the canonry, of the Order and of our benefactors. Concelebration, "in which the Church is more fully manifested, more clearly expresses the unity of the priesthood and of the sacrifice at the one altar, in a single act of thanksgiving,"[3-22] is strongly commended in houses and groups where several priests are gathered.[3-23]
60.
Ecclesial prayer, as the table of the Word and a sacrifice of praise, is intimately connected with the celebration of the Eucharist; with psalms, canticles, and prayers, the Church responds to the word of God speaking to Us.[3-24]
61.
Since the sanctification of the entire day and of all human effort both pertain to the very purpose of the Liturgy of the Hours, it must be celebrated in our communities in such a manner that the proper time for the Hours is observed and, at the same time, account is taken of the conditions of modern life.[3-25]
62.
In the houses of the Order, the Liturgy of the Hours is to be carried out chorally. As to the obligation of celebrating the Liturgy of the Hours, which must be carried out according to our proper calendar, the following norms apply for our Order by virtue of canon 1174.
In the principal house of the canonry due attention is to be paid to the importance of the Hours which constitute its hinges, Lauds and Vespers. These hours are not to be omitted except for grave cause.[3-26] The Office of Readings, which is a most important liturgical celebration of the Word of God, should be carried out in so far as possible. In order that the entire day better be sanctified, the recitation of a Little Hour and Compline is to be valued.
According to the canonical character of our Order, all members of the community are corresponsible for the public prayer of the Church which must be carried out daily.[3-27] In small groups which cannot carry out the prayer of the Church, frequent common prayer every day is commended. By being constantly attentive to prayer we praise the Lord and intercede for the salvation of the whole world.[3-28]
Each solemnly professed religious is bound to pray those hours which are carried out in his community, maintaining the obligation of clerics as indicated in canon 276.2, n.3
63.
Though we are called to pray in common, nevertheless, we are also to pray to the Father in secret (cf. Mt. 6:6). In all prayer, there should explicitly emerge an exemplification of the man who, through faith, constantly clings to his God and lives in intimate relationship with Him. Thus, we should and can pray always.
64.
For all members, hearing the Word of God, the celebration of the liturgy, common and private prayer, which are of the essence of the contemplative aspect of our way of life, constitute the dearest form of the apostolate; in fact, they are the very soul of the apostolate.
65.
Since we have professed a conversion of our ways, we should cooperate with the Lord Jesus who brings about this conversion through the Sacraments of the Eucharist and Penance, in so far as by celebrating the mysteries of the Lord's death and resurrection, we die more to sin and live more for God and the brethren.
The Eucharist presupposes human harmony. Those brothers who need the mercy of God due to discord ought to be reconciled with one another before approaching the celebration of the Eucharistic sacrifice (cf. Matthew 5:23-24).
By our confessing the wretchedness of our sins and the mercy of God[3-29] in the sacrament of Penance, a multifaceted peace with God and the Church is offered to us, a peace which likewise must be shared with our brethren.
Communal penitential celebrations, which fittingly express the social aspect of sin and reconciliation, are to be fostered.
We are intimately united to Christ our Savior by frequent reception of the sacrament of Penance which, when accompanied by an examination of conscience, certainly fosters to a great degree the necessary conversion of heart to the love of the Father of mercies.
66.
By the fact of our common priesthood, all our works, prayers and apostolic endeavors, our daily work, both mental and physical relaxation, the duration of our lives, if abiding in the Divine Spirit, "and even the hardships of life, if borne patiently, become spiritual sacrifices, acceptable to God through Jesus Christ (cf. I Pet. 2:5). These sacrifices are offered most lovingly to the Father during the celebration of the Eucharist along with the offering of the Body of the Lord."[3-30] In this way we consecrate the whole world itself to God. On the Ministry of Building Up the Ecclesial and Human Community in Charity
67.
The fruit of the Word and the Sacraments is the visible and invisible gathering together of the sons of God. The unity of the People of God is brought about, above all, by the celebration of the Eucharist. The pastoral expertise and activity of priests, together with the work of the laity, complement one another to create, promote, and stabilize this unity. True unity in a specific ecclesial community is the culmination of Christian sacrifice. "This is the sacrifice of Christians: many become one Body in Christ."[3-31]
68.
This unity in Christ which must be fostered both within and outside our churches is their primary apostolic mission. We are taught by St. Augustine that the unity of our communities should overflow into a charity which embraces all men.
69.
We do not all have the same duties to carry out in the pastoral office: "Just as each of our bodies has several parts and each part has a separate function, so all of us, in union with Christ form one body, and as parts of it we belong to each other" (Rom. 12:4-5). Therefore, our pastoral activity should be collegial.
70.
The pastoral activities of our communities are to be inserted into the pastoral program of the dioceses and are to be carried out according to the norms determined by local Ordinaries. In our relationships with non-Catholic churches and non-Christian religions we shall strive to be attentive to ecumenical necessities.
71.
In choosing forms of the apostolate for the Canonry, the more pressing needs of the Church and the contemporary world should be kept in mind. Our communities, although they carry out their work chiefly in the dioceses in which they are situated, nevertheless, should be prepared to be at the service of the universal Church. The missionary spirit of St. Norbert has been a mark of our Order from the beginning.
72.
The mission of our Order is not only to announce Christ and the grace He has brought to men, but also to imbue the temporal order with the spirit of the Gospel and bring it to perfection, since the human community must also be built up in charity.
Since we are joined intimately with the entire human family and with its progress, we ought to work at full strength with others in the building of a more humanely organized world, thus observing the great command to extend ourselves toward to the service of our brothers.[3-32]
Our communities ought to be centers which promote a synthesis of faith and culture. Christ himself revealed to us that "the new commandment of love was the basic law of human perfection, and hence of the world's transformation."[3-33] For God intends "in Christ to appropriate the whole universe into a new creation, initially here on earth, fully on the last day."[3-34]
On the Participation of the Members in Fulfilling the Mission of the Community
73.
In our churches, where priests and lay brothers make up our religious family, there is surely oneness of mission, but yet diversity of ministry. In carrying out this mission, the priests and the laity, both religious and those living their lives in the world, complement each other. Thus, in the practice of the various forms of apostolates, there ought to be close cooperation between the priests and brothers of our churches and likewise with other priests and the laity.[3-35]
74.
We firmly believe that the enormous task whereby people involve themselves in ameliorating the material, social, and cultural conditions of their lives, considered in itself, is a response to God's call.[3-36] It is proper for the confreres to animate the laity so that they assume as their proper ministry the renewal of the social order, which enjoys its own autonomy, its own ends and particular laws.
Wherever we ourselves live, and according to our capabilities, we ought to promote the goods of life and family, social conditions, culture, the education of youth, economic affairs, liberty, justice and peace especially for those people who because of racial or social conditions are virtually ostracized.[3-37]
75.
The priests confreres, in their own right, share the pastoral ministry of the local bishop and in a special way are associated with his presbyterium. It is of the utmost importance that they integrate that participation and association into one living synthesis with the life of the community.
76.
Thus care should be taken through appropriate means that the bishops become familiar with the communities of our Order and with our mode of living and working, so that they may place firm confidence in us as persons stably incorporated into a specific church; so that they may recognize and carefully promote as an element of true importance for the diocesan church that common life which is fostered, strengthened and maintained by exemption.
77.
As the care of souls does indeed concern the mission of our Order, under the appropriate circumstances for a life of communio, let the bishop accept the confreres presented by the prelate, who is, as it were, the president of a presbyterial grouping, and who, working together with the bishop, is the inspirer and director of the pastoral activities of his community. Furthermore, both the bishop and the prelate ought to arrive carefully at a consensus regarding the obligations of our community toward the entire Church.[3-38]
78.
The confreres ought to coordinate their own activities according to the apostolic character of the diocese; they ought to abide by the decisions made by those who share the bishop's authority. Let them work together with the other members of the diocesan presbyterium and attend meetings and conferences. Let them maintain unity among the members of the presbyterium in other ways as well; let them be fraternally hospitable, attentive to the good example of others and solicitous for the material and spiritual needs of their colleagues. Let them also be aware of the consequences of actions undertaken by the community and by individuals.
79.
The life in common of those confreres dedicated to apostolic labors can take on various forms depending on whether those confreres reside in the abbey itself, in dependent houses, or in smaller groups. Those who currently live alone ought to try to form some sort of unit with other confreres. Also the superiors of the houses ought to promote good relations between the various confreres and communities.
80.
After consultation with the diocesan bishop there ought to be carefully sought out ways whereby those members of the secular clergy, who, finding themselves attracted to our way of life while still wishing to belong to their own diocese, may be able to establish some bond with a canonry of the Order and live in common.
Members of the secular clergy who seek full incorporation in a canonry of our Order are to be admitted by the prelate to the novitiate, which must be carried out observing the due prescriptions of law,[3-39] only after consulting their own ordinaries. By perpetual profession such clergy are incardinated in the canonry and excardinated from the diocese.[3-40]
If several members of the secular clergy of the same diocese desire full incorporation into a canonry of the Order, a prudent inquiry should be made to see whether, with the consent of the diocesan bishop at an appropriate time, a new foundation can be made in this diocese and also whether such a foundation is expedient.[3-41]
On the communion to be manifested by the praxis of common life
81.
The plan for communion outlined above has to be actualized in the complex reality of daily life. To this end we hold to those elements from the canonical tradition of our Order which most effectively promote communion or which serve to promote authentic Christian and religious values, as well as promoting the ecclesial mission of our churches. To that end and after careful and common deliberation these elements must be adapted to the contemporary conditions of the local community and the members by the prelate acting collegially with his council.
82.
The Asceticism of Common Life: The charity on which common life is grounded does not seek its own (cf. I Cor. 13) and according to the Rule it must be so understood as preferring the common good to the interests of the individual, not personal interests to the interests of the community. The daily practice of common life therefore demands that whatever we are and whatever we have be directed to the common good.
The fraternal life of the confreres untiringly finds a human expression in personal relationships of mutual esteem, service, trust, edification, pardon and encouragement. The spirit of mortification which, by its very nature, is inherent in our profession is manifested also in discernment and the acceptance of the diversity of others and in patiently bearing the usual sacrifices and inconveniences of community life and daily work in common.
In regard to fast and abstinence, the laws of the Church, the customs of the region and the customs of the house are to be taken into account.[3-42]
83.
Common Exercises: A common place of residence, common prayer, work, shared table and recreation together, the value of all of which has been proven by time, are designed to increase the integration of the confreres into the community and to foster the fraternal union among members of the same family.
84.
Silence and the cloister: certain parts of the house are reserved for the life of the community and of the individual confreres, in the form of the cloister. Moreover, let peace and quiet there promote intellectual endeavor, especially scripture reading and familiarity with God, and that quiet which is part of one's private life.
85.
Hospitality: St. Norbert especially commends hospitality and reception of the poor.[3-43] Therefore, we should open our hearts and our hands to the needs of people, especially the oppressed, those who suffer or are affected by discrimination in any way. Our houses should be opened to those who wish to be refreshed therein or those who seek ecumenical dialogue.
86.
Our Work: Through our apostolic endeavors, manual labor, technical and social work, we, liable as we are to the universal obligation to work, also provide for the sustenance of the community. "Let no one do any task for his own benefit only, but let all your works take place in common, with greater eagerness and more devoted alacrity than if you were working for your own benefit alone."[3-44]
87.
A Common Storehouse: The Rule says: "And you ought not call anything your own, but let all things be in common among you and let items be distributed according to need to each individual by your superior."[3-45] The common storehouse requires that everyone place money which they have received in a common fund. Let ordinary expenses, according to each one's needs, be provided to each individual in accordance with local customs.
88.
Courtesy: Let courtesy characterize our daily conduct according to the intent of St. Paul as he bids us to be "diligent in fraternal love toward one another, outdoing one another in showing respect" (Rom. 12: 10).[3-46]
89.
The Day Order: The order of the day should be drawn up such that it harmoniously orders the life and work of the community and the confreres and fosters fidelity in serving God and others.
90.
The Habit: Our customary white habit has a three fold significance: sanctity of life, the tradition of the Church, and the unity of the Order. Let it be used, according to local custom, especially in liturgical services. Where the confreres do not wear the regular Norbertine habit, let them regulate their garb according to locally accepted custom.
91.
Care of the Sick and Elderly and those of Advanced Age: Brothers who are subject to advancing age or ill health ought to be zealous in uniting themselves to Christ's suffering for the salvation of the world. While in their gradual configuration to Christ through such mortification they contribute to the building up of communion, they should be supported by the fraternal concern and care of their brothers.
Those brothers who on account of illness or old age find themselves in danger of death and have been strengthened by the Anointing of the Sick should prepare themselves so that with their passing they may enter fully into the paschal mystery in the kingdom of the Father.
The entire canonry should value the care of the sick and those of advance age. Superiors should solicitously see to it that confreres advanced in age or who are infirm are properly assisted and well cared for.
92.
Prayers and works on behalf of the deceased confreres: Our union with the confreres who sleep in the peace of Christ is by no means destroyed, but, on the contrary, should be strengthened by the communication of spiritual goods. Thus, we devoutly recall the memory of the deceased before the Lord's altar, and we pray on their behalf.[3-47]
Each year, on behalf of deceased brothers and sisters of a canonry, and of its friends and benefactors, let there be celebrated two general services: one after the feast of the Lord's
Presentation, and the other after the feast of the Most Holy Trinity. In the individual communities whatever services are to be held in particular cases are to be determined by the prelate acting collegially with his council.
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93.
The union of minds and hearts in one according to the "one mind and one heart in God" must be considered the ministry and duty of everyone who has sworn to follow Christ in the Order of Premontre and to live the canonical life in the building up of the Church of Christ. These norms or juridical principles are rooted in this common obligation, to which all members of our canonries are bound by the principle of collegiality. By these principles are established the responsibilities of each for the fostering and government of the life of the canonry. The chief organs in the individual canonries for the fostering and the government of our lives are:
The canonry chapter, which, as the corporate body with more of a juridical figure, in fraternal dialogue and by force of its administrative competence, treats of questions concerning the whole canonry, keeping in mind the norms which govern the form and scope of the activity of the chapter;
The house chapter, which is the organ by which the local community effects true communion among the members actually living there;
The prelate, who is a member and also the president of the canonry chapter and by his own authority, governs the canonry according to the norms that are detailed further on;
The prelate's council, constituted in part by members designated by the canonry chapter through election, has real responsibilities in the governance of the canonry to be carried out along with the prelate according to the norms established in law.
94.
The canonry chapter has precedence over the prelate and his council only when it treats of those matters which, according to the norms of these Constitutions, pertain explicitly to the canonry chapter acting collegially. In other matters the canonry chapter does not have precedence over the prelate and his council. Recourse in devolutivo to the abbot general is assured by number 304 of the Constitutions.
The Canonry Chapter
95.
A canonry chapter is the college of all members incorporated by perpetual vows into a particular canonry. It is also one of the organs by which the canonry governs itself as an autonomous moral person within the context of the Order. By its activity the canonry chapter implements that collegiality which is rooted in the mutual responsibility of all members of the canonry and which directs the particular mission of the community.
96.
The canonry chapter may participate in the government of the canonry in several ways.[4-1]
By a collegial act, by which all members
including the prelate, with equal right, decide issues by a majority vote;
By consent: as when the prelate needs the
consent of the majority of the canonry chapter in order to place a valid
act. In such cases, however, the canonry chapter cannot compel the prelate
to act.
As often as the prelate with his council wishes to, or must, hear the mind of the canonry.
97.
The participation of the canonry chapter in the government of the canonry is required as follows:
The canonry chapter must act collegially:
1. in all elections within its competence(nn. 111, 114, 126);
2. in determining the manner of procedure in the canonry chapter (n. 98);
3. in determining the duration of the office of the prelate to be elected
and in determining the age limit, which when completed, the prelate to be
elected must resign from office (nn. Ill, 112.2);
4. in determining the number of the members of the prelate's council, who
must be elected by the canonry chapter(n. 116);
5. in determining which superiors, as such, are to be chosen as members of
the council (n. 1 16);
6. in deciding which matters, other than those determined in law, may be
handed over to the prelate's council (n. 117);
7. in introducing the proper procedures affecting mandates and proxies
according to norm 267 (cf. n. 98);
8. in determining the degree of autonomy of a dependent house (n. 287.8);
9. in petitioning the elevation of a canonry to the dignity of abbey (n.
290);
10. in reviewing and abrogating its own decrees (n. 332; cf. n. 100);
The consent of the canonry chapter is
required
1. in order for an administrator, in a particular case, to dispose of
matters according to n. 245.
2. in order for a canonry, in the case of a transitus, to receive a member
from another canonry of our Order.
The canonry chapter must be heard:
1. before a new dependent house is established, and also before a dependent
house is constituted as a new canonry (n. 287.2.3);
2. in the case in which a canonry has been suppressed and the community is
to be united with another canonry. (n. 296). The prelate acting collegially
with his council may more precisely determine whether in a particular case
not foreseen by law the canonry chapter must give its consent or simply be
heard.
98.
It is the right of the canonry chapter to propose issues to be treated, and to review the execution of its decisions. Decisions as to procedures in the canonry chapter are to be determined by the canonry chapter itself.
99.
The canonry chapter shall be convened at least once a year. Moreover, the prelate is responsible for convoking the chapter as often as a quarter of the perpetually professed religious ask it.
100.
Decisions of the canonry chapter oblige all those for whom they are made.
The House or Community Chapter
101.
Besides the canonry chapter, embracing all those perpetually professed members of the canonry, there is to be a house or community chapter, which is constituted of all members who will point of fact live in a certain community (monastery, dependent house, mission) or in some other group of confreres.
102.
Since the house or community chapter is an organ by which the local community or group of confreres pursues true communion among all its members, it will ordinarily conduct its affairs in a fraternal manner, bringing to realization a care and concern for each and every member. When there is need to place a juridical act, the chapter should proceed according to norms established by the canonry chapter.
103.
The house or community chapter, all factors being weighed, has the same rights as the canonry chapter to determine its own mode of procedure, keeping intact the rights of the canonry chapter.
104.
The prelate presides in the house chapter of the monastery. In other communities the superior presides.
105.
Before all else the house or community chapter is responsible:
to promote genuine communion by exchanging information, by fostering the common good, by increasing a communitarian sense of responsibility and by demonstrating a sincere concern for actualizing common life;
to examine the ways in which the life of prayer and the work of the apostolate are to be ordered;
to search out means by which, in accordance with the lessons of experience, the Constitutions are to be realized in daily life;
to examine criteria and means for the admission and formation of candidates;
to take care of the spiritual and material health of all members, taking into consideration the peculiar needs of each member;
to prepare matters to be treated in the canonry chapter;
as the brothers become accustomed little by little to this mode of fraternal colloquium, to institute a common review of the mind and activity of both the community and the individuals and gradually to introduce the practice of fraternal correction;
to establish local customs.
106.
Community meetings, which should be announced to the confreres in timely fashion, should be frequently convened in the houses and communities. Lest spontaneity be stifled, too rigid a determination concerning the frequency of community meetings should be avoided. Thus the confreres should be called to these meetings as often as the superiors judge necessary or whenever some confreres (the exact number can be decided by the chapter) ask for it. However, a house chapter, at which the confreres ought to participate as fully as possible, should be convened at least four times a year.
The Office of Prelate
107.
The prelate, member of the canonry chapter and its head, should preside over and animate the canonry he governs. While on a human level equal to his brethren he is distinguished by the service of his leadership; he should "deem himself happy to serve them in loving care"[4-2]
Placed over a community in the ministry of leadership and exercising his office with pastoral care in word and example, he above all should maintain a careful balance between the members as individuals and the community as a whole, always carefully seeking the spiritual and material advancement of both. For that reason and with the active cooperation of each and every confrere, the prelate should promote the "communion", which all have freely vowed, by his government, by exhortations, and when necessary, by precept.
108.
Besides being a major superior, the prelate as the Ordinary of all the religious of his canonry is endowed with the power of jurisdiction in both the internal and external forum. Acting according to the norms concerning governance of the canonry, he executes whatever he can decide by his own authority, or whatever must be treated and decided with the canonry or house chapter or with his council.
109.
As the president of the priestly community, the prelate should be the inspiration and the coordinator of the pastoral activity of his community within the limits of the program of the diocesan apostolate.
110.
To be eligible for election as prelate, a priest must be thirty years old and perpetually professed as a member of the Order for at least five years. He should be endowed with those qualities which would make him suitable to govern the canonry for which he is elected.
111.
The prelate is elected by the canonry chapter. It is the right of that same canonry chapter to determine by collegial act not only whether the prelate shall be elected for life or for a term of office but also in either case at which age he must offer his resignation. If the term of office is preferred, the chapter itself shall decide the number of years which ordinarily will not be more than twelve years nor less than six years. When the predetermined term of office has been reached, he may be immediately re-elected.
112.
Each canonry shall determine at what time antecedent to the election, the canonry chapter shall decide on the length of term of office and the age limit at which retirement shall be mandatory. A prelate who intends to resign his office, whether by reason of having attained the age limit, or for other reasons, is to offer his resignation to the abbot general, who having considered the matter seriously and, in so far as possible, having heard the mind of the definitors of the Order, shall then decide what is to be done.
113.
Whether the prelate is elected for life or for a term determined by the canonry chapter, the General Chapter or, outside the time of a General Chapter, the abbot general with the consent of the definitors of the Order, may terminate the prelate's responsibility, provided that there has been a canonical visitation and it has been duly determined that the prelate is incapable of governing the canonry.
114.
If the prelate of any canonry, elected for life, becomes unequal to the responsibility of continuing the full government of his canonry, yet for some other valid reason it does not seem advisable that he resign, he may be granted a coadjutor with the right of succession. In these cases the reason must be adequately demonstrated and approved by the abbot general with the consent of the definitors of the Order. Even when an abbot is unwilling, the abbot general, with the consent of the definitors of the Order, may impose a coadjutor. The election of a coadjutor is to be carried out according to the norms found in the Order of Election of a Prelate of the Order of Premontre.
THE COUNCIL
115.
The prelate's council is one of the organs by which the canonry within the context of the Order governs itself. The council, acting with the prelate, shall care for the good of the canonry, when this is not left to the canonry chapter. Therefore, the prelate and the council must present an accounting of the administration to the canonry chapter.
116.
Parity is to be maintained in the constitution of the council between those members elected by the canonry chapter and those appointed by the prelate. The number of councilors to be taken from among the perpetually professed and superiors is to be determined collegially by the canonry chapter.
117.
Likewise, the canonry chapter is to determine what else, besides those responsibilities fixed in law, may be assigned to the council.
118.
The prelate must act collegially with the council in the following cases:
in the erection (n. 287.2) and suppression of a dependent house;
in the raising of a dependent house to a canonry (n. 287.3);
in seeking the consent of the abbot general for the suppression of a dependent house (n. 287.3);
in introducing customs affecting the whole canonry;
in introducing changes in prayer and apostolate which are a major concern to the community;
in introducing changes in the form of common life;
in changing the competence of the canonry chapter in accord with norm of number 96;
in setting the agenda for the canonry chapter;
in defining the procedures of the council itself (n. 122);
in determining whether and when a confrere sent for the sake of assisting the canonry may participate in capitular activities (n. 243.1);
in anticipating or delaying the election of the prelate according to number 265.
119.
The prelate needs the consent of the council:[4-3]
in determining the number of superiors and officials (n. 125);
in defining the nature and the limits of the power of a dependent house (n. 131);
in the admission of candidates to the novitiate (n. 149);
in admitting confreres to first profession or renewal of vows;
in re-admitting a confrere, who legitimately left at the profession. (n. 165);
in admitting confreres to final vows (n. 166. i);
in determining the course of studies for the confreres;
in organizing various affairs of an administrator, when the need arises (n. 245);
in anticipating or delaying elections according to norm 266.1;
in determining a sum of money, which the prelate may not exceed, for extraordinary expenses (n. 273);