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11. Religious profession is the free and joyous response to the invitation of Christ the Lord to follow him more closely through the practice of the evangelical counsels[15]. It is a fuller expression of the baptismal consecration; it associates those who make profession more intimately with the eucharistic sacrifice of Christ, for the glory of the Trinity; it witnesses to the eternal values already present in our age; and it heralds the glory of the Kingdom which is to come[16].
The Church receives this self-offering of those who make profession in a liturgical act and unites them with its life and mystery in such a special way that they commit themselves to personal sanctification and the good of the Church[17].
12. Religious life is supremely beneficial in promoting the genuine development of one’s personality and the good of society[18]. In fact, being faithful to the invitation of Christ helps to steadily enhance one’s personal maturity[19], to instill human and Christian values into society and, at the same time, to make a valid contribution “to the work of building up the earthly city, so that is can always have its foundation in the Lord and tend toward Him”[20]
13. The Brother who makes religious profession commits himself by public vow to live in conformity with the evangelical counsels. By his profession, he becomes a member of the Order and shares in the community’s goods, duties and rights according to the norms of the institute[21]. He also pledges to live faithful in conformity with the life-style of the Order and in line with the spirit of the Founder and the sound traditions of the institute, all of which contribute to give a distinctive meaning and shape to his personal consecration[22].
The vow of chastity
14. Perfect chastity for the sake of the Kingdom of Heaven is a precious gift of divine grace given to some by the Father[23]. By means of it, the Holy Spirit consecrates those professing it to Christ in an exceptional way, so that they may be filled with God’s love and may dedicate themselves to the Holy Trinity with an undivided heart.
Following the example of Christ and trusting in his help, by the vow of chastity the Brother commits himself to observe perfect continence in the celibate state and, by a further commitment, to live chastely in mind and body. In doing so, he enjoys the unique kind of freedom that makes it possible for him to serve God and neighbor wholeheartedly[24].
15. Chastity eminently symbolizes the mystery of the union of the Church with its Head, and, as a sing and an incentive to charity, chastity is an extraordinary source of spiritual fruitfulness in the world[25]. Also, it foretokens the life-to-come, in which the fulfillment of anyone’s affective needs will be accomplished in a totally new way[26].
16. Therefore, let the Brother highly value perfect continence “which has always been held in high esteem by the Church”[27], and let him steadily meet the expectation placed on him by God, by loving Him and all other persons in a credible and concrete way[28].
17. To preserve continence, the Brother employs the natural and the supernatural means “which have been tested by the experience of the Church”[29], specifically: an intimate relationship with the divine Trinity which dwells within us as if within a temple; a loving union with Christ through the sacramental life; a filial devotion to the Blessed Virgin Mary; and, finally, true brotherly love in the common life[30].
The vow of poverty
18. Religious poverty is a sharing in the poverty of Christ who “for our sake made himself poor though he was rich, so that we might become rich by his poverty” (2 Cor 8, 9). Nailed to the cross, Christ testifies to poverty’s radicalism and purpose[31].
By professing this vow, the religious unites himself more closely with Christ, who was both poor and the redeemer of the world. The religious chooses God as his sole possession and thus gives singular witness to the preeminence of heavenly riches over those of the earth[32].
19. Through the vow of poverty, the Brother commits himself to live “without personal possessions” and obligates himself to live a life poor in fact and in spirit, dependent and limited in his ability to use and to dispose temporal goods[33].
Therefore, entrusting himself to the providence of God:
a) before he makes him first profession, the Brother cedes the administration of his goods to whomever he wishes and freely disposes of their use and revenues for the entire duration of his temporary profession[34], although he retains the ownership of his possessions and has the ability of acquiring other assets;
b) shortly before his solemn profession and on condition that his profession takes place, the Brother renounces all the possessions he actually has in favor of whomever he wishes, in a form that possibly is valid in civil law[35].
Whatever a religious acquires through personal work or by reason of his relation to the Order is acquired for the Order. Those things which accrue in any way whatever to a religious by the way of pension, subsidy or insurance are acquired for the Order, in accordance with the norms of the General Directory[36].
20. Motivated by this evangelical poverty, the Brother joyfully shares his intellectual and spiritual abilities with his Brothers and, faithful to the spirit of the Rule, he feels obliged to the universal law of labor provide for his own honorable support and for that of his brothers[37].
Also, poverty takes on the form of sharing, within the Order, in its assets and resources[38].
21. However, since redemptive charity in action has always been associated with the poverty of the Order, the Brothers and the communities are prompted to act in the spirit of the “tertia pars” mentioned in the Rule. To this effect they will generously see that the poor, those suffering under various types of slavery, the endeavors of the Order, and the needs of the Church share in the income of their work and of other assets, “from whatsoever lawful source they may come[39].
22. Let the churches of the Order and other buildings destined for the use of the religious be suitably and functionally constructed and let them so evidence simplicity and religious poverty as to give collective witness to it[40].
23. The wise and correct administration of material goods as well as their proper supervision by the competent authority are matters that pertain to religious poverty and are dealt with in Chapter Eight of these Constitutions.
24. It is the task of the conventual, provincial and general chapters to take continual care that the life-style of the individual religious, of the communities and of the provinces is in keeping with poverty, both in fact and in spirit, and that poverty be witness to in new forms, if needs arise[41].
The vow of obedience
25. Religious obedience requires that the whole community commit itself to listen to the voice of God, to discern the divine will and to fulfill it. The Brother offers to God his own will as a sacrifice of himself, in order to adhere more steadfastly to the saving will of the Father after the example of Christ, who obediently accepted even death and laid down his life for the ransom of many[42].
26. The vow of obedience, which the Brother makes at the prompting of the Holy Spirit, obliges him to submit his will to legitimate superiors, who stand in the place of God when they command according to the Constitutions[43]
Precepts of obedience are seriously binding in virtue of this vow only if they are given by the competent authority which, in this instance, besides the general and provincial chapter and the congregations, is the Major Superior, who can act his own or together with his council. Likewise, such precepts are binding only if they are given for matters of great importance, in accordance with the Constitutions and in works that clearly indicate the intention to oblige under this vow.
These precepts must be given in writing or in the presence of two witnesses.
Individual members are also bound to obey the Supreme Pontiff, as their highest superior, by reason of the sacred bond of obedience[44].
27. Let the Ministers exercise authority in a spirit of service to the Brothers[45]. In all that they enjoin, let them have only this goal: to lead the wills of the Brothers to perfect union with the will of God, wherein is found the good of community and each individual[46].
To enhance community life, let the Ministers keep the precepts of the Church and of the Rule in all matters, just as the other Brothers must do[47]. While the Ministers retain their rightful authority of deciding and prescribing what is to be done, let them willingly listen to the Brothers, asking their consent or advice, as the case may require, and let them elicit the cooperation of all the Brothers toward attaining the good of the Church and of the Order[48].
28. In executing commands or in meeting obligations or in accepting undertakings, let the Brothers cooperate with an active and responsible obedience and in a spirit of faith and love. In doing so, let them bring the powers of their intellect and will, and their gifts of nature and grace to bear, realizing that they are contributing to the building up of the Church and the Order[49].
With proper authorization, an individual religious may assume even more demanding undertakings, provided that no burdens are placed upon the community.
The vow of not canvassing for office
29. Christ the Lord, though he was in the form of God, emptied himself and took the form of a slave (Phil 2, 6-7), so that he might minister to his brothers in charity and humility and “give his life in ransom for the many” (Mk 10, 45).
Since the Rule of the Order is evidently and thoroughly imbued with this humility and charity, the members who profess this Rule imitate the self-emptying of Christ more closely and become more apt to perform the work of redemption and to serve the poor.
For this reason, since the time of the Order’s Reform, the Brothers, at their solemn profession, after the three vows of chastity, poverty and obedience, have made the vow of not canvassing for office. By this vow, they publicly commit themselves to never seek directly or indirectly any prelature outside the Order or any office of governing within the Order.
Imbued with the spirit of this vow, the Brothers avoid earthly honors, are not boastful (gal 5, 26), and live their life “hidden with Christ in God” (Colossian 3: 3)[50].
30. PROFESSION FORMULAE[51]
a) Formula of profession for temporary vows
I, … make my religious profession and in the presence of this community, and in your hands, … I vow chastity, poverty and obedience to the most Holy Trinity, according to the Rule and the Constitutions of this Order, for the period of one year.
Each then says the following:
This I vow. This I pledge. Through the intercession of the Blessed Virgin Mary, with our holy Fathers John and Felix, may the grace of the Holy Spirit help me to observe faithfully what I have now promised.
b) Formula for the renewal of profession prescribed by law
In the name of the most Holy Trinity: Father and Son and Holy Spirit. I, … renew my profession and again promise chastity, poverty and obedience, according to the Rule and the Constitutions of the Order, for the period of one year.
c) Formula of profession for solemn vows
Called in the provident plan of the Father and chosen by the love of the Holy Spirit to follow Christ the Redeemer more closely, I, …impelled by the firm decision of consecrating myself more intimately to the most Holy Trinity by means of solemn religious profession, in the presence of the Church and this community, and in your hands, Father … vow perpetual chastity, poverty and obedience, according to the Rule and the Constitutions of the Order of the most Holy Trinity, and I give myself to this family with all my heart. In addition, wishing to renounce human honors and privileges, in the spirit of humility and service, I vow that I will not canvass for any prelatures, directly or indirectly, according to the Constitutions of the Order. This I vow. This I pledge. Under the protection of the Blessed Virgin Mary, with our holy fathers John and Felix, relying on divine grace, may I faithfully observe until death what I have just now promised, so that I may strive for perfect charity in the service of God and his Church.
The Church receives this self-offering of those who make profession in a liturgical act and unites them with its life and mystery in such a special way that they commit themselves to personal sanctification and the good of the Church[17].
12. Religious life is supremely beneficial in promoting the genuine development of one’s personality and the good of society[18]. In fact, being faithful to the invitation of Christ helps to steadily enhance one’s personal maturity[19], to instill human and Christian values into society and, at the same time, to make a valid contribution “to the work of building up the earthly city, so that is can always have its foundation in the Lord and tend toward Him”[20]
13. The Brother who makes religious profession commits himself by public vow to live in conformity with the evangelical counsels. By his profession, he becomes a member of the Order and shares in the community’s goods, duties and rights according to the norms of the institute[21]. He also pledges to live faithful in conformity with the life-style of the Order and in line with the spirit of the Founder and the sound traditions of the institute, all of which contribute to give a distinctive meaning and shape to his personal consecration[22].
The vow of chastity
14. Perfect chastity for the sake of the Kingdom of Heaven is a precious gift of divine grace given to some by the Father[23]. By means of it, the Holy Spirit consecrates those professing it to Christ in an exceptional way, so that they may be filled with God’s love and may dedicate themselves to the Holy Trinity with an undivided heart.
Following the example of Christ and trusting in his help, by the vow of chastity the Brother commits himself to observe perfect continence in the celibate state and, by a further commitment, to live chastely in mind and body. In doing so, he enjoys the unique kind of freedom that makes it possible for him to serve God and neighbor wholeheartedly[24].
15. Chastity eminently symbolizes the mystery of the union of the Church with its Head, and, as a sing and an incentive to charity, chastity is an extraordinary source of spiritual fruitfulness in the world[25]. Also, it foretokens the life-to-come, in which the fulfillment of anyone’s affective needs will be accomplished in a totally new way[26].
16. Therefore, let the Brother highly value perfect continence “which has always been held in high esteem by the Church”[27], and let him steadily meet the expectation placed on him by God, by loving Him and all other persons in a credible and concrete way[28].
17. To preserve continence, the Brother employs the natural and the supernatural means “which have been tested by the experience of the Church”[29], specifically: an intimate relationship with the divine Trinity which dwells within us as if within a temple; a loving union with Christ through the sacramental life; a filial devotion to the Blessed Virgin Mary; and, finally, true brotherly love in the common life[30].
The vow of poverty
18. Religious poverty is a sharing in the poverty of Christ who “for our sake made himself poor though he was rich, so that we might become rich by his poverty” (2 Cor 8, 9). Nailed to the cross, Christ testifies to poverty’s radicalism and purpose[31].
By professing this vow, the religious unites himself more closely with Christ, who was both poor and the redeemer of the world. The religious chooses God as his sole possession and thus gives singular witness to the preeminence of heavenly riches over those of the earth[32].
19. Through the vow of poverty, the Brother commits himself to live “without personal possessions” and obligates himself to live a life poor in fact and in spirit, dependent and limited in his ability to use and to dispose temporal goods[33].
Therefore, entrusting himself to the providence of God:
a) before he makes him first profession, the Brother cedes the administration of his goods to whomever he wishes and freely disposes of their use and revenues for the entire duration of his temporary profession[34], although he retains the ownership of his possessions and has the ability of acquiring other assets;
b) shortly before his solemn profession and on condition that his profession takes place, the Brother renounces all the possessions he actually has in favor of whomever he wishes, in a form that possibly is valid in civil law[35].
Whatever a religious acquires through personal work or by reason of his relation to the Order is acquired for the Order. Those things which accrue in any way whatever to a religious by the way of pension, subsidy or insurance are acquired for the Order, in accordance with the norms of the General Directory[36].
20. Motivated by this evangelical poverty, the Brother joyfully shares his intellectual and spiritual abilities with his Brothers and, faithful to the spirit of the Rule, he feels obliged to the universal law of labor provide for his own honorable support and for that of his brothers[37].
Also, poverty takes on the form of sharing, within the Order, in its assets and resources[38].
21. However, since redemptive charity in action has always been associated with the poverty of the Order, the Brothers and the communities are prompted to act in the spirit of the “tertia pars” mentioned in the Rule. To this effect they will generously see that the poor, those suffering under various types of slavery, the endeavors of the Order, and the needs of the Church share in the income of their work and of other assets, “from whatsoever lawful source they may come[39].
22. Let the churches of the Order and other buildings destined for the use of the religious be suitably and functionally constructed and let them so evidence simplicity and religious poverty as to give collective witness to it[40].
23. The wise and correct administration of material goods as well as their proper supervision by the competent authority are matters that pertain to religious poverty and are dealt with in Chapter Eight of these Constitutions.
24. It is the task of the conventual, provincial and general chapters to take continual care that the life-style of the individual religious, of the communities and of the provinces is in keeping with poverty, both in fact and in spirit, and that poverty be witness to in new forms, if needs arise[41].
The vow of obedience
25. Religious obedience requires that the whole community commit itself to listen to the voice of God, to discern the divine will and to fulfill it. The Brother offers to God his own will as a sacrifice of himself, in order to adhere more steadfastly to the saving will of the Father after the example of Christ, who obediently accepted even death and laid down his life for the ransom of many[42].
26. The vow of obedience, which the Brother makes at the prompting of the Holy Spirit, obliges him to submit his will to legitimate superiors, who stand in the place of God when they command according to the Constitutions[43]
Precepts of obedience are seriously binding in virtue of this vow only if they are given by the competent authority which, in this instance, besides the general and provincial chapter and the congregations, is the Major Superior, who can act his own or together with his council. Likewise, such precepts are binding only if they are given for matters of great importance, in accordance with the Constitutions and in works that clearly indicate the intention to oblige under this vow.
These precepts must be given in writing or in the presence of two witnesses.
Individual members are also bound to obey the Supreme Pontiff, as their highest superior, by reason of the sacred bond of obedience[44].
27. Let the Ministers exercise authority in a spirit of service to the Brothers[45]. In all that they enjoin, let them have only this goal: to lead the wills of the Brothers to perfect union with the will of God, wherein is found the good of community and each individual[46].
To enhance community life, let the Ministers keep the precepts of the Church and of the Rule in all matters, just as the other Brothers must do[47]. While the Ministers retain their rightful authority of deciding and prescribing what is to be done, let them willingly listen to the Brothers, asking their consent or advice, as the case may require, and let them elicit the cooperation of all the Brothers toward attaining the good of the Church and of the Order[48].
28. In executing commands or in meeting obligations or in accepting undertakings, let the Brothers cooperate with an active and responsible obedience and in a spirit of faith and love. In doing so, let them bring the powers of their intellect and will, and their gifts of nature and grace to bear, realizing that they are contributing to the building up of the Church and the Order[49].
With proper authorization, an individual religious may assume even more demanding undertakings, provided that no burdens are placed upon the community.
The vow of not canvassing for office
29. Christ the Lord, though he was in the form of God, emptied himself and took the form of a slave (Phil 2, 6-7), so that he might minister to his brothers in charity and humility and “give his life in ransom for the many” (Mk 10, 45).
Since the Rule of the Order is evidently and thoroughly imbued with this humility and charity, the members who profess this Rule imitate the self-emptying of Christ more closely and become more apt to perform the work of redemption and to serve the poor.
For this reason, since the time of the Order’s Reform, the Brothers, at their solemn profession, after the three vows of chastity, poverty and obedience, have made the vow of not canvassing for office. By this vow, they publicly commit themselves to never seek directly or indirectly any prelature outside the Order or any office of governing within the Order.
Imbued with the spirit of this vow, the Brothers avoid earthly honors, are not boastful (gal 5, 26), and live their life “hidden with Christ in God” (Colossian 3: 3)[50].
30. PROFESSION FORMULAE[51]
a) Formula of profession for temporary vows
I, … make my religious profession and in the presence of this community, and in your hands, … I vow chastity, poverty and obedience to the most Holy Trinity, according to the Rule and the Constitutions of this Order, for the period of one year.
Each then says the following:
This I vow. This I pledge. Through the intercession of the Blessed Virgin Mary, with our holy Fathers John and Felix, may the grace of the Holy Spirit help me to observe faithfully what I have now promised.
b) Formula for the renewal of profession prescribed by law
In the name of the most Holy Trinity: Father and Son and Holy Spirit. I, … renew my profession and again promise chastity, poverty and obedience, according to the Rule and the Constitutions of the Order, for the period of one year.
c) Formula of profession for solemn vows
Called in the provident plan of the Father and chosen by the love of the Holy Spirit to follow Christ the Redeemer more closely, I, …impelled by the firm decision of consecrating myself more intimately to the most Holy Trinity by means of solemn religious profession, in the presence of the Church and this community, and in your hands, Father … vow perpetual chastity, poverty and obedience, according to the Rule and the Constitutions of the Order of the most Holy Trinity, and I give myself to this family with all my heart. In addition, wishing to renounce human honors and privileges, in the spirit of humility and service, I vow that I will not canvass for any prelatures, directly or indirectly, according to the Constitutions of the Order. This I vow. This I pledge. Under the protection of the Blessed Virgin Mary, with our holy fathers John and Felix, relying on divine grace, may I faithfully observe until death what I have just now promised, so that I may strive for perfect charity in the service of God and his Church.