CONSTITUTIONS OF SAINT JOSEPH CALASANZ

I

Madrid, 2018

DECREE

CURIA GENERALIZIA DEI PADRI SCOLOPI

Piazza de’ Massimi, 4 - (S. Pantaleo)

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00186 ROMA

Prot. SG/82/04

PROMULGATION DECREE

In virtue of the faculties received from the 45th General Chapter, the General Congregation promulgates by the present Decree, the Constitutions and Rules of the Order of the Pious Schools, including the changes done by the same Chapter and, regarding changes in the Constitutions, approved by the Holy See (CIVCSVA, prot. n. 53-1/2003). These Constitutions and Rules will be in force starting 11th April 2004, EasterSunday.

On 25th August 1983, the Holy See, by Decree from the Congregation for Religious and Secular Institutes, approved the final text of the new Constitutions and Rules after the Council. Thus came to an end a period of twelve years “ad experimentum” (1971-1983). From then onwards, because of the new situations in which our Order is immersed, some petitions came out pointing to these new realities such as “interdemarcationality” and the recent ecclesiology of the laity, asking for a plain inclusion in our Rules and an openness of the Constitutions to thesame.

The 43rd (1991) and 44th (1997) General Chapters already accepted some modifications, rather scattered. Thus, the Chapter in 1997, driven by the circunstances already foretold, empowered the General Congregation to prepare “a reform in Constitutions and Rules” for the following Chapter. The General Congregation appointed a specific Commission for that appraisal. Finally, the General Congregation brought forward to the Chapter the changes proposed after carefully weightingthem.

Therefore now we offer to the Order the outcome of the endeavours of the Chapter. Here are included small changes in Constitutions and a broader reform and renewal of the Rules. We hope it will be positive for the rekindling of the Order. The mind of the Chapter was to introduce in the Constitutions only the strictly necessary changes harmonizing with the Rules. Thus is preserved the well known stability and -in some extent perpetuity- of the Constitutions, going deeply into the soul of the Order. On the contrary, in the Rules was used a more flexible criterion, according to the same nature of the Rules: to regulate the life of the Order in its day-to-day functioning, answering to the changing circumstances of present times which the Order is living on. In fact, the Order is a living being that in its movement goes on following the times. Changes that Rules usually are bounded to, simply are echoes of this living process the Order is undergoing.

The document of the Chapter “Revestidos de Cristo” (“Clothed with Christ”), in n.26 reminds us that “We, members of the Pious Schools, follow the evangelical path imitating

Calasanz. The Gospel, in its never ending substance, could be read from different perspectives. When we do it from the perspective given to us by the Saints, there is not deficiency or deformation. On the contrary, we are able to participate better in its riches. If there are realities that could only be seen with the eyes of the heart, Calasanz, vibrating for the love of God and burning for the desire of education, understood as few people do, the richness of Christ, our Good Master. Calasanzian perspective is collected in the Constitutions, drawing up the project of life of the Piarist. Thus, they should be a topic for study, permanent reference, love and personal integration”.

We also assume the reasons found in the Promulgation Decree of the previous text of the Constitutions and Rules (1986), especially the following point that we take in its sense: The goal of the Constitutions and Rules refers “to produce a style in the Order that, recognizing the primacy of love, grace and charisms, simultaneously makes easier an organic development of the life of the Order and of each one of the Piarists”. Certainly, mainly the Constitutions are the Piarist project of life, personal and communitarian. This is our particular way to reach the Gospel and the “apostolic life”, according to the definition of religious life by St. Joseph Calasanz. Constitutions and Rules are not, primarily, a juridical instrument for solving problems and difficulties, but a path and steering wheel for our faithful and magnanimous following of Christ theLord.

We all are aware that Constitutions and Rules could be kept just as an ordained style of discipline. But this is not the authentic way. Our Saint Founder and Father understood Constitutions as the foundations of the Institute “following the example of Saints” (CC 3). Thus, obeying better and easier the inspirations of the Holy Spirit, we could become “right co-operators with the Truth”.

Promulgating a renewed text of our constitutional corpus, we want just to urge our members, that we feel as real brothers, to be filled with its spirit, so their characters, persons, and style of life be in accordance with that project of life. Therefore, we do not ask for some accomplishment, but rather that persons and communities, without neither distortions nor fixations, be modelled by all that there istold.

To the text of Constitutions and Rules is united by an indissoluble bond, even not having canonical character but as a spiritual document, the text of the Constitutions of Saint Joseph Calasanz (1621). That was stated wisely by the Special General Chapter (1967-1969), determining that a new text of Constitutions had to be elaborated in tune with the dispositions of the II Vatican Council –just finished- to substitute the previous text, received as a heritage from the Founder, but preserving the Constitutions of Calasanz as a model of the “highest spiritual merit”. Dear Brothers, receive these Constitutions and Rules with open hands, eyes open to its reading, attentive spirit and ready heart.

We want to give thanks to the members of the Pre-Chapter and Post-Chapter commissions for their efficient work.

Once more we want to put ourselves and the whole Order under the protection of Mary Mother of God, whose poor we are. Everything be for the glory of God and service of our neighbours.

Rome, 25th March 2004

Jesús María Lecea

Father General

József Ruppert

General Assistant for Italy and Central Europe

Jaime Pellicer

General Assistant for Spain

Diego Bernal

General Assistant for America

Jaume Riera

General Assistant for Africa and Asia

Francisco J. Aísa

Pro-Secretary General

SACRA CONGREGATIO

PRO RELIGIOSIS

ET INSTITUTIS SAECULARIBUS

Prot. n. S. 53 - 1/81

DECREE

The Order of the Pious Schools, being faithful to the thought of its Founder, St. Joseph Calasanz, acknowledges as its own mission in accordance with its priestly ministry, the formation of children and youth in human knowledge and especially in piety and Christian doctrine.

Fulfilling the norms of Vatican II and the other regulations of the Church, the Order wrote carefully a new text of its Constitutions, which the Superior General, according to the mandate of the General Chapter, submitted to the Holy See for itsapproval.

This Sacred Congregation for Religious and Secular Institutes, after having submitted the text to the particular examination of its Consultors, and after considering the favorable vote of the Assembly on 15th April 1983, by virtue of the present decree, approves and confirms this text, with the amendments made by the same Assembly, in accordance with the copy drafted in Latin, which is preserved in its archive, after having fulfilled what is prescribed by law.

The same Sacred Congregation now ardently wishes that the religious of the Pious Schools strive to conform their lives to these renewed Constitutions, and, following the example of their Founder and generously carrying out the apostolic mission entrusted to them, might grow daily in their love for the Church and for Christ, her Head.

Issued in Rome on the 25th day of August, on the Solemnity of St. Joseph Calasanz, in the year of the Lord,1983.

E. Card. Pironio, Pref.

+Agustín Mayer, Secr.

FIRST PART

Preamble

1. In the Church of God, Religious Institutes, guided by the HolySpirit pursue the perfection of love as their genuine goal through their specific ministry. Likewise our Congregation is determined to accomplish it through the specific apostolate entrusted to it by his Holiness Paul V, of happy memory, Vicar of Christ on earth.

2. The Ecumenical Councils, the Fathers of theChurch, as well as the best thinking philosophers, unanimously agree that the reform of Christian society depends on the diligent practice of this mission. Because if children, from their earliest years are instructed diligently in piety and letters, it must undoubtedly be expected that their whole life will be a happy one.

3. We must humbly hope that Almighty God, who called us towork in this most fruitful harvest will give us the necessary means to become competent co-operators with the Truth. Nevertheless, under the guidance that governs the universe and cautioned by the example of the Saints, we have judged necessary to protect our Institute with the present Constitutions.

4. And since weprofess to be authentic Poor of the Mother of God, we shall never look down in any way on poor children but with great patience and love we shall try to enrich them with every good quality, especially in view of the words of the Lord: “What you did to one of the least of my little ones this you did to me”.

5. It will be,therefore, the mission of our Institute to educate young boys in the fundamentals of reading, writing, arithmetic, the Latin language, and especially piety and Christian Doctrine. All this must be accomplished with the most efficient and simple methods.

6. Themission to which we dedicate ourselves is so important that it demands ministers well-endowed with great patience, love and other virtues. Therefore, careful consideration must be given to those who will be admitted and those who will be rejected to share in our apostolate.

7. For if the screening andadmission ofnovices to be admitted is not carried out with great discernment and they are not instructed most diligently, our Institute, no matter how holy, will easily fall.
Chapter I

IMPEDIMENTS OF OUR CANDIDATES

8. To ensure the faithful development of the ministry of our Congregation within Christian Society for the glory of God and the service of our neighbor, we think it is necessary to examine and test our candidates with prudence and ability to make a proper selection.

9. The conditions required for a competent performance of our mission are many. Therefore, it is necessary that the one in charge of selecting the candidates know the impediments that totally exclude or make difficult the admission of candidates.

10. The following are grievous impediments: to have been guilty of apostasy or highly suspicious in matters of faith; to have professed in any other Institute and to have been a murderer as long as dispensation is not obtained; infamy because of a crime barring him juridically from Holy Orders; marriage or promise to marry which might derive in litigation; and legal servitude. In all these cases Canon Law must be followed.

11. The lesser impediments that do not exclude a candidate from the Institute are the following:

12. To have received the religious habit in another Institute without having neither made the profession nor living in that Institute for one year. If he had had debts and civil obligations, the Constitution of Pope Sixtus V must be observed.

13. Being too young. In this case the directives of the Council of Trent must be followed too. Lack of bodily integrity, physical weakness, remarkable external physical deformity according to the Canon Law; born of an illegitimate marriage as long as the proper dispensation has been granted for holy Orders.

14. If a candidate is found to have a grievous impediment, his dismissal must not be delayed. He must be dismissed right away with words of affection and consolation. The more accentuated a minor impediment is, the less apt a candidate becomes.

15. If some notable knowledge, a special ability or any other outstanding quality make the candidate very useful for our ministry, after consulting the Provincial and with his consent and opinion, the candidate may be admitted. It is desirable that any candidate may be fluent in speaking so that he may find facility in teaching.
Chapter II

ADMISSION OF NOVICES TO THE PROBATION PERIOD

16. It is difficult to diagnose the twisted tendencies in the heart of man and harder to eliminate them. Thus, we have thought very necessary, after careful examination, to submit the candidate to a prolonged period of probation. Before being incorporated to living in common in our Congregation the candidate must be thoroughly known by his own testimony and the testimony of others: his formator, his companions and friends and those whom he had any contact.

17. If, after praying, the group of Priests who have vote in the house consider that the candidate is being led by the spirit of God, he will be admitted as a guest for a brief period of time to be determined by the Superior. Thus he will know the life-style of the Institute and our Fathers will know him in a more complete way in the Lord. The candidate must be told how to behave himself and concretely that he must not deal either by word or by writing with others from outside the house or with those in the house without permission except with those who will be assigned to him by the Superior. Thus he can deliberate with himself and with God about his vocation in an ambience of great peace and freedom.

18. If after being subjected to several tests, the candidate firmly perseveres in his decision, after prayers by the community, he may be admitted to receive the habit. He will write down what he brought to the house in a book provided for this purpose. His civil dress - except for what he needs - must be kept in the common wardrobe until his profession.

19. After the reception of the habit, the candidate will be handed over to the Master of Novices. The Superior General must choose for this important service a religious who knows, with prudence, wisdom, experience, constancy and especially by his example, how to lead the novices towards the plenitude of all virtues. He must perform the community chores with a good disposition and fidelity, must have a profound knowledge of spiritual matters and the rites of the Church and teach with words and example the commandments of God, the evangelical counsels and the way of perfection.

20. Lay Brothers and Clerics must live under his direction a testing time for two years at least, preferably in the Novitiate house, or at least separated in dealing and dormitory from other Fathers. At the beginning of the Novitiate, they will make a thirty days retreat or longer if the
Master of Novices thinks it necessary. During this time they may also make a general confession.

21. They must be vigorously submitted to tests and trained in exercises of Spiritual life: prayer, spiritual reading, meditation, mortification such as wearing tattered clothes, to do the lowest chores and above all keep silence and modesty of the eyes and things like that.

22. They must practice self-denial in thinking and desiring; and to learn how to bear what leads to the one’s own self-denial; and they must learn to become really simple persons.

23. We must warn the Master of Novices about the following: to discern wisely in each novice the deep inclination or direction of the Holy Spirit who teaches the humble to pray with groans and without words. The Master must make every effort to lead each novice through this way to the summit of perfection.

24. Each novice will be given a room. Nothing unusual, extraordinary or superfluous must be permitted in the room. The rules specified below must be kept regarding the room, bed and the indispensable personal wardrobe.

25. A Visitor appointed by the Superior General or by the Provincial on behalf of Father General will visit the Novitiate every three months to encourage the novices on the way to perfection.
If by the report of the Master and other priests living in the house it is discovered that a novice is a rebel, less apt for our ministry or scandalizes his companions, he must immediately be dismissed to prevent him from harming the others.

26. The Master must frequently and prudently talk with the novices about the temptations that bother them; in this way he may suggest the proper remedy to overcome them. He must watch out for those he finds to be less faithful in this matter because these are the ones who deceive themselves most of the time.

27. The Provincial may allow study to those who have shown progress during the first year of probation in mortification and prayer to prevent them from forgetting what they had learned. However, he will not admit them to profession before the two years of probation are over.
Chapter III

ADMISSION OF NOVICES TO PROFESSION

28. After a successful period of probation, the novice must make a general confession of his whole life or for the last two years of Novitiate if he prefers so, and decide what to do with his goods with calm and full equanimity.

29. He must be prevented from keeping anything for himself or leaving anything to the Congregation. Following the Council of Trent and through a will or other means, he must freely distribute his goods among the poor, relatives and friends. Totally poor, then, he will become worthy of acceptance into the Congregation of the Poor of the Mother of God.

30. The Master must inform the Provincial who must grant the novice permission to be admitted to profession. The vote and consent, however, of the professed in the house where he will profess, is needed. Before receiving permission to profess he will be asked: Will you be content to live without seeking any prerogative in the Congregation, not to precede to the least important and to remain all your life in the place and service decided by the Superiors for the glory of God.

31. The formula of profession is:
I, N., of N.,

in the world N., N.,

make my profession

in the Congregation of the Poor

of the Mother of God

of the Pious Schools;

and to you Reverend Father N.

the one holding the place of God a

nd your lawful successors.

I vow to Almighty God,

Father, Son and Holy Spirit,

and Mary, the Virgin Mother of God,

Supreme Poverty, Chastity and Obedience,

and in conformity with it,

a special dedication

to the education of children

according to the Brief of Paul V

contained substantially in the Constitutions.

This profession and these vows -

while renouncing now freely and totally

all the possible obstacles -

I declare firm, ratified and valid

and I want them to be so

forever.

In faith of which

I sign what I have written

with my own hand.

Rome (or X), on day N.

of month N.,

year N.

I further promise

that I will never try

nor approve by any reason

to alter

the legislation of our Constitutions

regarding poverty

unless for a just cause

might be convenient

a more strict observance.

Likewise, I promise

that I will never arrange nor seek

not even indirectly -

any election or promotion

to an office or honor

in the Congregation.

I also promise

that I will never seek

nor accept them

outside the Congregation

unless it is in obedience

to the one who can order me to take it

under pain of sin.

Finally,

if I know of anyone

who seeks or aspires to

any of those two ministries,

I promise to inform promptly the Congregation

in the person of the Superior General.

I will fulfill my vows to the Lord

before all his people

in the courts of the house of the Lord

in your midst, O Jerusalem.

I N., of N.,

sign the above

with my own hand.

32. All and each one will renew and ratify the vows on the Feast of the Resurrection and that of All Saints after a general confession from the last one made during retreat, as specified later, and after the reception of the Eucharist.
Chapter IV

DETACHMENT FROM THE WORLD

33. A faithful religious wishing to get the most seasoned fruit in our Institute must consider this exhortation of the prophet as addressed to him:
“Listen, O daughter; give ear to my words: Forget your own people and your father’s house. So will the King desire your beauty”.

34. Therefore, he must endeavor to put aside all affection toward relatives and friends and convert it into that of the Spirit. He must love them only with that love which well-ordered charity requires. He must remain united with Christ our Lord and live only for Him and please Him only.

35. Look out and don’t keep looking to what is behind after setting your hand on the plough! Despise the worries and burdens of this life.

36. No one is to talk with lay people even relatives without permission of the Superior. If they meet him and talk to him and he is not able to go easily to the Superior, he must leave them as soon as possible and later tell the Superior or the one in-charge.

37. No religious must be a witness in a civil trial or suit, unless he is compelled by obedience by someone who can oblige him.

38. No religious must employ himself to write or execute testaments even when called to do so, neither accept such burdens as executor or administrator nor arrange any marriage. We must leave civil affairs to civilians. He may only visit their houses because of an important reason and with expressed permission from the Superior and accompanied by someone appointed by the Superior.

39. No one is to bring civilians either to his room or through the house without permission of the Superior.

40. We must neither foster friendships with women even if they are relatives and exceptionally pious nor must we contract spiritual affinity with them or with men through baptism or confirmation.

41. We must avoid altogether all conversations with religious women even if they are relatives. We may not hear their confession according to the decree of the Sacred Congregation. Anyone who would do the contrary must be severely punished.

42. In the evening, doors must be locked and the keys must be brought to the Superior who will keep them until dawn.

43. No one may prowl around the house at night unless he has a good reason. If so, and the lamp that must be lit all night in the middle of the corridor -according to the decree of Clement VIII- is out, he must carry a lantern lit; lest he disturb the spiritual reading or other occupations of his brothers.
Chapter V

PRACTICE OF PRAYER

44. Every religious Institute without practicing prayer is on the brink of relaxation and destruction. The most impeccable care must be taken never to give up the practice of praying internally twice a day: one hour at dawn and half an hour in the evening before supper. We must endeavor in profound silence and relaxation of body and spirit, kneeling down or in another convenient position and following the example of St. Paul, to contemplate Christ crucified and his virtues; and thus, to know, imitate and remember Him frequently during the day.

45. A religious, who with permission of the Superior has missed community prayer, must make it up as soon as possible at an opportune time.

46. There will be an examination of conscience twice a day, before meals and again before retiring to the dormitory for rest. A strict examination of thoughts, words and actions must be rendered.

47. We must have vocal prayer in community also twice a day: We will recite the Litanies of the Blessed Virgin Mary and the five psalms in honor of her name after dinner. In the evening we will recite the Litanies of the Saints before the examination of conscience.

48. Finally, we firmly exhort everyone in the Lord to make an effort to practice - external and above all internal - acts of humility, contrition, thanksgiving and others acts inspired by the Spirit, while they remain in their room. May the Father who sees what is hidden reward them and lead them to perfection through the practice of sound virtues.
Chapter VI

SILENCE

49. It is written: “If anyone thinks he is religious and does not bridle his tongue, his religion is vain”. Silence is the Guardian of religious life. We must keep silence very carefully. We must avoid talking in a loud voice and also to be engaged in idle chit-chat. No one is allowed to talk with another without permission of the Superior.

50. The most strict silence must be kept in particular moments and places: After the recitation of the Angelus until dawn, everyone must spend his time quietly and devoutly in his room or in the oratory according to the Superior. The same applies in the summer during the siesta. The Superior must prevent every occasion for conversation and chit-chat.

51. Complete silence must be kept in church, sacristy, library and refectory unless it is necessary to do otherwise. Then one must talk in a low voice and use very few words.

52. In other common places such as the community room and workrooms, silence also must be kept unless someone talks about improving the quality of our schools. No one might dare either interrupt him or oppose him without permission of the Superior or his substitute. If someone does not do so, he will keep strict silence for a week or longer or less according to the Superior.

53. No one may enter somebody else’s room not even that of his tutor or professor without permission of the Superior. The Superior, with prudence, must punish the guilty severely. The Superior must be careful not to appear inattentive or negligent.

54. During Advent and Lent a stricter silence must be kept.
Chapter VII

CELEBRATION OF THE SACRAMENTS

55. With continuous prayer and the living presence of God -renewed during daily work- the Religious should prepare themselves to receive the Sacraments frequently and devoutly.

56. Our Priests will celebrate daily the Sacrifice of the Mass, unless the Superiors or confessors would spare them, which rarely would happen.

57. Lay Brothers, Clerics and those with Major Orders must receive the Eucharist every Sunday, once within the week and also on the feasts days of first and second class.

58. All religious will confess at least once a week to the designated confessor. Priests celebrating daily Mass may go to confession every day if necessary; may it not happen that religious, who have started on the way of perfection, underestimating the small faults, fall down into grievous ones.

59. The Superior General, as well as the Provincial must choose a priest as confessor. He will become the monitor and counselor of their office and actions. He should be such a person that through his actions might condemn the errors of others; and he must be a faithful interpreter of the will of the subjects before the Superior.

60. Priest must hear confessions in places designated by the Superior but not in the rooms or any other place except for the sick or those who have a legitimate obstacle.

61. Clerics and Lay Brothers must attend the Eucharist daily as well as Priests who have not celebrated Mass that day, as it was earlier indicated.

62. The sick who are bed-ridden may receive communion at least twice-a-month or more frequently, according to the Superior.

63. If the sick gets worse, the infirmarian must see to it that all Sacraments be administered before the sick becomes unconscious.

64. Some must keep vigil over the dying and encourage them lovingly to make acts of repentance, faith, hope and charity.

65. At the last moment, given the signal, all the religious must come in and with prayers and devout exhortations help strenuously the departing soul of the brother.
Chapter VIII

OBSERVANCE OF CEREMONIES AND LITURGICAL ATTIRE

66. It is appropriate to the dignity of the Church that those who have been called to the altar ministry know the sacred rites and ceremonies thoroughly. To go deeper in their knowledge, all the priests and clerics will have at least a monthly meeting and will clarify the prescriptions of the rubrics from the Missal, the Breviary and the Roman Ceremonial and Ritual, which require full observance.

67. The Superior will also take care that the church, the altars, sacred vessels, vestments, altar clothes and everything else related with the divine cult – which must exhale the good odor of supreme poverty - be clean, dignified and carefully kept in their appropriate places. Because of negligence regarding these aspects, lay people quite frequently consider religious negligent. The permission to take them out of the church will be hardly granted to avoid them getting dirty.

68. No gold or silver objects should be allowed with the exception of the chalice and ciborium cups, which must be made out of silver. Everything must agree with our condition and ministry of supreme poverty.

69. The vestments and altar clothes should not be made of silk; neither should they have silk, silvered or golden thread embroidering. Under no circumstances should laymen be allowed to embroider or engrave their emblems on sacred vestments or cups.

70. The construction of the sacristy, the church and some other sections destined for the cult, may be commended to laymen always in agreement with our poverty. Here, emblems and decorous inscriptions, previously approved by the Superior, may be allowed.

71. Masses, Offices and the like to be celebrated in perpetuity, that do not match with our ministry, under any circumstance should be accepted in our Congregation. Neither do we wish annual income to be received for the construction or restoration of the church nor for sacristy attire.
Chapter IX

THE SICK

72. When a religious does not feel well, he must tell the infirmarian, who in turn, will tell the Superior if he thinks it is serious. The ailing religious must be taken to the infirmary if necessary. Our greatest concern must be to give him everything necessary as soon as possible to stop him from missing the good care and love of his home.

73. We exhort the sick person, for the great edification of those who visit him, to try hard with pious words, showing great patience and showing that he receives the sickness from the Merciful God as a gift, since truly sickness is not a lesser grace than health.

74. The infirmarian must always be present while the doctor visits the sick. The infirmarian must be caring, loving and patient. He must remember the doctor’s prescription and give the medication to the sick at the right time as well as the proper food well seasoned.

75. The Superior must look out for the amiable and loving care of the sick. He must visit them at least every two days and at the beginning of the illness he will encourage them to go to confession.

76. Only three persons may visit the sick at the same time without prolonging the conversation. Too many people and too much talk tire the sick.

77. Beds for the sick must be wider than the others. In the opinion of the Superior, two or more mattresses and pillows may be supplied. The sick may have linen sheets and wear linen shirts until they are recovered.

78. Special care must be given to the elderly and to those who have a weak constitution. The Superior may dispense them from fasting and have a Lay Brother or Cleric take care of them.

79. If anyone feels the need for a change of place as a preventive or curative measure, after praying about it, he must tell the Provincial about his need. Afterwards, he must accept the Provincial’s decision as the best. He must neither insist nor demand.

80. The Superior must choose the common doctor who will care for the sick in the community. No one must go to another doctor without permission of the Superior nor acquire medicines without the consent of the infirmarian.

81. It is the Superior’s duty to be concerned about the health of all the religious in his community. He must see that no one dedicates too much time to study, vigils, abstinence and other external penances or haphazard work. All these usually cause great harm and prevent greater good. A religious must report what he does in this regard to the Superior or confessor as soon as possible.
Chapter X

MASSES AND PRAYERS FOR THE DEAD

82. We must not forget, after death, those who during this life of religious observance we have had as brothers in Christ. We must help them in the Lord with suffrages and Masses as much as we can.

83. After one of our brothers has passed away, his body must be washed, dressed appropriately with his own clothing and brought to the Oratory or another convenient place. Candles must be lit. Some religious must keep vigil and the body kept for one complete day, unless the Superior judges expedient the anticipation of the burial because there is danger of decay.

84. While the body is in the oratory or in the church, the religious must pray the Office of the Dead. All priests in the house must celebrate three masses as soon as possible and the other religious pray Vespers of the Dead or the rosary of Our Lady three times.

85. The Superior must notify right away all religious of the Province about the death of the brother in order that all the priests of the Province might offer one Mass and the rest might pray once the Vespers of the Dead or a part of the rosary. He must send the name of the defunct and the day of his death to the Superior General.

86. When the Superior General dies in the Lord, all priests in the Congregation and the other religious will triple the suffrages stipulated earlier. The priests of a province will offer the same suffrages for their Provincial.

87. When the Supreme Pontiff dies, all our priests must celebrate the Eucharist twice: one for the dead Pope and another for the happy election of the new Pontiff.

88. Every year on November 3, our religious must celebrate one mass for the dead brothers of our Congregation. The priests must also remember them frequently during the celebration of the Eucharist.
Chapter XI

CHAPTER OF FAULTS AND MORTIFICATIONS

89. The chapter of faults must be held every Friday, the day when Christ died on the cross for our sins. Let us not underestimate small faults not to fall into most grievous ones. In the Novitiate it must be held more often at the discretion of the Master. Kneeling down everyone humbly confesses his faults and nobody adds anything unless the Superior says so. To perform this service, the Superior must choose those gifted with charity and zeal for perfection.

90. If anyone knows that a religious has a serious temptation, he must warn the Superior privately, to allow him to prepare a timely remedy with fatherly love.

91. The Chapter on Mortifications must be held on Sunday. The Superior or someone appointed by him begins with a few brief words on the need for mortification of passions. Mortifications for the week are determined, as we will later explain. If passions are rooted out, virtues will grow deep roots.

92. The Superior must estimate the physical and moral energy of each one to help these penances contribute to the common good. He must not impose excessive mortification that either causes sickness or nausea. He must know that with the diligent and intelligent practice of these chapters he will be able to bring about great benefit to all his subjects.

93. The religious who shows little progress in spiritual life must be sent to the Novitiate. There, separated from the novices, he must be submitted to harder tests and learn to walk in the way of perfection which every religious is bound to follow by profession.

94. The usual mortifications must be the following: to kiss the feet of every brother; to remain kneeling with hands behind one’s back in the middle of the dining room; to eat the food allowed by the Superior on the floor or next to the door; to kneel during mealtime; to use the discipline in the middle of the dining room or in the church at night; to be on water and bread for the noon meal; to wear a hairy shirt during the day; to do the dishes in the kitchen; to get rid of the cobwebs in the entire house and other similar penances imposed according to the prudence of the Superior and capacity of the subjects.
SECOND PART

Chapter I

GENERAL PRINCIPLES ON THE THREE VOWS

95. Those who want to reach on the top of perfect charity, which is the bond of perfection, will not find a more adequate or straight road than the faithful practice of those virtues the Religious try to live according to their profession, renouncing the world and desiring to be united with God through the vows. Therefore, it will happen that through chastity, poverty, obedience, and other virtues described before, renouncing everything for the Lord, will follow Him faster in body and spirit.

96. To prevent the religious from forgetting such great pledge, which carries a great recompense, the Superior must examine frequently and in detail the rooms and even the conscience of his subjects.

97. The Superior will appoint someone to read every two months with clarity and order, this small book of the Constitutions in the refectory. The rules on modesty, the ritual and customs of the Congregation must be read at the beginning of the month.

98. To walk more fruitfully and with ever increasing enthusiasm in the practice of virtues we wish that they renew their vows every day kneeling before the Blessed Sacrament. I establish that, as it is customary, they renew also the vows on the Feast of the Resurrection and the feast of All Saints after making a general confession since the last one.
Chapter II

OBEDIENCE

99. Christ Our Lord said: “I came down from heaven not to do my own will...” Therefore, it is a great stupidity for a religious to do his own will. All should embrace a sincere obedience. According to St. Gregory, only obedience inserts in men the other virtues and preserves them after they have been planted.

100. They must respect the Superior, regardless who he is, as a father. They must obey him completely, promptly, courageously and humbly without legitimate excuses or complaining.

101. Although things seem difficult and contrary to reason, they will obey without difficulty if they see the Superior as being in the place of Christ. Our Lord said to Superiors: “Whoever listens to you, listens to me; whoever rejects you, rejects me”.

102. A good religious must not wait for an expressed written or oral command of the Superior but any sign of his will must be sufficient even without an explicit command. He must remember that he obeys a man because of God, his supreme Love. Thus, obedience will be practiced not out of fear but out of love.

103. Religious must become used not to consider the person whom they obey but rather who is for whose sake they obey all Superiors: Christ our Lord.

104. A religious who believes that he has been given a duty greater than his ability must not refuse it if the difficulties are apparent. He must simply and openly do it trusting in our Lord: “The power of the Lord is made perfect in weakness”. If the Superior is not aware of his weakness or ineptitude, the religious must openly, peacefully, calmly and plainly explain him the difficulties that prevent him from taking up the mission. He must not insist anymore but wait for his decision.

105. A religious must freely put himself and his affairs in the hands of the Superior without keeping anything hidden from him, not even his conscience. Rather, he must frequently manifest his conscience. He must not show any opinion and will contrary to his. Indeed, unity in thoughts and feelings along with proper submission will strengthen and make us progress in the service of God.

106. All must be ready to obey any order from the Superior at any time seeing it as if coming from the mouth of Christ himself. At the sound of the bell we must leave everything even an unfinished letter we may have just begun to write.

107. Religious - says Casian - must value obedience over all other virtues and be ready to suffer any loss as long as obedience is not under-rated.

108. Religious must obey with a spirit of love not only the Major Superiors in the Congregation and the local Superior with whom he lives, but also their delegates regarding their duties. They must firmly believe that there is no room for error fulfilling the will of the Superior if it is not a sin. On the contrary, they please God by allowing themselves to be guided and directed by Divine Providence through the agent of the Superior as the little donkey that Christ rode on Palm Sunday that was led and shown where to go.

109. All religious must accept any penance even if it was imposed for a not blameworthy fault.

110. No religious should dare sending letters out of the house; they must first show them to the Superior or his delegate to be read. Every letter received must be brought immediately to the Superior. He will hand it, after reading the same, over to the recipient if it is expedient in the Lord.

111. Superiors must never forget to combine authority with prudence and discretion. They must remember that they lead human beings and must show kindness by counseling rather than severity by commanding.
Chapter III

CHASTITY

112. It is indeed splendid for a religious, while still in this mortal flesh, to practice chastity with his eyes, walking, talking, and his demeanor imitating angelic purity; whereas it is very shameful to blemish this virtue, a gift from God.
Religious must do everything in their power to avoid impure thoughts smashing them from the beginning against the rocks, suggestive talks and whatever gives off any scent of vanity of this world. They must particularly keep modesty of the eyes lest death comes through the windows.

113. All conversations and dealing with women must be avoided regardless of how close they seem to be to God including mothers and relatives of our students. When a religious must talk with a woman, he must do it very briefly and in the presence of someone designated by the Superior.

114. When a religious must go to the house of lay people - which is a rare occurrence among us to see a student who is ill, or any other person, or because of an urgent reason, he must be accompanied by an older or virtuous religious appointed by the Superior. Both must dismiss themselves promptly with as few words as possible. They must either eat or drink anything. This is not allowed outside our houses.

115. Religious must give examples of modesty and every virtue dealing with students in school or in the oratory. They must not beat them with their own hand without permission of the Superior. They must not show special affection to anyone. They must educate students in letters and good customs with all modesty.

116. Once the school time is finished, students should not remain in the classroom. Teachers must accompany them home according to our custom. All teachers must perform this act of simplicity. Confessors and the Superior must do it at least once a week.
Chapter IV

OTHER MEANS FOR THE OBSERVANCE OF CHASTITY

117. The example and teaching of the Saints teach us that fast and voluntary mortifications revitalize us in the virtue of chastity. No one can honestly say that he can control all his passions without first controlling gluttony.

118. Therefore in addition to our daily frugal meals which are necessary to carry out our mission, there will be fasting with moderation from time to time. Fasting helps the body and allows the soul to dedicate itself fully to God.

119. In addition to the fasting days prescribed for all the faithful by the Church, we must fast more strictly during the whole Advent and on every Friday of the year in memory of the Passion of Our Redeemer. We must be satisfied only with bread and water and one course, according to our custom, and a little wine “for the sake of the stomach” in the opinion of the Superior. If a feast is celebrated on that day, fast should be done on the eve. If it is a fasting day established by the Church it could be done on Saturday since the fast may be moved to that day.

120. In the same way we must celebrate the seven feasts of the Blessed Mother. Fasting for the Feast of the Assumption must begin on the feast day of Saint Lawrence, according to the custom.

121. We must never eat meat on Mondays except on Easter and Pentecost. The Superior General may dispense from this rule those living in regions and cities where it is difficult to observe the rule; as well for religious who are traveling.

122. We must also fast every Wednesday of the year to help the soul to control the body more easily. The Superior General may allow eggs and milk products when he thinks it is convenient.

123. Our meals should have the taste of poverty and simplicity. They must not either be expensive or exquisitely seasoned.

124. Wine, in which lies debauchery, according to the Apostle, must be cheap, rationed and watered especially for the juniors.

125. Fowl must not be bought except for the sick and the aged. If, however, they are given to us, we may eat them with permission of the Superior.

126. Without the Superior’s permission, eating or drinking outside the fixed hours is not allowed.

127. Everyone must come to the first table preceded by the blessing and followed by thanksgiving at the end according to the Roman Breviary. Anyone who for just reason has missed the first table must come to the second table on time. Everyone must use only one napkin.

128. All must share the same quality and amount of food and the same number of courses served at the first and the second table.

129. At noon, meals must consist of one dish and one entree not bigger than 132 grams. Some fruit or something similar may be served if poverty allows it, as dessert.

130. On some feast days a second course may be added at the beginning of the meal as long as it is not bigger than 110 grams, with permission of the Superior.

131. The evening meal must be light because of health reasons.

132. Regarding all this, special care must always be given to the sick and aged.

133. As usual, all meals must be seasoned with spiritual reading. All must listen in silence while the soul and the body are nourished at the same time. Afterwards, during recreation, religious must recall some of the points from the reading to help each other productively - recreation is more fruitful this way - but no one must express his opinion without permission from the Superior. Only the Superior, or his delegate, must correct the mistakes of the reader.

134. No one is allowed to bring or ask for special food at the table.

135. No one should eat either in the home of lay people or in his parents’ - whether in Rome or in the country - without written permission from the Superior. This permission must be rarely granted. Everyone must be mindful to return home at mealtime. Outsiders must seldom eat with us.

136. Corporal penance is also part of our decision to keep chastity. For example, to punish the body with a cilice once a week; discipline in common on Mondays, Wednesdays and Fridays according to the little book on Common Practices.
Chapter V

POVERTY

137. Religious must love the venerable poverty - mother of the delicate humility and other virtues - as the strongest defense of our Congregation. They must keep it in all integrity and try to experience sometimes its consequences.

138. No religious should dare to hold anything personal or refer to it as such. He must make clear that the word our means he does not possess anything in the world. He must be ready to beg from door to door when necessity or obedience requires it. Each one must not only be content with the most damaged goods in the house, but also desire them positively.

139. No one must either have with himself any goods or money or kept it for him by anybody else.

140. Without the Superior’s permission nobody can give nor receive any loan. Neither can he dispose of what is in his room or in the house, in favor of anyone inside or outside the house.

141. By any reason, collection boxes for alms should be placed in the church or any other place; not even under the pretext of the expenses of sacristy, masses, preaching, confessions, library or the like.

142. Alms spontaneously given to us must be taken to the administrator or treasurer. A brother will carry out this position and he will spend them according to necessities under the supervision of the Superior. If the need is not compelling, alms will not be accepted.

143. The treasurer must have a book to record the income and expenses. Every week, month and year sums will be checked by the Superior or his delegate. On those days, we must pray for our benefactors.

144. Religious must live on the alms begged or voluntarily given to them. They may stock up alms on certain dates for the whole year, to avoid the interruption of teaching by a daily occupation of this style.

145. We must not accept any stable goods except for a church, a building for our school, residence and an adjacent orchard. Our houses, churches and professed religious are absolutely incapable of possessing these goods or receiving inheritances, annuities and annual interests, etc. They must not acquire the right to juridically demand them.

146. The Community, if necessity urges, may take upon itself the administration of an inheritance to repair a school or church.

147. The religious who may induce anyone to make a will for our churches, the Congregation or his relatives must be severely punished.

148. After canceling the present debt in Rome and having a spacious building for our ministry, legacies must not be accepted anywhere. Because once the possibility of lawsuits and controversies has been eliminated, charity will be preserved and increased among all.

149. Temporal goods must not be superfluous but have the scent of poverty as it is noted in the Rules for Visitors.

150. No one must beg either on behalf of his friends, relatives or strangers. Neither may he receive alms voluntarily given to distribute among the poor nor to make restitution without explicit permission of the Superior.

151. Poverty also must shine in rooms and in the indispensable wardrobe. No one should keep clocks, reliquaries, books splendidly bound, sculptures or pictures of Saints. Paper and simple cards of Our Redeemer, Our Lady, Patron Saints and others may be kept. Nothing should be kept locked.

152. Rooms must not be bigger than three meters long and two and a half meters wide.

153. Beds must be one meter wide with a straw mattress, pillow and two or three woolen blankets and no sheets. Everything else there, must be indispensable and in conformity with our poverty. The Superior must inspect the rooms once a month or more frequently to remind us about the offence of property and see that we do not have anything dirty or out of order.
Chapter VI

CLOTHING

154. Our habit must be made of black cloth, common and coarse as it is fitting for the Clerics Poor of the Mother of God. May poverty and cleanness, in brotherhood, shine in it. The Provincial must send samples of the clothing characteristic of the poor of that region to prevent religious from a distant province to deviate from supreme poverty. The habit must be made with cloth chosen by the Superior General.

155. The cassock must be totally closed but having in the front a little opening on the chest. This opening must be closed with wooden buttons.

156. The cloak must be of the same material and its length till the knees. The same model of cloak must be used by all the professed in the Congregation.

157. Underwear must also be in conformity with poverty. Members must use woolen shirts and handkerchiefs.

158. Priests and clerics must wear a biretta in the shape of a cross. Lay brothers must wear some kind of skullcap showing simplicity.

159. To keep up with the coarseness of our habit, we must wear open sandals or open shoes on bare feet. The long socks must be black and should not reach the feet.

160. In regions or cities subjected to harsh cold weather in winter, our religious must wear woolen slippers for three or four months if doctors think necessary for health reasons with written permission of the Superior General. In places still colder and according to the harshness of weather this period of time may be extended to five or six months and religious may wear wooden shoes instead of sandals.

161. We earnestly exhort everyone in the Lord to dress up the poverty in our clothing with cleanliness both in inner and external clothes. To simply achieve it, Superior must take care that the wardrobe is sufficiently equipped with enough but not superfluous clothing.

162. All pieces of cloth and all kinds of wool and linen material must be kept in the wardrobe except those given to each religious for his use according to the orders of the Superior.

163. Religious must cut their hair and beard equally. No one is either to let them grow or shave on his own but they must all do it on a given day.

164. The tonsure must at least be shaved twice a month.
Chapter VII

MODESTY AND CHARITY

165. In our Congregation, all must imitate the modesty of Christ especially through their eyes, their walk, their countenance, their conversation and even their speech.

166. Religious must respect all Prelates of the Holy Roman Church, civil authorities and Superiors of our Congregation. They must try to see Christ the Lord in them.

167. All must treat each other with esteem and speak to one another respectfully. They must kneel down when they speak to the Superior.

168. Murmuring about those inside or outside the house, should not be done. All must avoid licentious, vulgar, sarcastic talk as well as any dissolute, obscene, immodest words and too much talking.

169. Members must not be anxious to learn what is going on in the world or in other houses of our Congregation unless when the Superior allows it.

170. Nobody should mortify others unless this is his office; nobody should argue; nor raise his voice when talking or calling others using nicknames or calling them by the name of their country. Everybody must be called always by his religious name, as it is customary in our Congregation. The Superior General and other Superiors may be called by the name of their office.

171. The Superior must endeavor to make all think, feel and speak alike. United by the fraternal bond of charity, religious must apply themselves to the service of God and benefit of the neighbor. Anyone speaking with outsiders about what is going on among the brothers and in the house must be severely punished.

172. Likewise, the Superior must see to it that differing doctrines are not permitted in conversation, lectures and publications.

173. All publications of the Congregation must have the approval of the Superior General, which he will rarely grant. The name of the author, without a pseudonym, must always appear to avoid vanity.

174. In our Congregation factions between governments, cities and citizens must not be tolerated in the community. Those usually are the root of many evils. A bond of love, embracing all opposite parties must rule among us and we must pray for their union.
Chapter VIII

FOUNDATIONS OF SCHOOLS OR PIOUS SCHOOLS

175. Our Congregation has, as its authentic goal, the diligent education of children. The reform of society depends on the same, according to the Ecumenical Councils. Therefore, if our work is carried out with proper diligence, there is no doubt that the insistent petitions for foundations by numerous countries, cities and towns will persist as we have seen.

176. Special care must be exercised to accept only those schools we can staff with the necessary personnel.

177. On the other hand, great efforts must be exercised in the consolidation and betterment of existing foundations before accepting new ones. Superiors must scrupulously follow this rule always.

178. Anyone asking for the service of our ministry must first provide for the following: first of all, a church with necessary furnishings in conformity with our poverty, as we already have said; a school for the students; a residence, humbly furnished, for religious; a library equipped according to our needs; and an adjacent orchard to avoid idleness.

179. As far as food is concerned, see the chapter on Poverty.

180. The ownership of these stable goods must be considered immediately transferred to the Holy See.

181. The plans for the schools must be sent to the Superior General to ensure that true poverty and simplicity are observed.

182. According to the laudable Constitution of Clement VIII, the Superior must see to it that at least twelve religious live in each house. In this way regular observance will be kept. The Superior General must not exempt this requirement unless there is a compelling reason.

183. A house may not be closed even for good reason without previous notice and consent of the Superior General who will consult his Assistants and competent and knowledgeable experts. He must also pray and ponder over the matter before making a decision.

184. Our religious must not run seminaries or boarding houses.
Chapter IX

ORGANIZATION OF SCHOOLS OR PIOUS SCHOOLS

185. Uniformity in the organization of our houses will be most useful for our religious and a reason for the good opinion by outsiders. The Superior General must see to it that all our houses be organized in the same way as far as possible.

186. A local Superior must be appointed in each house. He must be a man of great mortification, tested in obedience and humility, experienced in business-like matters, discreet, fit for governing and knowing how to mingle severity with kindness at the proper places and times.

187. Therefore, he must be a man of such virtue and character that the General, or the Provincial by his order, may entrust with full confidence his authority.

188. The principal function of the Superior must be to support the Community and school by his prayer and holy aspirations on his own shoulders. Secondly, he must watch out for the careful observance of the Rules and Constitutions by all the religious and similarly, the Rule book regarding external students.

189. He must watch over all his subjects with great care and protect them against anything dangerous to their health from within or outside the house. He must take the necessary steps to prevent or apply the proper measures to promote their progress in virtue and letters.

190. He must carefully see to it that each one fulfils his duties, so he can confirm or relieve him from his office.

191. For the good administration of the house, he must appoint suitable individuals especially for the literary and spiritual formation. He must frequently visit them and make sure they fulfill their duties earnestly.

192. Superiors must remain in office for three years in the house where they have been appointed. They may be changed before or re-appointed for a longer period of time if it seems expedient to the Superior General or to the Provincial.

193. Apart from other responsible persons, a religious must be chosen to hear the confessions of students. He must lead them with kindness and with a sense that they are being loved by God and lead them to respect Him and to love Him as their true Father.

194. If it is possible, a priest must be in charge of Perpetual Prayer. Students in shifts of ten or twelve will go to the oratory in the morning and in the afternoon during classes. They will pray for the exaltation of the Holy Roman Church, the extirpation of heresy, peace among Catholic princes, a good government, and growth of our Congregation. The priest must teach the little ones to prepare for the sacraments of Penance and the older ones for the sacrament of Communion. He must teach them also a simple method of how to pray and other topics adapted to their ability.

195. A suitable schedule for all the necessary activities in the school and house must be followed. A signal will be given at a designated time at which all must go immediately to their task even leaving unfinished the tilde already begun.

196. The Superior should provide the changes for the ringing of the bell at different times according to the seasons of the year and to secure sufficient teachers according to the diversity, number and ability of the students.

197. This organization helps students a great deal. New students must be assigned to a suitable teacher and grade, after an examination. Exams must be given twice a year and the more diligent students must be promoted to higher grade.

198. In most countries the majority of citizens is poor and can only afford to keep their children in school for a short time. Therefore, the Superior must assign an intelligent teacher to these boys. He must teach them reading and arithmetic. This will help them earn a living more easily.

199. Books for reading must not hurt in any way the good character of the boys and should not contain anything bad or inconvenient.

200. In class, students must memorize the small book of Christian Doctrine. Teachers must explain some points once a week on a given day. In addition, on Sundays or feast days, the boys must hold a public meeting to discuss it either in our churches or in another place chosen by the Superior for the glory of God and service of our neighbor.

201. In our schools, students must not curse, use harmful language or do anything immoral or dissolute. Teachers must, if the occasion presents itself, inspire kindly the students to love virtue. To this end, someone, before class begins, must recite a prayer according to the formula in the School Rules. Teachers and students will kneel down facing an image, having their heads uncovered.

202. Finally, a Prefect of Discipline must be appointed for those students who fail to secure the proper attention either in their studies or in acquiring good moral habits or for whom kind words and admonitions alone are not sufficient. He must keep them in fear and whip them according to the orders of the Superior.
Chapter X

STUDIES OF OUR CANDIDATES

203. As we have already said, the goal of our Congregation, with the practice of the Pious Schools, is to educate children in Christian piety and human science to help them attain eternal life. To achieve this goal, we have not only the indispensable example of one’s life according to the Spirit, but also the necessary doctrine and method of teaching it. Therefore, after the required progress in virtues has been seen in those who were admitted to profession, it is necessary to provide them with the fundamentals of science and the methods of teaching.

204. Each house must support at least two professed students. They may replace a teacher who is sick or unable to teach for a just cause. This must be done until the Congregation has a House of Formation in each Province.

205. Besides Rhetoric and Moral Cases, no other subject may be taught except to our religious. Those studying humanities must have their own time to discuss and debate matters of their branch in the presence of a moderator.

206. To examine their intellectual ability, they will do exercises in writing prose and verse, impromptu compositions on a topic or other tests considered expedient by the Superior. All students of humanities must speak Latin among themselves.

207. Some religious, with the authorization of the Superior, must teach the novices in their second year of probation, the method of teaching Christian Doctrine, calligraphy and arithmetic. They must complete the formation of those well gifted, even if they are already clerics.

208. When they are ready, the Superior General or the Provincial could assign them any service in any house or Province.

209. The Superior must do the same with those showing a special talent to teach boys the fundamentals of Latin.

210. The Superior must see to it that neither these students are idle after finishing school nor relax in their perseverance in prayer and humility. They must combine studies with piety and both must help each other.

211. Be watchful so that they go to the novitiate house or any other suitable place, twice a year: before Resurrection for about five or six days and before All Saints for ten days. With the retreat and the renewal of vows, they will recover and increase their spiritual fervor.
Chapter XI

UNIFORMITY OF METHOD IN OUR SCHOOLS

212. All our houses must keep the same method of organization in the community. In this way, when a religious is transferred from one house to another, he will find identical ways everywhere. Superiors must pursue with greater determination that all our schools teach the same and use the same method.

213. Therefore, the local Superior must be most diligent in seeing that boys learning how to read use the same books that are not only up to date and well printed but also that their contents will help them as well as their parents.

214. Those who want to learn the art of writing must also use books that show which letters must be used to write each word.

215. Students ready to learn the fundamentals of grammar must use the same rules unless for some distant Province, another method is thought to be more appropriate and the Superior General had given his approval.

216. For teaching grammar or other subjects, it is very useful for students if the teacher uses a simple, efficient and, if possible, brief method. Therefore, a great effort must be made to choose a method on the subject recognized to be the best by competent knowledgeable experts.
THIRD PART

Chapter I

THE GENERAL CHAPTER

217. The General Chapter must be convened for two reasons: firstly, to elect a new Superior General and secondly, to solve important affairs regarding the government of the Congregation.

218. When, after the death of Fr. General and in order to elect his successor, the General Chapter is summoned by the Vicar or in his absence by the oldest Assistant, this Directory must be followed.

219. The Chapter members must have been professed for at least seven years and priests for three years. Once the group has come together, the Vicar must exhort them to ponder over the future election for the good government of the Congregation and the greater glory of God. They must prepare themselves for the election by prayer and the holy Sacrifice of the Altar. They must gather all the necessary information from those who can provide it. The Vicar must also make perfectly clear that the damnation of many souls, the ruin of the Congregation as well as scandals will follow if they do not elect a worthy Superior General.

220. He must also talk about the gravity of perjury, ecclesiastic censures and others topics of similar nature, to instill the fear of God in the delegates and to dispose them for a good election.

221. After three days, they should gather together in the place assigned for the election. Meanwhile, the Blessed Sacrament will be exposed in the church to implore God that the elected one be endowed with the greatest virtues, greatest prudence and experience of the matters of the Congregation and with the greatest fear of God.

222. They must not, however, make their mind before hand but only after they have prayed again, once they are inside the Chapter Hall.

223. During the Triduum everyone is bound under the pain of automatic excommunication to tell the Vicar or some senior professed, if someone has earnestly sought directly or indirectly or any other way, this office. They, in turn, must tell the Vicar if someone has done so.

224. He who is convicted of such ambition must be deprived of his active and passive voice. In other words, he cannot elect or be elected and never again be admitted to another General Chapter. The same penalty must be imposed on anybody who incites or urges somebody to elect someone. On the same day of the election, all delegates must celebrate the Mass of the Holy Spirit or at least receive Holy Communion to be led by the Holy Spirit for the best election.

225. Later, at the sound of the bell, all those who have the right of voting must be summoned. One of them, chosen by the Vicar, must deliver a sermon in which he exhorts them in a general manner without designating any individual, to choose as Superior General one likely to bring about the greatest service to the Congregation. He must talk for a half-an-hour after which all will recite the hymn to the Holy Spirit ‘Veni Creator Spiritus’.

226. Later on, all chapter members must be locked in the chapter hall by the one delegated by the Vicar. They cannot go out and must be given no other food but water and bread until they elect a Superior General. And the following procedure must be followed:

227. Firstly, each one must pray privately and - without speaking to anyone else, by the only means of the information he has just listened to - he will come to his decision in the presence of his Creator and Lord. Then, he will write secretly on a piece of paper the name of the person whom he chooses for Superior General. For this, a period of an hour at the most must be given.

228. Thereupon all will resume their places and be seated. A secretary, who must be chosen by secret ballot from among the delegates, and another elected likewise, who is to assist, will accompany the Vicar. The Vicar will rise and give general absolution from all censures to ensure the result of the canonical election without exceeding the limits of his authority. He will also declare, under oath, that he will neither admit nor exclude anyone unjustly.

229. After invoking the grace of the Holy Spirit, the Vicar must go with his companions to a table placed in the center. The first one will introduce in a box or closed urn, through the slot, his folded piece of paper after pronouncing the following oath: In the name of Jesus Christ, Eternal Wisdom and my Witness, I choose as Superior General of the Congregation of the Poor of the Mother God the one I consider most fit for that office.

230. The secretary will follow, then the assistant and then all the others will hand in their votes by themselves, preceded by the same oath keeping the order of seniority.

231. Afterwards, the Vicar will open the urn, take out the ballots in the sight of everyone and count them to see if there are as many ballots as delegates. The Secretary must show each ballot to the Vicar and his assistant and write down, in separate columns, the votes cast for each elected. One number must be compared with the other and the person who is found to have more than half of all votes will be the Superior General. And then, the Vicar will write the decree of election saying:
“In the name of the Father and of the Son and of the Holy Spirit. I, N., in my own name and in the name of all those who have the same opinion, choose N. as Superior General of the Congregation of the Poor of the Mother of God of the Pious Schools”.

232. Once this is done, all must immediately step forward to pay reverence to him, and kneeling down, they will kiss his hand.

233. The one elected does not have the right to refuse the election and the obedience to be paid. Afterwards, all together, must recite the Te Deum.

234. If no one receives more than half of the votes, another way must be taken, that of arbitration. From among all those present, five must be chosen, as electors, by a majority of votes. Afterwards, the one who receives the majority of votes from these electors will be the Superior General. This election must be proclaimed, the reverence must be paid to him and God our Lord must be thanked, as is stated above.

235. Once the promulgation and the triple proclamation have been completed, no one must attempt to oppose the election. If so he will be held as schismatic and destroyer of the congregation and will incur the penalty of automatic excommunication and other censures at the discretion of the elected Superior General and the Chapter.

236. A General Chapter must be held at least every six years or sooner at the discretion of the Superior General, in order to discuss important matters concerning the government of the Congregation that surpass the competence of the Superior General and his Assistants. In this Chapter the locked enclosure will not be necessary. Nevertheless, every effort must be taken to finish the discussion of the matters as soon as possible.

237. In this General Chapter, the Superior General has two votes and enjoys precedence over all. However, since the light to perceive what is best to decide upon, comes from the first and supreme Wisdom, Masses and prayers must be offered where the chapter is held as well as in other neighboring houses. And all this throughout the time the general Chapter is being held and the delegates, to obtain the grace to conclude them in the best possible way, must settle the matters.

238. Having studied attentively all the details, and commended them to God, in a plenary session or in different meetings, Fr. General, the Provincials, the Local Superiors and the rest of the members of the Chapter will explain publicly and in brief the problems they believe should be treated, reasoning their opinions. After the intervention, they should put in the middle a summarized writing so that those who want to read it may have access to it and manifest their opinions in the following session.

239. When the questions have been thoroughly discussed during one or more sessions, and a solution does not become clear, four Definitors ought to be chosen from among the Capitulars having the right of voting, by unanimity or by a majority vote. The Definitors will promise to have in account the opinion of the majority, will meet as many times as necessary with the Superior General and settle the matters which require handling.

240. If they fail to come to an agreement, the opinion of the majority will prevail, and the whole Chapter will accept it as from the hand of God our Lord.

241. If the Superior General does not feel healthy to preside over all these matters, a delegate must be appointed. In this way, the matters will be settled one by one according to the opinion of the majority and the decisions will be written and read in a plenary session.

242. If anyone still thinks it is wise to express his opinion, he may do so; but at the end he must leave it to final decision of the Superior General and the Definitors.

243. After the problem that caused the difficulty has been reconsidered and resolved in the aforementioned manner, the secretary will write the final decision in the book, provided for this purpose, and afterwards it will be promulgated.

244. If the Superior General - God forbidding! - must be removed from the office for a very grave reason, the following procedure must be followed.

245. The Assistants and the Provincial of the Roman Province, as soon as they have investigated and found true some of the offences listed below, must notify it to the three nearest Provincials in a letter signed at least by three Assistants.

246. If the majority of Assistants and Provincials agree, a General Chapter must be convened. The Superior General must not be admitted to the Chapter until he is called.

247. These are the reasons to remove the Superior General from the office: heresy; carnal incontinence; negligent apathy in governing, letting subjects fall into sin, giving great scandal to the other priests, to the point of imminent destruction and disappearance of the Congregation; finally, having committed a crime punishable by death penalty by civil law or dismissal from the clerical state by Canon Law.

248. The General Chapter is then convened and its members are the only ones informed about the process. The Assistants and Roman Provincial being the prosecutors will reveal what they have found out against the Superior General.

249. To avoid, however, any calumny against the Superior General during the process, the Assistants and the Roman Provincial must be mindful to have accredited and reputable witnesses to supply information or proofs against the Superior General. If some statements were motivated by hatred, ambition or an unjust cause, the Assistants must punish the guilty ones severely to make sure that the detractors of fraternal fame receive the penalty they deserve.

250. As stated above, the Superior General must not intervene in this General Chapter. The first Assistant must present the cause and produce the proofs of the crime. If they are true, the Superior General must be called in, and his own brief and plain defense must be heard.

251. Then, they must deliberate about the case. If after this deliberation, two thirds of the Chapter members think that the Superior General must be removed, they must admonish and tell him that they are ready to remove him from the office. But being concerned about his honor they would prefer him to resign on his own. This gesture will be most advantageous to him and most pleasing to the Chapter members.

252. If at that time, or at the beginning of the process, the Superior General gives his resignation, the Chapter members must accept it. Then, the first Assistant, by virtue of holy obedience, must order all to keep secret whatever has taken place regarding the removal of the Superior General. Afterwards, the resignation of the Superior General must be made public.

253. Immediately after this, the election of the new Superior General must take place according to the procedure described earlier.

254. If two thirds of the members of the Chapter do not agree with the removal of the Superior General or if the crimes brought against him cannot be satisfactorily substantiated, then the Superior General must be called into the Chapter. The first Assistant must correct him in the name of the entire Chapter using the words provided beforehand by the members of the Chapter. The Superior General must humbly listen without giving any excuses but must promise to amend his ways with the help of God.

255. All members of the Chapter, by virtue of holy obedience, must keep secret what has taken place. To avoid any suspicion that the Chapter has not accomplished anything, the members must decide upon some matters related to the perfection of the Congregation and observance of the regular discipline. In this way, all religious will think that the general Chapter was convened only for this purpose.

256. Apart from this, if they think that the Superior General is unable to govern the congregation not because of any crime but because of his advanced age or illness, the Assistants and Roman Provincial must advise him to choose a Coadjutor. If the Superior General refuses to do so, they must proceed with the nearest Provincials to appoint a Coadjutor by a secret ballot. The Coadjutor and the Assistants must govern the congregation until the election of a new Superior General.
Chapter II

THE SUPERIOR GENERAL

257. In public communities or Religious Institutions wisely organized, along with those in charge of particular duties and tasks, it is necessary to have someone caring for the universal good of the community as his special goal. So, in our Congregation, in addition to those who are in charge of its single houses, Pious Schools, Provinces where Pious Schools are - or will be in the future - there must be someone whose sole duty is the good government, preservation and development of the whole Congregation. This must be the Superior General. The entire administration of the Congregation is entrusted to his faithfulness and prudence.

258. He must be of mature age and have experience in government, and be an example in the practice of all the virtues. Charity and patience must be especially evident in the governing of his subjects. He must observe the Rules, must eat the same food, if his health permits it, and must wear the same habit.

259. He must use one or two rooms at most. These must be clean and without any luxuries. A lay brother may help him because of his many important matters when necessary.

260. The election of the Superior General can be for life or for a determined period of time. But since his experience of government and knowledge of the individual members and his authority over them are of great help in performing his office well, his election will be for life and not for a determined period of time.

261. In addition to the reasons mentioned above, there are still others: Our Congregation, always occupied with important matters that require constant attention, will be less disturbed and distracted by periodical General Chapters to elect Superior.

262. The Superior General must have a directory of all the houses and another of all the individuals in the Congregation, not only those in probation but also of those professed living in the houses of the Provinces. The Directory must have the names and qualities of each individual and this information must be updated every year.

263. Since no one knows the day of his death, the Superior General must appoint in writing a Vicar. The Vicar will succeed the Superior General after his death and carry on his duties until a new Superior General is elected. In case the Superior dies without having appointed a Vicar, the first Assistant in the order of profession will succeed him.

264. The Superior General must confirm, remove or replace in case of death, the Masters of Novices, the Provincials and also the Visitors of Provinces and houses.

265. He must be very careful about granting permission to receive Holy Orders and to hear the confessions of lay people only to those who, already approved by the Ordinary, are really worthy. He will grant permission to preach for Lent or Advent and only in our churches.

266. It is within the attributions of the Superior General, to elect a General Procurator. He must always reside in Rome. He must handle all the business of the entire Congregation and expedite them diligently. No one else must interfere with these businesses without special permission of the Superior General.

267. The Procurator must clearly tell the Superior General the business sent to him whether they are personal or belonging to the houses. Every evening he must report all his transactions, no matter how small, to the Superior General.

268. If there are strong reasons or it seems that it is needed for somebody, the Superior General has the power to dispense from any point in the Constitutions.

269. The Provincial and local Superiors also may grant dispensations in particular cases according to their authority. They must, however, remember this saying: “You shall never violate the law of your ancestors unless necessity demands it”.

270. Provincials and local Superiors must ponder carefully over which cases and to whom they grant the dispensations, for how much time, and what the reason is, to prevent abuses. Dispensations should be granted only in particular cases, seldom and only to those who may need them.

271. Regarding greater matters, Father General should be consulted, since he has faculty to dispense from them.

272. As it has been said above, on the one hand, the ministry of our Congregation demands workers and superiors endowed with all virtues, and on the other, the enemy of humankind never stops setting traps against religious very specially those who may cause greater scandal to society; to prevent someone from sinning and causing great damage to the Congregation, we declare that the Superior General or a Provincial may dispense from the vow of poverty and obedience to priests, and even from the vow of chastity, if brothers. They will do it very quietly to prevent some damage to others because of their doctrines or deeds:

- Anyone who after profession has fallen into errors against the faith or is highly suspected of heresy;

- Anyone who is convicted of the sin of impurity, so contrary to our mission;

- Anyone who is a troublemaker and incites others to break up or to oppose a presumed injustice in our Constitutions.

273. Moreover, if a professed religious or priest dares to abandon the habit or leaves the Institute, he is automatically suspended and, if he celebrates a sacrament he becomes irregular according to the Brief of Paul V.

274. Superiors, if necessary, can call the secular arm and put in jail priests and professed members who have commit such offence. He must help them reflect with patience, kindness and concern. If they do not change within a year, Superiors must expel them, as it has been told.

275. If one of them was ordained under the title of poverty, he will remain suspended as long as he does not have enough to live on. In this way, others will be more cautious within the Congregation.
Chapter III

THE ASSISTANTS

276. Since the good of the entire Congregation depends on good government by the Superior General, to prevent him from being overwhelmed not only physically but also psychologically by the heavy burden of business and excessive worries, the General Chapter must elect, by a secret ballot, four Assistants endowed with all virtues and experienced with the affairs of the Congregation. They must assist the Superior General in handling the problems with filial prudence and charity and look out for his personal health.

277. Moreover, they must help him in discerning doubtful questions. The Superior General will take their opinions into consideration as much as possible.

278. They must humbly try to help him in the Lord to keep his spirit up through the Advisor or his Confessor when necessary.

279. The Superior General must appoint someone to take the place of an Assistant convicted of a grave offence or substitute him himself until the next Chapter. The same applies when an Assistant dies.

280. The Superior General must also send an Assistant outside of Rome for a short period of time to solve any serious matter when necessary, although the Assistants must always reside in Rome.

281. Finally, the Superior General must appoint a suitable secretary, skilful in the exercise of his office. One of the Assistants may also hold this office if he has the talent.
Chapter IV

THE PROVINCIALS

282. When the number of our Clerics, Pious Schools and other houses has grown, Provinces must be established to govern them all effectively. Houses and Pious Schools must be allocated to each Province as the Superior General sees it fitting.

283. Likewise, the Superior General must appoint Provincials who must govern them rightly imitating the charity, meekness and kindness of our Lord and not as tyrants but as model shepherds tending the flock, guiding the subjects to perfection more by example than by words.

284. To reach this goal better, they must have Counselors whose advice they must use when it is necessary. They must ask the Superior General to confirm their appointment.

285. Provincials must neither annul rules, directives and customs nor introduce new ones without first asking the Superior General, unless waiting for his answer may cause serious damage. In that case, he must notify as soon as possible the Superior General what he did and why he did it. On the other hand, he must tell the Superiors of the Province to obey the orders just received from the Superior General.

286. The Provincial must write down what pertains to good governance in the book designated for this purpose. He must also set up an Archive and keep in it books and everything belonging to his office, to be handed over to his successors.

287. Likewise Father General, he may appoint in writing a substitute, until the appointment of a new Provincial; especially, if the Province is very far away from Rome, place of residence of Fr. General.

288. In case of urgency and dangerous delay, he may change a Local Superior, the Master of Novices or any other Superior. He can appoint substitutes while waiting for the confirmation by the Superior General.

289. He must be diligent and see that the necessary order is kept in the schools of his Province, in classrooms, in reading books, and in spiritual practices. He must visit the schools every year or delegate someone suitable to do it in his place, if he is legitimately unable to do it himself.

290. He must visit the church first, as it is customary, checking if the Blessed Sacrament is carefully and neatly reserved. Then he will inspect the rest of the church.

291. Afterwards, he must visit each religious, beginning with the sick, if there are any, showing kindness to all.

292. He must question the Officials of the house about:

- If they have noticed outside the confessional some serious problems and what has been done to settle those problems.

- If there is excessive affection of a religious towards his relatives or individuals outside the house;

- If there is diligent practice of Christian Doctrine in schools as well as in churches;

- If there is dutiful and charitable care of the sick;

- If there are alms given to the poor.

293. He must question each religious about the following:

- What they think about the food and everything else concerning them;

- Their opinion about the Superior and the treatment given to everyone;

- If the Superior has impeded them writing to the immediate Superiors;

- If they have found out anything bad about anybody outside the confessional.

294. Finally, he must check if there is anything superfluous or against our poverty in the house or carelessly kept. He must check the rooms and beds too.

295. He must, with permission from the General, convoke the Provincial Chapter every three years to discuss doubtful and difficult business. He must convene the chapter without disturbing the good administration of the houses and schools. Local Superiors will attend it from the entire Province and a religious from each house elected by a majority of votes in a secret ballot.

296. If a Local Superior cannot attend, he must send a suitable priest in his place. The Superior General may send anyone to attend the Chapter wherever it is being held.

297. The Provincial must preside at the Chapter and, in case he is unable to attend, his oldest Assistant in the order of precedence. Everything must be done as in the General Chapter.

298. Two delegates must be elected at this Chapter. They, along with the Provincial, will attend the General Chapter.
Matters must be discussed as diligently as possible. It is then that the Provincial must ratify confessors, preachers, and professors of Philosophy and Theology as well as confirm or remove those he judges appropriate, except those appointed by Father General. He must change those who - in all conscience in front of the Lord - he thinks necessary to be removed.

299. He must appoint a Spiritual Director in each house to help the Superior to lead the subjects on the road to perfection. He must especially look after Juniors as if he were the Master of Novices.

300. Those professed for less than three years are to be known as Juniors as well as those who because of their age need guidance in the opinion of the Superior.

301. Local Superiors and Superiors of Pious Schools must appoint and change minor Officials if it is expedient.

302. These officials are the sacristan, the librarian, the infirmarian, the steward, the doorkeeper, the launderer, the one in-charge of the dormitory, the censor, the bell keeper, the alms-gatherer and the shopper. Local Superiors may also change some teachers when they cannot wait for an answer from the Provincial and classes must be staffed adequately.

303. Local Superiors will write to the Provincial every week about the happenings in the house. The Provincial must write to the General every month. Others may write to Father General as often as they think it is necessary.

304. Nobody except the addressee may open a letter from the Superior General.
Chapter V

THE VISITORS

305. To maintain the constant practice of absolute poverty among us, the Superior General must elect adequate visitors to oversee an entire Province or some houses as he sees appropriate.

306. The objectives of the Visitor are the following: First he must visit the Blessed Sacrament; afterwards, in the sacristy, he must meticulously inspect the quantity and quality of the sacred vessels and vestments used for divine worship; he must see if these contain anything superfluous or contrary to our poverty; if they are made out of silk, and if they are neat and properly stored.

307. He must also visit the wardrobe to see if it is superfluous or contains enough clothing to keep the number of religious in the house healthy. He must inspect each office in the house and examine the rooms and beds.

308. He must check the book of alms and audit the books. He must send a full report and catalogue of all the above to the Superior General so that he may take the necessary measures.

309. Afterwards, he must proceed with the individual religious starting with the sick, treating them delicately and making sure they have everything they need. He must warn everyone not to be led by hatred or resentment, that they must convey what should be told and not bring back what has been already corrected, but be quiet about.

310. He must find out whether everyone fulfils his office correctly; about the faithful observance of the Rules and Constitutions and whether there is harmony and friendliness among them; whether teachers exercise their ministry with solicitude, and whether they could find a better way of instructing the students.

311. He must check and see if everything is scheduled in such a way that students are not left alone, whether they attend prayer meetings, belong to congregations and participate in the sessions of Christian Doctrine on feast days. He must check as well how much diligence teachers put into all these activities.

312. Calling for an account of conscience from those he thinks appropriate, he must follow the customary written formula given to visitors. He must send a report to the Superior General as it was said above.

313. The Visitor, who must be a good example of virtues for everyone, must be happy to eat the same food and must not accept any gift from the relatives of our religious under any circumstances.

314. He must ask the houses he visits to pay for the expenses of his trips. If he finds out that something must be taken care of right away, he must do it prudently and tell the Superior General what he did and why he did it.

315. He must, with simplicity, correct not only privately but also in common as he thinks best.
Chapter VI

THE CONFESSORS

316. Superiors should entrust the task of hearing the confessions of students not only to those priests who have been granted faculties by the bishop but also those who are elderly and by their kindness and example are able to encourage children to confess sins effortlessly.

317. They must know the faults most frequently committed by adolescents; know how to ask them questions; and be familiar with examples of the Saints that not only encourage children to practice virtue but also honor chastity, honesty, fidelity to God and other virtues, as well as despise vices.

318. They must hear confessions without looking at the penitents’ face. They must know that the exercise of this ministry with children is very pleasing to God.

319. Priests who hear the confessions of lay people in our churches, in addition to the required age, must have knowledge, moral maturity and permission from the Superior General or Provincial.

320. They must be rigorously tested by the designated priest before going to the Ordinary asking for faculties. The same must be done when someone is ready to receive Holy Orders. They must be professed, learned and virtuous.

321. After receiving faculties, they must not hear confessions without the consent of the local Superior of the house.

322. They must hear the confessions of civilians, at least of women, in the church only, except in case of serious illness or another critical reason. In that case, they must see to it that they are not alone with a female penitent but within the view of a companion.

323. No one must ask or accept anything from penitents; nor must receive anything from anyone, even if it is given as restitution or to be distributed to the poor, without previous consent of the Superior.

324. Those called to minister to the dying must have whatever it is necessary to help them in the most critical moments and help them only when there is a real need.

325. Confessors with faculties to hear the confessions of lay people must never refuse to hear the confessions of children.
Chapter VII

THE PREACHERS

326. The mission of preaching must be given to those who have shown qualities for it as well as good virtues because usually good example helps more than flowering words.

327. A religious must practice privately in the refectory, during meals, before he preaches in public churches. A preacher should be eager to welcome and accept with humility and grateful simplicity corrections by those designated by the superior.

328. A preacher must address useful topics his audience may easily understand, above all, when preaching to children. He must first meditate what he is going to say and humbly implore God’s help.

329. No one must preach in public without permission either from the Superior General or the Provincial.

330. During Advent and Lent, our religious must not preach outside our churches. Other times they may only do so because of a very urgent reason and with permission of the Provincial.

331. When preaching in our churches, they must use the style of the Priests of the Oratory in Vallicella, Rome. They must also teach listeners how to live rightly, awakening and firing them up to love God and despise the world.

332. They must avoid affected elocution and empty words. Anyone who does so must not be given permission to preach. If he has permission and does not change after being warned, the Superior General or the Provincial must take away the permission to preach.

333. Anyone who preaches in public or on feast days must never refuse to preach to children during the week in the oratory or in the church. He must, according to his possibilities, do all he can to win the children over to serve God with his example and plain doctrine corroborated with anecdotes from the lives of the Saints.

334. No one must beg alms as a stipend or accept them as an offering. Any alms given strictly as such must be handed over to the Treasurer of the house.
Chapter VIII

PRECEDENCE

335. The Assistants follow the Superior General by order of profession.

336. Afterwards, the Provincials follow, then the Visitors, whether ordinary or extraordinary, during the visit. After the visit, they take their place according to the order of their profession.

337. Superiors of Local or Formation houses follow the Visitors; and the Priests come after them.

338. Then the professed Clerics, the guests of our Congregation, the professed Lay brothers and finally the novices.

339. Among them all, the precedence of profession must be kept. If there are two or more who have professed on the same day but in different houses, the precedence corresponds to he who professed in the oldest house.

340. Those with Major Orders precede those who have only received Minor Orders. After receiving Major Orders, they must keep precedence according to profession, unless when dealing with religious who have received Holy Orders later on, because they have committed a crime or have been punished.

341. Religious who have lost their place of profession because of a personal fault, cannot return to their place of profession after they have been forgiven. They must follow behind those who have received Orders in the meantime.

342. Finally, to prevent anyone from having trouble with his own conscience, we wish to affirm that neither the present nor future Constitutions oblige under sin but only under the pain imposed with prudence by the Superior.

343. The Superior must be diligent about preventing relaxation in the observance of the Constitutions.

344. Only those who dare to violate an essential element of the vows or anything forbidden by divine, natural or ecclesiastic law or an order of the Superior in virtue of holy obedience commit a sin.

345. We determine and wish that the General Chapter must not change or annul these Constitutions unless five sixths of the members agree to do so.

346. To the glory of Almighty God and service of our neighbour.
CONSTITUTIONS

OF THE ORDER OF THE PIOUS SCHOOLS

FIRST PART

Chapter I

THE CALASANCTIAN MISSION

The children beg for food but no one gives it to them

Jer, Lam 4.4

347. The Piarist religious family, with humility and gratitude, recognizes itself as the work of God and the result of the daring and ever-enduring patience of Saint Joseph Calasanz.
For he, under the inspiration of the Holy Spirit, dedicated himself totally to the Christian education of children, especially the poor, in learning and piety.

348. Saint Joseph Calasanz, an inspired interpreter of the signs of his time, founded a clerical institute, which the Church acknowledged to be of pontifical right, received into its bosom, and approved as the ORDER OF POOR CLERICS REGULAR OF THE MOTHER OF GOD OF THE PIOUS SCHOOLS. Thus, he created a new school, intimately connected with the founding charism, the first model of integral, popular and Christian education through which he wanted to free children and youth from the bondage of sin and ignorance.

349. To give stability within the Church to his inspiration and mission, Joseph Calasanz, moved from above, proposed to his companions the practice of the evangelical counsels, namely, chastity, poverty and obedience, to which he added a fourth vow to take special care of the education of children. He also wanted this educational work to be accomplished mainly by teaching priests through the ministry of the Word and Sacraments. Our Venerable Patriarch gave us this clear vision of the nature and goals of his Institute in the Preamble of his Constitutions, which is given here in its entirety:

350. Since, in the Church of God, all religious institutes, guided by the Holy Spirit, pursue as their ultimate goal the perfection of charity through their specific apostolate, likewise, this is what our Congregation is determined to accomplish through our specific apostolate, which was approved by the Holy Father and Vicar of Christ, Paul V, of happy memory.

351. The Ecumenical Councils, the Fathers of the Church, as well as the most learned philosophers unanimously affirm that the reform of Christian society lies in the diligent exercise of our mission. For, if children, from their earliest years, are instructed diligently in piety and letters, it must undoubtedly be expected that their whole life will be a happy one.

352. Although we must humbly expect from Almighty God, who has called us to work in this most fruitful harvest, the necessary means to make us able cooperators with Truth, nevertheless, taking into account His gentle guidance with which He governs the world, and, following the example of the Saints, we have judged it necessary to lay the foundation of our Institute in these Constitutions.

353. And since we profess to be truly the Poor of the Mother of God, we shall never look down on poor children, but, with great patience and love, we shall try to enrich them with every virtue, especially encouraged by the words of the Lord: “What you did to one of the least of my little ones, this you did to me.”

354. Therefore, it will be the mission of our Institute to teach children the fundamental methods of reading correctly, writing, computation, the Latin language, and especially piety and Christian Doctrine. All this must be accomplished with as much expertise as possible.

355. Since this matter, to which we dedicate ourselves, is so important that it demands persons well endowed with the greatest patience and love, and other virtues, it will be necessary to consider very carefully those who will be admitted to formation for this Institute to share in our apostolate and who will be rejected or excluded from it.

356. For, if the selection is not performed with great care in the admission of novices, and their formation is not diligently carried out, any Institute, no matter how holy, will easily collapse».

357. The Pious Schools, under the protection of the Blessed Virgin Mary, Mother and educator of Christ, tested through the centuries and always sensitive to the needs and hopes of humankind, feels sent by the Church in our time and intends to contribute toward the building of a more just and fraternal world.

358. Therefore, faithful to the founding charism and inspired by the love of Christ through religious profession carried out in the Piarist family, we spend our whole life in the service of our brothers, and, following the example of our Holy Founder, we care for the integral formation of children.

359. As persons who live in society, we accept the law as a means of expressing love. We follow principles which safeguard the rights of the human person, as well as the laws of the Church, and our Constitutions and Rules. These Constitutions and Rules, the sign of our consecration, will undoubtedly help us walk more securely along the path of our vocation, which is for the glory of God and the benefit of our neighbor.
Chapter II

OUR FOLLOWING OF CHRIST

We should grow in every way into Him, who is the head, Christ

Eph 4.15

360. Christ the Lord, freely responding to His Father’s eternal plan of salvation and having loved His own who were in the world, humbled Himself, taking the form of a slave and becoming obedient even unto death. For us He made Himself the Way, the Truth, and the Life, to give us the freedom of the children of God.

361. Our Savior, calling to Himself those whom He desired, formed a group of followers and, after His Resurrection, He sent them the promised Spirit so that they would walk along the path of the Beatitudes. Remaining united with Him, they proclaimed the Kingdom of God by their words and actions and, above all, the testimony of their lives.

362. We, too, called through Baptism to the summit of perfect charity, leave everything for Christ and follow Him in a community of consecrated life as the only thing necessary. We live faithful in chastity, joyful in poverty and docile in obedience so that, united more intimately with Christ, we may more readily attend to the needs of our brothers.

363. Following Christ in this way, which is the supreme norm and rule of our life, defines the charism of our Founder, which consists in evangelizing children, especially the abandoned, with great love and patience.

364. We shall be known by all as true disciples of Christ, if, wishing to know nothing but Christ crucified, we keep His new commandment. We draw the love, with which we love one another as He loved us, from Him who gave up His life for His friends, and dedicate our lives to the evangelization of children and the poor, and, while death is at work in us, life increases in all.

365. Christ, living among the humble and blessing the children coming to Him, calls us to the simplicity of the little ones when he says: “Unless you change and become like children, you will never enter the Kingdom of Heaven.” Clothed with His feelings, we make ourselves cooperators of Divine Truth by adapting ourselves more to the way of life of the children and the poor.

366. When, driven by love, we dedicate ourselves to apostolic works, and when we perseveringly endure discomfort in our daily life with constant courage in the schools and among the children, we complete in our own flesh for the sake of the Church what is lacking in Christ’s passion. We do penance, so that, by sharing in Christ’s sufferings, we may become co- heirs in His glory.

367. We show our consecration and love for all through our apostolate. With an open mind and heart, we are united with everyone, so that our life, hidden in Christ, may shine in the world as a sign to them of the good things of the age to come.

368. By our way of life, we cooperate in the building up of the Body of Christ and offer everyone a clearer image of Him in the Church; and, by the witness of our consecration and strengthened by the Holy Spirit, we more clearly invite everyone to the surpassing excellence of the riches of the Kingdom.

369. The Virgin Mary, intimately united with her Son by a perfect communion of love, a faithful partner in His Passion and the first to share in His resurrection, lights the way for us to follow Christ. She will always be present so that we may show in ourselves the image of her Son, and our students may form in themselves the image of Him whom she made known and educated.

370. And so that we may follow Christ more favorably and with ever-increasing enthusiasm, we shall renew our religious consecration daily in association with the Eucharistic Sacrifice, and more solemnly on Christmas and Easter Sunday.
Chapter III

OUR COMMUNITY LIFE

How good it is and how pleasant, where brothers dwell as one.

Ps 133.1

371. Joined together by a bond of love which the Father gave us and by the same Piarist vocation into a community of faith imitating the way of life which Jesus carried out with His disciples and which the early Church together with Mary also followed, we become, in some way, ministers of hope of the kingdom to come and of fraternal union among all people.

372. In our form of community life, we more fully love our brothers through chastity, we share everything with them through poverty, and, more closely united through obedience, we fulfill God’s will more surely. We encourage each other to live faithfully and in a spirit of conversion of heart the demands of our Baptism and of our religious consecration.

373. Called to communal life by the Word of God, we shall become a sign of unity in the Eucharistic Sacrifice of the Mass, actualizing within ourselves the death and resurrection of Christ so that we may grow continually in the service of our brothers.

374. The Eucharist is the center of our religious community; faith is its foundation; and interpersonal relationships its consolidation. We sincerely accept our brothers as they are, and we help them develop their abilities effectively as well as fostering their growth in charity by the collective witness of our example, so that they may live their vocation faithfully.

375. Community life demands from us the qualities necessary for living together; on the other hand, it fosters our full maturity, which we shall reach through the practice of love and by those human virtues, especially sincerity and friendliness, which prepare us for communion with our brothers and with respect toward each person in such a way that we do not pass judgment on anybody. All these virtues efficaciously help to create an atmosphere conducive to dialogue and prepare us to avoid those problems that might cause dissension among brothers.

376. The Spirit of Christ, who is always present in us, gives our love a certain joyful simplicity by which we anticipate one another in showing respect. We love one another with fraternal affection, and we help one another by kindness and gentleness and even mutual correction.

377. Community relationships are given life through love and co-responsibility; each one, forgetful of self, collaborates with his brothers.

378. We make authentic community when we are concerned with the conditions in which our brothers are living; when we participate in community acts and activities in which Christ becomes present among us; when we take an active part in community meetings in which we deal with programming and revising our spiritual life and apostolic activities; and, finally, when we are faithful to the schedule which the Community itself has established, with the approval of the Major Superior and his Council.

379. With special care and love, we embrace those just beginning our life, those distressed by personal difficulties, and those suffering from sickness or old age. Finally, we will help those who have left this life with pious suffrages to the Lord, as prescribed by the Rules.

380. We all undertook the responsibility of making and fostering community life when we chose religious life as our own. However, this responsibility belongs principally to him who, by his office, has to invigorate the Community, and also to those whose duty it is to establish Communities in the Province.

381. We must take special care that everyone is given a reasonable amount of time for relaxation, for personal prayer, and for each one’s own doctrinal and cultural renewal. Moreover, we should spend our time, our efforts and the talents that we have received for the common good. To foster privacy within our religious family, we shall keep the norms established by our Rules about having places reserved only for community use.

382. The Piarist family, consisting of all its members in all times and places, is manifested in a more concrete and visible way in the Local Community, formed by professed members assigned there. All local communities are part of larger communities, namely, the Province and the whole Order. The life of the Piarist family is shared, to some extent, by non professed candidates and by lay people partaking in our spirituality and mission according to different modalities.

383. Living deeply our true communion with the Church, we establish fraternal relationships with dioceses, parishes, congregations belonging to the Piarist Family and other religious congregations, especially those committed to education, by fostering mutual cooperation as much as possible.

384. Our community, as part of the whole human family and always ready to serve, shares willingly and fervently our joys and hopes, grief and anguish with all, especially the human group in which we live.

385. We answer the call of the Lord more easily by our community way of life, which, with the help of God, will best recommend our Institute and will attract more efficaciously to the harvest of the Lord those who are in close contact with us, especially children and adolescents.
Chapter IV

A COMMUNITY OF PRAYER

All these devoted themselves with one accord to prayer together with Mary, the Mother of Jesus, and his brothers

Acts 1.14

386. Our Savior, both by word and example, taught us the necessity of praying constantly. Therefore, by diligently practicing the spirit of prayer, and by prayer itself, we, assembled together, will dedicate our whole life and apostolate in the Church to giving praise to God.

387. Therefore, without giving up our customary communal prayer and by following the example of Saint Paul, we must frequently endeavor during the day to know, to imitate, and to bring to mind, above all, Jesus crucified and the mysteries of His life.

388. We shall draw an intimate knowledge of God and His Will from assiduous familiarity with Sacred Scripture, just as the Virgin Mary, who, keeping faithfully and pondering always in her heart the divine words, penetrated deeper and deeper into the mystery of Christ and gave ever increasing praise to the Father.

389. Following the exhortations of our Holy Founder, as often as we have an opportunity for solitude, we shall endeavor, following the inspirations of the Holy Spirit, to make internal as well as external acts of humility, contrition, thanksgiving, etc., so that our Heavenly Father, who sees what is hidden, may reward us and be pleased to raise us to the perfection of solid virtues.

390. The spirit of prayer is nourished and made strong by silence and moderation in speech, during which the voice of God, who breathes where He wishes, is heard more clearly; therefore, it is very important always to keep alert so that it may not come unforeseen and pass us by without bearing fruit in us.

391. With this constancy in prayer and awareness of God’s presence faithfully practiced during our daily activities, we prepare ourselves more effectively for the celebration of the Sacred Liturgy, in which our sanctification and God’ s glorification are best achieved.

392. We come to the Table of the Lord every day, and, following the example of the early Church, we persevere in the Word of God and the Breaking of the Bread, by which community is built in brotherhood, whose particular sign will be in the communal celebration of the Eucharist; the Liturgy of the Hours, which priests and deacons are obliged to recite, will keep and prolong throughout the day this sense of communion with God and humanity which flows from the Eucharist.

393. We are called to ongoing conversion and renewal through penance, works of mercy, and the Liturgy, but especially through the Sacrament of Reconciliation by which we return to the state of complete peace with the Father of mercies, with the Church and with our brothers; we shall try to approach this Sacrament diligently and frequently.

394. Our whole life will become a true liturgy, if, in faith, we accept everything as coming from the hand of our Heavenly Father, and we constantly join the actions of Christ and strengthen this determination by a watchful conscience, along with an examination of our actions both in private and in community.

395. With the Church, we celebrate faithfully and devoutly the mysteries of Christ throughout the Liturgical Year. We imitate with filial love the Blessed Virgin Mary in her participation in the mystery of Christ, and, in order to foster devotion to her, we meticulously keep those special prayers consecrated by our tradition. We both cultivate in ourselves and promote among children and adolescents devotion to our Holy Founder.

396. Each Community, when scheduling our daily prayers, following the guidelines of our Book of Prayers, will provide time for communal recitation of Morning and Evening Prayer. To increase and foster the piety of our religious, each House is to have a dignified and reverent chapel where the Blessed Sacrament is reserved. We shall remain faithful to our annual retreat and several days of recollection throughout the year. Likewise, we will give great importance to spiritual direction and spiritual conversations.

397. We commend to our heavenly Father the needs of the Church and the whole human family, as well as the members and apostolic works of the Institute. Moreover, mindful of our obligations toward our parents, our relatives, our benefactors, and other religious congregations related to us, we shall offer our prayers for them also.

398. Worshipping the Father always in spirit and truth, we shall bear abundant fruit for the salvation of everyone through our apostolic activities.
Chapter V

CONSECRATED CHASTITY

Their angels always see the face of my Father in heaven.

Mt 18.10

399. Chastity for the sake of the Kingdom of God is an exceptional gift of love given by our Heavenly Father to us who are in the Church. By following Christ with an undivided heart and by imitating the Blessed Virgin Mary, we are united more intimately with God and embrace all people with a very special love.

400. Animated by this gift of love, and freely and joyfully responding to it by the total gift of our lives through our profession, our life of love becomes more like Christ’s love as revealed in the Paschal Mystery; and, thus, having become everything to all, we receive a wider fatherhood in God and become more faithful witnesses of the supereminence and riches of the Kingdom of God.

401. The evangelical counsel of chastity for the sake of the Kingdom of Heaven, professed by religious vow as a sign of the future world and a source of more abundant fruitfulness in our undivided heart, entails the obligation of perfect continence in celibacy.

402. By our consecrated chastity, we choose more willingly and with a new purpose to live with our brothers in the love of Christ. Moreover, we accept a way of life which, when lived faithfully and joyfully in our daily renewed love, draws the hearts of children more easily to God, strengthens them in a love of purity and invites everybody to true love and self-surrender.

403. This special gift of consecrated chastity can be discovered, acquired, and kept by those who, with daily determination and distrust of their own strength, maintain frequent intimacy with God and expect from him, with humble love, the necessary help.

404. This intimacy with God, nourished by the reading of Holy Scripture, prayer, and the Sacraments, fashions our hearts in such a way that our oblation to the Lord and men becomes more complete day by day. Our filial devotion to the Blessed Virgin Mary and the protection we implore from her will increase our strength to follow courageously the example of her fidelity.

405. When, united in fraternal love, we apply ourselves to prayer and work with vigilance and lead our consecrated life in the midst of a joyful community, we grow more securely in chastity. The practice of human virtues and of those means that strengthen mental as well as physical health will also help us to attain this end. If we acquire a sound formation in this matter, we shall, with a certain spiritual instinct, reject all that is dangerous for chastity.

406. We must proceed in our human relationships, in reading, entertainment, and the use of social media according to our identity as consecrated persons.

407. Our chastity, which is the fulfillment of life and love, demands from us moderation and constant watchfulness, maturity in true personal friendships, a daily renewed commitment of our faith and an indefatigable concern to know Christ and turn our whole life to Him with undivided love.

408. Therefore, wishing with full determination to live for God alone through our service to all, we participate already in the resurrection of the Lord in this mortal life and experience the power of the Holy Spirit, while we wait for the coming of Christ, who will change our lowly body to be like His glorious body.
Chapter VI

OUR POVERTY

O Lord, you hear the desire of the poor

Ps 10.17

409. By following Christ, who, when He was rich, became poor for our sake, so that through His poverty we might become rich, we willingly share this poverty and, being free and detached from the care of material goods, we give witness to the fact that, by trusting God alone, we seek the Kingdom of God above any other good and totally dedicate ourselves to the service of all people.

410. The Lord Jesus chose for Himself from among the poor and the humble His mother, the Blessed Virgin Mary, who excelled all others in poverty and humility. Saint Joseph Calasanz, who learned humility and the other virtues from experiencing holy poverty in his own life, wanted us to be truly “ The Poor of the Mother of God.”

411. Having freely and resolutely undertaken our choice, we oblige ourselves to leave everything for the sake of the Kingdom of God and to live the Mystery of Christ who was poor; this is a necessary sign and a prerequisite of our love for Christ and all people. We show this when we willingly share our goods with the needy.

412. We shall live according to the spirit of poverty by the over-all austerity of our lives; by the observance of the universal law of work; by the fair and moderate use of goods; and by the care of the Community’s property. Moved by this same spirit, we joyfully devote our talents, given by nature and grace, our time and our work for the common good.

413. Our attire should be always appropriate to our vocation as the Poor of the Mother of God. The Piarist habit, according to our tradition, consists of a cassock and cincture, but in each region our religious must follow the rules issued by the local Church and the norms given by the Major Superior with the consent of his Council. However, our religious must never hide their religious identity.

414. By the vow of poverty we give up the right to use and dispose of temporal goods without the permission of our Superiors.

415. For the responsible practice of religious poverty, dependence on the Superior is not enough, but we have to be poor in spirit and in reality. By their solemn profession, religious lose their capacity to acquire and posses any goods. After simple profession, whatever a religious acquires through personal diligence and work, by way of pension, subsidy, insurance, or the support of the religious family, as well as goods acquired in any way whatsoever by the solemnly professed, belong to the House, the Province or the Order. They will give any amount of money as well as any goods to the common fund and cheerfully share everything with the brothers without looking for comfort or satisfaction outside of the common life.

416. Poverty must also be manifested in our Houses and in our Works. Taking into account the environment in which we live, we also have to give collective testimony of our poverty. We will absolutely avoid the appearance of luxury, immoderate profit and the accumulation of goods.

417. We will use temporal goods, as far as necessary, for the exercise of our ministry; and we will also provide for the further development of our Works. New pedagogical equipment and facilities will be used for the benefit of the poor, of youth and for the progress of our entire apostolate.

418. Our poverty also demands that the management of our goods be carried out accurately and with prudence, and we shall frequently require an accounting of ourselves according to the spirit of the Gospel so that our goods, which ought to be used for the service of our apostolic works, our Communities and the needy, will not be dissipated because of our negligence or wasted because of our carelessness.

419. Houses and Provinces will be happy to help other Houses and Provinces in need and will contribute, according to their means, part of their resources to meet the needs of the Church and improve the conditions of the poor. In a spirit of true hospitality, we will receive our brothers and guests kindly and in conformity with our poverty. In addition to their use as schools, we will also allow a greater daily use of our Houses and Works as well as the use of our schools for the benefit of all society, especially the poor.

420. Everyone in our Institute is dedicated to work for the reform of society through our educational apostolate, and we will collaborate with the Church, which proclaims the rights of the human person and the human community and denounces the unjust conditions of the poor, and we will participate effectively in movements concerned with peace and justice. Thus, we will treat those who work with us humanely and justly.

421. Poverty is to be loved and kept in all its purity by all of us as a strong foundation of our religious family. Indeed, moved by the Holy Spirit, we shall practice poverty in new ways, more in accordance with our charism and our times.
Chapter VII

CONSECRATED OBEDIENCE

For whoever does the will of my Father in heaven is my brother and sister and mother

Mt 12.50

422. To continue the obedience of Christ in us, we entrust ourselves in faith to Divine Providence and offer the sacrifice of our own will to the service of God and our brothers. Therefore, we freely undertake the special Piarist way of life as it is set down in the Constitutions and approved by the Church. By the vow of obedience, we also submit to the orders given by the Superiors according to the norms of the Constitutions.

423. To put faithfully into practice what is pleasing to the Father, all religious, united in reflection and prayer, will endeavor to learn His will, manifested to us by the prompting of the Holy Spirit; the earnest wishes of the Community; or any sign given through the Superiors, our brothers, events and circumstances.

424. In Community meetings, we promote the internal harmony of minds and initiatives, and, united by bonds of fraternal love, we will express our opinions openly by which we will be able to give ourselves more effectively to the service of God and to the well being of our neighbor.

425. We practice obedience for the service of the Church. We acknowledge the Roman Pontiff, whom we are bound to obey by reason of our vow of obedience, and the bishops as the chief interpreters of Christ’s will, as did our Holy Founder, who always acknowledged them as such, even in the midst of great difficulties.

426. Faithful to the teachings of the Church our religious will first ask permission from the Major Superiors before publishing any writings dealing with questions of faith and morals.

427. We promptly and willingly obey the religious who is in charge; he, however, must be careful to give commands only in the most grievous cases. We will tell him of our personal gifts so that they may be evaluated and used for the common good of the community.

428. We contribute through our talents and abilities and through responsible and active readiness to the fulfillment of our duties and assignments, knowing that it is the task of everyone to promote the good of the religious community.

429. Our obedience, accepted with complete freedom in faith and love, is extremely helpful for acquiring the inner freedom which is proper to the children of God; it disposes us for self- giving in love and brings the person to true maturity.

430. The religious, to whom the ministry of authority is entrusted, must exercise as his primary and principal office the pastoral care of his brothers. It is his duty to have the last word in the process of deciding and prescribing what must be done. He must present himself as the symbol and foundation of unity in the Community. The Superior, with a docile spirit, tries to discover what is the Divine Will concerning his brothers and to fulfill it together with them; enlightened by the word of God and, above all, by his own example, he leads them to holiness.

431. The Superior, as far as possible, assigns duties according to each one’s talents and abilities. He takes care to organize community life correctly and adequately, always keeping in mind the needs of our Work and, especially, the needs of the individual.

432. Keeping in mind that he leads human beings, he corrects their failures with gentleness, showing kindness by counseling, rather than severity by commanding.

433. If, however, a burden is laid on someone, which seems greater than the member is able to carry out, he should openly bring it to the attention of the Superior, explain what it is that prevents him from taking on that office, and then confidently wait for the final decision.

434. If the decisions of the Superior and the conscience of a religious sometime conflict with each other, both parties, keeping in mind the common good of the Order and of our brothers, must weigh the reasons with serenity, and, through prayer and timely advice, must try to discern the will of God. If, in spite of this, no agreement is reached, and it is necessary to proceed further, always upholding charity, the religious has to obey.

435. Following this life and always ready for the service of the Kingdom, we live our religious obedience in faith in the midst of the world as a Mystery of the cross and resurrection, and, having before our eyes the pre-eminent example of the fidelity of the Blessed Virgin Mary, the handmaid of the Lord, we carry out the plan of the Father with a willing heart.
Chapter VIII

OUR MINISTRY IN THE CHURCH

He must increase but I must decrease

Jn 3.30

436. The Holy Spirit, who bestows different gifts on each person for the edification of the Body of Christ, through our Founder raised up the Order of the Pious Schools. Our Order, through the integral education of children and youth, especially the poor, as it is shaped in our specific fourth vow, participates in a particular way in the mission of evangelization, which belongs to the whole Church.

437. Our Institute is a charitable institution carrying on its educational apostolate without intending to receive any profit.

438. This educational mission has as its aim the integral perfection of man in such a way that our students may love and search for the truth, and, as authentic builders of the Kingdom of God, they may work in building a more humane world, and their way of life should be consistent with the faith they profess. Thus, by growing in greater freedom every day, they may complete the happy course of their lives and reach everlasting salvation.

439. To achieve the goal of our ministry, we live an exemplary spiritual life, improve our sacred and profane knowledge, and practice human and religious qualities. Our very consecration, especially the attraction of our chastity and the testimony of our poverty, not only strengthens us and our educational and apostolic activities, but also strengthens our spiritual affinity and active solidarity with poor children.

440. The Piarist ministry is exercised today by religious and many laypeople, related to the Order in different levels and modalities. They are active and valuable members of our apostolate and have responsibilities in our Institutions according to their availability, engagement, and human, spiritual, professional and pedagogical preparation.

441. The responsible practice of our ministry demands that we make efforts to acquire and constantly update an adequate professional preparation that will address the concrete human reality, which is the object of our care. For this reason, according to our authentic tradition, we use simple and effective methods in association with advancements in the educational sciences.

442. Since our ultimate goal is education in faith, following the example of our Holy Founder and our tradition, we consider catechesis, which illumines faith, leads one to the Sacred Liturgy and encourages apostolic action within the community in which we live, to be the fundamental means of our apostolate.

443. Our schools, which are animated by the Evangelical spirit of freedom and love, have always been open to everyone. It is within the environment of the educational community that the image of the world, life and man may be illuminated by faith, and the natural talents of the students may develop and mature so that by changing their own lives they will become “new men,” created in justice and holiness of truth, a saving leaven for society.

444. The responsibility to educate, which belongs primarily to the family, also requires the help of society as a whole, and in particular, of the local community. Therefore, in our apostolic centers we shall promote collaboration with those who make up the educational community. Indeed, on our part, we diligently cooperate in this common educational work with all the Institutes of the Church and society.

445. According to the spirit of our vocation, besides catechetical schools, grammar schools, and junior and senior high schools, which are the foundation of public education, we may also engage in those activities which foster education and the advancement of youth. In the parishes and missions entrusted to us, we pay special attention to the education of youth in the Piarist tradition.

446. By means of our ministry and with a Calasanctian spirit, we address the needs of the local Church, in cooperation with the pastoral program of the diocese.

447. In arranging all our activities, we accommodate ourselves, as far as possible, to the legitimate laws and customs of the different regions, and try especially to make our educational work better suited to the cultures of different peoples.

448. In addition, our Communities embrace with the same love both the religious working in our centers as well as those who are sent by the Superiors to carry out their mission elsewhere, so that in the exercise of different tasks the full communion of religious life may be maintained, and the religious who exercise the ministry outside of our Works may be aware that they continue to be members of the Community from which they are sent. However, those religious who exercise their ministry outside of our Houses must remember that they remain members of the Community from which they came.
Chapter IX

FORMATION OF OUR RELIGIOUS

You have put on a new self, which is being renewed in knowledge, in the image of its Creator

Col 3.10

449. Each and every one of us, trusting in the Lord who never ceases to call, will apply himself every day with greater determination and pastoral action to foster and strengthen vocations, mindful of the words of the Lord, “The harvest is rich, but the laborers are few.”

450. With grateful hearts, we shall receive into the Piarist family those who, moved by the Holy Spirit, come to us with the desire to share our life and apostolate. Above all, by the happy testimony of our lives, we shall try to incorporate them with us and help them always to respond sincerely and generously to their vocation.

451. The integral formation process which has as its purpose helping our candidates, within the environment of a Piarist community, achieve awareness and growth of their vocation, consists of three stages: pre-novitiate, novitiate, and juniorate.

452. In all Formation Houses, superiors as well as other community members must be aware that they are responsible for our candidates and should live an authentic brotherhood with them, in which all of them nourish with prayer and work the growth of their vocation and maintain it with necessary discipline.

453. The religious who, according to the Rules, has been given the mission to form our candidates must accept it with humility and a spirit of faith. He must have the ability to adapt himself continually and willingly to the needs of the present, and to interpret faithfully the signs of the times. He must unceasingly listen to and love them, caring for each one of them and their personal development with his proper attention, trying to feel as his own their present needs. Listening to the word of God, he will do his best to grow daily along with them in their love for the Church and our Institute.

454. Before the novitiate begins, all candidates will live our community life for a sufficient period of time, so that they may discern with full awareness and maturity whether their vocation comes from God. During this time, the Community will come to know them better and, once their strengths have been attentively evaluated, can help them to embrace more surely the Piarist way of life.

455. Superiors are to be vigilant about admitting to the novitiate only those who, besides having reached the required age of seventeen years, are healthy and have suitable character and sufficient qualities to begin the particular life of our Institute. Their health, character, and maturity are to be attested to, if necessary, by using experts, with due regard to the inviolate rights of a person to protect his privacy.

456. The novitiate is the same for everybody. It must last for at least one whole year in a canonical house designated by the Superior General with the consent of his Council. As far as absence from the novitiate is concerned, we must proceed according to the norms of universal law. It is the responsibility of the Major Superior, with the consent of his Council, to admit the candidates to the novitiate.

457. When considering the complete formation of the novices, the Major Superior, having heard the judgment of the Novice Master, if he thinks it is expedient, and, with the consent of his Council, may establish one or more determined periods of time to exercise the apostolate away from the novitiate community. These apostolic activities must be in line with the character of our apostolate.

458. Under the guidance and responsibility of the Novice Master and with the cooperation of the whole Community, the novice is initiated into our way of life. The novices must learn the fundamental elements of religious life and the principal events of Salvation History; and they are to be educated in the practice and doctrine of personal and communal prayer. They must participate frequently in liturgical celebrations. Through the practice of the evangelical counsels, they must grow accustomed to the renunciation of all things which do not belong to the Kingdom of God. They must strive to maintain union with God and grow in their love for their neighbor.

459. Before first profession, the novice is to cede the administration, use and revenue of his goods to whomever he prefers for the duration of his temporary vows. It belongs to the Major Superior, with the consent of his Council, to admit the candidate to simple vows.

460. In the House of Formation, the Juniors will complete their religious, Calasanctian and priestly formation, carefully pursuing the formation begun in the novitiate. They must follow diligently the established curriculum of formation and studies proper for each one in the House of Formation or in another well-structured center of learning, and they must also receive adequate pastoral training. All religious must study in universities or at least acquire some technical specialization. They must hold in high esteem the psychological, pedagogical, catechetical and sociological preparation so useful for the exercise of our ministry.

461. There must be a period of six years between the end of the novitiate and solemn profession. This period of time, in certain cases, may be extended to nine years, at the discretion of the Major Superior. However, to reduce this period of time to less than six years but no less than the required three years, requires permission from the Superior General, with the consent of his Council.

462. Once the time of simple profession is finished, the religious has to express, in writing, his willingness to live with us for the rest of his life, in the place and office to which the Superiors shall assign him for the glory of God and the benefit of our neighbors. Then, preceded by a period of silence and prayer, he will make his solemn profession.

463. It belongs to the Major Superior to admit candidates to solemn profession, after having received the advice of his Council and all the information required by our law, and to receive their profession either personally or through his delegate.

464. At the appropriate time, and after listening to various recommendations, the Superiors must discern with the candidates who among them is called to the clerical state and who to the lay state. The candidates for the clerical state, after solemn profession, must duly prepare themselves for Holy Orders.

465. The profession formula is this:
I, N. N. of N. N. born in N., diocese of N., wishing to follow Christ more closely, make my solemn (temporary) profession in the Order of the Pious Schools and into your hands, Father N. N., as the representative of my Superiors, willingly and wholeheartedly vow to Almighty God, Father, Son, and Holy Spirit, chastity, poverty and obedience; and, in conformity with obedience, dedicate myself especially to the education of children according to the Constitutions of the Order.

It is my will that this profession and these vows, under the protection of the Blessed Virgin, the Mother of God, and of our Founder, Saint Joseph Calasanz, be and remain firm, ratified and valid forever (one year).

In faith of which, this I have written in the house of N. on the N. day of the month of N. of the year N. I have signed with my own hand.

466. All religious, after finishing the prescribed course of studies, will try, with the help of the community, to keep themselves updated through ongoing formation in order to be able to meet the responsibilities of our vocation and ministry more efficaciously. The Major Superiors, together with other religious, should arrange matters in such a way that the religious will have sufficient time and suitable programs to implement this ongoing formation.

467. Each one of us, according to his needs and possibilities, takes upon himself the responsibility for his own ongoing formation. Our religious, when acquiring or continuing formation, must always remember the thoughts and intentions of our Holy Founder, as well as the example of his life and apostolic activities.
SENCOND PART

Chapter I

GENERAL PRINCIPLES

468. Our religious and apostolic life, which is essentially founded on charity, is carried out in the Community in which the person lives and where virtues are strengthened and our apostolic action is exercised more suitably and effectively. This integration of life and work requires definite norms and well-structured and suitably operating bodies, such as the Church, which is also a social and visible body.

469. The structural elements of our Order originate from the very life of the Church, in which we participate and which has been entrusted to us. These structural elements are destined for the service of the person and his vocation, which is to be developed within the scope of the ministry of our Institute.

470. Therefore, in our Order, both universal law and our proper law aim at the organization of our community life and the service of our mission. Universal law comes directly from the Church and applies to all religious. Our own law comes either from the Church, which promulgates it only for ourselves, or from the General Chapter with the express approval of the Church, or simply from the General Chapter. In our Order, legislative power belongs exclusively to the General Chapter.

471. Law comes directly from the Church, has binding force, and we cannot change it. Our Constitutions define essential elements and fundamental norms regarding our life and ministry, according to the charism of the Order. Therefore we are obliged to observe the Constitutions because of our profession. They do not bind under pain of sin unless they deal with matters pertaining to the vows and divine or ecclesiastical law or if the transgression of the laws, due to other norms, may lead to sin.

472. The authentic interpretation of the Constitutions belongs to the Holy See alone and also only the Holy See may change or suspend the Constitutions for a definite or indefinite period of time. Also, the Holy See alone may dispense from them, except in particular cases dealing with disciplinary laws. The Constitutions can be changed only if the General Chapter agrees by a two thirds vote and the changes are presented to the Holy See. The General Chapter, with an absolute majority of votes, may ask for a temporary suspension, dispensation or authentic interpretation of our Constitutions; in a grievous case, the Superior General, with consent of his Council, may do the same until the next General Chapter is held and he must then inform the General Chapter about it. The General Chapter and the General Congregation can resolve doubts that might arise as well as make practical interpretations of the Constitutions in an appropriate public document.

473. The Rules, Decrees and Declarations, which come from the General Chapter, have the binding force of the internal law of our Order, and, as such, are binding until they are legitimately abrogated. All other norms that come from other governing bodies and persons have the same juridical force as the source from which they come.

474. The General Chapter can also delegate its legislative power so that the Superior General, with the consent of his Assistants, may issue general decrees in particular cases, according to the law. This delegation of power is to be interpreted strictly and used only according to the provisions set in the decree granting it.

475. Superiors, who must always be priests, are invested with authority in order that they may promote the common work of sanctification and the apostolate according to the spirit of the Gospel and the Constitutions. By this authority, the Superiors not only regulate the external life of the Community but they especially confirm their brothers in attaining the goals of the Piarist vocation. They exercise a true mediation to live the mystery of Christ’s obedience.

476. All Superiors possess ordinary ecclesiastical power of jurisdiction for both the external and internal forum and it has to be exercised according to the norms of law. Major Superiors, if elected, need the confirmation of the immediate Major Superior; a suitable consultation is to precede the appointment of other Superiors.

477. All Major Superiors must be priests for at least three years and solemnly professed for at least six.
They will be elected or appointed for a fixed period of time, according to the norms of our law.

478. At the beginning of the term of office they are assuming, all Superiors, whether Major or Local, are to make a profession of faith with a formula approved by the Apostolic See and in the presence of at least two witnesses.

479. Superiors, both individually and collectively, and each and every religious is responsible, although in different ways, for the good of the Order and its government. Each member of the whole body works for the good of the others.

480. The common activity and the shared responsibility of our religious become more evident at meetings, councils and above all in the Chapters because their preparation and celebration requires the efforts of all religious and communities for the good of the entire Order.

481. The Supreme Moderator of the Order will issue notices convoking General, Provincial and other Demarcational Chapters, as well as Local Chapter of houses directly under Fr. General. The Provincials, on the authority of Fr. General, will issue notices convoking all the other Chapters.

482. In all canonical elections of the Provincial and Vice-Provincial Chapters, an absolute majority of the votes is sufficient for the first and second term, according to the law. For the third consecutive term in the office two thirds of the votes are required. In the General Chapter, for the first election an absolute majority of the votes is sufficient, according to our law. For the second consecutive term in office, two thirds of the votes are required. Those who lack the majority of votes required lose their passive voice, beginning with the fourth ballot, if they do not receive the majority of votes in the first three ballots.

483. With regard to government, the whole Order consists of different levels of communities (Local communities, Provincial Vicariates, General Delegations, Vice- Provinces and Provinces) mutually united in different ways and related by the common Calasanctian brotherhood and organized communion.

484. The fundamental community, in which the life of the religious in faith and work is best manifested, is the Local Community directly founded on the communion of persons in work and love.

485. Communities and Demarcations at any level need temporary goods in order to carry out the practice of the religious life and the apostolate. Therefore, the Order of the Pious Schools, the above mentioned Demarcations, and the canonically erected Houses are moral persons or subjects of rights and duties, that is, they are public, ecclesiastical juridical persons. Consequently, they are capable of acquiring, possessing and alienating temporal goods and of carrying out all necessary actions, both ordinary and extraordinary, for good administration, taking into account the norms of the universal law and our own law.

486. Both the General Chapter, for the whole Order, either through the present and future norms established in the Constitutions and Rules or through general decrees that must be given, and the Provincial Chapters, for the good of their respective Demarcations, according to our law and with the approval of the General Congregation, can limit the right which the juridical persons have for acquiring, possessing and alienating temporal goods, especially regarding their alienation or purchase, according to the law, particularly when it is a matter of obtaining the permission of the Holy See and the General Congregation respectively.

487. The Superiors, namely – Father General, within the whole Order, the Provincials and Vice-Provincials, the General Delegates and the Vicariate Superiors within their proper Demarcations, as well as the Local Superiors in their Communities, and the Administrators within the limits of their office - validly and lawfully take care of the expenses and the juridical actions of the ordinary and extraordinary administration according to the norms of law.
Chapter II

RIGHTS AND OBLIGATIONS OF OUR RELIGIOUS

488. Members of the Order of the Pious Schools are the simply and solemnly professed religious. The novices are not members of the Order but are beginners in the life of the Order.

489. In our Order, the way to the ministerial priesthood, after due preparation, is open to all religious at any time in their lives. Anyone who wants to be admitted to the priesthood must manifest his personal option to the Major Superiors at the appropriate time. Superiors can accept his choice, keeping in mind the norms of the law and taking into account the good of the individual, the Order and the Church. Clerics are those who have already received the Order of Diaconate or Priesthood.

490. Our religious enjoy the same rights and are bound by the same obligations as all other Christians. But, by virtue of the fact that they have chosen the consecrated way of life in our Institute, they acquire new rights and duties in order to fulfill more completely their own life and mission, as well as the particular life and mission of the Order according to the Constitutions.

491. Novices must arrange their lives according to the norms of the Constitutions and the instructions of the Novice Master. They enjoy the rights and privileges granted to them by our proper law and the universal law.

492. By simple profession, the religious is incorporated into the Order, incardinated in a Province or independent Vice-Province, and ascribed to a particular Demarcation. He assumes the rights and obligations defined by the laws of the Church and of our Order. Among these, the most important are those related to his studies and formation.

493. The order of precedence is determined according to the date of first profession, safeguarding the rights of Superiors.

494. The professed in solemn vows must faithfully live their consecration and share and support the mission of the Order with full dedication. On the other hand, the Order takes upon itself the responsibility of helping them to accomplish their integral formation and vocation.

495. According to the norms of our law, the religious has both active and passive voice in his own Province or Demarcation.

496. Every religious of our Order must be incardinated into a Province or independent Vice-Province and assigned to a House.

497. Those who, by virtue of obedience, are sent to another House or Demarcation, enjoy their rights and are bound by the obligations of the new House or Demarcation according to the norms of our law.

498. To excardinate a religious from one Province or independent Vice-Province and to incardinate him definitively into another, the consent of both Provincial Congregations or Vice-Provincial Congregations and confirmation by the Superior General is needed. However, if these Congregations fail to reach an agreement, the Superior General, with the consent of his Assistants, will settle the matter.

499. Religious are separated from our Institute by transfer to another Institute, by departure, or by dismissal. Religious who are legitimately dismissed and those who legitimately leave are ipso facto or by law itself, respectively, freed from their vows and obligations, and lose the corresponding rights.

500. Regarding the separation of a religious from the Institute or his readmission into it, the prescriptions of universal law must be observed. When there is a question of crimes or penalties, the norms of universal law must also be strictly observed.

501. Everyone is bound to obey his Superiors, safeguarding, however, the right to appeal.

502. In all these matters, the supreme law of love must be kept in mind so that the letter of the law may not kill the spirit.
Chapter III

THE LOCAL COMMUNITY

503. The Local Community, the first and fundamental one in the Piarist Family, is established to express the intimate nature of the religious vocation through its proper charism and appropriate means, as well as being of service to the Church.
It is strengthened daily and brought to perfection by the faithfulness and enthusiastic spirit of its members as well as by the exercise of its ministry.

504. Our canonically erected Houses must have a sufficient number of religious, structures and means necessary to achieve effectively the goals of the Community.
Therefore, no more Houses or Works should be opened than those the Order is effectively able to provide with the necessary religious.

505. The consent of the General Congregation is needed to open or close a House or Work. When there is a question of closing a House or Work, the educational and pastoral needs must always be taken into account. To open new Houses or Works as well as to close the ones already in existence, the norms of universal law and our law must be exactly observed. To open or suppress a House, an official written decree from the Supreme Moderator is always required.

506. The Community must always be aware of and manifest mutual responsibility in matters concerning the House. The Community must be equipped with the offices and structures necessary to achieve its goals.

507. The Local Superior, after the necessary consultation, is appointed to preside over each Local Community.
The Superior of the Community must be a priest and in solemn profession according to the time determined by the Rules. He must also have not only the qualities required but also be a person proven by obedience and experienced in handling affairs. Furthermore, he must be gifted with those talents, which make him suitable to foster community life and develop our ministry. The Local Superior is appointed or confirmed for a fixed time according to our Rules.

The Masters of Juniors and the Master of Novices are appointed in the same way.

508. The Superior, moved by a spirit of brotherly love and service, must:

1. Take care of the health of the religious, as well as safeguard their rights.

2. Try to make community life and our apostolate conform to Christian love and the faithful observance of our Constitutions.

509. The Local Superior, in the exercise of his office, is to be helped by the Vice-Rector, the Consultors, and, if the community is juridically responsible for the Work, by the Director, by the moderators of the schools, and by those in charge of the pastoral, vocational, pedagogical and economic affairs and other responsibilities. The competent Superiors, according to our law and the needs of our Houses and Works, appoint all these collaborators.

510. The Local Superior, by virtue of his office, represents the Community and acts in its name in all canonical acts, according to the norms of universal law and our law.
Regarding civil acts, the laws of the Demarcation must be observed.

511. In all Communities, matters of great importance should be treated in community meetings. When there is a sufficient number of religious, two Consultors must be appointed on whom the Rector calls, in matters of great importance, for their advice or consent according to our Rules.

512. For the administration of business, a local Treasurer is appointed by the Major Superior, according to the norms of our law, who has full responsibility in economic matters and is the only financial administrator in the House, under the direction of the Superior.

513. There should be frequent consultations and House meetings in order to examine matters related to the spiritual, Calasanctian and apostolic life as well as those, which are usually discussed in the Local Chapter. Thus, the Community, moved in all things by the true spirit of love, will always be able to seek the greater good together.

514. The Local Chapter will take place at the appointed time and for the following purposes:

1. To examine the state of the Community and its activities;

2. To hold elections and nominations, according to our law.

3. To plan the Community’s life and ministry and to discuss diligently the proposals presented by the religious.

All those who meet the required conditions of our law participate in the Local Chapters.

515. The Community will maintain unity with the other Houses especially through the councils, special gatherings and Chapters of its own Demarcation.
Chapter IV

THE PROVINCIAL COMMUNITY

A. The Province, in the strict sense

516. The Provincial Community consists of several Local Communities united together. It has its own Major Superior and enjoys suitable autonomy.
It is constituted for the purpose of facilitating good government and promoting our way of life and ministry more effectively.

517. The erection of a new Province belongs to the Superior General with the consent of his Assistants, in accordance with the rules of law. Likewise, it is the responsibility of the General Congregation to join existing Provinces, assign new boundaries, or suppress them. However, this should not be done without listening first to the respective Provincial Congregations and those individuals who will be affected by such a decision.

518. The following are the principal rights and duties of each Province:

1. To incorporate into it in perpetuity those novices who have made the novitiate for it.

2. To provide adequate formation for its members; to have a Novitiate and its own House of Studies, if the required conditions are met.

3. To hold the Provincial Chapter and to elect a new Provincial Congregation.

4. To participate in the meetings of the Major Superiors and in the General Chapter.

5. To cooperate and to communicate frequently with the General Curia.

6. To cooperate with the other Provinces and with the local Church.

519. Those who constitute the Provincial Community, either Superiors or other religious in whatever office or ministry they perform, are bound by collective responsibility related to the common good of the Province.

520. Fr. Provincial is elected according to the norms of our law, and he is a Major Superior and the Ordinary of all the religious of his Demarcation. He represents the religious Province and acts in its name.
Guided by prudence and love, he confirms the religious in their vocation and ministry more by example than by word.

521. The Provincial Chapter must elect the Provincial from among the candidates presented by the General Congregation. Outside of Chapter time, he is to be appointed by the General Congregation based on the proposal of the Superior General until the next Provincial Chapter.

522. Fr. Provincial shall promote vocational work with the greatest interest. He will always provide, with special care, for the proper direction of the Novitiate and the House of Studies.

523. The Provincial co-ordinates the apostolic activities of the Works and of the Houses.
He assigns religious in such a way that the good of the individuals and institutions, especially our schools, is effectively provided.

He will also see to it that the patrimony of the Province, both cultural and especially spiritual, is conserved and increased.

524. In the spirit of cooperation, keeping in mind the common good of the whole Order, the Provincial shall inform the Supreme Moderator about the life, ministry and pastoral activities of his own religious.
He will also foster cooperation between the Province and local Church, as well as between the Province and other religious families existing within the Demarcation.

525. In order to fulfill these duties better, at least once while in office, he will visit the Houses of the Province personally or, if he is legitimately prevented from doing so, he will delegate another suitable religious. During these Visits, he should proceed according to the universal law and our law. In addition to the canonical Visitation, he should take advantage of as many opportunities as possible to visit the communities and the religious of the Province, so that everyone’s peace and well being may be increased through fraternal dialogue.

526. It is the duty of the Provincial, previously authorized by the Superior General, to convoke the Provincial Chapter and announce the Vice-provincial, Vicariate and Local Chapters.

527. The Provincial Assistants are elected, according to the Rules, in the Provincial Chapter. With the Provincial, they constitute the Provincial Congregation. They share the responsibility for the governing of the Province, according to each one’s office.
Likewise, Local Superiors help the Provincial with their advice, especially when they meet in the Council of Local Superiors, and whenever they are convoked to deal with matters concerning the Province.

528. The Provincial Treasurer is appointed by Fr. Provincial according to the Rules and administers the goods of the Province, under the Provincial’s authority according to the norms of the law.
He has full responsibility in these matters and, when matters relating to his office are being considered, he must report on them to the Provincial Congregation.

One of the Provincial Assistants may, for a just reason, be appointed to this office.

529. Each year, the Provincial Treasurer will present to the Provincial Congregation and to the Provincial Chapter, when it occurs, a detailed account of his administration and the economic state of the Province.

530. The Provincial will choose a qualified religious as Provincial Secretary who will help him in whatever matters he entrusts to him and will also be the official notary, according to universal law. His signature denotes public certification.

531. The Provincial Community exercises its responsibility especially towards the common good of the Province, especially in assemblies, Councils, and the Chapters of the Province.
Such meetings, whether general or special, are to be diligently promoted in order to increase a sense of responsibility and to know better the different opinions.

532. The Provincial Chapter will take place at the appropriate time determined by the Superior General after consulting the respective Provincial Congregation:

1. To review more attentively the life and activities of the Province; to examine the state of the Houses, the Provincial Vicariates, the Vice-provinces, and the Province and its Works; and to report about its government and administration since the last Chapter was held.

2. To elect a new Provincial Congregation; to hold elections and to elect candidates according to our law.

3. To make plans for the works, to study the propositions related to the good of the Province and the Order, and to deal with doubtful or difficult matters.

533. The propositions approved in the Provincial Chapter by an absolute majority of votes, and confirmed by the General Congregation, become decrees which the Provincial and his Council must put into practice and in the next Provincial Chapter give an account of how they were enforced.

534. The following are members of the Provincial Chapter:

1. Fr. Provincial and his Assistants.

2. The Vice-provincials.

3. The Vicariate Superiors.

4. The Rectors.

5. Those who have a right to attend according to the norms in our Rules.

6. Legitimately elected Delegates.

The number of elected Delegates in the Provincial and Vice-provincial Chapters has to be equal to that of those who are members of the Chapter by right.

B. Vice-Province

535. Independent Vice-provinces or Vice-provinces dependent on a Province may be erected whenever the circumstances warrant it, especially if there is hope that they will become Provinces in the future.
What has been said about the Province applies also to the Vice-province, provided adequate adjustments have been made with the corresponding exceptions.

536. The establishment of a Vice-province belongs to the Superior General with the consent of his Council, after having heard the opinions of the Provincial Congregation.

537. The Vice-provincial, appointed according to the norms of law, is a Major Superior and enjoys the same faculties as the Provincial, except those which Father General or the respective Provincial has expressly reserved to himself, and those which by universal law or by their nature are reserved to them.
The Vice-provincial must be gifted with the same talents that are required for the Provincial, and, in the exercise of his office, his Assistants, appointed according to the norms of our law and whose advice and vote he will use, according to the juridical norms, will help him.

538. The Vice-provincial will work diligently for the increase of local vocations.
He will promote a sincere and skillful co-operation between the Province and the Vice-province.

Moreover, he shall take care that our religious collaborate with the local Churches and strive through their ministry to promote the Christian, social and human development of the citizens of the area.

539. It is expedient that the Vice-province have its own Houses of Formation as soon as possible, especially the pre-novitiate and the novitiate.

540. A Treasurer legitimately appointed by the Vice-provincial will administer the goods of the Vice-province.

541. The Vice-provincial Chapter is called, according to the Rules:

1. To examine the state of the Works and Houses in the Vice-province and to render an account of the management and administration since the last Chapter was held.

2. To elect Delegates to the Provincial Chapter and to hold other elections, including those of the candidates required by law.

3. To study the propositions brought to the Chapter and deal with doubtful or difficult matters.

542. The members of this Chapter are:

1. The Vice-provincial and his Assistants.

2. The Rectors.

3. Those who, according to the norms of the laws established in our Rules, have a right to attend.

4. The legitimately elected Delegates.

C. Provincial Vicariates

543. To promote more intensely our apostolate in a given region, a Provincial Vicariate may be established according to the norms of our law.

544. The establishment of a Vicariate belongs to the Superior General, with the consent of his Council, after the respective Provincial Congregation has proposed it.

545. A Vicariate Superior presides over the Vicariate, and he is chosen by the Provincial, with the consent of his Assistants, according to our law.
The Provincial Vicar is a Major Superior and enjoys the faculties granted him by our law. He should be endowed with the same qualities required for governing the Demarcation and has two Consultors.

546. As far as the Chapter of the Vicariate is concerned, the norms contained in the Directory for Chapters must be observed.
Chapter V

THE GENERAL COMMUNITY

547. All Piarist Communities, both Local and Provincial, participate in the same vocation of charity and in the exercise of their apostolic ministry. They constitute one single body in the Church in which, by suitably respecting the individual characteristics of each House and Region, our common vocation and special charism are better maintained, promoted, developed, and adapted to the circumstances of different times and places.

548. The Superior General, lawfully elected by the General Chapter according to the norms established by our law, is the guardian of the Calasanctian vocation and is the promoter of unity and of the fruitfulness of our apostolic activities.
He represents the Order before the Church and civil society and reflects its personality.

He has ordinary jurisdiction over the whole Order according to the norms of universal law and our law.

He must be experienced in the spiritual life and in our apostolate.

He must be endowed with the gifts of prudence and leadership necessary to govern well the whole Institute.

549. Without necessarily being one of the members of the Chapter, Father General is elected for a fixed period of time determined by the General Chapter

550. Father General, according to the norms, has authority over all Regions, Houses and members of the Order.
He must exercise his authority according to the spirit of the Gospel. He takes care that qualified Superiors are appointed everywhere and that our vocations are properly tended.

While promoting the life of the Order, he encourages unity with the universal Church and directs the activity of all our religious towards her service.

551. Father General must be well acquainted with the Houses and Provinces as well as the activities and problems of our religious. For this reason, during his time in office, he must personally, or through another religious delegated by the General Congregation, make a Canonical Visitation of the whole Order.
Moreover, he must frequently keep in touch with the Houses and Provinces.

552. The General Assistants are elected by the General Chapter for the same period of time as Fr. General
They represent the Circumscriptions of the Order.

They are principal cooperators of the Superior General.

They assist the Supreme Moderator with their work and advice.

They help him with their vote, either consultative or deliberative, according to universal law and our particular law.

In extra-capitular times, the Assistants are chosen by the General Congregation at the proposal of Father General, who does so after receiving a consultative list from the Provincial and Vice-provincial Congregations of the respective Circumscriptions. Each may present only one candidate.

553. Father General appoints the Procurator General, who processes and carefully expedites matters of the whole Order with the Holy See.

554. The Superior General, at the beginning of his term, may choose one of his Assistants or the Procurator as his Vicar Successor, who, in the case of the death, promotion or resignation of the Superior General, would finish the Superior General’s term.
If the Vicar Successor is not chosen, the first Assistant will be the Superior General.

555. For the administration of the temporal goods of the Order, the Superior General, according to the norms of universal law, appoints the General Treasurer, who, under his direction, fulfills his office.
The General Treasurer has full responsibility in this field, and, therefore, whenever economic matters are dealt with, he must be called into the General Congregation.

Every year he renders an account to the General Congregation, according to the approved form, and to the General Chapter.

As far as the administration of the economy is concerned, the General Treasurer must observe faithfully whatever is prescribed by our law, the universal law and the civil law.

556. Father General, with the consent of his Council, has the right to impose ordinary as well as extraordinary taxes on all Demarcations in order to promote the common works and to help those Houses and Provinces in need.

557. Likewise, the Superior General shall appoint one of his Assistants, or any qualified religious, as Secretary of the Order; he is a notary according to the norms of universal law, and his signature denotes official certification.

558. The Superior General, with the consent of his Assistants, in order to promote more effectively the good of the Order, may establish Houses, Delegations and Vice-provinces which are more directly and immediately dependent on him.

559. In these Houses or Demarcations, the Superior General, with the consent of his Assistants, according to the norms of our law, appoints or confirms Superiors and major officials.
He convokes Chapters or has them convoked, determines the boundaries of the General Delegations, and assigns and chooses the religious for these Demarcations.

The Major Superiors of these Demarcations have the same rights and duties as the other respective Superiors, except those which the Father General reserves to himself and those which by law or by their nature are reserved to him.

560. In order to fulfill the requirements of his office more easily, and direct and promote the work of the Order, the Superior General, with his Council, may establish adequate Secretariats or offices, whose members shall provide him with their specific and competent collaboration.

561. The Superior General convokes the Major Superiors of a given Region whenever local or regional questions need to be treated, or he may convoke all of the Major Superiors when common problems of the Order need to be studied, decisions made and solutions put into practice.

562. The General Chapter is the supreme authority in the Order and shall be convoked at times determined by our Rules:

1. To examine the state of the Order and to render an account of the government and administration since the last General Chapter.

2. To elect the Superior General and his Assistants.

3. To discuss the propositions brought to the attention of the General Chapter; to study the more serious matters; to plan the activities of the Order; and to revise our laws.

563. The members of the General Chapter are:

1. Father General and his Assistants.

2. The Procurator General.

3. The Major Superiors.

4. Other religious determined by our Rules, and

5. The Delegates who must never be fewer than those who participate in the Chapter by right.

564. In the General Chapter, our religious must manifest in a very special way their effort and determination to seek the will of our Heavenly Father regarding their service to the Church and to all people, always with complete fidelity to the Gospel and to the charism of our Founder.

FOR THE GREATER GLORY OF GOD AND THE BENEFIT OF OUR NEIGHBORS

ABBREVIATIONS

AA Apostolicam Actuositatem: The Decree on the Apostolate of the Laity.

AG Ad Gentes: The Decree on the Church’s Missionary Activity.

AI Ad Instituenda: Decree by the S.C. of Religious giving faculties to the Religious Institutes.

C1 Constitutions (1986).

C2 Constitutions (1984).

C3 Constitutions (1980).

C4 Constitutions (1957).

CC Calasanz’ Constitutions (1622), Edition 1979.

CG General Chapter. Always mentioning the year of its celebration.

CD Christus Dominus: The Decree on the Pastoral Office of Bishops in the Church.

CIC1 The Code of Canon Law, 1917.

CIC2 The Code of Canon Law, 1983.

CT Catechesi Tradenda: About the Catecheses today.

D Directories for the celebration of Chapters.

DD Declarations and Decrees, Especial General Chapter, 1067-69.

DH Dignitatis Humanae: The Declaration on Religious Liberty.

GOP De nostra gobernii Ordinis participatione: About our participation in the government of the Order.

DV Dei Verbum: The Dogmatic Constitution on Divine Revelation.

EN Evangelii Nuntiandi: About the Evangelization of the Modern World.

Ep.Cal. Epistolario di San Giuseppe Calasanzio.

ES Ecclesiae Sanctae: About the implementation of some dispositions given by the Vat.II Council.

ET Evangelica Testificatio: About the renewal of Religious Life.

GE Gravissimus Educationis: The Declaration on Christian Education.

GS Gaudium et Spes: The Pastoral Constitution on the Church in the Modern World.

IM Inter Mirifica: The Decree on the Means of Social Communication.

LG Lumen Gentium: The Dogmatic Constitution on the Church.

MR Mutuae Relationes: About the Relations between Bishops and Religious in the Church.

NA Nostra Aetate: The Declaration on the Church’s Relations with non-Christian Religions.

OT Optatam Totius: The Decree on the Training of Priests.

PC Perfectae Charitatis: The Decree on the Up-to-date Renewal of Religious Life.

PI Normae directivae de institutione in Religiosis Institutis: Orientations by the S.C. of Religious about the Formation in the Religious Institutes (1990).

PO Presbyterorum Ordinis: The Decree on the Life and Ministry of Priests.

PP Populorum Progressio: About the need to promote the Development of the Peoples.

R1 Rules (1986)

R2 Rules (1980)

R3 Rules (1957)

R4 Rules (1977). When another edition is quoted, the year is indicated.

RC Renovationis Causam: About the renewal of Religious Life.

RH Redemptor Hominis. Encyclical Letter.

SC Sacrosanctum Concilium: The Constitution on the Sacred Liturgy.

SchC Schola Catholica: S.C. for Catholic Education, On the Catholic School (1997).

VC Vita Consecrata, 1996.

vc Consultive Vote.

vd Deliberative Vote.

vcol Collegiate Vote.

SOURCES

PART ONE

Chapter I: The Calasanzian Mission

1 “Ad ea quae” (Paul V, 6/03/1617) Providentissimus Deus (Pius XII, 13/08/1948).

2 “Nobis quibus” (Clement XII, 1/05/1731) Letter to the Superior General (Pius XII, 12/07/1948) Letter to the Superior General (John Paul II, 24/06/1997) Ep.Cal. 132º CIC 574.2, 578, 587.1, 588.2, 589

3 CC 31, 95; DD 152-155; CIC 573-578, 587, 598.2, 607.2, VC 1,9

4 CC 1; CIC 207.2, 573, 576, 577, 607.1, 795

5 CC 2

6 CC 3; CIC 578, 587, 598

7 CC 4

8 CC 5; CIC 578, 587

9 CC 6; CIC 597.1

10 CC 7; CIC 597.1

11 LG 46; Ep.Cal. 4417; DD 220-240, 295-311; CIC 663.4

12 PC 5; Memorandum to Cardinal M.A. Tonti; CIC 573.2, 578, 587, 607.2; VC 36

13 LG 43; ES II 11, 12; CC 3; Cover of Manuscript of CC; CIC 578, 598.2; VC 37

Chapter II: Our Following of Christ

14 Heb 10.9; Phil 2.5-11; Jn 13.6; 1.6; Rom 8.21; CIC. 601.1

15 Lk 10.1 ff; Mk 3.13; Acts 1.4; 2.1-4; LG 39, 40, 44c; CIC 573.1, 574.2, 607.2

16 LG 44 ab; PC 5; CC 95; CIC 204, 207.2, 573, 601, 602, 607.1; VC 14, 16

17 PC 2a-b; ET 11; CC 4; CIC 574.2, 577, 578, 587.1, 607.1, 661, 662; VC 18, 22

18 Phil 1.29; 3.8; I Cor 1.18-25; 2.2; Jn 13.34-35; 15.12-13; Ep.Cal. 2921; CIC 574.2, 587.1,598.1

19 Mk 10.13-16; Mt 11.25-29; Ep.Cal. 912, 1236

20 Col 1.24; Rom 8.17; II Cor 1.5; Gal 5.24; I Pt 4.13; Ep.Cal. 4439

21 Mt 5.13-16; Jn 17.11-19; Col 3.1-4; PC 5

22 LG 44; CIC 573, 1, 607.1

23 LG 46b, 53, 65; VC 28

24 CC 32, 98; CIC 663.2

Chapter III: Our Community Life

25 Jn 17.21; Acts 1.14; 4.32; Rom 5.5; LG 44c; PC 15a; EN 61, 69; CC 171; CIC 619 ; VC 42, 45

26 LG 43a, 44a

27 Acts 2.42; SC 47; DD 455

28 Gal 6.2; CIC 608

29 ET 39-41; Ep.Cal. 1068, 1199, 1858; CIC 619

30 Gal 5.22; Rm 12.10

31 CC 171, 174; Ep.Cal. 4028

32 Mt 28.20; CC 106; Ep.Cal. 132, 1068, 1172, 1182; CIC 633.1; R2 52; DD 297

33 I Cor 12.22 ff; CC 62-65, 72-75, 82-88

34 ET 39, 40; Ep.Cal. 1492; CIC 619

35 ES II 26; MR 26, 27; CC 195; DD 557; R2 68; CIC 633, 667.1

36 CG 2003; VC 52, 54

37 ES II 36.1; GE 12; EN 62, 63, 64; MR 22, 23, 30, 34, 37, 44; CIC 675.3, 680; CG 2003; VC 48, 52

38 LG 46b; GS 1; CIC 602, 619; VC 51

39 PC 24 b; PO 11; OT 2; EN 76; DD 323, 406, 486

Chapter IV: A Community of Prayer

40 Lk 18.1; PC 6; ET 45; CC 44; CIC 663.1.3, 673, 675.2 ; VC 38, 39, 93

41 CC 44; CIC 663.1

42 Lk 2.19 ; PC 6 ; CIC 663.1.3.4

43 Mt 6.6 ; CC 48 ; VC 94

44 ET 46; CC 49; Ep.Cal. 131; CIC 663.1

45 CC 55; ES II 21; CIC 663.3, 837

46 Acts 2.42; PC 6; SC 47, 85; CC 61; DD 438, 455; R2 54, 55; CIC 276.2, 663.2.3; 1173-1175; VC 95

47 PO 18; CC 58; R2 56; CIC 630, 664, 673, 839.1, 1249

48 Rm 12.1-2; LG 41; CC 46; CIC 607, 664

49 SC 102, 103; CC 47; DD 462, 463; CIC 663.4, 837

50 ES II 21; DD 471; R2 55, 66, 62, 63; CIC 608, 663.5

51 I Tim 2.1; CC 143, 194

52 Jn 4.23-24; 15.2; PC 5; CIC 673, 675.1

Chapter V: Consecrated Chastity

53 Mt 19.10-12; I Cor 7.7; 7.32-35; LG 63-64; PC 12 a ; ET 13, 14; CIC 607; VC 21, 87, 88

54 Phil 3.10; I Cor 9.22; ET 13; CIC 573

55 CIC 599

56 LG 42; ET 13; Ep.Cal. 16

57 PC 12 b; “Sacerdotalis Coelibatus”, Paul VI (24/06/67) 73, 74; ET 15

58 LG 63, 64; ET 15; Ep.Cal. 1339

59 PC 12; ET 15; CC 112

60 R2 36; CIC 666; CG 2003

61 PC 12 c; ET 14; Guidelines for Education on Celibacy (1974) 31

62 Mt 25.1-13; Lk 20.34; Phil 3.20-21; Rev 14.1-5; ET 13

Chapter VI: Our Poverty

63 II Cor 8.9; Mt 6.24-33; ET 16; EN 69; CIC 573, 600 ; VC 21, 89, 90

64 Lk 1.38; 1.46-49; CC 4, 137; Ep.Cal. 783; CIC 598.1

65 CC 138; Ep.Cal. 1922; CIC 600

66 II Thes 3.8-12; PC 13; CC 123, 151, 154; Ep.Cal. 1601; CIC 600, 635.2

67 PC 17 ; ET 22 ; C4 153-154; R2 216; CIC 669.1; CG 2003

68 CIC 590, 600, 668

69 Mt 6.20; PC 13; CC 130; 140; Ep.Cal. 727; R2 37; CIC 668

70 Mt 19.21; Jas 2, 15-16; I Jn 3, 17; PC 13; ET 22; DD 801-803; CIC 634.2, 640

71 PC 13; CC 178; DD 804; CIC 634.1

72 PC 13; CC 145, 149; CIC 634.2, 635.2, 640

73 Acts 4.32; PC 13; ET 21; Ep.Cal. 1961, 3685; CIC 640

74 ET 17; “Religiosi et humana promotio” (SCRIS, 1980) 1-6; RH 17; VC 82

75 PC 13; CC 137; CIC 598.1

Chapter VII: Consecrated Obedience

76 Jn 4.34; 5.30; LG 43; CC 105; R2 45, 50; CIC 573, 601, 617; VC 21, 91, 92

77 PC 14; ET 25; CC 102; CIC 618

78 CC 171; Ep.Cal. 1035.

79 PC 14; CD 35.1; CC 166; Discourse of Paul VI to GC 1967 (DD pp 279-281); CIC 590, 591, 593, 678.1

80 CIC 832; CG 1985; CG 2003

81 CIC 601, 617, 618

82 Ep.Cal. 2065, 3316, 3264

83 PC 14; ET 25, 26, 27; EN 69

84 PC 14; ET 24; CC 186, 283; Ep.Cal. 1058; CIC 618, 619

85 CC 92, 190, 191

86 CC 111

87 ET 25; CC 104

88 ET 28; CC 108; CIC 601, 618

89 PC 14; LG 63

Chapter VIII: Our Ministry in the Church

90. I Cor 12.12 ff; Rm 12.4 ff; MR 8, 9, 11, 12, 14c, 15, 23; SchC 8, 9; CC 1, 31, 203; Declaration on Constitutions 15; Ep.Cal. 2577; DD 24, 25; CIC 577, 578, 675, 794, 634.2; CG 2003

91 “Ad ea per quae” (Paul V, 1617); “Nobis quibus” (Clemens XII, 1731)

92 GE 8; PP 32; AA 30; CC 2, 3, 203; DD 27, 29; CIC 795; VC 96

93 PC 8; EN 21, 41, 69, 76; CC 210; DD 354, 355; CIC 806.2; VC 97

94 “Catholic Laity, witness to the faith in schools” (Congr. Catholic Education 1982); “Consacrated people and their mission in school” (Congr. Catholic Education 2002); CG 2003

95 AG 17; CD 14; GE 5, 8c; MR 26; DD 849, 850, 679, 680; CIC 779

96 PC 8; EN 21, 41, 69, 76; CC 210; DD 354, 355; CIC 806.2

97 GE 4, 5a, 8, 10; Paul VI to the Catholic International Education Office (1975); DD 166, 316, 319, 749, 780, 811, 844, 845, 929, 983.; CIC 761, 796.1, 800-803; CG 1997

98 GE 3, 5, 7, 8c, 12; MR 25, 48, 54, 67; DD 490, 770

99 CD 35; PG 2a; MR 19; GE 10d; DD 26, 894, 898, 899, 929 b; C4 6, 7; CIC 761; CG 1997

100 CD 35; MR 14, 18 b, 20, 36, 43, 52; DD 894, 912; CIC. 675.3, 608

101 AG 22 a, 25 a; GS 44, 58 c; LG 9; GE 1; EN 44, 48, 57, 63; MR 17, 18, 23 c; DD 856, 857, 931; CIC 677.1

102 ET 26; MR 46; DD 329, 943, 944; CG 2003

Chapter IX: Formation of our Religious

103 Mt 9.38; OT 2; DD 486, 487; CIC 233.1; VC 64

104 CC 17; DD 486; CG 2003

105 ES II 35, 36; RC 4; VC 65

106 DD 544, 684, 685; R2 138; CIC 652.3.4; VC 67

107 PC 18 d; DD 668, 702-711; CIC 243, 245.2; VC 66

108 CC 16, 17, 18; CIC 597; PI 42-44

109 R2 150, 151; C4 12-16; CIC 642, 643, 645, 597

110 DD 598, 599, 607; R2 154, 155; RC 22; CIC 641, 647-649

111 CIC 648.2; CG 1985

112 R2 159, 160; RC 13; CIC 650-652; PI 45-53

113 R2 169, 170; C4 29; DD 506-507; CIC 668

114 R2 181-183; DD 550, 631, 635, 637; CIC 659, 660; PI 58-65

115 R2 186; RC 37; DD 506, 624; CIC 655, 657.2

116 CIC 657, 658; CG 1973

117 R2 187; CIC 657; CG 1973

118 Ratio fundamentalis institutionis sacerdotalis (1970); CIC 1037

119 CC 31

120 CIC 279, 659-661; CG 1973; VC 69-71; PI 66-71

121 PC 180; DD 641; CG 1973, 1985

PART TWO

Chapter I: General Principles

122 LG 8, 43 a; PC 1; DD 56; CIC 587, 598.2, 607, 675.1

123 LG 45; MR 8; DD 64, 106, 107; CIC 576, 590.1, 593, 631

124 PC 14; ES II 1; PC 2, 3; MR 12; CIC 631

125 CC 341-343; C3 109; C4 309, 310; R3 586-589; CIC 583, 587.2; VC 37

126 CIC 16.1; CG 2003

127 CIC 129, 631, 632

128 CIC 135.2; CG 1985

129 I Pt 5.3; LG 54; PC 14; GS 140; MR 13; CC 103, 111; CIC 618, 619

130 CIC 129.1, 134.1, 596, 622, 623

131 CG 2003

132 CIC 833.8

133 PC 4, 14; DD 52-55; CIC 633.1

134 I Cor 12.20; PC 14; DD 57; CIC 631.1, 633

135 R2 321, 322; DD 1115; C4 190; CIC 632; CG 1985, 2003

136 R2 369, 387, 390; DD 1134, 1145, 1146, 1148; CIC 119; CG 1985, 2003

137 CG 1973, 2003

138 CIC 621; CG 1973

139 DD 63.1, 157; R2 396; CIC 114-118, 634.1; CG 1985, 2003

140 CIC 583, 634.1; CG 1985

141 R2 397; DD 1157; CIC 622, 638.2; CG 1985

Chapter II: Rights and Obligations of our Religious

142 DD 51 ff; CG 1973, 1985; CIC 654

143 “Ministeria quaedam” (1972); DD 1039; CIC 207.1, 1008, 1009

144 LG 43, 44, 47; GS 12 ff; PC 14; CIC 654

145 Ep.Cal. 1472; CIC 650, 652

146 CC 210; CG 1718, 1973, 2003; CIC 654

147 CC 338; DD 1078; CG 2003

148 LG 43; PC 5, 8; CIC 598.2, 670

149 CG 1973

150 DD 1073; CG 1985

151 DD 1073; CG 1973, 1985

152. DD 1073; CG 1973, 1985

153 “Processus iudicialis” (1974); CIC 684-704; CG 1973, 1985 154. CC 272; CIC 684-704

155 CIC 601, 618, 678

156 II Cor 3.6; CIC 601, 618

Chapter III: The Local Community

157 PC 15; CC 171; DD 64, 406, 407; CIC 610

158 CC 176; DD 966, 1052; CIC 115, 608, 610

159 “Ad Instituenda” (1979) 2; CC 183; DD 966; CIC 116.1, 609, 616; CG 1985

160 PC 14; DD 64, 787, 1164

161 CC 186, 187; R2 231; CIC 596, 608, 622-626, 651.1; CG 1973, 1985, 2003

162 CC 188-191; CIC 618, 619, 677; CG 1973

163 CC 298, 299; CG 2003

164 Constitutiones (1975) 137; CIC 118, 596, 622

165 C4 256; R2 237; CIC 627; CG 2003

166 CC 143; CIC 636

167 ET 25; DD 407, 1050; CG 1973

168 CC 295; DD 1051; CIC 632 ; CG 1973

169 DD 1050; CG 1973

Chapter IV: The Provincial Community

170 CIC 621

171 “Ad Instituenda” (1979) 1; DD 964, 1072; CIC 581, 585

172 Constitutiones (1975) 147

173 Constitutiones (1975) 148; CG 1985

174 CC 283; “Ad instituenda” (1979) 3; CIC 118, 134.1, 596, 617-619, 622, 623

175 R2 253; CIC 624.2, 625.3

176 DD 647-649

177 CC 289; CIC 619, 677, 678

178 CC 203; CD 35.5.6; CIC 675, 678, 679

179 CC 290-294; CIC 628; CG 1973

180 CC 295

181 CC 284; CIC 127, 596, 622, 627, 633

182 CIC 636, 638.2; CG 1973

183 CIC 636; CG 1973

184 Constitutiones (1975) 157

185 CIC 633; CG 1973

186 CC 295; R2 323, 361; C4 198; CIC 596.1, 632; CG 1973, 2003

187 CIC 596.1, 632; CG 2003

188 C4 199; R2 362; DD 1130; CIC 632; CG 1973, 2003

189 CG 1973

190 C4 189; CIC 581

191 DD 1036; CIC 118, 127, 596, 622-627; CG 1973

192 CD 35; DD 972; CIC 680

193 DD 967, 972

194 DD 1158; CIC 636

195 CIC 596, 632; CG 1973

196 C4 208; R2 377; DD 1140; CIC 632; CG 1973

197 C4 189; CG 1985

198 C4 189; CIC 581; CG 1985

199 C4 246; CIC 118, 127, 596, 622, 627, 620; CG 1985, 2003

200 CIC 632; CG 1973, 1985

Chapter IV: The General Community

201 DD 56, 57, 1087; CIC 116

202 CC 257, 258; C4 211, 212, 214; R2 278, 387; DD 1145, 1146; CIC 118, 596, 622, 623, 624.1, 625.1, 631; CG 1985

203 CIC 624.1; CG 2003

204 C4 214 ff; R2 278; DD 1092; CIC 596, 618, 619, 622, 675

205 CC 305 ff; CIC 628.1; CG 1973, 1985

206 CC 276, 277; C4 213; R2 285, 388, 391.6; DD 1119 f; CIC 127, 627.1; CG 1973, 2003

207 CC 266

208 CC 263; CG 2003

209 CIC 635, 636, 638.2; CG 1973

210 PC 13; CG 1973

211 CC 281; CIC 482.3

212 DD 975; CIC 581; CG 1973

213 CIC 596, 617, 622; CG 1973

214 DD 1095 ff; CIC 127, 627.1, 633

215 CIC 633; CG 1973

216 CC 236; R2 11; CIC 631, 596.1; CG 1973

217 CC 238; C4 372; R2 384; DD 1143; CIC 631.2; CG 1973

218 PC 4, 14; ES II 1-19; CC 345; Ep.Cal. 1693.

Table of Contents

Chapter I

IMPEDIMENTS OF OUR CANDIDATES

Chapter II

ADMISSION OF NOVICES TO THE PROBATION PERIOD

Chapter III

ADMISSION OF NOVICES TO PROFESSION

Chapter IV

DETACHMENT FROM THE WORLD

Chapter V

PRACTICE OF PRAYER

Chapter VI

SILENCE

Chapter VII

CELEBRATION OF THE SACRAMENTS

Chapter VIII

OBSERVANCE OF CEREMONIES AND LITURGICAL ATTIRE

Chapter IX

THE SICK

Chapter X

MASSES AND PRAYERS FOR THE DEAD

Chapter XI

CHAPTER OF FAULTS AND MORTIFICATIONS

Chapter I

GENERAL PRINCIPLES ON THE THREE VOWS

Chapter II

OBEDIENCE

Chapter III

CHASTITY

Chapter IV

OTHER MEANS FOR THE OBSERVANCE OF CHASTITY

Chapter V

POVERTY

Chapter VI

CLOTHING

Chapter VII

MODESTY AND CHARITY

Chapter VIII

FOUNDATIONS OF SCHOOLS OR PIOUS SCHOOLS

Chapter IX

ORGANIZATION OF SCHOOLS OR PIOUS SCHOOLS

Chapter X

STUDIES OF OUR CANDIDATES

Chapter XI

UNIFORMITY OF METHOD IN OUR SCHOOLS

Chapter I

THE GENERAL CHAPTER

Chapter II

THE SUPERIOR GENERAL

Chapter III

THE ASSISTANTS

Chapter IV

THE PROVINCIALS

Chapter V

THE VISITORS

Chapter VI

THE CONFESSORS

Chapter VII

THE PREACHERS

Chapter VIII

PRECEDENCE

Chapter I

THE CALASANCTIAN MISSION

Chapter II

OUR FOLLOWING OF CHRIST

Chapter III

OUR COMMUNITY LIFE

Chapter IV

A COMMUNITY OF PRAYER

Chapter V

CONSECRATED CHASTITY

Chapter VI

OUR POVERTY

Chapter VII

CONSECRATED OBEDIENCE

Chapter VIII

OUR MINISTRY IN THE CHURCH

Chapter IX

FORMATION OF OUR RELIGIOUS

Chapter I

GENERAL PRINCIPLES

Chapter II

RIGHTS AND OBLIGATIONS OF OUR RELIGIOUS

Chapter III

THE LOCAL COMMUNITY

Chapter IV

THE PROVINCIAL COMMUNITY

Chapter V

THE GENERAL COMMUNITY

ABBREVIATIONS

Chapter I: The Calasanzian Mission

Chapter II: Our Following of Christ

Chapter III: Our Community Life

Chapter IV: A Community of Prayer

Chapter V: Consecrated Chastity

Chapter VI: Our Poverty

Chapter VII: Consecrated Obedience

Chapter VIII: Our Ministry in the Church

Chapter IX: Formation of our Religious

Chapter I: General Principles

Chapter II: Rights and Obligations of our Religious

Chapter III: The Local Community

Chapter IV: The Provincial Community

Chapter IV: The General Community