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36. The doctrinal foundations for the spiritually of the Order are primary dogmas of our faith: Trinity and Redemption. This spiritually is transformed into life and action under the influence of the Holy Spirit:
-when the Brothers strive to imitate Christ in his mission of rendering glory to the Divine Trinity. They achieve this objective by consecrating themselves to the Most Holy Trinity through a life lived according to the evangelical counsels, through their active participation in the liturgy, through ascetical practices and through prayer;
-When the Brothers imitate Christ as the Redeemer of the human race. For this end, the Brothers work diligently to promote the material and the spiritual well-being of the oppressed, the left-out, the needy those who are in any way in danger of losing their faith.
The mystery of the Trinity is perceived by the Brothers primarily as God-Love. For this reason, the Brothers see the mystery of the Trinity as the primary source and the exemplary model of their redemptive love for all, and the highest motivation for the same. Hence, the Brothers must totally involve themselves in the work of redemption which the Father realizes through the Son in the Holy Spirit.
37. In this way, the Brothers eagerly and joyfully grow in the holiness they received at baptism and, united in heart, prayer, penance and earnest service to all, they await the coming of Christ in watchful expectation[1].
The liturgical life
38. The members of the Order encounter Christ especially in the sacred liturgy[2]. Through the liturgy, Christ continues to announce his Good News, to refresh us with his body and blood, and – through the sacraments of our faith – to unite us to his saving work by the life-giving action of the Holy Spirit. In the liturgy, we share in and are given a foretaste of the eternal and heavenly liturgy[3].
Indeed, as they diligently and zealously celebrate the liturgy, the Brothers praise God in the midst of the Church as “a chosen race, a royal priesthood, a holy nation, a people he claims for his own” (1 Pt 2, 9). In the liturgy, the Brothers are drawn into and impassioned with the compelling love of Christ, who became the servant of all[4].
The Holy Eucharist
39. The Sacrifice of the Mass is the center of all liturgical worship and of community life. In the eucharistic celebration, the perfect glorification of the Most Holy Trinity is attained, “the work of our redemption is accomplished”[5] and the true meaning of our consecration in more easily discovered.
The Brothers, in their communion with Christ, who is the Way, the Truth and the Life, are strengthened in their faith, hope and love. As they share in the glorious joy of the eucharistic mystery and unite their common self-oblation to the redemptive action of Christ, they are bonded as brothers by the same aims of loving God and being of service to others. As a result, their community is transformed into a true brotherhood.
40. Let the Brothers gladly strive to make the Eucharist the apex and the source of all their life[6].
Let them endeavor to daily offer or participate in the Eucharistic Sacrifice[7].
On Sundays and major feast days of the Church and the Order, let them celebrate the Eucharist with greater solemnity, and, as much as it is possible, as a community.
41. To continually promote a eucharistically centered life, those other exercises of piety in honor of this great mystery are recommended which have been handed down by Church practice and the Order’s tradition.
Moreover, let the Brothers greatly “prize daily conversation with Christ the Lord in visit of personal devotion to the most Holy Eucharist”[8].
The Liturgy of the Hours
42. The Liturgy of the Hours is the public prayer which the Church, in union with Christ her spouse, offers daily to the glory of God the Father. Thus, the worship which is magnificently rendered to God by the celebration of the eucharistic mystery continues ceaselessly[9].
For this reason, the Divine Office, which has been prayed in the Order since the Order’s very beginning, is arranged in such a way that the entire course of the day is sanctified through the praise of God. The recitation of Divine Office should be performed in such a manner that it becomes a true source of devotion, a nourishment for personal prayer and an incentive for a richer ministry[10].
43. In our communities, the religious celebrate the Liturgy of the Hours in common, according to the rite and the from prescribed by the Church, and usually in a church or chapel.
44. As a confirmation of what is prescribed by canon 276, $ 2, and 3, our solemn professed Brothers shall recite by themselves those canonical hours which they did not celebrate in common. The non-cleric Brothers have the option of substituting the Hours with some other prayer or a reading that is provided in the Ritual of the Order. The simple professed shall endeavor to carry on the public prayer of the Church by reciting privately at least the Hours of Lauds, Vespers and Compline.
Spiritual reading
45. Let the Brothers “have the Sacred Scriptures at hand”[11] so they may learn “the surpassing knowledge of the Lord Jesus Christ” (Phil 3, 8) by assiduously reading them[12]. In the Scriptures, the heavenly Father lovingly speaks to his children; through the Scriptures, which are inspired by the Holy Spirit, a dialogue is engaged with the Son, who is God’s Word.
Throughout their entire religious life, the Brothers shall give great importance to the study of the Word of God and to meditation on it[13].
Celebrations of God’s Word are strongly recommended in our communities, especially during Advent, Lent and other occasion more conducive to the religious’ spiritual benefit[14].
In compliance, however, with canon 764, to preach to our religious in churches or chapels of the Order on a regular basis requires the permission of the Major Superior; for individual cases, the permission of the local Minister is sufficient.
46. Let our religious be eager to read and study not only the Sacred Scriptures, but also the Rule and the Constitutions, the Fathers of the Church, the official statements of the Church and of the Order, and reputed spiritual writers.
Mental and vocal prayer
47. “The spiritual life is not limited solely to participation in the liturgy”. One whose duty is “to pray without ceasing” is “called to pray not only with others, but he must also enter into room to pray to his Father in secret”[15].
48. The Brothers will give priority to mental prayer over a multiplicity into the mystery of Christ[16].
Let the community daily spend at least one half-hour in meditation or mental prayer; the time, manner and place for meditation will be determined by the conventual chapter.
49. Let our religious be zealous in promoting those exercises of piety that have been sanctioned by Church practice, and let them give importance to the prayers and the celebrations that are customarily performed in the Order.
According to the spirit of Rule, prayers shall be offered daily in common for the Supreme Pontiff and the episcopate of the Church, for the needs of the world, for the holy people of God and our Trinitarian family, for captives and the poor, for relatives and benefactors.
Devotion to the Most Holy Trinity
50. The Brothers shall do their to honor the Most Holy Trinity with a special devotion, and they shall strive “to make God the Father and his Incarnate Son present and in a sense visible in their lives, by constant self-renewal and purification, under the guidance of the Holy Spirit”[17].
For a greater success in attaining this objective, the Brothers shall retain the following practices, among the others that have been handed down in the Order:
-to give our houses and churches the title “of the Most Holy Trinity”;
-to solemnly celebrate each year the feast of the Holy Trinity as the titular feast of the Order. On this occasion, the Brothers shall renew their consecration to this holy mystery;
-to celebrate the votive Mass and the Office of the Holy Trinity on Thursdays when the rubrics allow;
-to recite the Trisagion daily[18]
Let the Brothers be mindful that everything done for the glory of the Trinity leads them to a life of love and union with the three Persons, which constitutes their distinct vocation.
Devotion to the Most Holy Redeemer
51. Since God the Father, in the economy of our salvation, willed to reveal himself to us through the Son and the Holy Spirit, one and the same bond unites the Brothers equally to the Blessed Trinity and to Christ the Redeemer. This fact prompted our forefathers to take Christ the Redeemer as Their model and, following his example with love and dedication, they carried out works of mercy, redeemed slaves with heroic virtue, and cared for the sick, even those who at times were afflicted with pestilence and constituted a risk to their very lives.
And so, let our Brothers zealously strive to be as intensely compassionate as Christ the Redeemer; let them mediate constantly on the mystery of his passion; let them render homage to Jesus’ captivity and sufferings by celebrating with solemnity the feast of “Jesus the Nazarean”.
Devotion to the Blessed Virgin Mary, Mother of God
52. As “the Mother of the Son of God”, Mary is “the beloved daughter of the Father and the temple of the Holy Spirit”. She “made a total dedication of herself to the mystery of redeemer the human race”. She is the humble servant of the Lord, the Mother of the Church and a pre-eminent member of the same. She is a sign and outstanding model of religious consecration, since she preceded us in following Christ and gave – and still gives us – an eminent and singular example of how to be of service to the Church[19].
Therefore, in order to grow daily in holiness and to be more effective in the apostolate, let the Brothers honor the Virgin Mary with a sense of filial love and a genuine devotion. According to the Order’s ancient tradition, let them promote her devotion by venerating her as the principal patroness of the Order[20] under the title of the “Blessed Virgin of Good Remedy”. Let them honor Mary by reciting the rosary and celebrating her votive Mass and Liturgy of the Hours on Saturday, when the rubrics allow.
Devotion to the Saints of the Order
53. The Brothers will venerate with filial affection the holy Founder John de Matha, who is our finest model of burning love for the Most Holy Trinity and for the poor and those deprived of their freedom.
They will also nurture a special devotion for St. Felix, the Holy Reformer John Baptist of the Conception, and for the other saints of our Order, whose examples and virtues they should strive to imitate.
Examination of conscience
54. The daily examination of conscience, which has always been considered important in Christian asceticism, strongly contributes to a deeper conversion and purification of the spirit.
Our religious shall examine their conscience daily for some minutes in common[21] and, possibly, during Compline[22].
Day of spiritual recollection
55. Let there be a day of recollection once a month in every house, in the manner determined by the conventual chapter[23]. On this occasion, it is suitable to focus on the renewal of the religious life of community.
Days of retreat
56. According to the statutes of each province, let our members spend days during the year on retreat, to renew their spiritual life and to nourish their Trinitarian vocation[24].
Silence
57. The interior life demands certain times of silence, so that the religious “may hear God speaking to his heart and experience intimacy with God”. Faith, hope, love for God “and a brotherly love which is open to the mystery of others, carry with them an imperative need for silence”[25].
For this reason, let our religious be attentive to observe silence, according to the mandate of the Trinitarian Rule.
Let the Directory and the provincial statutes determine when silence should be strictly observed.
Penance
58. The Church, at once holy and always in need of purification, constantly pursues penance and renewal.
As she endures trials and tribulations, the Church is strengthened by God’s grace “so that she may not waver from perfect fidelity, but remain the worthy bride of the Lord and never fail to be renewed by the action of the Holy Spirit”[26].
a) The sacrament of reconciliation
59. In order to fulfill faithfully the task of purifying and renewing itself, the Church received as a gift from its divine spouse the sacrament of penance or reconciliation. By this sacrament, the original gift of metanoia or conversion to the Kingdom of Christ – once received through baptism – is restored and strengthened.
By this sacrament, a Brother who sets out on the road of repentance is reconciled by divine grace and mercy to the Father, who “first loved us” (1 Jn 4, 19), to Christ, who gave himself up for us (Cf. Gal 2, 26), and to the Holy Spirit, who has been poured out on us abundantly.
Therefore, prompted by such a spirit of conversion, let our religious frequently approach the sacrament of penance, so that a true metanoia may take place and a fuller union with Christ’s mystical body may be achieved[27]
b) Penitential practices
60. Conversion involves the transformation of one’s entire life. For this reason, as members of a repentant community, the religious embrace the cross, which is the proof of the greatest love and an expression of the mysterious relationship which exists “between renunciation and joy..., sacrifice and magnanimity, discipline and spiritual freedom”[28].
And so, although the faithful observance of the vows, the fulfillment of one’s obligations, the cheerful acceptance of difficulties that are connected with their work or apostolate and the common life are to be recognized as true forms of penance, let the Brothers not omit performing those practices of penance which the universal or local Church prescribes or which the Rule enjoins. The penitential practices are to be adapted to the mentality and culture of the various regions.
61. Let the season of Lent be strictly observed in our communities as a special time of penance[29], in keeping with the Liturgy and the Church directives.
Let all the Fridays of the year, according to the prescriptions of the Church, be considered penitential days[30].
Let the season of Advent, however, be celebrated as a time of watchful waiting for Christ, with heart disposed to change, in accord with Church practice and the spirit of the Order.
In addition to what is prescribed by the Church, the Statutes of each province will indicate new expressions of penance, the practical application of which will be determined by the conventual chapter.
62. Furthermore, let our religious practice all those forms of penance that involve a certain amount of frugality, as a witness to poverty and charity, and to enhance their ability to do works of mercy.
Exhortation
63. In consequence of all the above, let the Brothers lead a life of holiness, with unshaken faith, undiminished hope and genuine love, following the marvelous example of the Blessed Virgin Mary as well as that of our forefathers, who distinguished themselves for their holiness, in particular, our Founder and the Reformer
-when the Brothers strive to imitate Christ in his mission of rendering glory to the Divine Trinity. They achieve this objective by consecrating themselves to the Most Holy Trinity through a life lived according to the evangelical counsels, through their active participation in the liturgy, through ascetical practices and through prayer;
-When the Brothers imitate Christ as the Redeemer of the human race. For this end, the Brothers work diligently to promote the material and the spiritual well-being of the oppressed, the left-out, the needy those who are in any way in danger of losing their faith.
The mystery of the Trinity is perceived by the Brothers primarily as God-Love. For this reason, the Brothers see the mystery of the Trinity as the primary source and the exemplary model of their redemptive love for all, and the highest motivation for the same. Hence, the Brothers must totally involve themselves in the work of redemption which the Father realizes through the Son in the Holy Spirit.
37. In this way, the Brothers eagerly and joyfully grow in the holiness they received at baptism and, united in heart, prayer, penance and earnest service to all, they await the coming of Christ in watchful expectation[1].
The liturgical life
38. The members of the Order encounter Christ especially in the sacred liturgy[2]. Through the liturgy, Christ continues to announce his Good News, to refresh us with his body and blood, and – through the sacraments of our faith – to unite us to his saving work by the life-giving action of the Holy Spirit. In the liturgy, we share in and are given a foretaste of the eternal and heavenly liturgy[3].
Indeed, as they diligently and zealously celebrate the liturgy, the Brothers praise God in the midst of the Church as “a chosen race, a royal priesthood, a holy nation, a people he claims for his own” (1 Pt 2, 9). In the liturgy, the Brothers are drawn into and impassioned with the compelling love of Christ, who became the servant of all[4].
The Holy Eucharist
39. The Sacrifice of the Mass is the center of all liturgical worship and of community life. In the eucharistic celebration, the perfect glorification of the Most Holy Trinity is attained, “the work of our redemption is accomplished”[5] and the true meaning of our consecration in more easily discovered.
The Brothers, in their communion with Christ, who is the Way, the Truth and the Life, are strengthened in their faith, hope and love. As they share in the glorious joy of the eucharistic mystery and unite their common self-oblation to the redemptive action of Christ, they are bonded as brothers by the same aims of loving God and being of service to others. As a result, their community is transformed into a true brotherhood.
40. Let the Brothers gladly strive to make the Eucharist the apex and the source of all their life[6].
Let them endeavor to daily offer or participate in the Eucharistic Sacrifice[7].
On Sundays and major feast days of the Church and the Order, let them celebrate the Eucharist with greater solemnity, and, as much as it is possible, as a community.
41. To continually promote a eucharistically centered life, those other exercises of piety in honor of this great mystery are recommended which have been handed down by Church practice and the Order’s tradition.
Moreover, let the Brothers greatly “prize daily conversation with Christ the Lord in visit of personal devotion to the most Holy Eucharist”[8].
The Liturgy of the Hours
42. The Liturgy of the Hours is the public prayer which the Church, in union with Christ her spouse, offers daily to the glory of God the Father. Thus, the worship which is magnificently rendered to God by the celebration of the eucharistic mystery continues ceaselessly[9].
For this reason, the Divine Office, which has been prayed in the Order since the Order’s very beginning, is arranged in such a way that the entire course of the day is sanctified through the praise of God. The recitation of Divine Office should be performed in such a manner that it becomes a true source of devotion, a nourishment for personal prayer and an incentive for a richer ministry[10].
43. In our communities, the religious celebrate the Liturgy of the Hours in common, according to the rite and the from prescribed by the Church, and usually in a church or chapel.
44. As a confirmation of what is prescribed by canon 276, $ 2, and 3, our solemn professed Brothers shall recite by themselves those canonical hours which they did not celebrate in common. The non-cleric Brothers have the option of substituting the Hours with some other prayer or a reading that is provided in the Ritual of the Order. The simple professed shall endeavor to carry on the public prayer of the Church by reciting privately at least the Hours of Lauds, Vespers and Compline.
Spiritual reading
45. Let the Brothers “have the Sacred Scriptures at hand”[11] so they may learn “the surpassing knowledge of the Lord Jesus Christ” (Phil 3, 8) by assiduously reading them[12]. In the Scriptures, the heavenly Father lovingly speaks to his children; through the Scriptures, which are inspired by the Holy Spirit, a dialogue is engaged with the Son, who is God’s Word.
Throughout their entire religious life, the Brothers shall give great importance to the study of the Word of God and to meditation on it[13].
Celebrations of God’s Word are strongly recommended in our communities, especially during Advent, Lent and other occasion more conducive to the religious’ spiritual benefit[14].
In compliance, however, with canon 764, to preach to our religious in churches or chapels of the Order on a regular basis requires the permission of the Major Superior; for individual cases, the permission of the local Minister is sufficient.
46. Let our religious be eager to read and study not only the Sacred Scriptures, but also the Rule and the Constitutions, the Fathers of the Church, the official statements of the Church and of the Order, and reputed spiritual writers.
Mental and vocal prayer
47. “The spiritual life is not limited solely to participation in the liturgy”. One whose duty is “to pray without ceasing” is “called to pray not only with others, but he must also enter into room to pray to his Father in secret”[15].
48. The Brothers will give priority to mental prayer over a multiplicity into the mystery of Christ[16].
Let the community daily spend at least one half-hour in meditation or mental prayer; the time, manner and place for meditation will be determined by the conventual chapter.
49. Let our religious be zealous in promoting those exercises of piety that have been sanctioned by Church practice, and let them give importance to the prayers and the celebrations that are customarily performed in the Order.
According to the spirit of Rule, prayers shall be offered daily in common for the Supreme Pontiff and the episcopate of the Church, for the needs of the world, for the holy people of God and our Trinitarian family, for captives and the poor, for relatives and benefactors.
Devotion to the Most Holy Trinity
50. The Brothers shall do their to honor the Most Holy Trinity with a special devotion, and they shall strive “to make God the Father and his Incarnate Son present and in a sense visible in their lives, by constant self-renewal and purification, under the guidance of the Holy Spirit”[17].
For a greater success in attaining this objective, the Brothers shall retain the following practices, among the others that have been handed down in the Order:
-to give our houses and churches the title “of the Most Holy Trinity”;
-to solemnly celebrate each year the feast of the Holy Trinity as the titular feast of the Order. On this occasion, the Brothers shall renew their consecration to this holy mystery;
-to celebrate the votive Mass and the Office of the Holy Trinity on Thursdays when the rubrics allow;
-to recite the Trisagion daily[18]
Let the Brothers be mindful that everything done for the glory of the Trinity leads them to a life of love and union with the three Persons, which constitutes their distinct vocation.
Devotion to the Most Holy Redeemer
51. Since God the Father, in the economy of our salvation, willed to reveal himself to us through the Son and the Holy Spirit, one and the same bond unites the Brothers equally to the Blessed Trinity and to Christ the Redeemer. This fact prompted our forefathers to take Christ the Redeemer as Their model and, following his example with love and dedication, they carried out works of mercy, redeemed slaves with heroic virtue, and cared for the sick, even those who at times were afflicted with pestilence and constituted a risk to their very lives.
And so, let our Brothers zealously strive to be as intensely compassionate as Christ the Redeemer; let them mediate constantly on the mystery of his passion; let them render homage to Jesus’ captivity and sufferings by celebrating with solemnity the feast of “Jesus the Nazarean”.
Devotion to the Blessed Virgin Mary, Mother of God
52. As “the Mother of the Son of God”, Mary is “the beloved daughter of the Father and the temple of the Holy Spirit”. She “made a total dedication of herself to the mystery of redeemer the human race”. She is the humble servant of the Lord, the Mother of the Church and a pre-eminent member of the same. She is a sign and outstanding model of religious consecration, since she preceded us in following Christ and gave – and still gives us – an eminent and singular example of how to be of service to the Church[19].
Therefore, in order to grow daily in holiness and to be more effective in the apostolate, let the Brothers honor the Virgin Mary with a sense of filial love and a genuine devotion. According to the Order’s ancient tradition, let them promote her devotion by venerating her as the principal patroness of the Order[20] under the title of the “Blessed Virgin of Good Remedy”. Let them honor Mary by reciting the rosary and celebrating her votive Mass and Liturgy of the Hours on Saturday, when the rubrics allow.
Devotion to the Saints of the Order
53. The Brothers will venerate with filial affection the holy Founder John de Matha, who is our finest model of burning love for the Most Holy Trinity and for the poor and those deprived of their freedom.
They will also nurture a special devotion for St. Felix, the Holy Reformer John Baptist of the Conception, and for the other saints of our Order, whose examples and virtues they should strive to imitate.
Examination of conscience
54. The daily examination of conscience, which has always been considered important in Christian asceticism, strongly contributes to a deeper conversion and purification of the spirit.
Our religious shall examine their conscience daily for some minutes in common[21] and, possibly, during Compline[22].
Day of spiritual recollection
55. Let there be a day of recollection once a month in every house, in the manner determined by the conventual chapter[23]. On this occasion, it is suitable to focus on the renewal of the religious life of community.
Days of retreat
56. According to the statutes of each province, let our members spend days during the year on retreat, to renew their spiritual life and to nourish their Trinitarian vocation[24].
Silence
57. The interior life demands certain times of silence, so that the religious “may hear God speaking to his heart and experience intimacy with God”. Faith, hope, love for God “and a brotherly love which is open to the mystery of others, carry with them an imperative need for silence”[25].
For this reason, let our religious be attentive to observe silence, according to the mandate of the Trinitarian Rule.
Let the Directory and the provincial statutes determine when silence should be strictly observed.
Penance
58. The Church, at once holy and always in need of purification, constantly pursues penance and renewal.
As she endures trials and tribulations, the Church is strengthened by God’s grace “so that she may not waver from perfect fidelity, but remain the worthy bride of the Lord and never fail to be renewed by the action of the Holy Spirit”[26].
a) The sacrament of reconciliation
59. In order to fulfill faithfully the task of purifying and renewing itself, the Church received as a gift from its divine spouse the sacrament of penance or reconciliation. By this sacrament, the original gift of metanoia or conversion to the Kingdom of Christ – once received through baptism – is restored and strengthened.
By this sacrament, a Brother who sets out on the road of repentance is reconciled by divine grace and mercy to the Father, who “first loved us” (1 Jn 4, 19), to Christ, who gave himself up for us (Cf. Gal 2, 26), and to the Holy Spirit, who has been poured out on us abundantly.
Therefore, prompted by such a spirit of conversion, let our religious frequently approach the sacrament of penance, so that a true metanoia may take place and a fuller union with Christ’s mystical body may be achieved[27]
b) Penitential practices
60. Conversion involves the transformation of one’s entire life. For this reason, as members of a repentant community, the religious embrace the cross, which is the proof of the greatest love and an expression of the mysterious relationship which exists “between renunciation and joy..., sacrifice and magnanimity, discipline and spiritual freedom”[28].
And so, although the faithful observance of the vows, the fulfillment of one’s obligations, the cheerful acceptance of difficulties that are connected with their work or apostolate and the common life are to be recognized as true forms of penance, let the Brothers not omit performing those practices of penance which the universal or local Church prescribes or which the Rule enjoins. The penitential practices are to be adapted to the mentality and culture of the various regions.
61. Let the season of Lent be strictly observed in our communities as a special time of penance[29], in keeping with the Liturgy and the Church directives.
Let all the Fridays of the year, according to the prescriptions of the Church, be considered penitential days[30].
Let the season of Advent, however, be celebrated as a time of watchful waiting for Christ, with heart disposed to change, in accord with Church practice and the spirit of the Order.
In addition to what is prescribed by the Church, the Statutes of each province will indicate new expressions of penance, the practical application of which will be determined by the conventual chapter.
62. Furthermore, let our religious practice all those forms of penance that involve a certain amount of frugality, as a witness to poverty and charity, and to enhance their ability to do works of mercy.
Exhortation
63. In consequence of all the above, let the Brothers lead a life of holiness, with unshaken faith, undiminished hope and genuine love, following the marvelous example of the Blessed Virgin Mary as well as that of our forefathers, who distinguished themselves for their holiness, in particular, our Founder and the Reformer