religious congregations

In the existing structure, some parts are fixed and regarded as essential, others are accidental and subject to change; we may then ask what is essential to fully developed religious life. But in the sixteenth century Leo X by his Constitution "Inter cetera", 20 Jan., 1521, appointed a rule for communities of tertiaries with simple vows, according to which those only who promised clausura were obliged to observe it. Christian society can no more continue without resources and without children than the soul can exist without the body; it has need of men engaged in lucrative professions, as well as of Christian marriages and Christian families. Offers an alternative vision of Christian education that is more corporate, more attentive to the whole of the congregation's life, and helps persons critically correlate the Bible and Christian tradition to their experience. In connexion with certain orders of men, there are also orders of women, instituted for similar objects, and in this respect sharing in the same evolution. Whether exempt or not, congregations may never be established in a diocese, and may not open a new house, without the permission of the bishop. In canonical language we distinguish between rules and constitutions: history easily explains this terminology. Foundation of orders De religiosis domibus, etc. This affiliation does not imply any dependence or subordination to the first order, but it requires as general conditions the observance of the essential points of the rule of the third order, and a certain similarity of habit: in the matter of the habit, however, many dispensations have been granted — see the Decrees of the Sacred Congregation of Indulgences of 28 Aug., 1903, and 22 March, 1905, the Decree of the Congregation of Bishops and Regulars of 18 March, 1904, the Rescript of 30 Jan., 1905, and the Indult of 18 Nov., 1905, of the same Congregation (cf. After the Constitutions of St. Pius V, which were opposed to simple vows, the Holy See could only tolerate congregations without solemn vows. Paul, Anthony, and Pachomius gave lustre to the deserts of Egypt. Besides, in its entirety, the religious life of the true religion must appear to us to be in conformity with the moral and social laws of our present existence, as well as with our destiny; its intentions must appear sincerely directed towards personal sanctification, towards God, and the Divine order. 682 024 Kerala, India T: 0484-2540709, 2555255 F: 0484-2543746 E: ctcgenhouse@eth.net W: www.ctccongregation.org Congregation of the Carmelite Religious : CCR In many monasteries various rules were observed: the monastic life did not derive its unity from the rules. About this page The professed regular who migrates into another order makes his novitiate afresh therein, but retains his first profession until he has made solemn profession in his new order. The latter consists of the provincial, his councillors, and the superiors of important houses, accompanied by a delegate from each house. In respect of their temporal administration, the congregations are independent of the bishop, but they are bound to observe the rules prescribed by the Holy See, especially the precautions taken for the preservation of dowries and other funds (see the Decree "Inter ea" of 30 July, 1909, Vermeersch, "Periodica" 331, V, p. 11). In 2010, the . The sanction is the same as for one professed with simple vows in a religious order. Religious congregations are making dramatic strides in adapting to this reality, though not without unevenness and ineptitude at times. (For a comparison of these religious with regulars properly so called see the dissertation of Fr. Missionaries of Saint Charles Scalabrinians ~ CS. Basil the Great. Sovereign pontiff Many institutes exist and flourish with the approbation of the bishop alone; but, since the Motu Proprio "Dei providentis" (16 July, 1906), the bishop before establishing an institute must obtain the written approbation of the Holy See. In practice, failing the consent of the superior-general of both the orders in question, these migrations take place only with the authorization of the Holy See. Cardinal de Bérulle in 1611 founded a similar institute, the French Congregation of the Oratory. Basil and St. Benedict were expressly concerned only with personal perfection, to which their disciples were to be led by leaving the world and renouncing all earthly wealth and natural affections. Eusebius (Church History III.37) mentions among the "ascetics" the greatest pontiffs of the first ages, St. Clement of Rome, St. Ignatius of Antioch, St. Polycarp, and others. 2. Eastern orders vii, t. 35, bk. It formerly denoted the whole body of religious living in a monastery: in this sense we find it in Cassian (Collations, 2nd preface) and in the Rule of St. Benedict (chap. Where available, also included are actual membership (as defined by the religious body) and total adherents figures. St. Among the canons regular of the present day, we may mention the Canons Regular of the Lateran or St. Saviour, who seem to date back to Alexander II (1063), the Premonstratensian Canons founded by St. Norbert (1120), and the Canons Regular of the Holy Cross founded at Clair-lieu, near Huy, in Belgium, in 1211. The superiors have always a power of private or domestic order, called dominative, which permits them to command their subjects, and to administer property according to the rules of the institute; and the first superior of the convent, by appealing to the vow or distinctly making known his intention, can command under pain of mortal sin. Religious congregations also receive a cardinal protector, whose office is more important in the case of an institute of nuns. Before a congregation can be placed under pontifical government, it must have received a Decree, in which commendation is bestowed on the congregation itself, and not merely on the intention of the founder and the object of the institution; then follows a Decree confirming the existence of the congregation, and approving its constitutions, first by a trial of some years, and then finally. In the Liturgy, they took rank before the virgins, and after the ostiarii or door-keepers. Ordinarily, and always in the more recent orders, temporary vows for some years preceded perpetual vows: these vows, even temporary, are reserved to the Holy See. Basil the Great) O.S.B.M. The authoritative interpretation of the disciplinary decrees of the Council of Trent gave the Congregation of the Council a power over regulars, which it used largely before the nineteenth century; but at present its authority is limited to the secular clergy. Characteristics of Spirituality: Prayer and daily manual work, The importance of scripture and the Divine Office, Community life and fraternal love, Obedience as a discernment of God's will; Notable Saints: St. Scholastica, St. Gregory the Great (iii, 36) confirmed by the Second Council of Lyons (1479) c. Reigionum un., ibid. Services We Provide; Religious Social Network But, as we said above, there were communities of this character with solemn vows, and there is a regular Third Order of St. Francis, which goes back to the fifteenth century and which received modified constitutions from Leo XIII (20 July, 1888). 2714 State Route 1181. The persecution of Decius (about 250) gave the desert its first great hermit, Paul of Thebes; other Christians too sought refuge there from their tormentors. New York: Robert Appleton Company, 1911. His association was called a congregation, as we see from the Bull of Alexander VII, "Ex commissa" (22 Sept., 1655). Provides 2010 data for 236 religious bodies or groups. et pers. If the institute has houses in several dioceses, each bishop has authority over the houses in his own diocese; the consent of all is necessary to touch the institute itself. The Scriptures tell us that perfection consists in the love of God and our neighbour, or to speak more accurately, in a charity which extends from God to our neighbour, finding its motive in God, and the opportunity for its exercise in our neighbour. From the eleventh century also (1084) date the Carthusians, who have needed no reform to maintain them in their pristine fervour. The first founders, St. Catholic Men Religious Orders. As the exemption of regulars is not active, that is, as it does not give independent power over a fixed territory, regulars are subject to the bishop in all that concerns the administration of the sacraments to seculars, and the direction of such persons, due respect being paid to certain privileges attached to churches and colleges. It is now established that bishops and cardinals chosen from a religious order do not cease to be religious, and are just as much bound by all the rules and observances compatible with their dignity and functions as a religious who is a parish priest. St. Pachomius gradually compiled, according to the varying needs of the times, a body of rules, the authentic text of which is not now in existence; certain manuscripts give us more information on the subject of the rules of his disciple, Schenut. Basil and St. Benedict were expressly concerned only with personal perfection, to which their disciples were to be led by leaving the world and renouncing all earthly wealth and natural affections. St. Augustine in the common life which he led with the clergy of Hippo, gives us, like St. Eusebius at Vercelli, a first outline of canonical life. Basil. As the priests of the Greek Rite are not compelled to leave the wives whom they have legally married, and as celibacy is nevertheless obligatory for the bishops, the latter are regularly chosen from among the monks. The authoritative interpretation of the disciplinary decrees of the Council of Trent gave the Congregation of the Council a power over regulars, which it used largely before the nineteenth century; but at present its authority is limited to the secular clergy. A religious who is a parish priest may be deprived of his office either by the bishop or by the superior of his order. AIDS and Behavior, 2011. à v ux simples (Maredsous, 1911); MOLITOR, Religiosi juris capita selecta (Ratisbon. The engraving on the cross we wear "ut vitam habeant" ("that they may have life"), taken from the Gospel of John 10:10 conveys our mission "to know and love God, to make God known and loved, to proclaim that Jesus Christ has come in order that all may have life" (RSHM Constitutions #7). Not all religious orders have third orders attached to them; but those which recognize an order of nuns as their second order generally have tertiaries also. The substance of the rule has also been greatly changed. Christian 70.6%. But at the present time the application of the principle of communication must be made with prudence, especially in the case of indulgences. I promise (or I swear) before God in His holy temple, in which the word that I have spoken is my witness, that I will not defile my body in any way, I will not steal, I will not bear false witness, I will not lie, I will not do wrong in secret. After this rapid glance at the origin of the religious life we may now consider its principal characteristics. Institutes are divided, according to the quality of their members, into ecclesiastical congregations, consisting principally of priests and clerics, and lay congregations, most of whose members are not in Holy orders. in 6 (iii, 12) had forbidden new foundations of orders. But among English Nonconformists and American Protestants, it has been increasingly used to designate the members of a local church, often only the lay people of a local church, and it has become virtually synonymous with parish. If their activity is spiritual in its objects and requires contemplation for its attainment, they are mixed orders; such as those which are devoted to preaching and higher education. Except in the case of some particular privilege, the dimissorial letters should be sent to the bishop of the place in which the convent is situated, and regulars can only apply to another bishop in case the former does not hold his usual ordinations, or if he consents to waive his right. St. Transcription. Religious orders profit even by privileges granted to congregations. Even one who has been set free, if he is in Holy orders, is not at liberty to leave the house until he has found a bishop willing to accept him in his diocese, and some means of honest livelihood: strictly speaking, the acceptance should be final, but in practice this is not insisted upon. If the congregation is not divided into provinces, the superiors of important houses and one delegate from each house take the place of the provincials and delegates of the provincial chapter. The Rule of St. Francis is observed by the three branches of his first order; the second order and many congregations of tertiaries also follow a rule of the same saint. Outside its own body, the order has the sovereign pontiff as superior possessing the plenitude of authority; he has the power to suppress a religious order, as he can call it into existence. Perfection of the different religious institutes Authority of the bishop If the monastic life has sometimes appeared incompatible with those sacred functions which drew the monk out of his silence and retreat (see Decree of Gratian, c. XVI, q. In the newer orders on the contrary, the superiors (except in the Society of Jesus) are not appointed for life, but for a term of six or twelve years; the religious are not attached to a monastery, but to a province; and the houses are so little independent of each other that some refuse to recognize in the local superior the quality of a prelate invested with ordinary jurisdiction, though most religious writers give him this position. As already stated, the Fourth Council of the Lateran (1215), c. Ne nimia. The superiors have always a power of private or domestic order, called dominative, which permits them to command their subjects, and to administer property according to the rules of the institute; and the first superior of the convent, by appealing to the vow or distinctly making known his intention, can command under pain of mortal sin. Although established under pontifical government, religious congregations are not free from the jurisdiction of the diocesan ordinary. These are the religious congregations of men and women to whom Leo XIII gave their canonical charter by his Constitution "Conditæ a Christo" (8 December, 1900). Bardwell. As to the law by which they are governed, religious congregations are divided into congregations dependent on the Holy See, and those under episcopal authority. Secularization is seldom granted to members of a religious congregation, but recourse is had to dispensation from vows. Besides the general and his councillors, the secretary-general, procurator-general, provincials, and two delegates appointed by the provincial chapter take part in this chapter. the external profession of these counsels, for the religious state means a condition or career publicly embraced; the perpetual profession of these counsels, for the religious state means something fixed and permanent, and in order to ensure this stability in practices which are not made. The conference has about 1350 members, who represent nearly 80 percent of the approximately 38,000 women religious in the United States. Many bishops endeavoured to imitate St. Augustine and St. Eusebius, and to live a common life with the clergy of their Church. The temporal administration is subject to the general laws which forbid the alienation of immovable property, and of movable property of great value, and which also discountenance wastefulness and rash contracts or borrowings (see the Constitution "Ambitiosæ"; Extrav. 1. The obligation to retain the habit extends also to bishops of the order, if they are not canons or clerks regular. But, on the other hand, the institute thus formed remains episcopal; the ordinaries exercise over it all the rights mentioned in the Constitution "Conditæ" (ch. Benedict XII by his Constitution "Ad decorem" (15 May, 1339) prescribed a general reform of the canons regular. For a long time the Holy See, while approving the constitutions of nuns, refused to recognize the institutes themselves. The most celebrated of all, the Order of Brothers of St. John of God, dates from 1572; the Cellite Brothers were approved by Pius II in 1459; the Brothers Hospitallers of St. Anthony were approved by Honorius III in 1218. From another point of view it is a devotion, a special consecration to Christ and God, to whom every Christian acknowledges that he belongs. We have treated of the admission of subjects, the novitiate, and simple profession under the titles: NOVICE; POSTULANT; and RELIGIOUS PROFESSION. Migration from one congregation to another cannot take place without the consent of the Holy See, and it is usual to ask for that consent before entering a religious order, though there is no law forbidding such entrance. Although Protestant Christian congregations are both the most prevalent and frequently attended of all religious institutions within the US (Pew Research Center 2015), research on instances of child sexual abuse within these settings has been sparse.Some of the only estimates that exist are from faith-based insurance companies that have released data on claims paid for religious institutions. The NCS then gathered data from 1236 congregations using a one-hour interview with a key . St. Columbanus, an Irish monk (d. 615), under whose name a very rigid rule was propagated in Ireland, was the apostle and civilizer of several countries of Europe, notably of Germany. We have reviewed their Statement of Faith, and mission/vision for ministry; and find them to be consistent with Christian Ultimate Reconciliation theology. In The Other Philadelphia Story, drawing on the first-ever census of congregations in any American city, Ram Cnaan and his colleagues provide an authoritative account of the functioning of congregations, their involvement in social services ... They continued, however, to exist, and even increased in number, first tolerated, and afterwards approved by the bishops; and subsequently recognized by the Holy See, which, in view of the difficulties of the circumstances, has for more than a hundred years ceased to permit solemn vows in new congregations. The ELCA is committed to visible unity among Christians as well as mutual understanding and cooperation for the common good between Christians and people of other religions and worldviews. VERMEERSCH, De religiosis institutis et personis, I (ed. From this point of view, two counsels are put prominently forward in the New Testament as necessary for perfection, namely the counsel of poverty: "If thou wilt be perfect, go sell what thou hast, and give to the poor" (Matthew 19:21), and the counsel of perfect chastity practised for the sake of the kingdom of heaven (cf. Very often they are connected by their origin and their rule with an order of men. The religious state, to be perfect, requires; the three evangelical counsels: voluntary poverty, perfect chastity regarded as means to perfection; and in pursuit of that perfection, obedience to lawful authority; the external profession of these counsels, for the religious state means a condition or career publicly embraced; the perpetual profession of these counsels, for the religious state means something fixed and permanent, and in order to ensure this stability in practices which are not made obligatory by any law, the religious promises himself to God by a perpetual vow. To complete our description of the religious life, we have now to deal with the rule or constitutions by which religious are governed. The mendicant orders are marked by two characteristics: poverty, practised in common; and the mixed life, that is the union of contemplation with the work of the sacred ministry. Except the approbation of tertiary communities (of both the sexes) with simple vows by the Constitution "Inter cetera" of Leo X (20 Jan., 1521) to which we have already alluded, the formal approbation of a religious institute with simple vows by the Holy See does not date back very far: the Brief of Clement XI "Inscrutabili" (13 July, 1703), approving the Constitution of the English Virgins (Institute of Mary), is perhaps the first instance in the case of women, while Benedict XIV in 1741 approved the Congregation of Passionists. Dismissal involves a suspension which is reserved to the Holy See; and the voluntary departure of a religious who, as a religious, has been admitted to Holy orders, even of one whose temporary vows have expired, is not regular unless he has found a bishop and means of subsistence. In our days the historical derivation of certain usages is a thing of small importance; we may admit without hesitation any connexion which is proved, but not one which is merely assumed. Other particular councils, that of Alexandria (362), of Saragossa (380), the Fifth Synod of Africa (401), and a council held under St. Patrick in Ireland (about 480), decided other matters connected with the religious life. The institution goes back to the time of St. Francis, who recognizes in him a governor, a protector, and a corrector; he is appointed by the sovereign pontiff. They have all the essentials of religious life, the three perpetual vows, and the approbation of ecclesiastical authority. Every three years he is bound to submit to the Holy See an account in the form prescribed by the Decree of 16 June, 1906. Religious who have received any of the major orders in the institute, and those who have made perpetual vows, cannot be dismissed without the formalities prescribed for the dismissal of persons professed with solemn vows. Congregation, an assembly of persons, especially a body assembled for religious worship or habitually attending a particular church. Asking for pontifical approbation for the homeless and the ease of a against. Common Research questions and the Redemptorists all have their own constitutions only religiosis institutis et ''! They cook meals and man the food lines for the reception of subjects and the monk a. This error, which had already been refuted by St. thomas in his Council appoints local. Positive law, permits the superiors of important houses, accompanied by a delegate from house... 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