Secret Constitution of Legion of Christ
In spite of teaching almost perfect Catholic Doctrine, the testimony of many ex-Legionaries and my own investigation has determined them to be a very destructive cult and not much different than Moonies or those who went to their death in Jonestown. What makes a cult is total control over its subjects: control over every action, all knowledge, all movements and in short, over the very free will of the victim. I have documented the abuse in: Cult - http://www.unitypublishing.com/NewReligiousMovements/Leagonaires2.html The daily reading of its founders letters by all members is also documented, but one thing I never could get my hands on was the secret Constitution or what most orders call The Rules of the Order. The Rules of most orders are simple 5 to 10 page documents explaining the specifics of the apostolate and published for all to see. From these rules I can learn a great deal about an order. Because of these rules I will soon be promoting what I consider the best new religious order of my lifetime. For five years I have tried to get a copy of the Constitution but never did even from ex-members and now that I read section 417-1,2 of this document I understand why.
This is a very long document and if you take the time to read the entire thing but do not have experience in cults, you might conclude that they promote and teach nothing but good sound doctrine and a strong prayer life. But if that were true then why was the founder (and many of its superiors) convicted of homosexual and pedophile acts strongly violating all religious vows and Catholic Doctrine? The answer is that LC uses the outward signs of good (sound doctrine, holy Liturgies, properly dressed priests, holy words, massive prayers) to draw people in and then to totally control their free will. Once the will is controlled they can do whatsoever they want with their followers just as the slave owners did before the Civil War.
If you read the entire constitution you will see that every minute of every day of every year is controlled so that there is no free time, no privacy, no independent reading and spies everywhere.
Consider this: Section 411 commands that members must keep their rooms open at all times. Sections 388 to 390 commands that the members separate from families and can only visit them with other members and sometimes only every seven years. Section 50 does not allow a member to go anywhere alone and denounce his free will. Sections 59, 274-1-7 commands control of all personal property, even of the dead 195-2. One entering this cult all other vows to man or God are void 81. Speaking against the order or anyone in it is forbidden even if very sinful acts sections 210-1-2. And anyone doing this will be reported to the superiors: Sections 71-2, 266-1,2, 668-1,2,3, 669-1,2. Your free will is replaced by the order, 160-1 and throughout the document it is stressed the total obedience to superiors. In 297-1 they command total surrender of their judgment and will to the order and this is repeated in 300,307 and 314. As a brainwashing method this document has to be studied everyday all their life: 168-2,171-2,177,183-1,302,303 and 418. A cult takes total control of your free will and most often uses good to do evil.
CONSTITUTIONS of the LEGION OF CHRIST
THE PURPOSE, NATURE AND PATRONS OF THE CONGREGATION
The purpose of the Legion of Christ is to sanctify her members by the profession of the vows of poverty, chastity and obedience and the observance of these Constitutions. Her purpose is also to build Christ's Kingdom in society in the spirit of Christian justice and charity, through prayer, the apostolate and a wide dissemination of Catholic doctrine, as these Constitutions specify. This is to be done, as best suits different times and places, in the following ways:
§1. Form select groups of leaders in the various branches of society especially the working class, intellectuals, the industrial community and other various professions, and train them for a person-to-person action to permeate the life of society deeply with Christian spirit.
§2. Found educational and teaching institutions: elementary and high schools, colleges, universities and technological institutes, postgraduate schools and research centers.
§3. Promote the human and Christian purposes of the family and its values, with counseling centers and family apostolates.
§4. Disseminate the treasure of Catholic doctrine and make it always accessible to all through schools of the faith that train teachers of the faith and by founding editorial and publishing houses for the research and dissemination of Catholic teaching.
§5. Open centers for reflection, prayer and study; sports and cultural clubs; centers for formation and specific apostolic action, and convention centers.
§6. Generate apostolates to imbue the media (e.g. cinema, radio, television, the press, etc.) with Christian spirit. Since the media play such a decisive role in informing and forming the individual conscience and public opinion, the Legion of Christ should give them primary importance as instruments of apostolate, and use them all to the fullest insofar as it can.
§7. In the spirit of justice and charity of the Gospel, set up apostolates for the promotion of the entire human community, especially of the groups most in need spiritually, morally and materially. Take every possible step to ensure that this promotion and aid do not take on the slightest connotation of class struggle regardless of the circumstances. On the contrary, make every effort to radiate the spirit of unity, peace, justice and love that Jesus Christ teaches us in the Gospel.
|n2. Priests are the members of the Mystical Body most loved by the Heart of Jesus Christ and most involved in continuing his redemptive work in the world. With the approval of the General Director and the consent of his Council, the Legion may take on apostolates for the care and perseverance of diocesan priests.
|n3. The Legion excludes no form of apostolate. With due regard to n.1 above, the General Director with the consent of his Council, is to select the best forms of apostolate for each time and place. However, he must never compromise the purpose, priorities and methodology set forth in these Constitutions.
|n4. |p |p §1. Our religious should foster true devotion to the Sacred Heart of Jesus. This consists in genuine piety, in personal, manly and passionate love for Christ who is the example, way and life of the soul, and in His imitation by the practice of all the virtues.
§2. They should value this devotion as a very appropriate means to grow in holiness and to establish and extend Christ's Kingdom in the world.
|n5. §1. They should refrain from directing churches and other public oratories, unless, in the prudent judgement of the General Director, it would serve a greater good.
§2. They should not dedicate themselves to pastoral care in parishes. However, for serious reasons the General Director with the consent of his Council may permit the acceptance of parishes in exceptional circumstances.
|n6. Regarding communities of women religious or similar communities of women:
§1. Our religious are forbidden:
1) To give them spiritual direction, retreats or spiritual exercises.
2) To minister as ordinary confessors to the whole community or any one of its members.
1) In isolated cases, never habitually, the Territorial Director may permit a Legionary to give them retreats or spiritual exercises.
2) Only priests who are at least 40 years old may be appointed as extraordinary confessors, and then only rarely. These priests should never meddle in the internal and external discipline and governing of the community.
3) The Rector or
|n7. The purpose of the Congregation may not be changed without authorization from the Holy See.
|n8. The Legion of Christ is a congregation of pontifical right. It is clerical in nature, and consists of only one type of member, namely priests and students for the priesthood.
|n9. §1. The uniform of the Legionaries is the black cassock and cincture.
§2. The uniform may not be changed without the consent of the General Chapter and the authorization of the Holy See.
|n10. In the Gospel Jesus Christ teaches the universality of God's Kingdom and proposes fellowship of life. As a visible sign of this and in order to foster unity and charity in the Legion, our formation centers and apostolate centers are to be integrated by members of different nationalities. This will also bring greater uniformity to our formation and a greater enrichment of our members by living together and sharing our diverse cultural heritages.
|n11. §1. So that all Legionaries can have more constant, attentive and fruitful contact with the sources of the Legion's doctrine and spirituality, Spanish will be the official language of the Congregation.
§2. It is to be used especially in the General Chapters of the Congregation.
§3. Consequently, the Major Directors should see that all our religious become sufficiently fluent in Spanish from the first years of formation.
|n12. The Congregation is dedicated to the
Sacred Heart of Jesus and to Our Lady of Sorrows. It recognizes
DIFFERENT STAGES OF LIFE IN THE LEGION
Chapter I: ADMISSION TO THE CONGREGATION
Art. 1. - General Directives
|n13. Any male Catholic may be admitted to the Congregation if he is free of lawful impediment, is motivated by the right intention and is qualified to take on its commitments and carry out its specific apostolates.
|n14. §1. The General Director and the Territorial Directors are to be careful to admit only those candidates who are of the required age, are healthy, and have the right disposition and sufficient maturity to undertake the lifestyle of the Congregation.
§2. Their health, disposition and maturity are to be confirmed, by experts if necessary, fully respecting the inviolable right of every person to protect his own privacy.
Par.2Chap.IArt.2. - Impediments to admission
|n15. As stated in Canon Law, a candidate is invalidly admitted to the Novitiate:
§1. If he is under seventeen years of age;
§2. If he is married;
§3. If he is bound by vow to an Institute of consecrated life or belongs to a Society of apostolic life safeguarding what Canon Law states in this case;
§4. If he enters the Congregation by force, through grave fear or deceit, or if the competent Director accepts him under the same conditions;
§5. If he conceals his membership in an Institute of consecrated life or Society of apostolic life.
|n16. As stated in Canon Law, the General Director and the Territorial Directors may not admit a candidate to the Novitiate:
§1. If he is a secular cleric, without consulting his Ordinary, or if he has debts he cannot pay;
§2. If he has legal accounts to settle or is involved in business matters that could cause the Congregation legal suits or problems;
§3. If he is barred from the priesthood by any canonical irregularity or impediment.
|n17. By the authority of these Constitutions, a candidate may not be admitted:
§1. If he belongs or belonged to an Institute of religious life, to a Society of apostolic life, to a Secular Institute or to a community resembling a religious community, even if only as a candidate;
§2. If he is over forty years old;
§3. If he has sinful habits that seem virtually impossible to amend and correct;
§4. If through insufficient control of his affections he tends toward improper friendships, or is prone to anger and sadness, or if he has a harsh or arrogant character;
§5. If he is given to strange devotions that can lead to error and confusion;
§6. If he has a habit of backbiting;
§7. If he is mentally ill;
§8. If he has poor intellectual ability, or is inflexible in his judgements.
§9. If he is inconstant and weak-willed;
§10. If he cannot acquire and exhibit complete trust in his superiors;
§11. If he is a diocesan priest or seminarian, notwithstanding n. 16, 1. of these Constitutions.
|n18. Only the Holy See can dispense from the impediments of Canon Law.
|n19. §1. Only the General Director with the consultative vote of his Council can dispense from the impediments proper to the Congregation.
§2. Nevertheless, he should not be too lenient when judging the seriousness of these impediments, especially those in n. 17, §1 and §11. He should consider them carefully and prudently, as the discernment of vocations and the good of the Congregation warrant.
|cPar.2Chap.IArt.3. - Conditions necessary for admission
|n20. The General Director and the Territorial Director, with the consultative vote of their Councils, have the authority to admit candidates to the Novitiate.
As stated in Canon Law, each candidate must submit his baptismal and
confirmation certificate and proof of his
|n22. §1. Before being accepted, each candidate should undergo psychomedical testing of his personality, abilities and aptitudes.
§2. Vocation recruiters should be very careful and investigate each candidate's family and personal background, and his religious, moral, intellectual, social and physical qualities. They should send a thorough, clear and objective report to the General and Territorial Directors.
|n23. A candidate should have or be able to acquire the following qualities, which are very important for his religious perfection:
§1. Above-average intelligence and sound doctrine;
§2. A firm, tenacious will; prudence in his decisions and decisiveness, courage and constancy in carrying them out;
§3. Love of spiritual perfection and of all virtues, especially obedience, humility, chastity and charity; burning, passionate zeal to build Christ's Kingdom and save souls; love for the Congregation;
§4. A magnanimous heart and hatred for backbiting and hollow observances;
§5. Sociability, good physical appearance, discretion, friendliness and good health.
|cPar.2Chap.IArt.4 - Examination of the candidates
|n24. The Territorial Director himself or his delegate should examine each candidate before he is admitted to the Novitiate. After him the Instructor of Novices should do the same.
|n25. The examiners named above should skillfully and prudently question each candidate about the impediments. If they find an impediment they should suspend the investigation and submit the matter to the General Director's decision.
|n26. If the Territorial Director and the Instructor of Novices differ about any candidate:
§1. The Territorial Director or his delegate and the Instructor of Novices should each send his opinion of the candidate in writing to the General Director.
§2. The General Director should consult his Council and appoint a third examiner with experience, with a deep knowledge of the Congregation and of the human heart.
§3. With the opinion of the third examiner in mind, the General Director should decide before God what seems best for the Congregation and the triumph of Christ's Kingdom.
|n27. Any candidate who neither has nor is able to acquire the qualities listed n. 23, should not be admitted. For this reason, no inquiry that will help reveal the true fitness of a candidate should be overlooked.
Before entering the Novitiate the candidates are to have a trial period
which is ordinarily held in the
§1. Students from our Vocational Centers who desire to enter the
Novitiate have their candidacy for three months at the
§2. All other candidates have their candidacy for at least two months in the Novitiate, but separate from the Novitiate community. In countries where there is no Novitiate the candidacy is held wherever the Territorial Director indicates.
|n30. §1. Candidacy is to start with a day of spiritual retreat.
§2. Throughout the candidacy there should be monthly retreats as well as a spiritual talk and practical exam every Sunday.
|n31. §1. Above all, the candidates are to be made aware that they are to respond to God's call by professing the evangelical counsels, so that not only dying to sin but also renouncing the world they will live only for God and consecrate themselves to serve the Church and all people.
§2. They are to be carefully instructed in the principal virtues of the Legion, which are charity toward others, humility, chastity, renunciation of one's own judgment and will through obedience, and in their duty to strive through prayer and action to sow and strengthen Christ's Kingdom in the souls of all people.
|n32. The candidates should observe the Legion's norms regarding journeys, contact with their family, use of the media and habits of dress.
§1. Before being admitted to the Novitiate, any candidate who desires to
embrace the life of the Congregation should ask the General Director in writing for admission,
through the Territorial Director. These
petitions should be kept in the general and territorial files, and in the files
§2. Before beginning Novitiate, the candidates who have been judged as qualified should do spiritual exercises for eight full days and make a general confession of their past life, if their confessor thinks it prudent.
|cPar.2 Chapter III NOVITIATE
|cPar.2Chap.IIIArt. 1. - The
The General Director, with the consent of his Council and prior written
authorization from the local Ordinary, has the authority to establish a
In the establishment of a
|cPar.2 Chap.III Art.2 Art. 2. - Requirements for the Novitiate
|n36. The Novitiate begins with the reception of uniform according to the Ritual of the Congregation or in another way defined by the General Director with the consent of his council, as long as the date it begins is accurately recorded. It should last two years.
|n37. §1. According to Canon Law, for the Novitiate to be valid:
1) The novices should be at least seventeen years old;
2) It should last for twelve months;
3) It should be held in the
§2. As stated in Canon Law, the General Director may permit a group of
novices to live for a time in another
|n38. The General Director, with the advice of his Council, may transfer a novice to another Center of the Congregation without interrupting his Novitiate. This should only be done rarely and for serious reasons, such as illness or a special and urgent apostolic activity, and last only a short while, with due regard for what is stated in n. 39.
|n39. According to Canon Law and with due regard for what is stated in n. 37, §1.3 and §2:
§1. Absence from the community or
§2. Absence in excess of fifteen days should be recovered.
|n40. §1. Although it is not a requirement for canonical validity, the Congregation requires a two year Novitiate.
§2. The General Director alone can exempt a novice from his second year, but only seldom and for serious reasons.
§3. What is stated in n. 39 is not applicable to this year.
|n41. As time goes on, if a prudent, well-founded doubt arises about the fitness of a candidate already admitted to the Novitiate, and his unsuitability is proven by sound evidence, the
Instructor of Novices with the consent of the General or Territorial Director should kindly and gently guide him to serve God in another state of life.
|n42. §1. A novice may freely leave the Congregation or be dismissed for any just reason by the General Director, once he has heard the opinion of his Council.
§2. Once the Novitiate is finished a novice should be admitted to profession if he is judged apt for it. Otherwise he should be shown kindly and delicately that it is best he return to the world. If there is doubt concerning his fitness, the General Director may give him more time to prove himself, though no longer than six months.
|cPar.2Chap.IIIArt.3. - Duties of the Instructor of Novices and his Assistants
|n43. §1. The Instructor has the right and duty to care for the formation of the novices. Governing the Novitiate is his sole responsibility and no one can rightfully interfere in Novitiate affairs under any pretext except for the General Director, the Nuncios and the Territorial Director.
§2. A novice is subject to the Instructor of his section for everything regarding the internal governance of the Novitiate. For the community activities of a Center everyone should punctually abide by the rules and schedule of the Center.
|n44. The principal obligation of the Assistants is to guide the novices in their external discipline with great charity and with the example of their religious observance. Therefore they should be docile instruments of the Instructor in whatever calls for their collaboration.
|n45. The Instructor and Assistants as they reasonably combine being firmly demanding with kindness and give examples of Gospel simplicity and of respect for the personality of each individual novice, are to correct and rectify to the detail the novices' defects, and channel and fortify their good inclinations.
|n46. §1. The Instructor of Novices should explain the Constitutions and rules of the Congregation to the novices every day. Occasionally, for a good reason one of the Assistants may substitute him.
§2. This explanation should include all the numbers of the Constitutions and the Rules in their entirety during the first year.
§3. This explanation should be repeated in its entirety during the second year, in order to ensure a deeper knowledge and appreciation of the Constitutions in the novices.
|cPar.2Chap.IIIArt. 4. - Formation of the novices
|n47. The formation of the novices is to be eminently Christ-centered so that in all and above all else Christ the Lord is the standard, center and model of their entire religious, priestly and apostolic life. The formators should:
§1. Encourage the novices to live their day motivated by a fervent desire and firm resolution to know Him, love Him and imitate Him especially in the most outstanding aspects of his life - his absolute and unconditional surrender to his Father's will; love for all men to the point of dying for them; love for prayer, the cross and sacrifice; tireless preaching of the Kingdom of God and a tender love for our Lady, the Blessed Virgin.
especially that the novices clearly grasp and accept that their Christian and
Legionary vocation is essentially and specifically to be apostles and preachers
|n48. During the novitiate the novices are to:
§1. Renounce empty observances and disordered sentiments, and root themselves solidly in a religious spirit. They should accustom themselves to prayer and meditation so as to achieve intimacy with God, and give themselves manfully to Him through constant self-denial.
§2. Foster ardent love and fidelity to Christ's Church. They should develop a fervent zeal to have all men achieve their temporal and eternal salvation in Christ, and to adhere to the Gospel's call to perfection by the diligent exercise of the virtues according to the spirit of the Congregation.
§3. Strive to know and esteem the excellence of their divine vocation. They should seek to know the mind and aim of the Congregation through the study of the Constitutions, responsibly and methodically making them their own.
§4. Read every day from the Sacred Scriptures, principally the New Testament, so that by reading and meditating on the Word of God they acquire the lofty science of Christ.
§5. Receive instruction in liturgical life, the abundant source of the Church's vitality, and nourish themselves on it.
§6. Learn to observe and love religious discipline until it becomes an internal attitude, so that they accept the authority of the superiors out of deeply held principle and supernatural motivations and use their freedom, initiative and collaboration correctly to become more like Christ in his life of sacrifice for the redemption of the world.
§7. Engage deeply in some apostolic work such as catechism, open
seminars, youth clubs and similar activities even outside the
|n49. §1. Man himself is the material with which the Holy Spirit works by means of grace to form the image of our Lord Jesus Christ in his soul. Therefore, the formators are to take extraordinary care to see that the novices acquire a solid and integral human formation.
§2. Above all this formation should address:
1) The proper order between their instinctual realm, their sentiments and emotions, and their spiritual faculties of will and intelligence;
2) The balance of their temperament;
3) The soundness and firmness of their character, to free them from fickleness in fulfilling their baptismal commitments and those they will take upon themselves by professing the vows of evangelical perfection.
§3. The formators are to strive to help the novices also acquire the habit of sincerity, and to form them in firm and manly self-control, in discretion and in courtesy.
§4. Conscience is a person's core and it guides his natural activity. Therefore, the formators should be extremely attentive to see that the novices form correct and mature consciences that are God-fearing, capable of detecting sin, always open to doing good and to the inspirations of the Holy Spirit, and that they avoid insincerity, ambivalence, falseness and hypocrisy which are so contrary to the spirit of Christ.
|n50. All the novices are to be equally submitted to trials especially those that demand the renunciation of their own judgement and will. In this way they are to create in themselves habitual attitudes of abnegation, making their will one with God's in spite of the protests of their pride and sensuality, and to train themselves to follow Christ by dying every day to their own passions and to the old man.
§1. Each year the entire community of novices is to spend a month in
work and service outside the
§2. This work should always be agricultural and should take place in areas that do not endanger the novices' vocation.
|n52. After the first semester of Novitiate each novice is to be interviewed by the Territorial Director or his delegate about his intention and desire to continue in the Congregation and to profess his religious vows when it is time to.
|n53. §1. They are to have daily adoration of the Blessed Sacrament solemnly exposed throughout the day. Each of the novices should do one half- hour turn of adoration.
§2. In Novitiates with smaller numbers of novices the Blessed Sacrament is to be reserved once all the novices have done their adoration. The Blessed Sacrament should then be exposed again during evening prayer.
|n54. While the novices' freedom to go to any duly authorized priest for confession is always to be preserved, the following norms are to be observed:
§1. According to the norms of Canon Law one or more ordinary confessors are to be named, depending on the number of novices.
§2. Whenever possible the
ordinary confessors are to reside in the
§3. Over and above the ordinary confessors, one or more extraordinary confessors are to be named to whom the novices have free access.
At least four times a year the novices are to have access to an extraordinary
confessor who does not reside in the
|n55. §1. During the first year of Novitiate the novices are to dedicate some time to the study of classical humanities under the prudent care of the Instructor and without detriment to their religious formation.
§2. These studies are to be intensified during the second year.
|cPar.2Chap.III Art. 5. - The rights of the novices
|n56. The novices enjoy all the privileges and spiritual graces that have been granted the Congregation. If a novice dies before his profession he has the right to the same suffrages as are prescribed for the professed.
|n57. During Novitiate no one should receive Holy Orders.
|n58. §1. If a novice falls seriously ill and in the doctor's opinion is near death, even though he has not finished the Novitiate he can be admitted to religious profession by the Territorial Director, by the Rector of the Center or his substitute at the moment.
§2. As far as possible the profession should be made according to the formula used in the ordinary profession, but without specifying the time for which it is made.
§3. If a novice who makes his profession in these circumstances recovers he should continue in the Novitiate for the time laid down in the Constitutions and repeat his profession. If he dies he receives a plenary indulgence.
|cPar.2Chap.IIIArt.6. - The possessions of the novices
|n59. If during the course of the Novitiate a novice were to renounce or pledge his possessions in any way, this renunciation would be invalid as well as illicit.
|n60. §1. Before his first profession a novice should transfer the administration of his possessions to whomever he wishes and freely dispose of their benefits with due regard to n.274 of these Constitutions.
§2. If he fails to make this transfer since he has no possessions but later acquires them, or if he makes it but afterwards acquires more possessions for any concept, he is to make or remake the transfer and disposal mentioned above and in the manner explained above, despite the profession he has made.
§3. Written authorization of the General Director is required to change this transfer and disposal for a just reason, or to effect any other management of temporal possessions permitted by these Constitutions.
|n61. §1. There should be no fee for the expenses of the Candidacy or Novitiate.
§2. If a novice leaves the Congregation before professing, any belongings he brought with him and have not been used up should be returned to him.
|cPar.2Chap.IV RELIGIOUS PROFESSION
|cPar.2Chap.IVArt.1 - Requirements for profession
|n62. In accordance with Canon Law for his temporal profession to be valid a novice must:
§1. Be at least eighteen years of age;
§2. Be freely admitted by the General Director with the deliberative vote of his Council or by the Territorial Director with the deliberative vote of his Council if he has been
delegated this faculty;
§3. Have finished a canonically valid Novitiate;
§4. Make his profession expressly and freely;
§5. Have his profession received by the General Director, the Territorial Director personally or through a duly appointed delegate.
|n63. §1. The Territorial Director and the Nuncio are to interview the novices in the second semester of their second year of Novitiate and at the same time as the Instructor of Novices
send to the General Director the list of those they regard as suitable or not for religious profession.
§2. If the Territorial Director has the power to admit to temporal profession according to what is determined in n. 69, 1 and 2 he should send through the Nuncio the list of the novices he has admitted to profession along with a complete report on each of them.
|n64. §1. Before temporal or perpetual professions the novices or religious are to send a written petition of admission to the General Director, or to the Territorial Director depending on the application of n. 69, 1 and 2. These petitions are to be kept in the general and territorial files and in the files of the Center.
§2. The General or Territorial Directorate should send letters of acceptance to those accepted.
§1. Once he has finished the Novitiate a novice should make his temporal
profession for a period of three years in the
§2. At the end of these three years he should renew his profession for another three depending on the judgement of the General Director. The General Director may shorten this period. Once it is over he is to make his perpetual profession.
§3. If the religious has not achieved the level of spiritual maturity required for perpetual profession after finishing the periods determined in n. 1 and 2 of this number, he
is to renew his profession for one, two or three years depending on the prudent judgement of the General Director.
§4. The period of temporal profession should not extend beyond nine years.
|n66. Should the General Director decide to apply n. 65.3 and defer the perpetual profession of a religious due to a positive doubt about his suitability or because of his limited progress in
the exercise of virtue, the Rector or
|n67. When the term of his temporal profession is up a religious is to either make his perpetual profession or return to the world. But also within the span of his temporal profession the General Director with the consent of his Council may ask him to leave the Congregation if he is not considered deserving to profess the vows.
|n68. According to Canon Law for a valid perpetual profession it is required that:
§1. The religious be at least twenty- one years of age;
§2. There was a preceding period of temporal profession of at least three years;
§3. The religious has been freely admitted by the General Director with the deliberative vote of his council;
§4. It be expressed and free;
§5. It be received by the General Director or his duly appointed delegate.
|n69. §1. Only the General Director has the power to grant admission to temporal profession, its subsequent renewals and perpetual profession. He needs the consent of his Council in the case of first and perpetual professions, and its consultative vote for the renewals.
§2. The General Director can delegate to the Territorial Directors the power of admitting to temporal profession or to the subsequent renewals but not to perpetual profession. A Territorial Director with this delegated power needs the deliberative vote of his Council in the case of first professions and its consultative vote in the case of renewals.
§3. The General Director is to delegate this faculty only to Territorial Directors who have shown great discernment of vocations and of the human heart.
§4. All deliberation about admission to profession should be settled at least a month before the profession is made.
|n70. §1. Novices who are to be admitted to their first profession should:
1) Be suited to live religious life in the Congregation, to carry out some form of her specific apostolate and be full of passionate zeal for the salvation of souls.
2) Know the spirit of the Congregation. They should have a growing appreciation for the greatness of their vocation and be sufficiently founded in the practice of virtue.
3) Have good physical health and the required mental health and balance.
4) Should have developed all the qualities listed in n.23.
§2. Those who indulge in slander, secret-sharing, winning others' affection for themselves or forming splinter groups that destroy the unity or charity of the community should on no account be admitted to profession.
|n71. §1. So that all our religious will fulfill the ideal of sanctity and apostolate to which God has called them as it is described in these Constitutions to which they have committed themselves, and so that mediocrity will be totally banished from the Congregation, those who are to make their perpetual profession should:
1) Be an example for both their Superiors and peers in their fulfillment of even the smallest precepts of the Constitutions, Rules and valid traditions of the Congregation and in the daily practice of virtue, so that they may be reasonably expected to behave likewise in more difficult events.
2) Avoid religiously small defects. If on occasion they do fall they should receive correction and penances humbly and with a spirit of faith and try to correct themselves.
3) Have the necessary qualities to carry out some specific apostolate of the Congregation.
4) Be men of deep and solid interior life, moved by living faith and genuine and active apostolic zeal.
5) Be men whose criteria, words and actions are one with the spirit, doctrine, methodology and apostolic activities of the Congregation.
6) Have sufficient capacity for team life so that living together and fraternal collaboration come naturally to them.
§2. Under no circumstances should religious who tend towards slander, suspicion, secret-sharing, and winning others' affection for themselves, and who would thus destroy the unity and harmony of the community, be admitted to profession.
|n72. §1. The Rectors and Superiors of the Centers are to consult their Councils and send to the Territorial Director the list of candidates for perpetual profession from their Center, along with their evaluation of them and that of their Council members. Copies are to be sent to the General Directorate.
§2. With the consent of his Council the Territorial Director through the Nuncio is to present to the General Director the list of candidates for perpetual profession from his Territory and send in his own evaluation.
|n73. With absolute reserve the General Director should gather reports on all those who are to be promoted to perpetual profession through the Investigation and Information Committee of the General Technical Advisory Team, and forward them to his Council members, asking them for their deliberative vote.
|n74. Those who are to be promoted to perpetual profession are to:
§1. Have six months of special preparation during which they continue with their habitual occupations, starting with a day's retreat.
§2. Meditate attentively on the Constitutions, religious vows and spirit of the Congregation in their daily meditation and spiritual reading so that they become fully identified with them.
§3. Attend a weekly spiritual talk given by a priest expressly assigned for it and do a special practical examen if they live in a Center for Formation. If they live in a Center for Apostolate they should attend a monthly spiritual talk given by a priest expressly assigned for it and do a special practical examen.
§4. Speak more frequently with their spiritual director so that taking all the circumstances into consideration they can decide consciously, maturely and responsibly about their life-long consecration to God.
|n75. §1. The faculty to receive temporal profession belongs only to the General Director and the Territorial Director who may exercise it either personally or through a delegate.
Rectors of the Novitiate Centers enjoy habitual delegation regarding their own subordinates.
§2. The power to receive perpetual profession belongs only to the General Director who can exercise it either personally or through a delegate. Territorial Directors, Rectors
and Superiors of Centers enjoy habitual delegation regarding their own subordinates.
§3. The General Director may extraordinarily delegate another of our religious to receive perpetual professions, but he should do so rarely.
§4. The General Director should not grant the faculty to receive the religious profession of Legionaries to persons outside the Congregation unless they are Bishops or ecclesiastical dignitaries and only under absolutely exceptional circumstances.
|n76. §1. The rite prescribed in the Ritual of the Congregation is to be observed for the profession of vows.
§2. The written act of the profession signed by the professed religious and the one who received the profession, is kept in the files of the Center where the profession was made and
a copy is sent to the General and Territorial Directorates.
|n77. §1. Once the term of the vows is up they should be renewed without intermission.
§2. According to Canon Law the General Director may:
1) Advance a first profession by not more than fifteen days;
2) Advance a perpetual profession by not more than three months.
|n78. Eight full days of spiritual exercises should precede the profession of vows unless they have already been done within the last year, in which case three days are sufficient.
|n79. Every six months, following the customary triduum retreat, all the professed religious of the Congregation should renew their vows out of devotion. During the retreat they are to continue with their habitual occupations but also observe silence and dedicate more time to prayer.
|cPar.2 Chap.IV Art. 2. - The effects of profession
|n80. According to Canon Law perpetual profession in the Congregation renders all acts contrary to the vows invalid.
|n81. All devotional vows made before religious profession are suspended as long as the religious remains in the Congregation.
|n82. Although a religious with temporal vows is properly speaking a religious of the Congregation he is nonetheless in a trial period until his perpetual profession.
|n83. The General Director is to inform the pastor of the parish where each religious was baptized of their perpetual profession so as to have it recorded in the baptismal registrar.
|n84. As determined by Canon Law a religious with perpetual vows no longer belongs to his former diocese.
|cPar.2 Chapter V THE PERIOD OF STUDIES
|cPar.2Chap.VArt.1. - General criteria
|n85. §1. A solid, deep and select intellectual preparation is essential to the Legionary's mission to be a messenger of the Gospel, a teacher of the faith, a child of light and a torch that burns bright amid the encircling darkness.
§2. Therefore, a Legionary would betray his mission if through unmindfulness, cowardice or laziness he were to neglect the continual cultivation of his mind and intelligence. Moreover, the Legion would lose in apostolic efficiency if her members were to be satisfied with a mediocre intellectual preparation.
|n86. In view of the constant progress of human thought, our religious should take their continual, serious, energetic and deep formation as a duty of conscience in order to further their competence in the various fields and bring their knowledge up to date by studying the latest investigations. They should be aware that their mission demands of them a great spirit of responsibility and hard work on the intellectual level.
|n87. A general, basic program of intellectual formation or ratio studiorum is to be set up following the criteria and directives in the Apostolic Constitution "Sapientia Christiana" (or its equivalent), in the documents for religious of the Apostolic See and in these Constitutions.
§1. While preserving the program of studies of the ratio studiorum that unifies and assures the formation of our
men, the Territorial Directors with the deliberative vote of their councils
should study any adjustments they deem necessary so that the students of our
§2. In the general program of studies and in the specific programs that the preceding paragraph refers to, the method and content of the subjects to be taught should be precisely specified.
|n89. §1. The objective of the intellectual formation of our men is to acquire a broad and solid understanding of the sacred sciences along with a general culture in proportion with the
needs of our times, so that after nourishing their faith
with the sacred studies they will be capable of adroitly proclaiming the gospel
message to all men and establishing the
§2. This intellectual formation includes :
1) Formation in the humanities and sciences;
2) Philosophical formation;
3) Theological formation;
|n90. For the adequate intellectual formation of our men the Legion of Christ has:
1. Formation Centers: Vocational Centers, Centers for Humanistic and Scientific Studies, Centers for Higher Studies in Philosophy and Theology;
2. Centers for Specialization and Specific Professional Formation.
|n91. When religious are sent far from their own centers for study purposes they should not live in private homes but rather rent their own house, making sure to follow the prescriptions of Canon Law, and form a community that lives according to the norms of these Constitutions.
|n92. The Centers for Formation referred to in n.90 should be equipped with all the means that can efficiently contribute to the formation of our men, keeping up with contemporary progress. Therefore they should have modernly equipped laboratories for teaching science, and a large library selectively supplied with the works of the outstanding authors of different fields of knowledge.
|n93. The Rectors of our Centers of Formation are to:
§1. Take diligent care that the whole Center reflects a perfect disciplinary life, without which our students cannot be promoted to Holy Orders;
§2. Insist very especially that love for silence, prayer and study is acquired and practiced in our Centers, and that the acts of piety and means of perseverance prescribed for
all are diligently observed;
§3. Help diligently the students, especially the younger ones, overcome the spells of dryness common to the period of studies.
|n94. §1. The programs and schedules determined for each of our Centers and communities should not be changed without previous and express approval of the General Director.
§2. For special circumstances and on rare occasion, the Rectors and Superiors of the Centers may make a change per modum actus once they have consulted their Council.
§3. For any fixed changes that he deems opportune, the Territorial Director should consult his council and submit the changes to the General Director for approval.
|n95. §1. Ordinarily during the period of studies the students or professors should not be given any duties not permitted by these Constitutions and which would take them from their studies or hinder their attendance at class.
§2. With due regard for the provisions of the above paragraph, each and every one of our students is to have one or two weekly hours of apostolate. In view of this policy the Rectors of our Centers for Formation are to organize and program the apostolic activities with the help of their Councils and present the programs to the Territorial Director for his approval, with a copy to the General Prefect of Studies. The Rectors should make sure that this apostolic work is adapted to the age and capabilities of the religious and the apostolic methodology of the Legion. §3. In particular cases, when the religious in a particular Center for Formation need special times to fulfill their study programs the General Director and the Territorial Director have the faculty to temporarily exempt a religious from some of the community activities as long as acts of piety and meal times are left intact.
|n96. §1. Our men should possess a great eagerness to know and to learn, as befits future messengers of the sacred word, fully identified with the needs of the times.
§2. Nevertheless, even as they dedicate themselves ardently to study they are to remember that first and foremost they are consecrated to the mystery of salvation.
|n97. As many as possible of our religious are to obtain academic degrees.
|n98. If it is not possible to meet the requirements of the programs of study within the Congregation itself, our religious are to be sent to recognized Pontifical Universities where it is certain that instruction is in accordance with the Magisterium and discipline of the Church.
|cPar.2Chap.V Art. 2. - Vocational Centers
|n99. Vocational Centers are to be established in each Territory at the discretion of the General Director after consulting his Council. They are to provide for adolescent boys a
discipline compatible with their age and an atmosphere of authentic inner freedom, where with the aid of tried and competent formators they can mature in their vocational interest and opt to follow
Christ the Redeemer with generosity and purity of intention, if their vocation is to religious and priestly life in the Legion.
|n100. §1. From the very first day the formators in our Vocational Centers are to make sure to inspire in the hearts of the young boys entrusted to their care a passionate love for Christ, a tender and filial love for Mary, an unbreakable and generous love for the Church and the Pope and an ever growing and faithful love for the Legion.
§2. The formators are also to foster in them esteem for and practice of the virtues most characteristic of the Congregation, namely, universal and delicate charity; prompt, motivated, joyful and heroic obedience; generous and faithful purity; deep and solid interior life; passionate zeal for the salvation of souls; self-denial for the Kingdom of Heaven; sincerity and spiritual openness with superiors; spirit of work and good use of time; order and advance planning.
|n101. The educational process of a Legionary is based on his interiorizing norms, values and personal behavior. Therefore the formators in the Vocational Centers right from this early stage are to mold the students in a strong spirit of personal conviction and sincerity so that they do not perform or do anything out of coercion, fear or pressure from the environment, but act always out of motivations such as love for Christ and souls, fidelity to their vocation, a sense of responsibility, maturity, a spirit of faithfulness, and so forth.
|n102. §1. With vigilant attention the formators should personally follow the progress of each student regarding his spiritual, moral and intellectual suitability, his sound physical and mental health and his ability to fulfill his religious and apostolic commitments so that the young men convinced, well selected, prepared and ready to give themselves totally to Christ for the salvation of souls.
§2. Throughout this period of testing and selection which should be intensified during subsequent stages of formation, the formators are to act with the necessary firmness even if `the chosen are few'. They are to gently orient those who are unsuitable for the Legion to become enthusiastically involved in a lay apostolate, fully aware of their vocation as Christians.
|n103. In our Vocational Centers the formators should work to foster a happy, harmonious, family atmosphere that at the same time is an atmosphere of discipline and order, so as to prepare mature and responsible candidates for religious life in the Legion who are conscious of their mission and ready to give themselves to Christ following the path of self-sacrifice and the cross.
|n104. Holding to what is determined in the ratio studiorum of the Congregation, especially as regards the study of classical humanities, the curricula of the Vocational Centers are to be organized in such a way that the students obtain publicly valid certificates, in accordance with what is stated in n.88.
|n105. In our Vocational Centers the students are to be introduced to the techniques of the Legion's specific apostolate in order to assimilate her methods, identify with her criteria, put her methodological principles into practice and become enthusiastic with their future apostolic mission.
|cPar.2 Chap.V Art. 3. - Centers for Studies in the Humanities and Sciences
|n106. §1. Through their study of the classical humanities and by their contact with those authors who have expressed man's highest ideals, especially the ancient Greek and Latin authors, our religious should acquire a broad knowledge and a deep assimilation of the values these men teach. This is to help them achieve a mature, harmonious personality made up of rigorous logic in their intelligence; correct hierarchy in their values; the development of their imagination; the education of their sensitivity, affections and emotions; balance and order in their lives, their faculties and passions; an appreciation for the beauty of nature and works of art; the art of speaking and writing and the ability to analyze problems.
§2. They should be helped so that this humanism tempered with the Christian outlook on man and the world, becomes an effective instrument for the transmission of the message of
§3. Keeping what is laid out in the ratio studiorum of the Congregation especially regarding the study of classical humanities, the studies in these Centers are to be organized in such a way that the religious can obtain a diploma that will permit them to enroll in accredited universities of the country they are in, with due regard for what is stated in n. 88.
|n107. Our students should be sufficiently grounded in natural sciences, physics, chemistry and mathematics so that in their apostolic work they can deal with the topics and problems that scientific and technological progress pose to culture, philosophy and religion.
|n108. Our men are also to be given an appropriate formation in both sacred and profane music.
|n109. Besides their native tongue our religious are to learn those modern languages that are necessary and useful for their intellectual formation and their future apostolic ministry, considering as well the corresponding programs in state schools.
|n110. During the stage of humanistic and scientific studies all our religious are to dedicate one week of their yearly vacation to agricultural work for the same motives and with the same characteristics as stated in n.51.
|cPar.2Chap.VArt.4. - Centers for Higher Studies in Philosophy and Theology
|n111. §1. When explaining and studying philosophy and Sacred Theology, both students and professors are to follow the doctrine of Saint Thomas Aquinas.
§2. Everything possible is to be done so that in our schools of philosophy and theology the principal subjects are explained and studied in Latin.
|n112 §1. In the study of philosophy particular importance should be given to systematic philosophy and each of its parts so that above all else our religious acquire a solid and coherent understanding of man, of the world and of God working from the philosophical patrimony of perennial value whose witnesses are the greatest Christian philosophers, especially Saint Thomas, and taking into account the most recent research and latest advances of science. In this way with a correct understanding of the mentality of our age they will be prepared to dialogue with the men of our time.
§2. History of philosophy should be taught in such a way that the religious, as they learn the ultimate principles of the different systems, can retain whatever they possess of proven truth and discover and refute the sources of their errors.
§3. They are also to be taught any related sciences whose problems have a bearing on philosophy. This is to be done in just proportion so that they serve as a useful complement to the principal subjects.
|n113 §1. In the study of philosophy a systematic method is to be followed to help the religious acquire a solid mental structure through the practical assimilation of the laws of thought and of the first principles of reality.
§2. Our teaching method should provoke in the religious love for the truth which must be rigorously sought out, observed and demonstrated, while honestly admitting the limits of human knowledge.
§3. They should bring out the relation between philosophy and the true problems of life as well as the questions that are of most concern to contemporary man.
§4. The courses of philosophy are to be taught in a way that will help the religious to a deeper understanding of their faith, prepare them for the study of theology and ready them for the apostolic ministry in such a way that they can engage in a more fruitful dialogue with the people of their times.
|n114. None of the following subjects should be omitted in teaching philosophy: basic introduction to philosophy, classic and modern logic, general metaphysics, critics, philosophy of the physical world, philosophical anthropology, philosophical theology, general moral philosophy, applied moral philosophy both individual and social (to be taught with the social doctrine of the Church) and history of the philosophical systems.
|n115. Texts should be chosen that offer a more unified treatment of the various subjects following the principles of perennial philosophy and enriching this synthesis by applying these principles to the various problems and questions that arise.
|n116. The theology courses are to be taught in the light of faith under the direction of the Magisterium of the Church, so that the religious receive the Catholic doctrine of divine revelation accurately, study it in depth, transform it into nourishment for their own spiritual lives and are in a position to preach it, articulate it and defend it in their priestly ministry.
|n117. With special diligence they are to form themselves in the study of Sacred Scripture, which should be the soul of all theology. After an appropriate introduction they should examine in depth the great themes of revelation and find encouragement and nourishment in the daily reading and meditation of the Holy Bible.
|n118. Dogmatic theology is to be taught:
§1. Arranging the programs so that the biblical topics are considered first.
§2. Then the contributions made by the Fathers of the Eastern and Western Church to the faithful transmission and development of all the truths of revelation are to be explained, as well as the later history of dogma and its relation with the general history of the Church.
§3. Then, to illustrate the mysteries of salvation as completely as
possible, the religious should be taught to go more deeply into them to
discover their interconnection through speculative thought under the guidance
§4. Finally they are to be taught to seek the solution to human problems in the light of revelation, to apply its eternal truths to the changing human condition and to communicate them appropriately to their fellow men.
|n119 §1. Moral theology finds its first principles in divine revelation contained in Sacred Scripture and Tradition legitimately interpreted by the Magisterium of the Church. It should be taught in such a way as to help the religious to find the connection and harmony between nature and grace, to appreciate the excellence of the vocation of the faithful in Christ and their obligation to give fruits of charity for the life of the world, and to form a correct Christian and priestly conscience that will make them docile in their conduct to the light and the inspirations of the Holy Spirit.
§2. It is to be made sure that our religious, solidly founded in the principles of Catholic moral theology, are able to shed light upon the moral problems that concern contemporary man without diverging from the guidelines of the Magisterium of the Church.
|n120. §1. In the teaching of Catholic theology the function of the Magisterium of the Church is to be stressed which, by Christ's decision, has the responsibility to keep the deposit of revealed truths intact and to interpret it authentically for the good of the faith and the life of the people of God.
§2. It is to be made sure that the students acquire an attitude of faith, appreciation and unconditional adherence to the Magisterium of the Church, especially the Roman Pontiff and the bishops in communion with him.
|n121. The course of fundamental theology should be focused to give our men an organic view of the Christian mystery, including the study of the essential themes of the faith and Christian living that will make them sure and fruitful in the exercise of their apostolic mission.
|n122. §1. None of the following subjects should be omitted when studying Sacred Theology: Revelation and its transmission through Sacred Scripture and Tradition, the doctrine on the One and Triune God, God the Creator, the Incarnation of the Son of God and the Redemption of man, the Church, the Blessed Virgin, the Sacraments, Christian Anthropology (grace and theological life), Eschatology, Fundamental and Applied Christian Morals, the entire message of Sacred Scripture.
§2. This study of the Christian mystery is aided also by the study of Fundamental Theology, Theological Epistemology, the Liturgy, Patrology, the History of the Church, Canon Law, Pastoral Theology, Spiritual Theology and the Social Doctrine of the Church.
|n123. This theological formation should be enriched by the study of the questions posed to man by the development of human sciences, without however confusing these sciences with theology, diluting it or transforming it into psychology, sociology or anthropology. Theology should be not only understanding the Word of God is directed. It should speak of the mysteries of Christianity in such a way as to reach an understanding of what they are in themselves and what they mean for mankind.
|n124. As an integral part of their theology, our religious should learn: the Pastoral Practice of the Sacraments, the Direction of Spiritual Exercises, Spiritual Direction and Counselling, Homiletics and Catechesis paying special attention to audiovisual presentation and the dynamic, active methods of modern didactics.
|n125. The following norms are to be observed in teaching and studying Sacred Theology:
§1. Harmony between positive and systematic theology to build an organic system of the truths of the faith beginning from the sources of revelation;
§2. The genuine Magisterium as the authoritative interpreter of the Word of God and of the Church's living tradition;
§3. The application of the Word of God to temporal realities translating it to terms contemporary man is sensitive to.
|n126. In the study of theology our religious are to avoid misguided intellectualism. They should approach it with their minds enlightened by living and active faith so that the truths that they study become principles of Christian and apostolic life, increase their understanding of and personal relationship with Christ, help them to deepen their vital insertion in the Church and awaken in them an awareness of their apostolic task.
|n127. §1. To help each religious prepare himself more specifically for the apostolate the Centers of Higher Studies in Theology and Philosophy are to have seven areas of specialization: Humanities, Philosophy, Theology, Media, Youth Education, Family Formation, and Social Doctrine of the Church. The religious of the Center are to be assigned their area of specialization according to the results they obtain in the intelligence, personality and aptitude tests they are to do under the direction of specialists when they begin their philosophy and theology.
§2. To help them acquire an initial understanding of their field, every Center should have a small specialized library for each area.
|n128. Without the authorization of the Sacred Congregation for Religious and Secular Institutes it is illicit to exercise the apostolic ministry habitually before finishing fourth year theology.
|cPar.2Chap.VArt. 5. - Ecclesiastical Universities and Faculties
|n129. The General Director with the consent of his Council and the approval of the Holy See can establish ecclesiastical universities and faculties both for the exclusive formation of our own men only and for the ecclesiastical formation of other religious, clerics and lay people.
|n130. With the consent of his Council and the approval of the Holy See the General Director may establish faculties of ecclesiastical studies in the non-ecclesiastical universities under our direction. In these cases whenever it is possible civil recognition or validation should be sought for the degrees conferred.
|n131. The statutes of these universities or faculties should be carefully adjusted to meet the directives of the Holy See and receive its approval. The statutes of the universities and faculties are to be inspired in those directives and in the spirit of the Congregation regarding ecclesiastical studies according to nos.111 - 126 of these Constitutions. They must be approved by the General Director with the consent of his Council.
|n132. It is the General Director's task, with the consent of his Council, to:
§1. Name the Rectors, Prefects of Studies and Deans of the universities or faculties once the necessary investigations have been carried out, and submit them to the Holy See for the nihil obstat;
§2. Approve the nomination of professors for these universities or faculties and submit them to the Holy See for the nihil obstat;
§3. Retract, once the necessary investigations have been carried out, the "canonical mission to teach" of any professor whose behavior does not follow the statutes and by-laws of these universities or faculties.
|n133. The General Director with the consent of his Council and the approval of the Holy See may suppress a faculty for serious reasons.
|cPar.2Chap.VArt. 6. - Continued Education
|n134. Even after the period of studies the formation of a priest should be perfected and updated continuously. Therefore our men are to dedicate themselves to serious reading and reflection on the problems of life and the questions that concern man and exercise the greatest influence in the country where they exercise their apostolate, and in the universal Church.
|n135. §1. Our religious should specialize in some field depending on their capacity, personality and aptitudes, and they should obtain ecclesiastic or civil degrees at the discretion of the General Director.
§2. To obtain the degrees mentioned above our religious are to attend the best civil universities for their civil degrees or pontifical universities for their ecclesiastical degrees, observing what is determined in n.98.
|n136 §1. Regardless of their ministry our priests are to pursue and review their priestly studies assiduously even after they have finished their degree work.
§2. Therefore once they have finished their ecclesiastical studies everyone is to be examined annually for five consecutive years by learned and mature priests, except those exempted by the General Director for serious reasons or those who teach Sacred Theology, Sacred Scripture, Canon Law or Scholastic Philosophy. Director, the General Prefect of Studies is to distribute the subject matter of the exams referred to in n. 136, 2 in such a way that over the five-year period the principal treatises of theology and pastoral studies are reviewed.
|n137. §1. With the approval of the General Director, the General Prefect of Studies is to distribute the subject matterof the exams referred to in n. 136, 2 in such a way that over the five-year period the principal treatises of theology and pastoral studies are reviewed.
§2. Any priest who does not pass the annual exam is to repeat it. If for a second time he does not pass the year in not to be counted as part of the five year period.
|n138. §1. Each year at the most convenient time and place every territory is to hold a week of studies on various topics that complete and update the formation of our men.
§2. As many priests from the Territory as possible are to attend.
§3. Once the General Prefect of Studies has consulted the Territorial Directors as to the most fitting topics, time and place for the week of studies, he is, with the approval of the General Director and the consent of his Council, to assign the topics and speakers for the week.
§4. The General Director is to be extremely diligent in verifying that the speakers, be they Legionaries or not, are men of unquestionable and loyal adherence to the Magisterium of the Church and the directives of the Roman Pontiff.
§1. At least once a month in all established Centers for Formation the
case study of a moral or liturgical problem should be held. If the Rector or
§2. When it seems opportune the Territorial Director may authorize priests and religious who have studied theology from different Centers to meet for the case study. In this instance the Territorial Director himself is to moderate the discussion whenever he can, or he is to designate another priest whose ability to moderate and whose adherence to the Magisterium are clearly known to him
|n140. Priests assigned to teach, write or do investigation should have their own community in which everything contributes and is oriented as its first priority towards cultivating a fervent religious life and, at the same time, towards a profound and fruitful investigation into thought in the different fields of ecclesiastical studies and the specific areas of our apostolates.
|n141. Our professors and investigators are to foster teamwork systematically and share results.
§1. The writing apostolate is one of the great means to communicate an
understanding of the
§2. Only the General Director can authorize the publication of books written by our men.
§3. The publishing houses directed by our religious are not to publish books, pamphlets or other writings that are not faithfully in line with Catholic doctrine and morals as authentically interpreted by the Magisterium of the Church. Neither are they to publish writings that could sow disorientation or confusion among the faithful.
|n143. §1. The General Director is to submit the books that our men wish to publish to the Doctrinal Committee of the General Technical Advisory Team for a thorough scrutiny before
handing them in to the local Ordinary.
§2. The Doctrinal Committee is to consider carefully if the book contains any error and if it will successfully withstand the judgement of experts in the field, observing what is determined in Canon Law.
|cPar.2 Chapter VI INTERNSHIP
|n144. Since by their Baptism and Holy Ordination our men are appointed to evangelize and do apostolate it is necessary that they learn the art of apostolate not just in theory but also in
practice, so that they will know how to work with a personal sense of responsibility, efficiency and collaboration with others. Consequently:
§1. Throughout their entire formation the religious are to be initiated in apostolic ministry by means of opportune activities adapted to their age and abilities and to the specific apostolic methodology of the Congregation with due regard for what is determined in n.95.
§2. Ordinarily, upon finishing second year philosophy (extraordinarily at any other time) at the discretion of the General Director, they are to interrupt their studies and dedicate two or three years to internship. Nonetheless, the General Director, after consulting his Council, may dispense a religious from internship or postpone his turn.
|n145. It is for the General Director, having heard the opinion of his Council, to assign the religious in our Centers for Higher Studies to the positions where they are to do their internship.
|n146. For internship the religious can be assigned to Centers for Apostolate or Formation where the Constitutions and community life are faithfully observed.
|n147. §1. One year in advance the Territorial Directors are to send the General Directorate the list of positions in the Centers for Formation or Apostolate and the works of apostolate of their respective Territories which need to be filled by interns.
§2. The General Secretariat is to forward these lists to the Rectors of the Centers for Higher Studies. These, along with their Territorial Directors and the Councilors of the Center, are to study the abilities and spiritual situation of the religious and present their proposals as well as their evaluations to the General Director.
§3. The General Director, together with his Council, is to study the proposals made by the different Rectors and then assign the positions for internship. He is to consider, on the one hand, the abilities of each religious for the mission he is given and, on the other, the best place for him and the spirit of the priests and religious that make up the community in which he will reside, in order to safeguard his religious perseverance.
§4. Without written authorization from the General Director, neither the Territorial Directors, the Rectors of the Centers for Formation, the Superiors of the Centers for Apostolate nor the Directors of the Works of Apostolate may change the religious to positions different from those they were assigned, even if it is within the same Center or Work of Apostolate.
|n148. §1. When the religious of the Congregation are assigned a task or position, regardless of their rank, they are to do a preparatory course before assuming its functions.
§2. The characteristics and duration of the course depend on the task or position in question.
|n149. Our religious learn the doctrine and theory necessary for the exercise of their apostolates in the Centers for Formation. The Superiors of the Centers for Apostolate should be
aware of this and that it is up to them and the Directors of the Works of Apostolate to train the religious with diligence and charity in the practical exercise of the apostolate. They should not expect or suppose them to be already practically trained in the pedagogy and workings of the apostolate. When the religious commit errors through lack of experience, the Superiors should encourage and understand them.
|n150. The Major Directors, Rectors and Superiors of the Centers should understand clearly that religious who are not given a program of apostolate that occupies them full-time are easy prey for laziness, comfort-seeking and sensuality, which endanger their perseverance. Therefore, with responsibility and dedication, they should watch and make sure that all our religious and priests have a committing and demanding apostolate that leaves no room for idleness, as well as an intense life of prayer and a demanding life of discipline rooted in faith and love for our Lord Jesus Christ.
|n151. Our interns are to have a major vacation every year. During it they are to follow a set holiday schedule that will help them recover their physical and spiritual energies. During the time of vacation they are to very faithfully fulfill their acts of piety and other means of perseverance stipulated in the Constitutions.
|n152. If during the period of internship it is seen that the spiritual formation of an individual religious is being harmed or there are grounds to believe that the dangers of the particular environment are too strong for him, then the General Director is to act diligently as each case dictates to remove the danger, transfer the religious to another Center or suspend his internship for a time.
|cPar.2Chap.VII SACRED ORDINATION
|n153. By Holy Orders we are configured with Christ; those who prepare themselves for this sacrament should often meditate on the absolute obligation they have of full identification with Him. The anointing of the Holy Spirit will consecrate them to the salvation of souls and the extension of the Kingdom, and they should give themselves with burning and tireless zeal to this task, mortifying the works of the world and the flesh and applying the Gospel law of self-denial - only if the grain of wheat falls to the ground and dies will it bear fruit - in imitation of Christ, who glorified the Father and redeemed mankind by his Passion, Death and Resurrection.
|n154. Those who are to be elevated to Holy Orders must understand that by the action of the Holy Spirit they will be configured with Christ in order to enact his mediation, above all by the celebration of the Eucharistic Liturgy. Therefore they should consider themselves witnesses of the redemption that is now being wrought, and not mere messengers of events now past. They should recognize themselves as ministers of the One Mediator, so that in open and serene submission to the sacred hierarchy they will freely serve the spreading of the salvific mystery.
|n155. §1. Only those who have the firm intention to reach the priesthood and those who can be reasonably expected to be passionate ministers of Christ should be promoted to the ministries.
§2. Religious with temporal vows can only be promoted to the ministries. No one can be admitted to Holy Orders before his perpetual profession.
|n156. §1. It is the responsibility of the Territorial Director, having heard the opinion of his Council, to accept the candidates for the ministries.
§2. It is the sole responsibility of the General Director with the deliberative vote of his Council to accept the candidates for the Holy Orders of diaconate and priesthood.
|n157. The Territorial Director should promote to the ministries only those religious whose observance of the Constitutions, morals, piety, modesty, chastity, desire for the priesthood, zeal, mature and firm will, sound psychology, balanced temperament, and progress in ecclesiastical studies and religious discipline have been verified by accurate reports.
|n158. §1. The Rectors of the Centers for Higher Studies having heard the opinion of their Councils, send to the Territorial Director the names of the candidates to the ministries and Holy Orders and include with the list their own and their Councilors' evaluation of each one. Copies are sent to the General Director.
§2. Having heard the opinion of his Council, the Territorial Director accepts the candidates for the ministries and, by means of the Nuncio, sends the list of the accepted candidates along with his evaluation to the General Director.
§3. A written record of the investigations and evaluations is to be carefully kept in the General, Territorial and Center's files.
|n159. §1. With the consent of his Council, the Territorial Director submits the candidates for the Holy Orders of diaconate and priesthood to the General Director by means of the Nuncio.
§2. The General Director with the consent of his Council accepts the candidates for the Holy Orders of diaconate and priesthood.
§3. A written report of the investigations and evaluations is to be carefully kept in the General and Territorial files.
|n160. §1. Upon admitting a religious to Holy Orders the General Director, the Territorial Director, the Rectors of the Centers for Higher Studies and their respective Councils are to be certain that the candidate for the priesthood has acquired solid and deep convictions about the need and the practice of virtue and religious discipline as well as a correctly formed conscience. The fruits of these convictions and understanding in his life should be evident in the formation of deep and authentic habits of religious life especially as regards his interior life; docility and self-giving to the will of God through faithful observance of the Constitutions and swift, joyful obedience full of faith; charity without favoritisms, backbiting criticism or intrigue; observance of our discipline; spirit of work and fight for the salvation of souls; correct order and hierarchy of values; spirit of orderliness and dedication to study.
§2. They should also be certain that secularizing criteria and habits have not been accepted in their lives and that they have clearly discerned the path of cross, self-denial and sacrifice that is inherent in following Christ and in unconditional self-giving to their vocation as apostles of the Kingdom.
|n161. Either personally or by means of a wise and prudent religious the General Director should interview the candidate to know with certainty if he desires freely and consciously to receive Holy Orders as a religious in the Legion.
|n162. Before the candidate is admitted to the diaconate the General Director is to carry out another investigation. He should go over the previous report once again and compare it with the new report on his conduct and spiritual qualities in order to know perfectly how the candidate has lived his religious discipline and made use of his ecclesiastical studies since his first profession. If the General Director finds him worthy and suitable, he should grant the dimissorial letters for the ordination.
|n163. §1. In order for the candidate to be promoted to the orders of diaconate and priesthood he is to submit to the General Director a handwritten and signed declaration in which he asks for admission to orders and testifies that his desire to receive ordination and to dedicate his life to the ecclesiastical ministry is free and spontaneous.
§2. The General Director should send written notification to the candidate of his acceptance.
|n164. §1. While a new investigation is not necessary for the priesthood the General Director should nonetheless see if there are any new elements that cast doubt on the vocation to the priesthood of the candidate or show that he has no vocation. If such is the case, after a diligent investigation he is to prohibit the ordination and refer the matter to the Sacred Congregation of Religious and Secular Institutes.
|n165. It is the General Director who, observing the prescriptions of Canon Law, grants to****** his subjects!***** the dimissorial letters for the reception of Holy Orders.
|n166. The dimissorial letters are to be sent to the Bishop of the Diocese in which the Center where the religious to be ordained lives is located.
|n167. In the dimissorial letters the General Director should certify that:
§1. The ordinand is of the age required by Canon Law;
§2. The religious is subject to him in obedience;
§3. He is free from canonical censures or impediments;
§4. He has been baptized and confirmed;
§5. In the case of Holy Orders he has received the ministries and observed the proper intervals;
§6. The candidate's personal morals are compatible with the Orders he is to receive;
§7. Finally, in the case of the diaconate, the religious with perpetual vows has definitively become a member of the Congregation.
|n168. Those who are to be ordained priests are to:
§1. Dedicate six months to special preparation beginning with a day of retreat but remaining in their normal occupations;
§2. Meditate attentively in their daily prayer on the Constitutions and the spiritual and apostolic consequences of the priesthood they are to receive in the Legion;
§3. Attend a special spiritual talk each Sunday given by a priest who has been expressly designated for it and do a special practical examen on priestly and apostolic virtues;
§4. Go to their spiritual director more frequently so that, taking into consideration all their circumstances they can conscientiously, maturely and freely opt to be configured with Jesus Christ, Priest and Victim.
|n169. §1. The religious who are going to receive the ministries are to do a full day of spiritual retreat.
§2. Those who are going to receive Holy Orders should do eight full days of spiritual exercises.
§3. They can do the spiritual exercises either in their own Center or some other according to the prudent judgement of the Territorial Director.
§4. In his report the General Director is to let the Bishop know that the candidates have done spiritual exercises.
|n170. The General Director is to inform the pastor of the parish where each deacon was baptized of his ordination to the diaconate so that it will be recorded in the baptismal register.
|n171. §1. With untiring constancy and authenticity our priests are to safeguard their religious fidelity to their priestly commitments and to the Constitutions - a fidelity rooted in a passionate love for Christ, who became charity and obedience unto death - so that their lives will always glorify the Father, build Christ's Kingdom and strengthen the Legion.
§2. Our priests should remember that besides their own growth in holiness by faithfully and lovingly keeping the Holy Rules, their principal mission must be strictly priestly in nature, whether it be administering the Sacraments, preaching the Word of God or serving Christ in their fellow man as God's apostles and envoys. For this reason,
1) Regardless of the specific nature of their mission in the Legion, they should give it a clear and evident priestly dimension;
2) They should avoid indolence, laziness, mediocrity, timidity and
cowardice, and throw themselves with ardent zeal into building the
|cPar.2Chap. VIII THE SPIRITUAL RENEWAL
|n172. §1. After completing their curriculum of studies and the first six years of priestly ministry, our priests are to do a year of spiritual renewal.
§2. The year of renewal is not to be postponed except in individual cases and for very serious reasons.
§3. Priests whose spirit or conduct could disedify the other participants or hinder the process of the renewal, should not be summoned to the year of renewal in the ordinary Centers. They should be assigned to do it in some other Center of the Congregation.
|n173. It is for the General Director to summon the priests for the year of renewal and assign them to the various Centers.
|n174. §1. With sufficient lead time the Secretary General is to present the names of the priests who should do the year of renewal to the General Director.
§2. At least a year in advance, the General Director is to notify the Territorial Directors of the dates on which the specified priests should begin the year of renewal.
§3. The General Director is also to inform the Territorial Directors and let the participants know where and when they are to do the year of renewal.
|n175. §1. With the consultative vote of his Council and observing Canon Law, the General Director is to establish International Renewal Centers for the religious of different Territories. There should be from ten to fifteen priests in these Centers doing their year of renewal.
§2. The General Director should make sure to locate these Renewal Centers in or near small towns, away from large urban areas.
|n176. The year of renewal is a pause in the life of our priests so that they can:
§1. Reflect, in the light of faith and in view of their religious and priestly experience, in an atmosphere of silence and interior freedom, free from the pressures of apostolic activity on the fundamental truths of Christianity and of life, on the commitments they contracted as souls Consecrated to God, on their fidelity to those commitments and on the effort each Legionary must make so that the Legion will accomplish the mission God entrusted to Her at the service of the Church and of humanity.
§2. Recover spiritual and physical energies, and fortify their apostolic zeal and selfsurrender for the years God may still grant them to serve the Kingdom.
|n177. The renewal year is not a time for studies; instead it should follow a pattern and schedule similar to the novitiate. Therefore, our priests are to dedicate this time to frequent contact with Christ in the Eucharist, to meditation, to prayer and to reflection on Sacred Scripture, on Papal documents and catecheses and on the Constitutions and the spirituality of the Legion.
|n178. The priests should come to the renewal with simplicity and a great desire to make the most of it. They should seriously try to put aside anything that might hinder the success of the Renewal and follow the Instructor's guidance and orders with docility.
|n179. During the renewal the priests are to be submitted to the same trials as novices and do the acts of piety proper to the novitiate.
|n180. §1. In agreement with the Instructor, the priests on renewal may do apostolic work for two hours every three days, in catechesis or other apostolates of the Congregation.
§2. They may hear the confessions of those who request it, but the Instructor is not to expressly assign anyone as confessor.
|n181. The spiritual renewal year is to be done under the careful direction of the Renewal Instructor who, within his own jurisdiction, possesses the same rights and obligations as an Instructor of novices.
|n182. As Renewal Instructors, religious are to be chosen who stand out for their virtue and moral prestige in the Congregation, who will be able to direct the priests on renewal with consideration and prudence and who can make themselves obeyed easily.
|n183. The discipline and the formation of those doing the renewal are the responsibility of the Renewal Instructor, under the immediate authority of the General Director. Among other things this formation entails:
§1. Seeking their spiritual progress, helping them with opportune guidance, talks and trials so that in light of their personal experience they will examine sincerely and objectively the state of their soul and of their own formation, and will renew their religious spirit with a more faithful observance of the Constitutions;
§2. Promoting the study of Church documents, especially the Supreme Pontiffs, and the study of the Congregation's Constitutions and spiritual tradition;
§3. Directing their ministry.
|n184. §1. The General Director is to send the Renewal Instructor the records of each religious indicating the virtues and defects observed throughout his formation since his first religious profession.
§2. The Instructor then should make each one aware of his defects and spur him on to perfection in virtue.
|n185. The renewal year is to be interrupted for those who give no sign of making good use of it. They should then be sent to work for a year in apostolates that demand greater self-denial. After this they should be offered the chance to do the renewal year if they so desire.
|n186. Nine years after the first renewal our priests are to do a second year of spiritual renewal.
|cPar.2 Chapter IX CARE OF THE SICK AND THE ELDERLY AND THE SUFFRAGES FOR THE DECEASED
Art. 1. - Care of the sick and elderly
|n187. If possible, in all the Congregation's Centers, an area of the building should be set aside as an infirmary.
One or more religious known for their charity and spirit of service
should be assigned to attend the sick and, in agreement with the Rector or
When anyone is sick or notices that something is harming his health, he
is to inform the Rector or
|n190. If a religious falls gravely ill, he should be sent to any priest he requests and and be given the Holy Eucharist if he asks for it.
§1. It is for the Rector or
§2. When the illness is serious, Viaticum and Anointing of the Sick are not to be delayed. When the sick person nears death, the prayer for the commendation of the soul according to the norms of the Roman Ritual is to be said.
§1. When a sick religious has to be hospitalized, the Rector or
§2. He is to make sure, therefore, that the room reserved for the sick is suitable and decent, no matter what the monetary sacrifice.
|n193. All our religious should have special consideration for elderly Legionaries, who have spent their lives and their energies in service to the Kingdom of Jesus Christ in the Legion and deserve to be cared for by everybody with outstanding care and charity.
|n194. |p |p §1. Having heard the opinion of his Council, the General Director is to establish continental and intercontinental residences for religious who cannot carry out any apostolate because of age or long-term health problems.
§2. No elderly Legionary is to be retired from active service against his will because of his age. As long as he can take care of himself, the General Director should try to offer him opportunities to keep on collaborating actively as best he can.
|cPar.2Chap.IX Art. 2. - The deceased of the Congregation and the suffrages for them
|n195. |p |p §1. When a member dies the
§2. In the presence
of two witnesses, the Rector or
|n196. Since a Legionary is a soldier of Christ's Kingdom and his life is consecrated to building it, his body should be buried in the place where he dies, according to the genuine tradition of the Church.
|n197.§1. Upon the death of a Roman Pontiff, each of our priests is to celebrate three Masses for him. Solemn funeral rites are to be held in the churches that are under the care of our religious.
§2. Upon the death of the diocesan Bishop each of the priests in the Centers within the diocese are to celebrate two Masses for him.
|n198. As regards prayers for the deceased of the Congregation:
§1. Upon the death of the General Director or a former General Director, each of the priests of the Center where he dies is to celebrate five masses for him. All the other priests of the Congregation are to celebrate three masses. In our churches the divine office for the deceased is to be prayed and a solemn funeral Mass celebrated.
§2. Upon the death of the Territorial Director or former Territorial Director, each of the priests of the Territory is to celebrate three Masses. The priests of other Territories are to celebrate one Mass, as well as the usual suffrages.
§3. Upon the death of members of the General Council, the General Secretary, the General Procurator, the General Administrator, the Delegates of the General Director for the Apostolate, the General Prefect of Studies or a Nuncio, each priest of the Congregation is to celebrate one Mass, as well as the usual suffrages.
§4. Upon the death of a religious, each priest of the Territory is to celebrate two Masses.
§5. Upon the death of a religious or a guest of a Center, each priest of the Center is to celebrate three Masses.
§6. Within the octave of the Sacred Heart each priest of the Legion is to celebrate a Mass for all the deceased of the Congregation.
|n199. Those who are not yet priests are to pray as many Rosaries for the deceased as Masses to be celebrated by the priests, and at the Eucharistic celebration they are to unite their intention with that of the priest.
|n200. §1. Once a year, within the octave of All Souls, Mass is to be celebrated at all our Centers for the deceased relatives of our members and the deceased benefactors of the Legion.
§2. In special cases the General Director and the Territorial Directors may indicate other suffrages for the most outstanding benefactors of the Congregation.
|Par.2Chap.X DEPARTURE AND DISMISSAL OF RELIGIOUS
|Par.2Chap.X Art. 1. - Departure of a religious
|n201. Once the time of his vows is up a religious with temporal vows may freely leave the Congregation. Likewise, for just and reasonable motives the General Director may exclude him from the renewal of temporal vows or from the perpetual profession.
|n202. With the consent of his Council the General Director may grant a religious the indult to leave the Congregation during the term of his temporal profession when he requests it for serious reasons.
|n203. Religious with perpetual vows who desire to leave the Congregation for reasonable motives are to present their petition to the General Director, who will submit it to the Holy See along with his own evaluation. Only the Holy See can grant this indult.
|n204. When the indult of departure has been legitimately granted and the religious has been notified, in accordance with Canon Law it dispenses from the vows and all the obligations that follow from profession, unless the act of notification is refused by the religious.
|n205. §1. If the religious is a priest the indult is not granted until a Bishop has been found to incardinate him into his diocese, or at least receive him ad experimentum.
§2. According to Canon Law, if the priest is received ad experimentum, after five years he becomes incardinated into the diocese unless the bishop refuses to accept him.
|n206. §1. Physical or mental illness, even when it is developed after temporal profession, constitutes sufficient cause for non-admittance to the renewal of vows or to perpetual profession if in the opinion of experts it renders the religious unable for life in the Congregation, unless the illness is due to the negligence of the Congregation or to the work the religious has carried out in it.
§2. In the case of a mental illness that in the opinion of experts would render a religious unable for life in the Congregation, the General Director will petition the Holy See for an indult of secularization to allow even a perpetually professed religious to leave the Congregation.
|cPar.2Chap.XArt. 2. - Dismissal of a religious
|n207. §1. Following Canon Law, the following are to be considered legitimately dismissed "ipso facto":
1) Public apostates from the Catholic faith;
2) Those who marry or attempt to, even if it is only a civil marriage.
§2. In such cases the Director General with his Council is to collect the evidence and without delay declare the fact so that it is juridically verifiable. The evidence is to be kept in the General and Territorial files. In the meantime the General Director is to notify the Sacred Congregation of Religious and Secular Institutes of the fact that led to the expulsion and the name of the dismissed religious.
|n208. |p |p §1. In accordance with Canon Law a religious should be dismissed for committing the following crimes:
1) Concubinage or external acts against the sixth commandment that cause permanent scandal;
2) Homicide; kidnapping by force or deceit, or unlawful custody of another person; mutilation or grave wounding of another;
3) Procuring an abortion that is carried out.
§2. In these cases the General Director is to collect all the evidence of the facts and the guilt, make known the accusation and the evidence to the religious in question, and give him the right to defend himself. All records signed by the General Director and a notary, along with the written and signed responses of the religious in question, are to be kept on file.
|n209. According to Canon Law, a religious can also be dismissed for other causes, provided that they are grave, external, imputable and juridically proven, such as: habitual neglect of the obligations of consecrated life; repeated violations of the vows; obstinate disobedience to lawful orders of Superiors in a serious matter; grave scandal caused by the reproachable behavior of a
religious; pertinacious defense or spreading of doctrines condemned by the Magisterium of the Church; public adherence to ideologies infected by materialism or atheism; unlawful absence from one's Center for more than six months.
|n210. According to the Constitutions of the Legion, those should be dismissed who:
§1. Seriously attack the unity and harmony of the Congregation through intrigue, slander or backbiting;
§2. Choose as a method of apostolic action in the social arena the provoking of labor union strife, public denunciations, moral or armed violence, the systematic challenging of ecclesial or political life, and class struggle.
|n211. If the General Director after consulting his Council believes the process of dismissal should be begun in the cases mentioned in n.208, 209 and 210:
§1. He is to assemble or complete the evidence;
§2. He is to
warn the religious in writing or before two witnesses with an explicit warning
of subsequent dismissal unless he reforms, stating clearly the cause
for dismissal and giving the religious full opportunity to defend himself. If the warning is in vain the
§3. If this warning is also in vain and the General Director with the Council believes that there is sufficient proof of incorrigibility and that the defense of the religious is insufficient, when two weeks have elapsed fruitlessly since the last warning he is to initiate the process of dismissal with due regard for what is stated in n. 215.
|n212. §1. The General Director should give the warnings in person or through a delegate.
§2. Along with the warnings he should add the exhortations and motivations he thinks opportune, and impose the penance he thinks best for the reform of the religious or to make up for the scandal. Likewise the General Director is to remove the religious from the occasion to fall again even if it means transferring him to another Center where he can be helped to rectify his ways.
§3. With each warning he is to remind the religious of his possible dismissal.
|n213. In all the cases referred to in nos. 208, 209 213 and 210 the religious always retains the right to speak with the General Director and directly express his defense.
|n214. The General Director with his Council is to examine carefully the proofs, arguments and defense, and if a secret ballot results in dismissal, the decree of dismissal is to be issued. For
its validity it must indicate at least in summary fashion the motives for dismissal found in the law and in the fact.
|n215. A decree of dismissal does not take effect unless it has been confirmed by the Holy See, to whom the decree and all the records are to be sent. The decree, to be valid, must indicate
the right which the dismissed religious has to appeal to the competent authority within ten days from receiving the notification. An appeal stays the result of the decree.
|n216. Rights and obligations derived from religious profession cease ipso facto with the lawful dismissal. However if the religious is ordained he cannot exercise sacred orders until he finds a bishop who receives him after a suitable probationary period in the diocese or at least allows him to exercise the priestly ministry.
|n217. §1. A religious who lawfully leaves the Congregation or is lawfully dismissed cannot demand compensation for any work done while a member.
§2. The General Director should deal kindly and charitably with a religious who for any reason leaves the Congregation. If he has no supportive means of his own and cannot acquire them otherwise he is to be given charitable aid to support himself for a certain time. This aid is to be given to him through the Bishop of where he has taken up residence.
|n218. §1. In the case of serious public scandal or very grave imminent harm to thecommunity the General Director, or, if there is a danger in delay, the Territorial Director or the Rector or Superior of the Center can expel a religious with the consent of the respective Council.
§2. If necessary the General Director should initiate the process of dismissal according to the norm of Canon Law, or refer the matter to the Holy See.
|n219. The General Director in his periodic report to the Holy See is to mention the religious who have left the Congregation for whatever reason.
|n220. §1. Once a religious has left the Congregation for a just reason he cannot be readmitted unless after mature consideration the General Director decides that it would be very
much to the advantage of the Congregation. Readmittance is to be granted only in trulyexceptional cases.
§2. However, a
religious who has been dismissed from the Congregation can never be readmitted.
The Rector or
|n221. §1. To ensure the spiritual serenity of their subordinates the Rectors and Superiors of the Centers are to take care that dismissals are rare occurrences, and, if possible, that they are avoided all together.
§2. Having dismissed a religious, they are to care for the spiritual serenity of the rest by prudently explaining the reasons, especially the spiritual ones, that prompted the dismissal.
P A R T T H R E E
THE SPIRIT AND DISCIPLINE
OF THE CONGREGATION
THE SPIRIT OF THE CONGREGATION
Art. 1. - Fundamental lines of the Legion's spirituality
|n222. As a compendium of the Legion's spirituality, a Legionary should be: a faithful follower of Jesus Christ; great and little; distinguished and at the same time humble servant of all; a leader of souls and rank-and-file soldier of the Legion; dignified in his poverty; contemplative and conquering; an enemy of laziness; sincere in his self-giving; constant in his decisions; faithful in the little things; faithful in his dealings with God and with his fellow-man; trusting in his Superiors; a man of deep, personal love for the Pope and the Church; grateful to those who serve him; a friend to his enemies; simple with the upright and simple; sagacious with hypocrites; sincere, a realist and thoroughly practical; prudent in his decisions, energetic and diligent in carrying them out; moderate and discreet when speaking; a man who loves silence, justice and moderation; persevering up to death in his duty; a faithful son of Mary; a man of the Kingdom; another Christ.
|n223. Christ-centeredness is the fundamental and specific characteristic of legionary spirituality. Therefore, our religious are to strive with all their strength to put on Christ, in their heart and in their deeds, earnestly seeking the highest degree of abnegation, especially of their judgement and will. They should strive to know and experience Christ intimately in the Gospel and in the Eucharist. They should love Christ with a real, personal, virile and passionate love and make Him the standard, center and model of their religious, priestly and apostolic life.
Preaching and extending the
|n225. For each Legionary the Blessed Virgin Mary should be the most perfect model of the new creature brought forth by the redemptive power of Christ, and the most eloquent witness to the newness of life brought to the world by the resurrection of Our Lord. Therefore our religious should foster true devotion to the Blessed Virgin, most loving Mother of the Church, which consists especially in imitating her virtues, above all her faith, hope and charity, her obedience, her humility and her cooperation in Christ's redemptive plan. Likewise they should have a tender, son's love for her as Mother of the Congregation and of their own vocation.
|n226. The Legion of Christ only has meaning within the Church, for the sake of the Church and by reason of the supernatural and human mission of the Church. Accordingly our religious should:
|p §1. Love the Church passionately, for she continues Christ's mission and is the beginning of his Kingdom on earth. They should identify with her sufferings and her joys. They should strive to be active and effective members within her. In a spirit of service they are to give themselves to the Church and be deeply aware of their mission within her.
|p §2. Be devoted and loyal to the Roman Pontiff, Vicar of Christ and visible head of the Church with ardent, personal love. They should study and spread his teachings and desires, and courageously defend the charism of his primacy and magisterium.
|p §3. Honor in a spirit of faith bishops teaching in communion with the Roman Pontiff, as successors of the Apostles and witnesses to divine and catholic truth.
|n227. The heart of the Legion's charism is the charity Christ preached and demanded in the holy Gospel. Accordingly, Legionaries should cultivate and maintain a spirit of unity above and beyond differences of language, race or culture. They are to take up the way of true charity which entails universal and considerate self-giving to their neighbor for the Lord's sake. They should learn to pardon what is bad, praise what is good and cast aside envy. They should detest slander as the denial of Christianity. They should always be willing to help and collaborate joyfully with their neighbor. They should foster a creative and self-sacrificing spirit of service and treat everyone with kindness and simplicity.
|n228. The Legion of Christ is a contemplative and conquering institute.
|p |p §1. Because of its contemplative nature Legionaries should seek to be men who love prayer, the interior life, union with God, silence and reflection. They should diligently control their internal and external senses, above all their imagination, memory, sight, speech and hearing.
|p §2. Because of its conquering nature our religious should give themselves with great love and zeal to the task of spreading Christ's Kingdom throughout society and of bringing the light of the Gospel to the consciences of all people. They should consider themselves messengers of the mystery of God, sparing neither time, fatigue nor difficulties, and energetically discarding laziness and cowardice.
|n229. The primary objective of the Legion's apostolic action is to build the new man. Therefore all Legionaries in their personal life should assiduously explore the richness and depth of their baptismal commitment. In their apostolic activity they should strive by every possible means to bring about man's inner renewal by means of grace, by living out the Gospel, through liturgical and sacramental participation, prayer, moral and ascetic growth and service to others out of love for the Lord.
Art. 2. - Virtues most recommended in the Congregation
|n230. Our religious are to practice the theological virtues and make them the source of their interior life and their apostolate in order to tread always the path of a living, active and luminous faith that will enable them to be faithful and persevere until death amid the difficulties and struggles that the faithful fulfillment of the will of God for their lives demands; the path of a joyous, unwavering hope that will fill them with the sureness that only God can give; and the path of an ardent, generous love that will make them understand God's goodness and will lead them to heroic self-sacrifice for the triumph of his Kingdom and the salvation of souls.
|n231. They should base their holiness on total, generous surrender to God and on courageous, continual self-denial in order to imitate Jesus Christ. They are to do this above all through the practice of heroic, prompt, joyful obedience, motivated by faith; deep, serene humility; joyful and faithful chastity; universal delicate charity towards superiors and subordinates, members and non members of the Legion; and through authentic simplicity.
|n232. Our religious should cultivate a steadfast sincerity in their relations with God and the Legion, and strive to achieve an ever-greater identity between their life and their mission. They should be faithful to the word they have pledged, avoid any kind of ambivalence in their behavior, and always follow their conscience properly formed according to the ethical principles of right reason, the Christian principles of the Gospel and the principles found in these Constitutions.
|n233. They should work to increase in their own lives their faith in and love for the Holy Spirit, sweet Guest of the soul, Guide and Craftsman of their growth in holiness. They should be docile and faithful to his divine inspirations so that with the light and strength of His grace, they will walk the path of God's will in fidelity, after Christ's example, and accomplish to the full their mission to give glory to God and save souls.
|n234. The first law of holiness and apostolic effectiveness is that we must die in order to have life. Based on this our religious are to seek and love self-denial and sacrifice, principally in fidelity to the commitments of their consecrated life, and in giving themselves full of faith and love to God's will and the salvation of souls.
|n235. They should foster interior and exterior silence as a means to achieve union with God, interior life, peace and serenity of soul and a deep encounter with themselves. They are to fight against the frivolity of their imagination, against the dissipation of their internal and external senses, against irreflection and against wasting their time on empty talk.
|n236. In his apostolic activity and in his personal life each Legionary is to seek the heavenly Father's glory and not his own, and seek the salvation of souls, striving to edify all his brothers and sisters by the witness of his holy life.
|n237. They should always hold in highest esteem their vocation to the Legion which God has planned for them with eternal love. They should nourish an ever-growing love for their call that embraces the Legion's spirit, mystique, discipline and methodology, so as to bring their vocation to perfection by identifying themselves and becoming one with it spiritually, psychologically, emotionally, in their criteria and in the reality of their lives.
|n238. Since it is a principle of the Congregation to form whole men endowed with all the human virtues and values, our religious should work assiduously for their total human development so it can be a solid base on which the Holy Spirit can form them into apostles of Jesus Christ.
|n239. |p |p §1. All our men are to form themselves selectively in a spirit of tenacity and perseverance, aware that one of the most damaging evils for consecrated souls is weakness of will, sensuality and inconstancy in their struggle for sanctity and in their apostolate. To achieve this they are to work to avert any failures in their spiritual, intellectual or apostolic endeavors, by reflecting thoroughly and deeply before they make decisions and persevering in their undertakings until they have carried them through to completion.
|p §2. As a basis for this tenacity and constancy at their work they are to place a firm, well-disciplined will solidly founded on the theological virtues and on a habit of self-denial, not on feelings, emotions or impressions.
|n240. Legionaries are to pursue their human maturity which consists in consistency in their lives between what they are and what they profess to be. Its most convincing external expression is fidelity and a sense of responsibility in fulfilling the duties they have assumed towards God, the Church, the Legion and their fellow man. To achieve this maturity they should strive to acquire: the ability to make prudent decisions and definitive options; spiritual stability; the serene integration of their sentimental and emotional energies under the control of their faith, reason, will and love; an attitude of openness and constant self-giving to God and others without favoritism, and uprightness in judging events and individuals.
|n241. They should strive to achieve in their lives a spirit of conviction, sincerity and authenticity. They should especially detest hypocrisy, the assassin of all authenticity and uprightness, which makes a man hateful to God and repugnant to his neighbor. It is the mother of deceit, insincerity, duplicity and inner meanness and its father is the devil, the lord of lies. Its presence in one's life causes personal dissatisfaction and the loss of one's human identity; it annuls the possibility of spontaneous and simple dialogue with the Creator and of a cordial, honest relationship with others; and it destroys every possible source of love for God and neighbor.
|n242. Legionaries should endeavor to form a sturdy spirit, a firm and vigorous will, control of their character, and all the virtues that vouch for a true man, such as prudence, sincerity, responsibility, self-discipline, constant concern for justice and charity, fidelity to one's word, good manners and moderation and prudence in speech.
|n243. Legionaries should never neglect their growth in the social virtues such as distinction in their dealings with others and their dress, politeness, gentlemanliness, disinterested service, loyalty, gratitude, a sound cheerfulness, serenity, a balanced temperament.
|n244. Our religious should always be noble and discreet; they should foster true humility and never show impatience or pride. They should be exemplary in their speech, modest in their facial expressions and mature and manly in their movements. Forgetting themselves, they should do everything with such simplicity that, by their example, they draw others to praise and glorify God.
|n245. |p |p §1. Legionaries are to be able to channel correctly and firmly the valuable potential of their passions, not repressing them blindly, but rather elevating them through the light of faith and reason so that the drive of their passions will spur them on to great undertakings in their lives for the salvation of souls, for the triumph of Christ's Kingdom and for the good of the Church.
|p §2. Likewise they are to be able to turn the strength of their emotions and imagination to good use by channelling them towards the service of their mission following reason enlightened by faith.
|n246. Through an ascetic training of their intellect, Legionaries are to develop their capacity to analyze, summarize and discover conceptual relations so that they form a clear and solid mental structure. They should inure themselves to a disciplined, organic way of thinking that allows them to express themselves clearly and precisely, to discover what is essential, to have a correct hierarchy of values and to emit correct, prudent personal judgements.
|n247. With all the strength of their heart Legionaries are to form an ardent zeal for the salvation of souls vitalized by intimate contact with Jesus Christ and expressed in fervent prayer, and an untiring struggle and constant concern to bring as many souls as possible to know and love Jesus Christ.
|n248. Aware of the greatness of their mission and the responsibility it imposes on them, our men are to work at molding themselves into authentic Christian leaders - guides of their brothers and sisters, effective in their work, alert to opportunity, generous of heart, tireless fighters, realistic in their goals, tenacious in the face of difficulty and supernatural in their aspirations. They are to rid themselves of anything that has the air of irresponsibility, selfishness, fear, laziness, cowardice, timidity or discouragement.
|n249. Aware that we have but one life and only one chance to live it, our men should dedicate themselves to acquiring a spirit of fight, of hard work, of conquest and perseverance rooted in a passionate love for Christ and an ardent zeal for the spread of his Kingdom. This spirit should make them rid themselves of all spiritual, intellectual, apostolic or physical laziness; put an end to all cowardice, false prudence and comfort seeking; encourage them to be always on the offensive, rejecting all bitterness, dissatisfaction and useless complaints; and make them love to spend themselves for Christ and his Kingdom wherever obedience assigns them.
|n250. Legionaries are always to work in an orderly and efficient way by always following a program they first draw up according to a concrete plan, guide and calendar. They are never to resign themselves to let their lives waste away fruitlessly day after day out of improvisation, laziness, banality or disorganization. Likewise they are to master the art of work which is the art of efficiency, of total accomplishment, of gaining time, of doing more in less time.
|n251. On the apostolate Legionaries are to discard vain words, empty rhetoric, hollow agitation, and usher in actual accomplishments: sincere, personal, passionate and objective love for Jesus Christ, the Church and the Pope; and selfless, effective service to their neighbor following the axiom, "Say little, do much."
|n252. All things being equal, after considering the needs and the possible drawbacks our men should always choose and carry out the apostolates that by their nature and scope are most effective and, by the same token, will offer the Legion the greatest influence in her efforts to establish and spread Christ's Kingdom.
|n253. On the apostolate Legionaries are always to apply and practice the methodological principle, promote initiative (`hacer hacer'), arousing in those who work with them a sense of responsibility and an awareness of the mission, since this principle is one of the mainstays of our apostolic methodology.
|n254. Our men should entrust their apostolic life to Mary's motherly care and feel her close to all their work and efforts. They should all learn and expect a great deal from her as Mother and Queen of apostles for she cooperated in a unique way with the Savior's work and was in her own life an example of the motherly affection that has to animate all those who collaborate in the Church's apostolic mission to save mankind.
|cPar.3 Chap.I Art.3
Art. 3. - Unity and charity in the Legion
|n255. Mutual unity, which is an indispensable condition for preserving and governing the Congregation and for attaining her purpose, should be carefully fostered among our men, both Superiors and subordinates.
|n256. Legionaries should foster unity as a fruit of love because the Father with eternal love created us and called us to be his children, the Holy Spirit through the vows has gathered us together in unity, and Christ has sent us to fight for his Kingdom, giving us the Eucharist as food and Mary as our Mother.
They should all remember that the Legion will be able to accomplish the
mission entrusted to her by God only on condition that all her members come
together in a monolithic unit where everyone's efforts converge on the sole,
unanimous fight for the
|n258. |p |p §1. To foster this unity the General Director, his Council and the General Chapter are to elect to govern and direct the Legion only religious that they are sure will positively watch over the internal unity of the Congregaton in their words and actions.
|p §2. They should remember, too, that religious prone to anger or harshness greatly endanger charity, which is so important to conserve the spirit of the Congregation. Therefore these religious are to be assigned to Centers and ministries where they cannot wound the harmony and good of the communities.
|n259. To better achieve this unity all Legionaries should commune with and become a part of the Legion. This means:
|p |p §1. They should assimilate the spirit of the Congregation, live it and make it the permanent reference point of their life, making their own its criteria, discipline, and its methodology for formation and apostolate, giving thanks to our Lord for our charism.
|p §2. They should know, love and live the Legion's spirituality. They should actively participate in her inner life and her apostolic action and feel themselves as living and working members of this great family, integrating their own qualities into her mission at the service of the Church and humanity, and collaborating sincerely and efficiently with all those who form part of the Legion.
|n260. Bearing in mind that we all form a single mystical body in Jesus Christ and in the Congregation, each one must learn to carry his brothers' burdens and to promote with interest their good name, especially among those outside the Legion. He should ignore their mistakes and defects and comment on their qualities and virtues. He should share as a brother in the successes and failures of his companions, sincerely recognize their competence in their respective fields and, if necessary, defend them with prudence, firmness and decision.
|n261. All our religious are to remember that the authenticity of any virtue, any knowledge, any piety or any apostolic zeal is based on the spirit of real charity. Therefore in everyday living they should strive to live according to the greatest commandment, charity, both towards Legionaries and others, exercising their faith in the mystical body of Christ. As a consequence of this, esprit de corps will follow as an essential requirement of the Legion.
|n262. All our religious are to do their all to make the Legion one large family where deference, gentlemanliness, cordiality, courtesy and selfless Christian service to others triumph over selfishness and individuality.
|n263. Since unity depends principally on the virtue of obedience, all are to observe perfect obedience and practice close dependence, subordinates towards Superiors and Superiors among themselves.
|n264. Superiors should keep always before their minds how fundamentally necessary it is to maintain great respect for the principle of authority among our men in order to ensure the proper functioning and government of the Congregation. They must be aware, too, of the very important role that their persons play in preserving this principle through the witness of their life and the respect, charity, and kindness with which they treat their subordinates, as also the extremely serious damage they can do to this principle if they are inopportune, harsh or partial in giving orders.
|n265. Respecting the natural diversity of persons, times and places, they should cultivate both internal uniformity (in criteria and will) and external uniformity (the way they dress, celebrate the Eucharist, etc...).
|n266. In order to promote both internal unity and effectiveness in our apostolates Legionaries should:
|p |p §1. Foster rapid, constant and efficient intercommunication at all levels of government;
|p §2. From their entry into the novitiate, cultivate and foster the habit of intercommunication by informing the Rector, immediate Superior, or when the occasion warrants it also the major Directors either by word or in writing about everything that happens;
|p §3. When working on the apostolate, never neglect frequent communication with their Superiors so as to keep them informed on the progress of their apostolic work and of other matters entrusted to them;
|p §4. Foster frequent mutual communication, the exchange of ideas and materials for the apostolate, fraternal help and collaboration putting in evidence the bond of their common mission above individual interests.
|n267. In order to increase unity and charity among all the members of the Congregation and encourage their fervor and apostolic zeal each religious should make the effort to communicate by letter with some other Legionaries at least once or twice a month.
|n268. |p |p §1. Our religious should hate slander as the worst of all evils and the greatest enemy of unity and charity among our members.
|p §2. If any religious seems to seek the internal division of our members through backbiting or any other means he is to be immediately removed from the Center where he lives in and stripped of any office he holds. Furthermore, if the case in question calls for it, he is to be dismissed from the Congregation observing the prescriptions of Canon Law.
|p §3. The Superiors are to be willing to cut off decidedly any member infected by the deadly cancer of slander and intrigue unless they want to responsible for ruining the Congregation.
|n269. |p |p §1. If anyone dares directly or indirectly to oppose or change the life-style, Constitutions and decrees of the Congregation or like matters outside of the General Chapter, he is to be severely warned and punished. If he does not mend his ways he is to be dismissed from the Congregation, observing the prescriptions of Canon Law.
|p §2. If someone notices that a religious is plotting against the Congregation, or is using other companions to unsettle her internal peace, or is attacking the Congregation, her life-style, mode of government and her Superiors through manuscripts or in print he is seriously obliged in conscience to inform the General Director immediately.
Art. 1. - The vows in general
|n270. Legionaries, by professing the religious vows:
|p |p §1. Consecrate themselves more intimately to follow Christ who, virgin and poor, redeemed and sanctified humanity by his obedience unto death on the cross.
|p §2. They dedicate their entire lives consciously and eagerly to the service of the Lord, the Church, the
Congregation and humanity.
Art. 2. - The vow of poverty
|n271. Our religious, by professing voluntary poverty out of love for Christ:
|p |p §1. Consecrate themselves to the internal and external exercise of Christ's poverty, who, although rich, became poor in order to enrich us with his poverty. They channel all the desires of their heart towards the goods of the spirit and the treasures of heaven entrusting themselves to the heavenly Father's providence.
|p §2. Bind themselves to an affective and effective,
internal and external detachment from all material goods, and total dependence on the legitimate
|p §3. Renounce as a consequence their licit right to use and administer any material good without the permission of their legitimate Superiors.
|n272. |p |p §1. Our religious should love poverty and practice it faithfully. They should be spiritually detached from everything they use; leaving in God's hands all concern for temporal things and living in this world like pilgrims on the road to the eternal possession of God. They should know that poverty of spirit opens one's heart to God and to others; it creates a favorable spiritual climate for interior docility, prayer, dialogue and collaboration; it nourishes hope; engenders justice and mercy; increases love and bestows serenity and spiritual joy.
|p §2. Our religious should make especially sure that this spirit of poverty molds them in self-detachment so as never to allow in their hearts the growth of worries, preferences or ambitions which would prevent the Superiors from availing of their lives and their qualities for the sake of Christ's Kingdom through obedience, or which would divide their hearts causing anxiety and dissatisfaction that could destroy their inner peace and their vocation as consecrated souls.
|n273. They should rejoice when they experience the effects of poverty knowing that, as Christ promised, they will never be without God's providence.
|n274. |p |p §1. Every professed religious in the Congregation retains the ownership of his goods and the capability to acquire others, but he cannot administer them personally.
|p §2. With the express permission of the General Director religious who possess temporal goods can use income from them for works of charity or to help the Congregation.
|p §3. Whatever a religious acquires through his own work or by donation and whatever he receives by way of pension, subsidy or insurance no matter how he obtains it, must be put at the disposition of the Congregation.
|p §4. If a religious has not made out a will before his perpetual profession he must do so, for his present possessions or those he foresees might lawfully come to him. If possible it should be legally valid before the State. In countries where the law does not allow such a will to benefit the Congregation or a work of the Church, religious who wish to do so may donate their goods to the Congregation directly instead of through a will.
|p §5. After fifteen years of religious life the religious must donate half of his possessions to the Congregation and after twenty-five years, all present and future possessions.
|p §6. During the lifetime of each religious the Congregation cannot use the goods he has donated to her, but solely and exclusively the income they generate.
|p §7. In the event a religious leaves the Congregation for whatever reason and wants back a part or all of the possessions he donated to the Congregation in accordance with paragraphs n. 4 and 5 above, the Congregation is obliged to give it to him.
|n275. |p |p §1. Retaining what is determined in n. 274, 5 a professed member of our Congregation is not allowed to freely abdicate the ownership of his goods by acts "inter vivos".
|p §2. For a just reason a religious can change the will he has already properly made with the express permission of the General Director.
|n276. No one is allowed to use anything as his own. This norm does not apply to possession of the Crucifix that our religious receive on their profession day.
|n277. |p |p §1. In the observance of dignified and reserved poverty all our religious should consider themselves subject to the common law of work.
|p §2. They are to be provided daily with sufficient, healthy food without it being either exquisite or too expensive.
|p §3. Their room should be simple, have whatever is necessary and nothing superfluous.
|p §4. By no means are the Superiors to permit our religious to have things that are special, ostentatious, superfluous or contrary to religious simplicity.
|p §5. In the Center for formation as well as the Centers for Apostolate their clothing should be poor but dignified, above all because of their dealings with others. However they are to avoid totally the customs and liberties of the world.
|n278. While they observe Gospel poverty in the construction of the Congregation's Centers, in our religious' clothes, living quarters and personal effects - our Superiors are to make sure our religious have whatever is most effective for their formation or apostolate. Superiors therefore should spare no cost to obtain what is necessary in each case.
|n279. |p |p §1. Without permission from the
1) Move things from one part of the Center to another or to bring things he had been allowed to use with him when he is transferred to another Center;
2) Receive or give away anything to another religious or people outside the Legion;
3) Keep books as his own or write notes in the ones he is loaned, except for his textbooks, which our religious can keep for life.
|p §2. 1) Priests who
exercise a ministry or are dedicated to study or research may, with the prior
authorization of the Rector or
2) At the discretion of the Rector or
|n280. |p |p §1. Gifts or donations received
in cash, check, bank deposit or similar form are to be handed in to the Rector
|p §2. Gifts received from people outside the Legion are
allotted for common use unless the Rector or
|p §3. When religious in one of our Centers or apostolates receive gifts which in the judgement
of the Rector or
|p §4. If these gifts are precious objects or are very valuable the General Director should be informed and the gifts handed in immediately to the Territorial Director.
|n281. |p |p §1. Our religious should observe common life faithfully even as regards their food, clothes and furniture.
§2. Nevertheless common life is not broken when something
special is needed for illness or another sound reason, at the discretion of the
|n282. All our religious, whether Superiors or subordinates, are to strive for complete uniformity regarding the necessities of life.
No one is permitted to keep money or entrust any object to another for
safekeeping without permission from the Rector or
|n284. |p |p §1. No one may buy the things he needs for himself. He is to receive them from the Vice-Rector of the Center where he is permanently or temporarily residing.
|p §2. Without permission from the Rector or
|p §3. Without express, written permission from the General Director no one is to borrow or accept money on loan from persons outside the Legion for themselves or others, even if it is destined for works of apostolate.
|n285. |p |p §1. Religious who have to
travel for any reason are to render an exact, detailed account of the expenses
incurred to the Rector or
|p §2. On his part, the Rector or
|n286. |p |p §1. Superiors should insistently promote the perfect observance of poverty out of faith and love for Jesus Christ both in their own life and in the lives of their subordinates.
|p §2. Superiors should vigorously put an end to anything that looks like the tastes of the world as regards food, clothing, relaxation, trips or other similar things, and reinstate the proven customs of the Congregation.
Art. 3. - The vow of chastity
|n287. By the vow of chastity:
|p |p §1. Our religious freely embrace and firmly commit themselves to the charism of celibacy in order to consecrate themselves totally, definitively and exclusively to the one and supreme love of Christ; to be fully unhindered, both emotionally and practically, for the service of his Kingdom, and to be an invitation for all people to contemplate and yearn for the gifts of the next life.
|p §2. They renounce, consequently, the state and benefits of marriage.
|p §3. They also commit themselves to the interior and exterior practice of the virtue of chastity.
|n288. |p |p §1. Independently of false doctrines they should always regard their living of the sublime ideal of chastity as a gift coming from God's love. It is a sign of one's love for Him and its incentive as the utmost expression of love and self-giving to our fellow men, and as a source of authentic personal fulfillment and of special fruitfulness in the world.
|p §2. They should foster a total, firm, patient and strict control of their internal and external senses. This will help them to discipline their passions and affections, not as a repression, but as an elevation and a loving, fruitful channeling of all they are and do, as a safeguard of virtue, and as the means to foster a spiritual atmosphere of profound, active dedication to the love of God, to their own growth in holiness and to the good of mankind.
|n289. They should acquire a clear awareness and knowledge of the serious and constant dangers that threaten their observance and practice of consecrated chastity due to the frequent incitement and provocation of a secularizing environment with its ways and life-styles. They should especially practice recollection of their imagination and sight, and develop a deep esteem and sense of prayer, following Christ's advice, `watch and pray lest you fall into temptation'.
|n290. In community life, they should foster fraternal, universal charity and sincere mutual understanding, which are so helpful for the faithful and perfect observance of chastity, and are incompatible with frivolity, familiarity, particular friendships and inordinate emotional attachments.
|n291. Our religious should be kind and friendly but not overly familiar when dealing with children, especially those whose intellectual or moral formation has been entrusted to them. This norm should be considered and observed carefully, especially by those who are in charge of studies or discipline at our Vocational Centers.
|n292. |p |p §1. Our religious are to dedicate themselves fervently and zealously to their apostolates and avoid wasting their time superficially on matters or business outside their field and profession. They should strive:
1) To set aside and dedicate their time completely to either prayer, silence, study, the apostolate, or their necessary rest, according to what the Constitutions and regulations establish.
2) To refrain from frivolous and unnecessary dealings with lay people in the exercise of their apostolates.
3) Not to be deceived into identifying the apostolate with mere socializing whether in frivolous conversations, in seeking out people just out of human congeniality and not out of true zeal for the good of souls, or in having meals with persons outside the Legion, going on trips, or other such things.
|p §2. Failure to observe this can greatly expose our religious and priests to risks against the progress and faithful preservation of their vocation. It can induce them to think, want, feel and live not in agreement with the demands of their consecration, but according to the habits of the secular, worldly life, and drag them to mediocrity and laziness.
|n293. |p |p §1. Woman plays an important role in human society and is particularly sensitive to the values of religion and faith. Our religious should recognize and honor her dignity and, following the Lord's example, be able to deal discreetly with them in the exercise of their ministry, with the dignity and restraint that befits a celibate and apostle.
|p §2. In order to carry out the above, our religious and priests:
1) Should not travel in the company of women, not even under the pretext of pilgrimages or transportation to retreats, spiritual exercises or seminars;
2) In apostolic activities they should not mix with women whether married or unmarried, especially during breaks, recreation, or meals. They should rather keep themselves to their work of preaching, individual spiritual guidance and administering the sacraments;
3) Should not take group or individual shots of women; nor should they let their own picture to be taken by them or pose for group pictures with them, not even when they request it at the conclusion of seminars, spiritual exercises or any other event;
4) Should always give moral orientation in a suitable place that meets all the conditions mentioned in n. 368, and never while walking about outside in the gardens or inside in the corridors;
5) When administering the sacrament of Penance, they should follow strictly the norms given by the Holy See. They should always have permission from the General Director and from the local Ordinary, and use a confessional with a grille;
6) Should not visit women in their quarters, except for brief visits because of serious illness or to bring them the sacraments, in which case they should just stay long enough to perform this act of priestly ministry.
|n294. The term affective maturity entails their self-oblation and their identification with the love of Christ's virgin heart. Superiors should skillfully and prudently instill it in our religious both during formation and at the outset of their priestly ministry, so that all our religious will deal with people of any age or sex in a manner befitting the state and mission of a priest.
|n295. Our religious should be mindful that in order to observe the vow of chastity faithfully they have:
|p |p §1. All the supernatural aids and all the means of perseverance - humble prayer; frequent and worthy reception of the sacraments; special devotion to the Blessed Virgin Mary and to Saint Joseph, her most chaste spouse; spiritual direction; the advice of Christ about vigilance; apostolic action and mutual charity;
|p §2. Their own self-sacrifice and control of their senses, and the systematic avoidance of all occasions of fault;
|p §3. A profound, balanced knowledge of woman that is permeated with the Christian perception of her;
|p §4. The natural means, such as physical and intellectual rest, physical work, the contemplation of nature, the minute programming of time and the systematic avoidance of improvisation and idleness.
|n296. Our religious are to abstain from any public spectacle, from frivolous, sensual movies and television shows, from books, pamphlets, magazines and music that might arouse their passions or give rise to dissipation and loss of the interior atmosphere of serenity and peace in which they should grow in their consecration to God and their self-giving to their neighbor in apostolic activity.
Art. 4. - The vow of obedience
|n297. By the vow of obedience our religious:
|p |p §1. Offer God the total surrender of their judgement and will as a sacrifice and holocaust of themselves out of love. As Christ, they unite themselves more fully, firmly and constantly to the salvific will of God;
|p §2. Accept the obligation of obeying the mandates of their legitimate Superior in everything that has to do directly or indirectly with the life of the Congregation, in other words with the observance of the vows and the Constitutions;
|p §3. Voluntarily renounce the use of their free
self-determination independently of their legitimate
|n298. |p |p §1. All the religious of our
Congregation are subject to the Roman Pontiff as their highest
|p §2. They should always be closely united to the Holy See and attentively do their best to carry out not only its mandates, but also its desires.
|n299. With a spirit of faith and love for the will of God all our religious should practice humble submission to the Superiors. They are to employ all the force of their intellect and their will as well as the gifts of nature and grace to carry out their orders and fulfill the assignments they receive from them, aware that they are working to build up the body of Christ and the body of their own Congregation according to the plan of God.
|n300. |p |p §1. Our men should practice not only an external obedience, but also an internal, that is, supernatural and perfect obedience which includes equally all the Superiors in order to achieve more easily their own religious perfection and apostolic fruitfulness and contribute to the efficiency and stability of the Congregation.
|p §2. They should see Jesus Christ in all their Superiors and obey their orders with reverence and love. They should not examine the nature of the order, even if it is difficult and unpleasant so that they will truly practice internal renunciation of their own judgement and will.
|n301. Their obedience should never be blind. It should be fully conscious and loving, with the same characteristics as the obedience our Lord Jesus Christ lived and practiced before his heavenly Father: motivated, prompt, joyful and heroic.
|n302. The Superiors will be held accountable by God for the souls they have been entrusted. Therefore they should:
|p |p §1. Exercise their authority in a spirit of service to their brothers so that they express God's love for them;
|p §2. Govern their subordinates as sons of God, respecting their persons and encouraging in them a spirit of sacrificial submission and the dynamism of personal initiative;
|p §3. Motivate the religious to respond actively, responsibly and with a spirit of faith as they fulfill the tasks and accomplish the undertakings that obedience assigns them. They are not to give orders without a spiritual motivation encouraging their subordinates to exercise their faith.
|p §4. Listen attentively and respectfully to the religious and encourage their collaboration for the good of the Congregation and the Church.
|n303. |p |p §1. Rectors and Superiors of our Centers should take an interest in each of their subordinates and his concerns. They are to participate in their joys and healthy interests, inspiring and encouraging them. They are to be firm as they insist on their consecrated life in the following of Christ, but are to combine this wisely and in a Gospel way with gentleness, humility, thoughtfulness, understanding, warmness, friendliness, joy and oneness of heart.
|p §2. And so for those under him each Superior should be a man of God, a teacher, a father, a friend and a brother who is able to welcome, listen to and understand him. Above all he should be able to take the first step when a troubled soul is not able, does not know how or does not dare to open himself up on his own. But on no account is he to tolerate their faults or defects and allow them to deform their consciences or start on the road to spiritual tepidity which could lead them to the destruction of their vocation.
|n304. Superiors are never to exercise their authority when their spirit is troubled by their irascible passions. When necessary they are to postpone their decisions and actions until they are able to motivate those under them with a calm and humble spirit to accept their orders and decisions with serenity out of love for our Lord Jesus Christ and for the Congregation.
|p §2. Before giving an order or reprimanding a religious,
|p §3. Superiors are to avoid disagreements and arguments with those under them. They should always be open to dialogue with a congenial attitude that motivates them in faith to fulfill the demands of their consecrated life.
Those under authority are to be docile and reverent with their
Superiors, as Christ before his heavenly Father. They should ask the necessary permissions for
anything that these Constitutions or the Chapter norms do not permit. However
if for some special circumstance they cannot get to the
|n306. |p |p §1. Our religious are
prohibited to act as go-betweens to deal another's business with the
|p §2. If they accept to bring such a matter before the
|n307. In their apostolate and work as
priests they are to be ever conscious of the need for total subordination to
the will of the
A religious who is assigned by the superior to handle business with
persons outside the Legion should act always in dependence and according to the
mind of the
Our religious are to ask the
It is illicit to ask a
|n311. |p |p §1. Aware that the stability and survival of the Congregation is built on the observance of the Constitutions, the Superiors should not be quick to grant permissions or exceptions at odds with them.
|p §2. For the same reason, our religious should abstain from asking this type of permission except in cases of overriding necessity.
|n312. They should often meditate and fervently contemplate Christ's submission to the will of his heavenly Father. Inspired by his admirable example they should practice perfect, supernatural, motivated, joyful, steadfast and heroic obedience in their understanding and in their actions.
The Territorial Director is to spiritually motivate any religious who is
reticent, insolent or arrogant before the warnings of his
Art. 5. - The private vows
|n314. Everyone who professes the evangelical counsels temporally or perpetually in the Congregation is also to take other, private vows on the same day. These are:
|p |p §1. Never to desire, seek, nor scheme to obtain or retain responsibilities or positions in the Congregation for himself or for others, and to inform the General Director if he finds out another religious has done so;
|p §2. Never to
criticize externally either the acts of government or the person of any
|n315. |p |p §1. The vow not to criticize
does not deprive any religious of the freedom to approach the General Director,
the Territorial Director, the Rector or his own
|p §2. If the Rector or
|p §3. Our religious should never comment on the defects or shortcomings of the actions of those who have positions of government in the Legion either among themselves or with Superiors who are not in a position to remedy them. This is so that we never introduce into our communities disrespect for the principle of authority and backbiting which destroy the peace and internal charity that are the perennial source of the unity and effectiveness of the Legion.
|n316. Any religious that is known with certainty to have sought or acted to obtain any distinction or responsibility is to be considered ipso facto unqualified for any position or responsibility in the Congregation. If he already holds a position, he should be deprived of it, seriously warned and punished.
|n317. These vows on which the harmony, peace, tranquility and progress of our Centers and the whole Congregation largely depend should be lived by our religious out of love for Jesus Christ.
Art. 6. - The vow of fidelity and charity
|n318. In the Congregation there exists a special vow of fidelity and charity.
|p |p §1. The vow of fidelity consists in a special consecration to the Sacred Heart of Jesus that commits those who take it to fight unconditionally to establish the Kingdom of Christ in the world by means of the spirit, doctrine and methods of the Congregation; to consolidate, strengthen and expand the Congregation; and to lovingly, attentively and effectively preserve her genuine spirit, doctrine and methods.
|p §2. The vow of charity commits one to live faithfully the esprit de corps, the spirit of charity and of unity with all the members of the Congregation. It commits him who takes it to guard especially his words; to avoid criticism and backbiting; to cast aside any favoritism or intrigue; to create an atmosphere of esteem for those around him; to speak always well of them, praise them, and when necessary, defend them with prudence, firmness and decision before Legionaries and non-Legionaries alike.
|n319. The General Director will invite to take the vow of fidelity and charity those priests who stand out for their deep knowledge and practice of the spirit, doctrine and methods of the Congregation, for their love for the Legion, for the witness they have given in their observance of the Constitutions, and for the gifts of prudence and counsel that the Lord has given them to govern. These priests should be at least thirty-five years old, with ten years as professed religious and have collaborated actively, faithfully and efficiently in the life and apostolates of the Congregation.
|n320. |p |p §1. After examining with his Council the private reports elaborated by the Investigation and Information Committee of the General Technical Advisory Team on the possible candidates for the vow and the observations of the Territorial Director and his Council on those reports, the General Director is to send a handwritten letter inviting the priests he judges qualified to take the vow of fidelity and charity.
|p §2. Upon receiving the invitation of the General Director the candidate is humbly to make a written petition for admission to the vow of fidelity and charity.
|n321. It is the exclusive duty of the General Director with the consent of his Council to invite a priest to take the vow of fidelity and charity.
|n322. Before taking the vow of fidelity and charity the candidate should do eight full days of spiritual exercises.
|n323. The candidate when he recieves the invitation to take the vow of fidelity and charity informs the Territorial Director and receives from him the means to travel to see the General Director within three months. He does spiritual exercises where he assigns him, makes his vow of fidelity and charity before the General Director and receives his blessing.
|n324. The General Director is to receive the vow of fidelity and charity personally. Only on rare occasions can he delegate this faculty to the corresponding Territorial Director.
|n325. All the priests who are called to take the vow of fidelity and charity should live it in a spirit of total service out of love for Christ and for their fellow man. They are to be a living sign of God's fidelity and charity towards humanity among their brothers in the Legion and among all people.
ACTS OF PIETY
|n326. |p |p §1. Knowing that their perfection and apostolic fruitfulness depend principally on their union with God, each and every one of our religious should live his acts of piety with fervor and intimate belief.
|p §2. The Superiors are to see to it that those under them fulfill the acts of piety established in the Constitutions faithfully at the prescribed times and dedicate themselves to them diligently.
|n327. For their piety to be solid they should found it neither on empty words nor on their emotions of the moment, for this encourages only sentimentality. Rather they should build on a deep, robust faith and a filial attitude of love, trust and adoration so that their spirit of piety becomes active in their acceptance and fulfillment of God's will.
|n328. They should all learn the excellence of the knowledge of Christ by frequently reading Sacred Scripture. They should approach the texts especially through the Sacred Liturgy which is full of the language of God, through personal prayer, spiritual reading and diligent study, for ignorance of Scripture is ignorance of Christ.
|n329. They should ready their mind and soul for active and conscious participation in the Liturgy so that it becomes the source that nourishes their apostolic life and charity. In communion of faith with the life of the Church they should join her in the celebration of the different cycles of the liturgical year that reenact the mysteries of redemption.
|n330. These are the acts of piety:
|p |p §1. Morning offering of the day's activities and examen of prevision;
|p §2. Mental prayer in the morning for an hour;
|p §3. Daily Eucharistic Celebration;
|p §4. A ten-minute examen of conscience at midday except on the days when there is a practical examen;
|p §5. Angelus and hymn before lunch according to the norms of the Ritual of the Congregation;
|p §6. A visit to the Blessed Sacrament after lunch and dinner;
|p §7. Holy Rosary in honor of the Mother of God;
|p §8. Spiritual reading for fifteen minutes for those who do not yet have to pray the Liturgy of the Hours;
|p §9. Adoration of the Blessed Sacrament solemnly exposed for a half-hour during which they do the examen and night prayers, prepare their mental prayer and receive the Eucharistic Benediction.
|n331. |p |p §1. Every Sunday there is to be
a spiritual talk given by the Rector or
|p §2. Every Sunday there is to be a practical examen lasting forty-five minutes on the Christian virtues and the preservation and growth of religious spirit.
|p §3. Both the talk and the practical examen are omitted on Sundays which are first class feastdays of the
|n332. Those who do not have to pray the Liturgy of the Hours should pray the full fifteen decades of the Rosary, omitting the midday examen, on the following great solemnities : Solemnity of the Mother of God, the Immaculate Conception, the Annunciation, the Assumption, and the Solemnity of the Virgin of Sorrows.
|n333. They are to pray the Way of the Cross every Friday as an especially beneficial means of uniting themselves spiritually to the mysteries of Christ's Passion.
|n334. Every month they are to have a spiritual retreat.
|n335. All our religious and priests should do a special hour of meditation before the Eucharist on the anniversary of their Baptism. This is in order to thank God for this gift and to renew the commitments of Christian perfection and apostolate that derive from it.
|n336. Every year our religious should do eight full days of spiritual exercises in the authentic tradition of the Congregation. They are to observe absolute silence during these days and completely exclude discussion groups, study circles or round table discussions. They should not leave the house and should dedicate themselves to their spiritual activities leaving aside all other occupations.
|p |p §1. They should strive to attain an inner dialogue with God by which to grow in knowledge of and personal love for Him and in passionate zeal to extend his redemptive message to all humanity. They should grow, too, in self-knowledge that will help them avoid any sophism or illusion that could lead them to mediocre, superficial or tepid surrender in their intimate relationship with God, and to an apostolic zeal that would respond to what their passions dictate at the price of God's saving plan in their lives.
|p §2. If possible, when the group of priests doing exercises is large enough there are to be separate exercises for priests and religious.
|p §3. A group of priests fully identified with the spirit of the Congregation should be dedicated to preaching spiritual exercises to her members. On the contrary, directors whose approach to the themes or their development focuses on a psychological, sociological, social or exclusively anthropocentric slant are to be absolutely and systematically excluded.
|p §4. The directors of spiritual exercises for the religious of the Congregation are to be proposed by the Territorial Directors and named by the General Director. Through the Nuncios the Territorial Directors should send the General Directorate each year a list of three names for each set of exercises to be held in the territory. They should also indicate the best dates and places for them so that the General Director may make the corresponding appointments.
|n337. Spiritual exercises should be held annually for the Superiors in each Territory. The members of the Territorial Council, the Rectors or Vice-Rectors of the Centers for Formation, the Superiors of the Centers for Apostolate and the Nuncios at the Centers for Formation should all be present to do them.
|p |p §1. The Territorial Director and the Territorial Nuncio should always be at these exercises to attend to the religious in personal dialogue and hear the confessions of those who request it.
|p §2. Whenever possible the General Director is to send a special nuncio to these exercises to be at the service of those doing them as his representative. The special Nuncio is to preach the closing talk of the exercises in the light of the spirit and dispositions he has seen in the participants. He is to preside at the evening ceremony on the last day when the participants renew their baptismal promises according to the Ritual of the Congregation. If no special Nuncio is present the task falls to the Territorial Nuncio or, in his absence, to the Territorial Director.
|p §3. After these exercises all the participants are to spend a complete day together in fraternal exchange before going back to their places of work. The Territorial Director should not grant exceptions to this except for overriding circumstances.
|n338. |p |p §1. During the summer break after first year theology and at the beginning of the first year of spiritual renewal, there are to be a month's spiritual exercises.
|p §2. These exercises take the place of the annual exercises prescribed in nos. 336 and 337.
THE SACRAMENTS OF RECONCILIATION AND THE EUCHARIST
Art. 1. - The sacrament of Reconciliation
|n339. Since Christians unite themselves intimately to Christ through the fruitful reception of the sacraments the Rectors and Superiors should promote the weekly confession of those under them. Prepared by the daily examination of conscience, by a spirit of repentance and a purpose of amendment their confession will promote most intensely the necessary conversion of their hearts to the love of the Father of mercy.
|n340. All should make their weekly confession a vital personal encounter with Christ and with the Church, in a profound attitude of faith and simplicity so that the sacrament becomes in their lives a source of inner renewal and progressive identification with Christ.
|n341. |p |p §1. Only the General Director, observing the prescriptions of Canon Law, can grant the faculty to hear the confessions of novices, religious and guests of the Centers for Formation, the Centers for Apostolate and the Works of Apostolate. This refers not only to priests of the Congregation but also to any priest so authorized by his Ordinary or by his Major Superior. He may also limit this faculty.
|p §2. The General Director in accordance with Canon Law should name several ordinary and extraordinary confessors for each Center depending on the number of its members, respecting always the freedom of the religious to go to confession with any duly authorized priest.
|p §3. At least four times a year our religious should be given an extraordinary confessor who does not live in the Center and is an experienced, faithful, observant, prudent religious, a man of God with a gift for counsel.
|n342. |p |p §1. By reason of the position they hold, the following enjoy the faculty to hear the confessions of the Legionaries and the guests of the Offices, Centers and Works of Apostolate that fall under their jurisdiction: the General Director, the Territorial Directors, the Nuncios, the Assistants to the Territorial Director for religious life, the Rectors of the Centers for Formation, the Superiors of the Centers for Apostolate, the Instructors of novices, the Renewal Instructors and the Directors of the Works of Apostolate.
|p §2. The General Director with the consent of his Council may delegate the faculty mentioned in no. 341, §1 to the Territorial Directors.
|p §3. The faculty to hear confessions may be granted for a specified or unspecified period of time. If habitual faculty is granted it should be done in writing.
|n343. The Rectors and Superiors of the Centers should not hear the confessions of their subordinates unless these request it spontaneously. This also applies to the Instructor of novices and his Assistants.
|n344. If, for his peace of conscience, a religious goes for confession to a priest who has the approval of the Bishop but is not included among those listed above, the confession is valid and licit.
Art. 2. - The sacrament of the Eucharist
|n345. Since the Eucharist contains Christ the invisible Head of the Church, Redeemer of the world and Center of all hearts under the veil of the species, our religious should make it the spiritual Center of the community and render it fervent and assiduous devotion.
|n346. |p |p §1. The Eucharistic Sacrifice
is the center of Christian life and the
|p §2. This participation will be more complete if our religious nourish themselves daily in a pure and holy way with Holy Communion, so that united to Christ through the sacrament they will be strengthened and grow in sanctity by giving themselves to God and to their fellow man.
|n347. |p |p §1. A priest participates in a special way in the priesthood of Christ. They should therefore celebrate the Eucharistic Sacrifice devotedly and reverently as befits such a great mystery, so that the testimony of their faith will bring all those present to a greater participation. They should prepare themselves to offer the Eucharistic Sacrifice with fervent prayer and, upon finishing, give thanks to God for this great gift.
|p §2. The celebration of the Sacrifice should last approximately half an hour.
|p §3. Our priests should celebrate the Eucharist and the other liturgical offices uniformly, fulfilling with care the liturgical norms prescribed by the Church.
|n348. With sincere love all our religious should spend an appropriate length of time after Holy Communion in thanksgiving for so great a gift to express their gratitude, love and adoration to Christ in the Eucharist. They should withdraw from the altar giving testimony of having valued the Body of our Lord as it deserves.
|n349. They should often visit Christ in the Eucharist. Full of grace and truth He corrects our habits, forms our character, nurtures virtue, consoles the afflicted, strengthens the weak, invites all who draw near to imitate Him, and fills his priests with grace to enlarge and sanctify the Mystical Body.
|n350. |p |p §1. Every Thursday there is to be a Eucharistic hour in a spirit of reparation and gratitude, as homage of faith and love to our Lord Jesus Christ for his gift of the Eucharist. During the hour they are to pray for the Church, the Congregation and all those do not know Christ, or who knowing him do not accept his plan of redemption.
|p §2. On Holy Thursday, the day the Church commemorates the institution of the Eucharist, the Eucharistic hour is to be held at midnight.
|n351. Our priests and deacons are to extend the praise and thanksgiving they offer during the Eucharistic celebration throughout the day by attentively and devotedly praying the Liturgy of the Hours at the proper times. They should be aware that this canticle of praise is truly the voice of the Church speaking to her Spouse; further, it is the prayer of Christ with his Mystical Body to the Father.
MEANS OF PERFECTION AND PERSEVERANCE
|n352. Our religious should greatly esteem and appreciate the Congregation's means of perseverance and observe them faithfully. They are: daily mental prayer, sacramental life through daily participation in the Eucharist and weekly confession, devotion to the Blessed Virgin, spiritual direction with the established frequency, examination of conscience, weekly spiritual talks, practical examen, monthly retreat, spiritual exercises, daily Rosary, the Way of the Cross, the `encounter with Christ', team balance, fraternal charity, unconditional and self-sacrificing dedi-cation to the apostolate, and programmed, demanding use of their time.
|n353. |p |p §1. To preserve their religious spirit integrally all our religious should have full trust in their superiors. This should be motivated by their faith and love for Jesus Christ and they are never to compare their own wisdom, age and perfection with the superior's, but rather base their mind and heart on the words of the Gospel, "he who hears you, hears me."
1) Novices, students of humanities and sciences and religious who go directly from the Novitiate to the Centers of Higher Studies during their first year of philosophy, should have personal dialogue with the Rector or Instructor every week.
2) The other religious should have personal dialogue with their own
3) Our priests should have it at least every month.
|p §2. Aware of the fundamental importance that the observance of this norm has for the formation and perseverance of our religious, the Rectors, Superiors of Centers, Instructors of novices and Instructors of renewal should fulfill this duty of conscience punctually and responsibly. They should motivate those under them to do it voluntarily and be concerned to invite those who neglect or forget it.
|p §3. The Superiors referred to in the preceding paragraph who do not fulfill this norm, or who neglect it should be admonished and, if they persist in their attitude they are to be removed from their position.
|n354. Teamwork is to be used as a specific aspect of the Legion's pedagogy throughout the life of our religious in the Congregation within the essential framework of community life. It greatly favors their personal formation and sanctification, their spirit of initiative, their charity, their spirit of collaboration and service, and their apostolic affectivity.
|n355. |p |p §1. Every two weeks they are to have their "encounter with Christ" as a means of perseverance and growth in perfection and apostolic life. It is done in teams and following the dynamics laid down in the Ritual of the Congregation.
|p §2. The aim of this activity is to help our religious to walk more intensely every day in search of Christ the living Savior, by reading and meditating the Gospel, by the analyzing of one's personal fidelity to the commitments of religious life in the Congregation, and by reevaluating in the light of the Gospel the events that fill the lives of the people we are called to evangelize every day.
|n356. |p |p §1. No one is to correct another
except with the express permission of the
|p §2. In order to help the personal fervor of the religious and to maintain the Congregation's spirit and apostolic effectiveness the team balance is to be held every two weeks. In it the religious are to correct each others' defects with charity and humility, and suggest with simplicity the best means to foster and live the spirit of the Legion.
Twice a month in every Center for Formation or Apostolate, the Rector or
|n358. |p |p §1. They should go to the rector or
|p §2. At least three times a year they should go to the
|n359. In their dress and personal presentation our religious should not allow themselves to be influenced by secularizing trends. They should always use the clerical dress specified by the Holy See for religious and priests, and follow not only the orders of the Roman Pontiff, but also his desires.
|n360. In intimate union with the redemptive mystery of Christ, they should observe abstinence every Friday except the Fridays after the following Feasts: Easter Sunday, Pentecost, Christmas, Feast of the Sacred Heart, and the Fridays that coincide with holy days of obligation or first class feast days of the Congregation.
|n361. |p |p §1. Since we must bear the suffering of Jesus in our own body so that his life can be manifested in our mortal flesh and thus make up for what is lacking in the Passion of Christ for his body, the Church, even though the Constitutions do not prescribe any particular penance it is recommended that the religious practice some corporal penance under the prudent judgement of the Rector, Superior of the Center, or the Instructor.
|p §2. The Rectors, Superiors of the Centers and Instructors of novices or of renewal for their part should not allow their subordinates to do penances that tire the body excessively.
|n362. |p |p §1. It is good for the religious to bring to the attention of the Rector or
|p §2. A report of
this type is to be made ordinarily to the Rector or immediate
|n363. Our religious should sincerely thank God if their errors or defects are reported to superiors by another person who has come to know of them outside of confession, personal dialogue or private consultation.
|n364. |p |p §1. Our Centers for Formation and Apostolate should stand out for their good taste, restraint, cleanliness and silence.
|p §2. Our religious should keep silence outside the times of recreation. In case of necessity they should speak in a low voice.
|p §3. Outside of the designated days our communities are not permitted to speak during lunch or supper. The Rectors and Superiors should choose the books to be read at mealtime: during lunch, history or documents dealing with the present national or international situation, during lunch and at the eavening meal, papal documents or catechesis and books of spirituality.
|p §4. The Rectors and Superiors of the Centers should see that silence is observed in the sacristies of the chapels under the care of our religious and that not even ministerial matters are discussed there.
|n365. |p |p §1. In conversations our religious should speak in a moderate tone of voice. They should make sure that each one of their words in public or in private is full of prudence and truth for the glory of God and the benefit of souls. They should spread in them the fragrance of Christ as befits perfect religious.
|p §2. If there is ever a difference of opinions they are to refrain from arguing, which does more harm than good to their perfection and charity.
|p §3. They should discreetly avoid whatever might bother others.
|n366. If the Rectors or Superiors of the Centers notice that their subordinates tend to touch frivolous or dangerous topics in their conversations that are unbecoming of consecrated souls, or that they are excessively prone to superficiality, the Rectors or Superiors of the Centers are to correct them and if the religious persist they should inform the Major Directors.
SOME NORMS OF RELIGIOUS DISCIPLINE
Art. 1. - Cloister and norms for leaving the Centers
|n367. Only the General Director can set the limits of the cloister in Centers of the Congregation or change these for valid reasons.
|n368. Parlors for receiving visitors, especially women, should be arranged so that what goes on inside is readily visible.
|n369. one is to visit people in their home, meet habitually with them or speak to them on the phone without the special or habitual permission of the Rector or Superior of the Center, and then only for apostolic reasons.
|n370. |p |p §1. Only the General Director can permit priests or religious to take international trips.
|p §2. Permission for these trips should be requested through one's Territorial Director.
|n371. |p |p §1. The priests who reside in the Centers for Apostolate should take their annual vacation with their respective communities, although on some occasions the Territorial Director can authorize them to take their vacation with another community.
|p §2. However only the General Director can allow any of our priests to spend his vacation outside a Legionary community or in another country from where he works.
|n372. |p |p §1. Inspired by Christ's command to his apostles, "watch so as not to fall into temptation", the Rectors and Superiors are to see that our novices, religious in period of studies and our interns always go out in twos.
|p §2. By the same token, whenever possible, our priests, Rectors and Superiors of the Centers should bring a religious with them when they go out. If for special reasons this is not feasible they are to take someone with them whose maturity and responsibility are sufficiently well known.
|p §3. In view of the very grave dangers that today's world presents for the preservation of our vocation, our priests and religious are to observe this norm with faith and humility. They should remember the love with which Christ gave his disciples the command for vigilance and never use as an excuse that because of their age or personal sanctity they are exempt from the dangers that threaten a religious and priestly vocation.
|n373. |p |p §1. Without permission of the
|p §2. Unless their priestly or apostolic ministry demands otherwise, our religious are to return to the Center before supper time, following the schedule of their community.
|n374. |p |p §1. Before leaving on a journey all our religious should have an itinerary approved in writing by his
|p §2. They cannot change this itinerary unless due to
overriding necessity and they should inform the proper
|n375. |p |p §1. When our religious travel they are to have whatever they need to cover the needs of the trip with dignity and poverty and to prudently avoid any spiritual danger.
|p §2. Where the Congregation has Centers our religious should stay in the one assigned them by the Territorial Director of the place.
|p §3. If they go to a place where the Congregation has no Center and there is no residence for visiting priests, they should find dignified and decent lodgings.
|n376. |p |p §1. Religious who are guests in
|p §2. While carrying out the program approved by their own
|n377. |p |p §1. Our religious can organize national or international pilgrimages to shrines or places of devotion.
|p §2. Nevertheless, these pilgrimages should be organized so that the participants are accompanied by parents or qualified persons who give guarantees of dependability and responsibility, but never by Legionary priests or religious.
|p §3. The norm given in the above paragraph does not apply to religious who are to accompany the annual pilgrimages that the Movement organizes for its members. Under no condition are these pilgrimages to be turned into mere excursions.
|n378. When there is sufficient reason for it, our religious may be permitted to go on hikes with students from our schools but they must return the same day.
|n379. |p |p §1. Our priests and religious who carry out their apostolate in educational centers and have to organize trips within the country for interscholastic sporting events should only be with these groups during the trip and the competitions. They should refrain from going with them to public places, leaving this to the teachers or the parents. For their lodgings they are to follow what is prescribed in n. 375,2 and 3.
|p §2. None of our religious or priests are to attend public spectacles or sporting events especially under the pretext of accompanying persons or groups who are not Legionaries, above all if they are mixed.
|n380. §1. None of our religious or priests are allowed to attend banquets without express permission of the Territorial Director. He will rarely grant this permission, and only for overriding circumstances in special cases to reliable religious.
|p §2. No one may eat with lay people outside the Center
without express permission from of the Rector or
|p §3. If because of friendship or apostolate with a family the Rector or Superior of the Center grants this permission, the religious should not eat out with the same person or family more than once a year.
Art. 2. - Correspondence
All our religious may freely send closed letters to the Holy See and its
representative in the nation, to the General Director, the General Secretary,
the Territorial Director, the Nuncio, the Territorial Assistant for religious
life and the Rector or
|n382. |p |p §1. They are to write to their parents at least once a month.
|p §2. Since a Legionary is committed by his vows and his
consecration to spend all his time building the
|p §3. Nevertheless whenever a Legionary thinks a letter
will help achieve a spiritual or moral good he may write it with the necessary
permission of the Rector or
|n383. |p |p §1. The Rector or
|p §2. In the works of apostolate this is not for the
Director of the apostolate to do but for the
|n384. |p |p §1. Without special permission
from the Rector or
|p §2. Priests whose responsibilities entail spiritual direction of male members of the Movement who are far away because of business, studies or apostolate are exempt from this norm.
|n385. The Superiors or the religious they assign are to keep secret all the news they obtain through the inspection of the letters. They are not to make mention of anything they learn without the express permission of the religious involved unless they have to refer something to a Major Superior for a higher good.
Our religious are to be allowed to answer the letters they receive as
long as it is not a regular exchange or a friendship that, in the opinion of
the Rector or
Without a just and serious cause the Rector or
Art. 3. - Dealings with family
|n388. |p |p §1. Our religious are to live their consecrated life in a spirit of detachment regarding their relations with their families and they should strive to direct these relations fundamentally towards winning over their families for Christ.
|p §2. They should love their own families honestly and express this through a healthy concern for their proper Christian living. They should pray for their families often.
|n389. They should never compromise the Legion or the Superiors in situations where the demands of their families are not in harmony with the discipline of religious life. Therefore they are to let their families know about the norms that govern their dealings with them, and motivate them to accept these norms in good spirits lest their parents or families fall out with the Legion through lack of information.
|n390. |p |p §1. Religious and priests who live in the same country as their parents may visit them twice a year on the occasion of their birthdays or name days with the authorization of the Rector or Superior of the Center.
|p §2. Priests who are engaged in apostolates outside the country where their family lives may visit them for two weeks between every seven to ten years observing what is determined in n. 370.
|p §3. When our religious have to make a trip to the country where their family lives to pay an extraordinary visit, only the General Director cam grant the permission and determine the length of the visit. When it is a trip within the same country the extraordinary permission is given by the Territorial Director.
|n391. Aware that in the Congregation they participate in a higher communion of life founded by Christ, they should mortify inordinate affection for their relatives, and elevate their love to a supernatural level that testifies to the ultimate and fullest meaning of their family ties.
|n392. |p |p §1. Without express permission
from the Rector or
1) To deal more frequently with their relatives than prescribed;
2) To get directly or indirectly involved in the affairs of their family seeking recommendations, money or other things for them;
3) To bother their relatives or other people for clothes or other things for their personal use even when these are necessary things and they observe what is determined in n.280.
|p §2. The Rectors and Superiors should only grant these permissions under exceptional circumstances and for overriding concerns.
Art. 4 - Media use
|n393. |p |p §1. Our religious should regard the means of social communication as one of the most efficient external instruments for the struggle to bring Christ to the hearts of all people and to extend his Kingdom in the world because of the effect they have on the minds, hearts and morals of people. Therefore they are to use them as often as possible as instruments of great importance for their apostolic mission.
|p §2. However they should also be aware that the indiscriminate use of them in their personal life is a serious obstacle for fidelity to their religious commitments. They lead to inner dissipation, frivolity, loss of discipline, wasted time, the assimilation of secularizing criteria and the deformation of religious conscience through life-styles incompatible with a soul consecrated to God.
|n394. When using the means of social communication our religious are to observe the following norms that result from what is stated in the previous number and from the conviction that our vocation implies total dedication of our time and energies to the extension of Christ's Kingdom:
|p §1. No more than six movies a year are to be shown to our religious. The age, stage of formation and state as consecrated souls are to be seriously taken into account when showing a movie to the religious.
|p §2. Television is to be used only:
1) To watch the news so as to keep up with national and international events;
2) To watch debates, panels, and round table discussions on church, political, historical, economic or similar topics;
3) To follow extraordinary ecclesia or scientific events;
4) To watch scientific or cultural programs and classical music performances, but not theater or similar
performances (opera, zarzuela, operettas, ballets, etc...) nor festivals of popular music;
5) To watch five sports events a year, unless there is an extraordinary world sporting tournament (Olympic Games, Soccer World Cup, etc...) in which case they can view six events during the course of it.
|p §3. Radio is to be used as an alternative to television, following the same norms.
|n394. |p |p §1. Our religious are absolutely forbidden to have radios, televisions or similar instruments in their rooms or offices.
|p §2. If anyone needs one of these instruments in their
office because of their responsibilities they are to request authorization from
the Territorial Director through the Rector or
|p §3. The Territorial Director is to consult each case with the General Director and never grant permission without his consent.
|n396. |p |p §1. Movies and television programs, except for the sporting events mentioned in n.394, should be organized for times of recreation or vacation with punctual respect for the schedules of the Center.
|p §2. To do this our Centers for Formation and our Centers for Apostolate should have the necessary equipment to record the programs and play them back at the appropriate times.
|n397. Having heard the opinion of his Council and of the Doctrinal Commitee of the Territorial Technical Advisory Team, the Territorial Director should give written authorization for the newspapers, weeklies, and other periodicals that our religious receive in each Center. Every year he should send the General Prefect of Studies, through the Nuncio, a list of the publications he has authorized.
|n398. A community area should be set aside in each Center so that at the approved times our religious can see television programs, listen to radio or music and read the newspaper.
The Territorial Director, having heard the opinion of his Council, is to
name in each Center for Formation and Apostolate committees headed by the
Art. 5 - Certain things our religious should avoid
|n400. |p |p §1. Keeping in mind the
indications of the Holy See, none of our religious are to be let read newspapers,
magazines or books which, although not prohibited, threaten their faith or
their religious spirit and habits. Moreover, none of our religious, least of
all our students, are to read novels or other worldly
compositions unless it is for legitimate and weighty reasons that the Rector or
|p §2. Even if he has obtained permission from the Rector or Superior of the Center a religious in no way exempted from the prohibitions of natural law against reading or browsing through books or publications that are a proximate occasion of spiritual harm.
|n401. |p |p §1. Rectors and Superiors are to be especially careful when directing religious who are dedicated to writing, keeping them punctually abreast of the norms and warnings issued by the Apostolic See and the Doctrinal Committee of the General Technical Advisory Team.
|p §2. In order to guarantee sound doctrine, faithful adherence to the Magisterium and true love for the Church, our religious should voluntarily abstain from writing about ambiguous philosophical or theological theories that cast doubt on the authority of the Magisterium, the Constitution of the Church, the truths of faith, ecclesiastical discipline, etc... or that could sow disorientation or confusion among the faithful.
|p §3. The General Director and the Territorial Directors, within the scope of their respective authority, are to immediately withdraw permission to publish their writings from any priest or religious who does not abide by the criteria expressed in the previous number. If, regardless of this prohibition, the religious continues to publish his writings or has others publish them, he is to be dismissed from the Congregation following the indications of Canon Law.
Without express permission from the Rector or
|n403. |p |p §1. They should not permit themselves to criticize the behaviour of religious from other Congregations or Institutes, or the behaviour of the clergy.
|p §2. If anyone by word, in writing or some other form does an injustice to a person outside the Legion-above all to a religious, an ordained minister, or a Church dignitary-he must immediately retract his words and make satisfaction.
|n404. |p |p §1. If possible the Centers for Apostolate should be made up of no less than twelve members and no more than eighteen in order to foster fervor, a healthy team life and religious discipline.
|p §2. At least three members of the community should remain in the Center for Apostolate when, for apostolic reasons, other members are absent for days at a time or longer. The Territorial Director is to confer on one of them the faculties of Assistant Superior for such times.
|n405. |p |p §1. Our religious are not to take part in the games of the students, even those of our Vocational Centers, above all when monitoring their recreation periods.
|p §2. However Superiors may permit the religious to play occasionally with the students when there is a good reason.
|p §3. If the the religious are seen to disedify the students with their lack of control in the game, the permission is to be revoked.
|n406. |p |p §1. Ordinarily the Superiors are not to participate in the games of their subordinates.
|p §2. However the Territorial Director may permit them to do so occasionally or habitually when there is a good reason.
|p §3. If the Superiors are seen to disedify their subordinates with their lack of control in the game the permission is to be revoked.
|n407. |p |p §1. In their games they should avoid anything improper to religious modesty.
|p §2. Without permission from the General Director no one may attend public spectacles or introduce new sports in the Congregation.
|p §3. Under extraordinary circumstances, religious in different stages of formation may play together.
|n408. |p |p §1. Our religious are not allowed to accept Mass foundations. Moreover, without permission from the General Director they may not ask for Mass intentions.
|p §2. Our religious may accept Mass intentions and stipends when these are spontaneously requested by the faithful.
|p §3. If these petitions exceed the number of Masses that can be celebrated in the Center, the Mass intentions and stipends should be sent to the General Director for distribution.
|p §4. In all our Centers there should be a register with
the exact account of the intentions for which Masses are offered. The Rector or
|n409. |p |p §1. Inasmuch as possible our religious are to abstain from secular matters such as the duties of an executor, a legal agent or representative in civil matters and similar responsibilities.
|p §2. Therefore our religious are not to :
1) Take upon themselves the fulfilment of confidential testamentary bequests;
2) Get involved in legal litigation for persons outside the Legion except as a witness;
3) Administer the belongings of another person;
4) Work to advance the career of others.
|p §3. Only the General Director may dispense our religious from these prohibitions, but should do so very rarely.
|n410. Our religious are not permitted to engage or meddle in politics, labor unions, war or similar affairs.
|n411. Without permission from the Rector or
Without special or habitual permission from the Rector or
Without permission from the Rector or
THE OBLIGATION OF THE CONSTITUTIONS
|n414. Each and every one of our religious, whether Superiors or subordinates, should not only faithfully and integrally observe the vows they have professed, but also configure their lives according to the spirit of the Constitutions, seeking and tending towards the specific perfection of the religious state in the Legion.
|n415. |p |p §1. The prescriptions of the Constitutions that contain divine or Church laws retain the obligatory nature of these laws.
|p §2. The prescriptions of the vows, or those that define the matter of the vows or how they should be fulfilled derive their obligation from the vows themselves.
|p §3. The prescriptions that specify the rights and obligations of the directors and Superiors in their government, and those that determine the nature and objective of the Congregation and her formative and apostolic methodology, oblige in conscience depending on the gravity of the matter.
|p §4. Finally, the disciplinary or ascetic prescriptions different from the above do not oblige under pain of sin, although they can be matter for the vow and virtue of obedience. But the infringement of even the smallest of these prescriptions is a sin against the virtue that is violated, if it originates from formal contempt or incorrect motives or objectives, if it causes scandal, or if it provokes the decadence of religious life.
|n416. All the Superiors of the Congregation are to use every possible means to promote and demand observance of the Constitutions prudently and effectively. They should always keep before their eyes that for our religious to reach the ideal of sanctity and fulfill the mission they are called to they must observe the Constitutions with utmost fidelity. For this reason :
|p §1. A religious who violates any norm of the Constitutions is obliged to carry out the penance he is given in a spirit of reparation;
|p §2. No contrary custom or disuse can prevail over what is prescribed in the Constitutions.
|n417. |p |p §1. All our religious should read the Constitutions often and do all they can to put them faithfully into
|p §2. They should never give the Constitutions to anyone outside the Congregation.
|p §3. Anyone who leaves or is dismissed from the Congregation is to return the Constitutions to the Rector or Superior of the Center.
|n418. |p |p §1. Every day before the evening meal there should be a brief reading from the Constitutions for the community in such a way that in the course of the year they are read in their entirety.
|p §2. There is to be a fifteen minute reading from the
Constitutions each week. In Centers for
Formation it is done in teams, in Centers for Apostolate in community. This may
be done more frequently with the approval of the Territorial Director if the
|p §3. Once they have finished reading the Constitutions as stated in the previous paragraph, they are to read the decrees of the General Chapter or the Canonical Visitation, if there has been one.
|n419. |p |p §1. No one can innovate, change, temporarily suspend, or delete any principle, criterion or norm contained in these Constitutions. The Holy See authentically interprets these Constitutions.
|p §2. A legitimately convoked General Chapter can legislate by chapter decrees on the pastoral and methodological applications of the Constitutions, as long as it is based on and does not deviate from these. Such a decree requires that a serious and mature analysis has taken place in the Chapter and that the decree has been approved by a two-thirds majority of the chapter fathers.
|p §3. If a chapter decree approved in a General Chapter does not give sound results it can and should be annulled in the following General Chapter.
|p §4. In order for a chapter decree to acquire definitive legal value for the Congregation it must be confirmed by the authority of two ordinary General Chapters and, when submitted to a third ordinary General Chapter, it must receive approval by at least two-thirds of the chapter fathers and be ratified by the Holy See.
|n420. Regard these Constitutions as the specific charism given by God to the Congregation, especially in all that refers to her nature, her specific objectives, her own methods of apostolate, her spirituality and her ascetic and sacramental means of spiritual perseverance. All of this uniquely constitutes the raison d'etre of the Congregation and bears the seal of divine assistance received by the Founder and the judgement of the Church. No one except the Holy See has the power to sanction the introduction of any modification or change in the Constitutions of the Congregation.
PER REGNUM CHRISTI AD GLORIAM DEI
This first English translation of the Constitutions of
the Legion of Christ was finished in