Manual of The Third Order
of St. Norbert
 
Compiled by Rev. Martin Geudens, O. Praem.  
 
Part II:  Constitution of the Third Order
Chapter 2:  Constitution of the Holy Third Order
of Prémontré
 

Synopsis:  The principal end of this Sacred Third Order is that the Brothers and Sisters imitate the virtues of our holy Father Norbert.   

Rule 1:  Of the Blessed Sacrament and the Blessed Virgin Mary

They must heartily cherish and zealously promote the devotion to the Blessed Sacrament of the Altar and the Blessed and Immaculate Virgin Mary, from whom St. Norbert was deemed worthy to receive the white habit of the Order.

Explanation:

The Apostolic Constitution goes straight to the point.  It shows the candidates for admission into the Third Order what is the end to which they are to direct all their efforts.  They are to sanctify themselves daily.  How?  By reproducing in themselves the virtues of the holy Patriarch of Prémontré.  Members of a family are easily known by the similarity of their features.  If it is the happiness of a father to see himself again in the countenance, bearing, and inner character of his children, it is also the glory of children to reproduce the characteristic features of the authors of their being.  What is true in the purely human order assumes a much more attractive reality in the supernatural and religious order.  Every Christian should reproduce in himself, at least in some degree, the divine features of Jesus Christ.  But the perfections of the Saviour of men are so admirable and so far beyond our weakness that they require to be decomposed, light light through a prism, before they can be brought within our reach.  The Saints are this prism, which distributes to us, according to our small capacity, the infinite rays of the Sun of Justice.  Hence in the Catholic Church that great diversity of graces, gifts, vocations, missions, states, ministries of which St. Paul speaks in his Epistles.  

Now each Saint has his special physiognomy and his particular aspect.  At bottom it is, indeed, always the same sanctity which radiates and spreads itself over the world, but the rays vary in shade according to the particular attraction of each, or rather according to the eternal decree of Divine predestination.  In every case, it is true to say that all the Saints resemble each other by the burning charity which inflames them, and that the same time all have their particular attractions by reason of the special vocation which they receive from Providence. 

If you go through the history of St. Norbert, you will soon recognise in it two main ideas which make up his whole life.  He was filled with a God-given passion for the honour of Jesus Christ, ever present and living in the Most Holy Sacrament of the Altar, and a boundless zeal for devotion to the Immaculate Virgin Mary.  The first discourse of St. Norbert was delivered at the very altar on the day of his first Mass.  His first miracle takes place at the altar.  A heresiarch of Brabant dares to deny the real presence.  Norbert is chosen by Our Lord to confound Tanchelin, and to re-establish at Antwerp the devotion to the Most Holy Sacrament of the Altar.  His first counsel to his disciples was that they should show their faith in reverence for the Adorable Sacrament by a constant, watchful attention to the neatness and splendour of the holy altars.  This was the characteristic feature in the moral physiognomy of the holy Founder, and this, in our opinion, was to be the peculiar spirit of his children.

The Tertiaries ought, therefore, in every way to display a lively faith in the Real Presence of the God of love in our Catholic churches.  Their regular attendance at the religious services of their parish, their respectful bearing, their fresh and manly piety, free alike from human respect and from ostentation, their more frequent visits to the Blessed Sacrament, their more frequent communions, their love for liturgical ceremonies, ought to show to all that they have a truly living faith in the great mystery of the Holy Eucharist.

Nor is this all.  To correspond to their special vocation as Tertiaries, they will set themselves to spread round about them, both by word and example, devotion to that God Whose delight it is to be with the children of men.  They will love to make themselves missionaries of the Most Holy Sacrament.  Thus, for example, they will make it a duty to carry out in a solemn manner the Perpetual Adoration and the "Quarant Ore," or Forty Hours' Prayer.  According to their position in life, they will attend to the ornamentation of the churches, the decency and good taste of everything connected with Divine worship. 

It is plain, then, that interior and exterior devotion to the Blessed Sacrament is the first obligation of a Norbertine Tertiary; or rather it is less a special obligation than a feeling or disposition which should permeate and possess the entire life of the Brothers and Sisters of the Third Order.  Every grace comes to us from the Blessed Sacrament.  Every action, every word falling from our lips, every beat of our hearts ought to be directed to the Tabernacle where Our Lord Jesus Christ is ever living for our sake.  

We have already named the second devotion of the Third Order: tender piety towards the Blessed Virgin Mary, Mother of God and Mother of all men.  A special tie unites the Order of Prémontré to the Queen of Heaven.  It was the most Holy Virgin Mary herself who deigned, in a special vision, to show to our holy founder the colour and form of the dress or or habit which his disciples were to assume.  It is true that this tradition, which is common to the entire Order, met with illustrious opponents in the eighteenth century.  The Bollandists, and Hugo in La Vie de St. Norbert, did not dare to treat it as a certainty, but other historians not less worthy of credit have asserted and proved a fact so honourable to St. Norbert and his children.  Moreover, the new Bollandists, resting their case on an undisputed passage in the Life of Blessed Louis of Arnstein, written in 1198, declare that the white habit was certainly indicated by a Divine revelation to St. Norbert.  Even Hugo was obliged to return to the common belief, and to say, together with all his Brothers in religion: "Resting on a constant tradition, we believe that St. Norbert took the white habit by order of the Holy Virgin in person." [Cons.-001]

Benedict XIV, did not hesitate to consecrate this belief by officially recording it in the Martyrology of the Canons Regular for the 5th of August: "On the same day the apparition of the most Blessed Virgin, who in the Chapel of St. John the Baptist at Prémontré showed St. Norbert the white habit of the Institute".  [Cons.-002]  No family is without traditions and domestic reminiscences which are protected by reverence from any essential alteration, and assuredly the apparition of the Blessed Virgin to St. Norbert is the most precious treasure of the Norbertine family.  Thanks to this glorious belief, each new candidate for the Order can, on the day of his clothing, hear the Queen of Heaven repeating to him the traditional saying: "Fili, Norberte, accipe candidam vestem." - "My son Norbert, receive the white habit from my hands!"

The Brothers and sisters of the Third Order will therefore consider themselves as children of Mary.  They will love to pronounce her name, to celebrate her Feasts with devotion, to recite the Rosary.  They will be proud and happy to wear her white livery, and to belong to an Order which can, with good reason, claim to be called the Order of the Blessed Virgin Mary.  If their occupations leave them sufficient leisure, they will recite her Little Office at least once a week, on Saturday or on Sunday.  All practices of devotion to the Blessed Virgin Mary which have been approved by the Church will be dear to them.  This filial piety will be to the Tertiaries a foundation for Christian virtue, a guarantee of perseverance, and a precious pledge of eternal salvation.

Rule 2:  Of Conversation

They will endeavour to banish from all conversation in which they may take part, all detraction, immodest language, and blasphemy.  

Explanation:

The Rule placed near the beginning of the Constitutions of the Third Order is of a very practical character.  To introduce the Christian spirit into the conversation and ordinary talk of daily life is really to cut at the root of the evil.  Man is that which he shows himself to be in his speech, and perfection in this regard is a very uncommon virtue.  The Apostle St. James goes so far as to say: "If any man offend not in word, the same is a perfect man." (Epist. iii. 2)

In an Arab proverb speech is described as of silver, silence as golden; but since it is necessary to speak, Tertiaries will consider it a special duty entailed by their vocation to keep a watchful guard over their ordinary conversation, and to maintain it as a befitting level.  The spirit of the Gospel on this point many be expressed in a single word: respect.  To have in our conversation respect for God, for our neighbour, and for ourselves - such is the teaching of the Gospel.  Respect for God will surely preserve us from every word savouring blasphemy.  Now, it is well to bear in mind that there is the formal blasphemy which declares itself without blushing, and the implicit blasphemy concealed beneath affirmations and negations which attack the Majesty of god.  Thus it is that every unbecoming jest at religion is practically a blasphemy - that is to say, words insulting to God.

Next to the respect due to God, there is the respect due to our fellow-creatures, or, ot use a more Christian word, to our brethren.  Human malice is so great that very few conversations take place in which the credit of our neighbour is not injured or his reputation stained.  A word passes quickly from between our lips, but is not a word of slander an arrow which wings its flight to strike in cowardly manner one that is absent?  Hearts that are really Christian have ever had a horror of slander and detraction.  St. Augustine painted on the walls of the dining-room in which, with his disciples and friends, he was wont to take his meals, the following distich:

"Quisquis amat dictis absentem rodere vitam
Hanc mensam vetitam noverit esse sibi."
 
"If anyone likes to carp at the conduct of absent persons,
let him know that this table is forbidden to him."

All Norbertine Tertiaries will keep before their minds this memorable example, and strive to imitate it.

Self-respect in conversation calls for the practice of Christian modesty.  Every misplaced word, every licentious suggestion, every song that is disgraceful, or even merely of a light an ddoubtful character, is an insult to one's own dignity.  for this reason the Tertiaries should frequently reflect on the great counsel of the Apostle St. Paul: "But fornication and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints; or obscenity, or foolish talking, or scurrility, which is to no purpose, but rather giving of thanks." [Cons.-003]

It must, moreover, be remarked that the obligation of our Tertiaries in this regard does not stop here with themselves.  The Apostolic Constitution says expressly that in speaking and in all conversation in which they may take part they should endeavour to act the part of apostles of religion, of charity, and of good morals.  God alone knows how many pious artifices may be employed to ensure success in this noble undertaking.  Some pleasantry in good taste, a witty saying, a word which adroitly turns into another channel a conversation touching on dangerous ground - all these reasources are within the reach of the Brothers and Sisters.  They are practices devoid of difficulty, and seldom fail to produce a good effect.  Thus, after the example of St. Norbert, who was called by his contemporaries "Presco Dei" - The Herald of God, the Tertiaries of Prémontré will exercise in all their conversations true apostleship.

Rule 3:  Of Pardon Of Injuries:

They must try to restore peace between enemies, and always show themselves ready to forgive an injury.  

Explanation:

Two things are here recommended to the Tertiaries of Prémontré: to endeavour to reconcile enemies and themselves to be personally prompt and generous in forgiving injuries.  Nothing is so beautiful as the zeal and prudence which St. Norbert exhibited in this difficult work of reconciling enemies.  It was, so to speak, a special grace conferred on him by the Divine Goodness.  Wherever he went he became the messenger of charity, the "angel of peace".  The latter title has, indeed, been given him.  One day, in the year 1119, he was passing through the little town of Fosses, in the then diocese of Ličge.  He met a young man whose brother had been slain the previous week, going to seek revenge.  The man of God stopped him, threw his arms round his neck, and embracing him tenderly, said: "My dear friend, I am a stranger, and am oly passing through this country.  Since my arrival here I have not yet asked any favour from any person, nor have I received anything.  I behold you - young, bright, and of amiable appearance.  It would give me pleasure to receive at your hands to receive the first favour I have asked in this country."  At these words, the heart of the young man was moved, and with tears in his eyes he said: "Speak, my father; what could I refuse you?"  "Well," replied St. Norbert, "I ask of you the pardon of your brother's murderer."  Immediately the young knight broke his sword in two, and relinquished his project of vengeance at the word of Norbert.  

The life of the Saint is full of similar instances.  Following his example, the disciples of the great Founder should ever regard themselves as messengers of peace and concord in that little corner of the world in which the Providence of God has placed them.  What a noble mission is thus confided to them!  It will be a duty to them to try and restore the magnificent spectacle which the primitive Church presented when all the faithful were of one heart and one soul:  "Cor unum et anima una".

But in order to attain to this ideal state, they must understand that they should be the first to set the example of generosity and promptness in forgiving injuries.  Of what use with their counsels be, or their entreaties in behalf of peace, if they are not in their own affairs of a peaceable, mild, and merciful disposition.  It is, however, a work requiring constant watchfulness.  The forgiveness of injuries or insults call for a serious and continuous struggle against our nature.  It is absolutely necessary to conquer self and to frequently renew our resolution of pardoning every injury done to us, of bearing patiently every vexation, great and small.  The virtue of patient endurance is a series of precautions against the self. 

Rule 4:  Of Profane Assemblies

Profligate parties, obscene plays, and scandalous dances are strictly forbidden.

Explanation:

In entering their names in the Register of the Norbertine Brotherhood, the Tertiaries renewed the solemn promise, already made at the baptismal font, of renouncing the works and pomps of Satan, who is the sworn enemy of our eternal salavation.  The Constitution of Benedict XIV reminds us of this obligation.  In the words of the Apostle St. John, "The whole world is seated in wickedness". [Cons.-006]  Now this world is not a mere creation of the imagination; it is the very medium in which we live; it is the air we breathe unconsciously.  Vice and error form a current difficult to resist.  Therefore, abiding faithful to God, let the Tertiaries, who make a public profession of a close imitation of Our Divine Lord, forbid themselves, once for all, the reading of those novels or romances in which the mind finds nothing solid, and the heart is threatened with corruption.  Let them know only by name of profligate festivities, indecent balls, or shameful dances.  Their presence at these worldly gatherings would of itself be a serious scandal.

There is a great discretion shown in this fourth Rule.  Only those pleasures and amusements which are scandalous or dangerous are forbidden.  There is pure and lawful recreation to be found.  These honorourable joys which preserve the family life are far from being evil.  In them the body recovers from its fatigue, the mind is relaxed, the heart finds repose, and the bonds of affection are tightened.  Animated by this spirit of St. Norbert, the Tertiaries will observe a wise middle course between dissipating amusements and a certain savage melancholy which true piety never inspires.

Rule 5:  Of Confession and Communion

They are bound to go to Confession and to receive Holy Communion at least seven times in the year, viz., on Christmas Day, on Easter Sunday, on Whitsunday, on All Saints' Day, on the Feasts of Our Lady's Assumption and Nativity, and on the Feast of St. John the Baptist; but the Holy Order ardently desires and earnestly exhorts them to approach more frequently these abundant sources of grace.

Explanation:

The Constitution contains the reason for the existence of this Rule.  Penance and the Holy Eucharist are the two fountains from which every Christian can and must draw the living water, which is the supernatural life of the soul.  The life of the body is not sustained without daily food.  In like manner the life of the soul has need of renewal.  It has need of Confession and Holy Communion, and it has need of them as frequently as possible.  The Seven Confessions and Communions enjoined in this Rule are an absolute minimum.  Moreover, the wish and counsel of the Constitution is plainly for a more regular frequentation.  They place only one condition in order to prevent the spirit of routine; that is, the spirit of devotion and fervor.  On this point as in all others, obedience is the great rule.  This it is which rebukes the negligence of slothful and cowardly souls.  This it is also which checks, if necessary, the excessive ardour of presumptuous souls.

Rule 6:  Of Meditation and Spiritual Reading

They must on all Sundays and Holy Days make a quarter of an hour's meditation, or read a spiritual book during the same length of time

Explanation:

This is "God's quarter of an hour".  Reflection is an indispensable element in every serious life.  It is not, then, asking too much from souls of good will to impose on them a quarter of an hour's meditation in the week.  If, however, any are frightened at this practice, they could substitute for it, for the same period of time, the reading of a pious book.  During many long years St. Teresa knew no other method of praying.  She used to take some book on spiritual matters, read a few words of it, and then pause until she had gathered all the fruit they contained.  This thoughtful reading feeds the intelligence, inflames the heart, and leads to virtue.  It is not out of place to remember that St. Augustine owed his conversion to such spiritual reading.  Doubtless, it was the grace of God which did all, veiled beneath the words of St. Paul's Epistle to the Romans.

Rule 7:  Of the Recitation Of The Office:

They must say:

But if the Brothers and Sisters are already so much occupied by their usual prayers, or hindered by their daily occupations, that they cannot easily say the above-named prayers, in that case the Abbots will have the power to dispense with such, and allow them to make, in the place of the prescribed prayers, the following acts of virtue, viz.:

Explanation:

By the prayers enjoined in this Rule, the Tertiaries are united to the Religious and Priests of the entire Church.  They have the precious advantage of mingling their feeble voices with the great voice of the Catholic liturgy, which rises continually from earth to Heaven.  Their prayer becomes stronger and more powerful when supported by that which is the universal, official, and public prayer of religion.  The office of the Tertiaries is simple; it is composed of the "Our Father" and the "Hail Mary" - that is to say, of th two prayers most authorised by the Christian religion.  To each "Our Father" and "Hail Mary" which they may recite in either Latin or English, the Brothers and Sisters add a Ejaculatory Prayer in honour of the Blessed Sacrament and the Immaculate Conception.  Herein is easily recognisable the peculiar spirit of the Third Order of Prémontré.  

Those who are prevented by their occupations from reciting the "Paters" and "Aves" appointed for each Hour of the Office can be dispensed from so doing by the Abbots or Superiors of the Monastery to which they are affiliated.  But they must, by way of compensation, make at least an act of Christian virtue corresponding to each part of the Divine Office.  It is impossible to exaggerate the importance of this practice.  it enlightens the soul regarding its duties, keeps it in full vigour, and strengthens it in the discharge of all its obligations.  In the Third Part of the Manual will be found a special formula for each of these Acts.  There is no mention in the Apostolic Constitution of the Little Office of the Blessed Virgin, but if the Tertiaries have sufficient devotion and leisure to recite it, they would only be acting in conformity with the spirit of their Order, which is bound, on almost every day of the year, to this act of filial piety towards the Blessed Virgin Mary.

His Holiness, Leo XIII, has graciously granted (May, 1884) an Indulgence of 300 days, once a day, to all the members of the Order of St. Norbert who shall recite with devotion the Ejaculatory Prayer: "Praised be the Blessed Sacrament of the Altar and the Immaculate Conception of Mary".   

Rule IX:  Of The Clothing Of Tertiaries

They must wear under this dress the white scapular of the Order, blessed by the Abbot or his deputy.  They must also dress with such modesty and propriety, that they cause no scandal and give no occasion of sin.

Explanation:

The special habit of the members of the Third Order is the little scapular of white wool, blessed by the Abbot or a priest appointed by him for that purpose.  They should wear it constantly.  This strip of woollen material is the authentic symbol of their aggregation to the Order.

To complete the dress of the Norbertine family our Tertiaries usually receive on the day of their taking the habit a medal specially called the Medal of the Third Order.  This medal, which is blessed and indulgenced, has for its object to remind them of the two great devotions of their Institute:  the Blessed Sacrament and the Immaculate Virgin Mary.  

On one face of the medal is a Monastrance with two angels adoring, and the motto: "Ecce Panis Angelorum".  On the other is the image of the Immaculate Virgin Mary, as she is represented in the Miraculous Medal, with the prayer: "O Mary, conceived without sin, pray for us who have recourse to Thee."

There is no special requirement as to the form or colour of the other garments of the Tertiaries.  They should merely be marked by a modest simplicity, equally opposed to luxury and to unbecoming carelessness.  

Rule 10:  Of The Care Of The Sick and The Dead

They must kindly and mercifully come to the assistance of all Brothers and Sisters that are ill, and, if possible, be present at their funeral, and after their death say thirty-three "Our Fathers" and "Hail Marys" with the same number of the ejaculatory prayer: "Eternal rest grant unto them, O Lord, and may perpetual light shine upon them."

Explanation:

One of the most precious advantages of religious associations is manifestly the powers which members possess of lavishing on one another both bodily care and spiritual help.  In addition to the great Brotherhood of the Christian religion in which they are united, the members of the Third Order rejoice in a brotherhood of a rule of life, of prayers, and of hope.  This is their special privilege.  By the mere fact of their admission into the Third Order, they participate, as stated in the Apostolic Brief, in the "Indulgences, masses, prayers, and other good works of the Order of Prémontré, and this in life and death".  If the words of Ecclesiastes (iv 9-12) are true of natural society, they are true, in a still greater degree, of union in the supernatural Order:  "It is better, therefore, that two should be together than one, for they have the advantage of their society.  If one fall, he shall be supported by the other.  Woe to him that is alone, for when he falleth he hath none to lift him up.  And if two lie together, they shall warm one another.  How shall one alone be warmed?  And if a man prevail against one, two shall withstand him.  A threefold cord is not easily broken."

Now it is especially at the time of serious illness that the charity of the Tertiaries should be shown and the benefits of union should appear.  Prudent Almsgiving the visiting of the sick Brothers and Sisters, a salutary warning, where possible, are duties of each and all.

When death calls away a Tertiary, a new duty imposes itself on the living, namely, that of recommending to the Divine Mercy the soul which has just entered into eternity.

The Rule lays down the prayers to be said immediately after such decease.  It will be proper to make at least one communion for the deceased.  A notice reminding the members of the Brotherhood to pray for the departed soul should be sent to each of the Tertiaries by the Director.

On three days of the year the Order of Prémontré solemnly commemorates its deceased members: on the Feast of St. Gregory, on that of the Most Holy Trinity, and on All Soul's Day.  On these days, the Tertiaries will pray in a special manner for the departed Brethren, and, if they can, they will communicate for the benefit of their souls. 

Rule 11:  Of The Director Of The Tertiaries:

The Abbot alone, or the priest delegated by him in a special case, or he who after the Abbot's death, or in Priories or even in Monasteries, held "in commendam" represents him or holds his place, can admit Brothers and Sisters to the Third Order.#

Explanation:

The Abbot has ordinary jurisdiction over the Third Order as over his Monastery.  By reason of his office, he admits new members, gives them the religious habit, and receives their profession.  He is the father of the family; he has a father's rights, and also a father's duties.  

With a view of favouring the spread of the Third Order of St. Norbert, the Sovereign Pontiff, Leo XIII has, at the request of the General of the Order, granted to Abbots the power of appointing all their religious who are priests in a general manner, and not only for special cases, to receive Brothers and Sisters into the Norbertine Family [Cons-099]  In special cases he can appoint secular priests to bless and give the white habit.  But if an Abbey is without an Abbot, the Prior, or whoever holds the place of Titular Superior, can exercise the powers.  He can consequently admit new Tertiaries, give them the scapular, and grant similar authority to the other religious under his jurisdiction.

It belongs to the Abbot to appoint a Director-General of the Third Order, who will take care of everything relating to the good government of the associates, and will grant dispensations.  He will also discharge in favor of the Tertiaries the duties of correction and instruction specified in Rules XIV and XVI.  

Rule XII:  Of Those Who May Be Received:

No notorious sinner or infamous person may be admitted, nor anyone under eighteen years of age, unless, according to the judgment of the Father Abbot, he be well known for piety, prudence, maturity and good morals.

Explanation:

Every person cannot be admitted indiscriminately.  Too many admissions made without discernment can only end in compromising religion and the honor of the Order.  No candidate should be received without  serious and indeed, rigorous examination.  In order that such examination may be made with prudence, it will not be well to trust too much to outward devotion and fervour of those who, like climbing plants, seek to prop themselves up and feed empty vanity by the support of a well known religious Order.

All Catholics of either sex, not less than eighteen years of age, who are leading good and Christian lives, may be admitted to the honour of membership in the Third Order of St. Norbert.  No other conditions are required, but these are indispensable, excepting the requirement as to age, from which the Father Abbot may dispense, should he deem it desirable in the interest either of the candidate or of the Association.  

Rule XIII.  Of Priests and Religious Of Other Orders:

Professed members of another Order may be admitted in so far as the Rules of this Third Order do not interfere with their own Constitutions.  Such members are held to satisfy the obligations of the prayers etc., before-mentioned, by the fact of their saying their own Divine Office provided they add the commemoration of St. Norbert, or say one "Our Father" and "Hail Mary" in his honour.

Explanation:

It is not merely laymen who are invited to become members of the Third Order.  Even priests will find it in precious spiritual advantages.  The Brotherhood will be for them a true centre and source of fervent piety and burning zeal in the works of their sublime ministry.

Moreover, Benedict XIV authorises its enrolment of professed members of other religious Orders in the Third Order of Prémontré.  In such cases the religious who is a candidate for admission should, as a necessary preliminary, obtain the consent of his regular Superior.  

Neither secular nor regular priests are bound to the recital of the "Paters" and "Aves" specified in Rule VII.  The recitation of their office will be a sufficient substitute.  Both should, however, when the Rubrics prescribe the usual suffrages at "Lauds" and "Vespers," join thereto the commemoration of St. Norbert, given in this Manual.

XIV:  Of the Correction of Brothers and Sisters:

To preserve the good name and honour of this sacred Order, and to provide the better for the spiritual welfare of the members, the good morals and manner of life of the Brothers and Sisters must be carefully guarded, and their faults manifested in a spirit of charity to the Father Abbot or his deputy, so that spiritual advice may be given, and a suitable penance imposed.  Should a member, after having been admonished three times, not amend his life, his name must be removed from the list of members of the Third Order.

Explanation:

It is the duty of every association to guard its own honour.  It is, moreover, for the advantage of erring members that their faults should be made known and checked.  These are the two reasons for he watchfulness enjoined in this Rule.  The power is exercised by the Father Abbot himself, or by the Director specially charged with the government of the Third Order.  This Director should be, where possible, a Religious of the Order.  He warns, corrects, and imposes salutary penances.  If three successive warnings pass unheeded by any member, the name of such person is once for all erased by the Director from the Register of the Tertiaries.

Rule XV:  Of the binding Force of these Rules:

Except penances imposed on account of sin, which penances a member is in conscience bound to fulfil, none of the preceding Rules oblige under pain of sin.

Explanation:

The Constitutions of Religious Orders, speaking generally, do not oblige under pain of sin.  They are, except where there is a special declaration to the contrary, simply counsels of perfection to be lovingly followed, their neglect not, of itself, entailing mortal or venial sin.

The words of itself are used, because, as a matter of fact, a person may sin in breaking a monastic rule, on account of the violation of rule, as, for example, by sloth or sensuality.  There would be great sin in transgressing the Rule through contempt.  As regards the penances enjoined by the Abbot or the Director, the Tertiaries are obliged to submit to them, and would sin by refusing to do so, because they would thus take away from the law its only sanction, willfully incur exclusion from the Third Order, which constitutes the formal contempt of a benefit bestowed by Divine Providence.

Rule XVI:  Of the Meetings of the Tertiaries:

The Father Abbot may, where members have proven numerous, call them together occasionally, in order, either himself or by mouth of another, to encourage them in the path of perfection, and to guide them in the practice of virtue, and in the observance of God's commandments, so that they may persevere in good resolutions and attain the end of their vocation.

Explanation:

Far from doing injury to the parochial spirit, or to the subordination necessarily due to ecclesiastical Superiors, these meetings ought to bring about the increase of these dispositions in the hearts of the Norbertine Tertiaries.  However, all that concerns the meetings is left to the discretion of the Abbot, or of the Director appointed by him.  He can convene a meeting when the number of Tertiaries in his district is sufficiently large.  He presides over the assembly in person, and in the absence of the Father Abbot, the Director discharges his duty.  These gatherings have for their object the preservation of a spirit of brotherhood and unity of spirit among the Tertiaries.  By seeing one another they are edified and mutually encouraged to the practice of the duties of religion, and of the special obligations of their Rule.  They go forth from these meetings as from the Upper room in the Gospel, imbued more deeply with the spirit of faith, more generous and resolute to serve God and to save their own souls, while leading others to the practice of virtue.

At these meetings, the various officers are appointed by the Father Director; with his consent they may also be elected by the Associates.  The various Officers are:  

In small congregations two or more offices may be held by the same Brother or Sister.  The meetings open with the "Veni Creator Spirit / Come Holy Spirit" or some other prayer to the Holy Spirit.  The Office of Our Lady, or the Little Office of St. Norbert, or the Litany of St. Norbert, may then be said; also prayers for the living and the dead.  The Father Director gives an instruction; in his absence the Prefect, or one of the Associates, reads a chapter of this Manual, or of some other Spiritual work (Rule of St. Augustine, Sermon, Sayings, or Spiritual Counsels of St. Norbert, etc.).  The clothing and profession usually take place at these meetings, and the business of the Brotherhood may be transacted.  

From these meetings of Tertiaries to the establishment of a regular Third Order, there is but a single step, one easy  of ascent.  The regular Third Order, if it pleases God to awaken the thought of it in chosen souls, will be only the development of this Rule by a permanent body in which those who are called by God will strive to mount to the summit of evangelical perfection, and to attain with more fullness and security the end of their vocation.  

(N.B.:  Here follows in the Apostolic Brief the Ceremonial used at the clothing and profession of Tertiaries.  It is given and explained in another chapter) .  

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