Rule of Life

The Apostolic Life
of Redemptorists

CONSTITUTIONS

of the
Congregation of
the Most Holy Redeemer

 

 

LETTERS OF APPROBATION

 

Letter of the Superior General
Josef G. Pfab, C.Ss.R.

J.M. + J.A.
To my dear Confreres in Christ
of the Congregation
of the Most Holy Redeemer
Health in the Lord

On the 28th of October, 1965, the Second Vatican Council issued the Decree on the Adaptation and Renewal of Religious Life. As part of that renewal our Constitutions had to be revised and submitted to the Holy See for approval.

The Constitutions so renewed have now obtained approval.

Here, my dear Brothers, is the new edition of the Constitutions and Statutes, which I promulgate officially and present to you.

The work of renewal to be undertaken by our Congregation, however, did not consist merely in the making of laws, but above all in promoting the spiritual and apostolic vitality of the whole Congregation.

For this reason, on the completion of our legislation, the Sacred Congregation for Religious and Secular Institutes to which the task of approving religious constitutions was confided by the Supreme Pontiff, Pope John Paul II, "expresses the hope that the members of the Congregation of the Most Holy Redeemer, led by the example of their holy Founder, will be impelled to carry on with renewed energy the mission entrusted to them by the Church" with the help of the renewed Constitutions.

Hence for all of us there is a mandate, and a pressing one, to promote without delay spiritual and apostolic vitality in each province, viceprovince, region and community, and in our own selves.

"Since the fundamental norm of the religious life is the following of Christ as presented in the Gospel, this must be considered as the supreme rule in our Congregation" (Const. 74). Therefore let our renewed Constitutions and Statutes be the foundation and means in this following of Christ, and consequently in promoting new vitality in the Congregation.

Open yourselves, then, to the spirit which flows from this updated text.

May Saint Alphonsus, by his earnest prayers, obtain for us all from Christ the Redeemer, this spirit as a gift for the 250th anniversary of the foundation of the Congregation. And may the Blessed Virgin Mary, Patroness of the Congregation, watch over this gift for us.

Given at Rome, 25th February, 1982.

Josef G. Pfab, C.Ss.R.
Superior General

 

Letter of the Superior General
Juan M. Lasso de la Vega, C.Ss.R.

My Dear Confreres in Christ

The XX General Chapter was held in Rome and completed on the 20th of November, 1985. Among other actions, it undertook the study and revision of some of the Constitutions and General Statutes of our Congregation. Changes were introduced to adapt our legislation to the new Code of Canon Law. The General Council had begun this revision in 1984 by means of a decree dated the 26th of February, 1984, using the authority given it by the Congregation for Religious and Secular Institutes (cf. Gen. 76/84: Communicanda 80). The General Chapter approved the Council's revision with a few amendments.

On the 23rd of July, 1986, the Congregation for Religious and Secular Institutes, after making a few changes, approved and confirmed the proposed adaptations.

This is the origin of the new edition of the Constitutions and General Statutes. Dear Confreres, the Constitutions and Statutes give us a way and a rationale by which we Redemptorists achieve a share in the mission of the Redeemer, by following Christ himself and placing ourselves at the service of the Church and of the people of our day. They are the foundation, which unifies our lives of special dedication to God in the missionary work of the whole Congregation.

The new edition of the Constitutions and Statutes prepared in Latin I now promulgate with the expectation, grounded in hope, that the apostolic life of the confreres and of the (vice)provincial and local communities of the entire Congregation will progress and increase.

May the Blessed Virgin Mary, our Mother of Perpetual Help, and Saint Alphonsus unceasingly obtain this grace for us.

Rome, the 15th of August, 1986.

Juan M. Lasso de la Vega, C.Ss.R.
Superior General

 

The Sacred Congregation for
Religious and Secular Institutes

Decree of Approval of Constitutions

The Congregation of the Most Holy Redeemer, founded by Saint Alphonsus Maria de Liguori principally for the evangelization of the poor, adhering to the norms of the Second Vatican Council and other directives given by the Church, has diligently and with dedicated labour composed a new text of constitutions.

After this text had been examined and duly approved by General Chapters, the Supreme Moderator of the Congregation presented it to the Holy See, humbly asking that it get confirmation.

Therefore this Sacred Congregation for Religious and Secular Institutes, after submitting if for special examination by the consultors, and taking into account the vote of the congress, weighed everything with due deliberation and deemed it should comply with this request.

Accordingly, by virtue of this present decree, it approves and confirms the text presented to it with the changes specified by the congress, according to the Latin copy preserved in its archives, together with the formulae for religious profession attached to the text, all prescriptions of law being observed.

The Sacred Congregation expresses the hope that the members of the Congregation of the Most Holy Redeemer, led by the example of their holy founder, will be impelled to carry on with renewed energy the mission entrusted to them by the Church.

Given at Rome, on the 2nd of February, the feast of the Presentation of the Lord, in the year 1982.

E. Card. Pironio, Pref.
+Augustine Mayer, Secr.

 

The Congregation for Religious and Secular Institutes

Prot. n. R. 57-1/86

Decree

The General Chapter of the Congregation of the Most Holy Redeemer which was held in 1985 completely and correctly adapted to the new Code of Canon Law the Constitutions of the Institute which had been revised according to the directives of the Second Vatican Council (PC nn. 2, 3, 4) and approved by the Holy See in 1982. On that occasion, the Chapter examined and modified the temporary adaptations which the General Council had made according to a decree from the Congregation for Religious and Secular Institutes dated the 2nd of February, 1984.

The Supreme Moderator of the Institute has submitted these changes to the Holy See for approval.

The Congregation for Religious and Secular Institutes after carefully studying the proposed changes, by means of this decree, and subject to the few modifications attached, approves and confirms these changes, all legal requirements being observed. All to the contrary notwithstanding.

Given in Rome on the 23rd of July, 1986.

+Vicentius Fagiolo, Secretary

Jesús Torres, CMF
Undersecretary

 

Decrees Concerning the English Translations

To the (Vice)provincial Superiors and the Confreres of the English-speaking (Vice)provinces

Decree

Since the revisions of the Constitutions and General Statutes made by the XX General Chapter of 1985 required a revision of the English translation originally made by the Province of Dublin in 1982; and

Since the following translation into the English language of our Constitutions and General Statutes has been carefully examined,

I declare and testify that this revised translation conforms to the original text and may be used and cited as needed.

Nevertheless, all should keep in mind that the revised Latin text of 1986 is to be considered as the sole authentic text.

Rome, the 10th of January, 1988.

Juan M. Lasso de la Vega, C.Ss.R.
Superior General

José Vidigal, C.Ss.R.
Secretary General

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To the (Vice)provincial Superiors and the Confreres of the English-speaking (Vice)provinces

Decree

Since the following translation into the English language of our Constitutions and General Statutes has been carefully examined by various experts,

I declare and testify that this revised translation conforms to the original text and may be used and cited as needed.

It must always be remembered that the Latin text is the authentic text.

Rome, the Feast of the Most Holy Redeemer, the 21st of July, 2002.

Joseph W. Tobin, C.Ss.R.
Superior General

Raymond Douziech, C.Ss.R.
Secretary General

 

Abbreviations

Documents of the Second Vatican Council

AA    Apostolicam Actuositatem
        (Decree on the Apostolate of the Laity)

AG    Ad Gentes
        (Decree on the Missionary Activity of the Church)

CD    Christus Dominus
        (Decree concerning the Pastoral Office of Bishops in the Church)

DV    Dei Verbum
        (Dogmatic Constitution on Divine Revelation)

GS    Gaudim et Spes
        (Pastoral Constitution on the Church in the Modern World)

IM    Inter Mirifica
        (Decree on Means of Social Communication)

LG    Lumen Gentium
        (Dogmatic Constitution on the Church)

OT    Optatem Titus
        (Decree on Priestly Training)

PC    Perfectae Caritatis
        (Decree on the Adaptation and Renewal of Religious Life)

PO    Presbyterorum Ordinis
        (Decree on the Ministry and Life of Priests)

SC    Sacrosanct um Concilium
        (Constitution on the Sacred Liturgy)

UR    Unitatis Redintegratio
        (Decree on Ecumenism)

Other Documents of the Church or
of the Congregation of the Most Holy Redeemer

CIC   The Code of Canon Law, 1983

CR    Constitutions and Rule of the C.Ss.R., 1921, 1936

DC    Directory of Chapters (Directorium Capitulorum)

DM   Documenta miscellanea ad regulam et spiritum
        Congregationis nostrae illustrandum, Romae, 1904.

DS    Directory of Superiors (Directorium Superiorum)

EN    Evangelii Nuntiandi
        (Apostolic Exhortation of Pope Paul VI, 8 Dec. 1975)

ES    Ecclesiae Sanctae
        (Motu Proprio of Pope Paul VI, 6 Aug. 1966)

MR   Mutuae Relationes
        (Instruction of the Congregation for Religious and Secular Institutes
        and of the Congregation for Bishops, 14 Apr. 1978)

PP   Populorum Progressio
       (Encyclical Letter of Pope Paul VI, 26 Mar. 1967)

RC   Renovationis Causam
       (Instruction of the Congregation for Religious
       and Secular Institutes, 6 Jan. 1969)

SH   Spicilegium Historicum C.Ss.R.

VC   De Vita Contemplativa Religiosorum
       (Decree of the Congregation for Religious
       and Secular Institutes, 1980.

 

SUPPLEX LIBELLUS

The Petition of Alphonsus de Liguori and his companions to the Pope, asking for his approbation of the Institute and its Rules (1748)

Most Holy Father,

Alphonsus de Liguori, a priest from Naples, with his companions who are also missionary priests, united under the title of the Most Holy Saviour, humbly bring to your Holiness' attention:

that the petitioner, having dedicated many years to the holy missions as a brother of the Apostolic Missions, worked in the Cathedral of Naples, and having felt deeply the great abandonment in which the poor find themselves in great areas of the Kingdom, especially the rural areas, has joined with the aforesaid priests, who have been his companions since 1732, under the direction of the late Mons. Falcoia, bishop of Castellamare, in order to dedicate themselves to help the rural poor by means of missions, instructions and other (ministerial exercises). These are the most in need of spiritual help, as frequently they have no one to administer to them the Holy Sacrament or the Word of God; their plight is such that many, for lack of (apostolic) labourers, reach death's door without knowing anything at all of the necessary truths of the faith. This is because the number of priests who dedicate themselves expressly to the care of the poor farmers is few, due to the expense involved and, even more, to the trouble such a work entails. For these reasons, the suppliants have, for some time, been helping these poor folk with missions, searching out the rural areas and the most abandoned places of the six provinces of the Kingdom (of Naples), with such success everywhere that when His Majesty the King himself heard of this work, and especially the work undertaken for the benefit of the numerous shepherds of Apulia, he issued various decrees which granted them an annual subsidy to maintain their work, recommending it as most useful for the general good of the Kingdom. The most eminent Archbishop of Naples himself, who governs his Church with such zeal, has seen fit to summon these suppliants to help him give missions in the small towns of his diocese.

To fulfill this objective, the suppliants, with the canonical approbation of the Ordinaries and the permission of the King, have united to live together in some houses or retreats, located outside the populated areas, in various parts of the Kingdom, such as the dioceses of Salerno, Bovino and Nocera, and most recently, in the diocese of Conza, in which the suppliants have, with the apostolic consent of the Sacred Congregation of Bishops and religious, been given the Church of St. Mary, Mater Domini, with an adjoining house, together with a benefice of the clergy of the Caposele area and some rents assigned to them by various benefactors, most notably the Archbishop of the said diocese. These houses, besides being residences for the suppliants who have continually preached missions, also provide an opportunity for the people from the rural areas where they have taken part in a mission, to renew their confession and rekindle their fervour through devout preaching. In these same houses, close spiritual exercises have been given several times during the year, sometimes for ordinands, as well as for pastors and priests sent by their bishops, and sometimes for the laity as well. This has proved to be of great benefit to them as well as to the others, because the priests, after being renewed by these exercises, have become worthy ministers of the Church for the good of their parishioners. All of this work goes on without interruption, giving ever-greater assistance and positive benefit to the people.

The Lord has greatly blessed this work, not only with the conversion of many abandoned souls and with the good done in the rural areas where the suppliants have laboured, but also with a growing number of candidates who, up to now, have been joining their association, which at this moment numbers nearly forty members.

Most Holy Father, this is the actual state of this new work. But if Your Holiness does not see fit to grant us your apostolic approbation, the mission will not be able to continue its favourable advance. For that reason, this suppliant and his companions, prostrate at your feet, beg you, for the love that your Holiness has for the glory of Jesus Christ and for the spiritual health of so many rural people who are the most abandoned children of the Church of God, to bestow your apostolic approval on them so that the aforementioned association be erected and constituted as a Congregation of secular priests under the title of the Most Holy Saviour, always subject to the jurisdiction of the local ordinaries, like the Congregation of the Fathers of the Missions and of the Pious Workers, but with the special character of having their houses outside the populated areas and in the midst of the most needy dioceses, so as to dedicate themselves better to the service of the rural people and to be more available to them in their need.

Deign also to approve the Rule that in its own time will be placed at your feet, in the expectation that Your Holiness, who has so much zeal for the good of souls, particularly for those poor rural people, (as is evident from the circular letter sent to the bishops of the Kingdom of Naples, insisting that they help in every way possible with the holy missions), will deign, through your supreme authority, to give stability to this work which is not only very useful but very necessary to help so many poor souls who live deprived of spiritual aid in the rural parts of this Kingdom.

And they shall have it as a the grace of God.

(Translated from a Spanish version of the Italian original, published in Spicilegium Historicum 17 (1969), 220-223.)

 

THE ORIGIN AND GROWTH OF THE
CONGREGATION OF THE MOST HOLY REDEEMER

Moved by compassion for the poor, especially those living in the country districts, who at that time formed a considerable section of the population, St. Alphonsus Maria de Liguori, in the year 1732, at Scala in the Kingdom of Naples, founded the Congregation of Missionaries of the Most Holy Saviour. Afterwards (1749), it came to be called the Congregation of Missionaries of the Most Holy Redeemer. These missionaries, after the example of the Redeemer himself, were to preach the Gospel to the poor: "He sent me to preach the Gospel to the poor" (Luke 4,18).

Alphonsus, with his companions, among whom St. Gerard Majella was outstanding, strove to come to the relief of the spiritual needs, at that time, of the poor of the country districts. These he sought to assist, especially by means of missions, spiritual exercises and renewals, after the manner of St. Paul (Acts 15,36).

But he felt an ardent desire, too, to preach the Gospel to non-Christians in Africa and Asia, as he often wrote in his letters, and to Christians separated from the Catholic Church, as for example, the Nestorians living in Mesopotamia. He took pains to enkindle this apostolic zeal in his sons, proposing in the Constitutions a special vow obliging them to preach the Gospel to non-believers (1743). This vow however was suppressed in Rome by those who revised them.

Alphonsus could never be shaken in the belief that his Congregation, under the protection of the Most Blessed Virgin Mary, would labour vigorously together with the Church in the task of winning the world for Christ. Hence, with all his might he exerted himself to secure the spread of the Congregation. He sought to give it interior strength by means of a vow of perseverance (1740) and simple vows. He strove to have it officially recognized by the supreme authority of the Church. In this last he finally succeeded when the Supreme Pontiff, Benedict XIV, on the 25th of February, 1749, solemnly approved both the Institute and it Constitutions and Rule.

From that time onwards the confreres took simple vows recognized by pontifical authority. With the apostolic constitution "Conditae a Christo" of Pope Leo XIII (8 Dec. 1900), these simple vows obtained the character of public religious vows.

Due in a special way to the untiring zeal of St. Clement Mary Hofbauer († 1820), "a man with a wonderful strength of faith and possessed of the virtue of invincible constancy," our Congregation spread beyond the Alps where it found new fields for its apostolic zeal. There also, with the assent of St. Alphonsus, who was informed of the matter, it adopted new missionary methods.

By degrees, the Congregation began to expand through the regions of Europe and from there, due to the enterprise of Father Amand Joseph Passerat († 1858), it crossed the ocean and extended through the Americas where it found an energetic apostle in St. John Nepomucene Neumann. It spread through other regions as well, till at last its boundaries extended to the limits of the world itself.

In this way the Congregation of the Most Holy Redeemer gradually entered different fields of apostolic activity, devoting itself to missionary work among the faithful, among non-Christians and those separated from the Catholic Church.

Urged on by the same missionary spirit, it fosters, too, the scientific study of pastoral practice, thus following in the steps of St. Alphonsus who, in 1871, was declared a Doctor of the Church and, in 1950, the Patron of all Confessors and Moralists. It aims also to propose a way, suited to the changing conditions of our times, that gives sure guidance in responding to the Gospel and acquiring Christina perfection.

All the members, therefore, striving to carry on the missionary work of the Most Holy Redeemer and the apostles, put forth their most earnest efforts to preserve the spirit of their holy founder, Alphonsus. They ever identify themselves with the energetic missionary activity of the Church, especially in everything that has reference to the poor, and devote all their powers to relieving the needs of the world today.

 

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The Apostolic Life of
Redemptorists

CONSTITUTIONS

THE MISSION OF THE
CONGREGATION OF THE MOST HOLY REDEEMER
IN THE CHURCH

1. The Congregation of the Most Holy Redeemer, founded by Saint Alphonsus, is a clerical missionary religious Institute of pontifical right, enjoying the privilege of exemption, and having members belonging to various rites. Its purpose is to "follow the example of Jesus Christ, the Redeemer, by preaching the word of God to the poor, as he declared of himself: 'He sent me to preach the Good News to the poor'." [1]

In this way the Congregation shares the mandate given to the Church, which, since it is the universal sacrament of salvation, is missionary of its very nature. [2]

It does so by responding with missionary thrust to the pressing pastoral needs of the most abandoned, especially the poor, and by devoting itself entirely to evangelization.

The Redemptorist Congregation truly follows the example of Christ in the apostolic life, which comprises at one and the same time a life specially dedicated to God and a life of missionary work.

2. In carrying out its mission in the Church the Congregation unites members who live together and form one missionary body. These dedicate themselves to God by profession, and so devote themselves to their mission as a living unit, each contributing through the ministry that belongs to him.

All Redemptorists, urged on by the apostolic spirit, and imbued with the zeal of their founder, continue the tradition developed by their confreres in the past, and are ever attentive to the signs of the times. "Sent as helpers, companions and ministers of Jesus Christ in the great work of redemption:" [3] to preach the word of salvation to the poor (Chapter 1), they build up an apostolic community (Chapter 11), specially dedicated to the Lord (Chapter 111), sustained by adequate formation (Chapter IV), and by suitable forms of government (Chapter V).

CHAPTER I

THE MISSIONARY WORK
OF THE CONGREGATION

First Section
Evangelization of the Poor

3. The most abandoned, to whom in particular the Congregation is sent, are those for whom the Church has not yet been able to provide sufficient means of salvation, those who have never heard the Church's message, or at least do not receive it as the "Good News", and finally those who suffer harm because of division in the Church.

At the same time the Congregation directs its apostolic zeal towards the faithful who enjoy ordinary pastoral care; for they need to be strengthened in faith, continually converted to God, and bear witness to the faith in everyday life. [4]

4. Among groups of people more in need of spiritual help, they will give special attention to the poor, the deprived and the oppressed. The evangelization of these is a sign of messianic activity (cf. Luke 4:18), and Christ, in a certain sense, wished to identify himself with them (cf. Matt. 25:40). [5]

5. Preference for situations where there is pastoral need, that is, for evangelization in the strict sense together with the choice in favour of the poor is the very reason why the Congregation exists in the Church, and is the badge of its fidelity to the vocation it has received.

Indeed the Congregation's mandate to evangelize the poor is directed to the liberation and salvation of the whole human person. The members have the duty of preaching the Gospel explicitly and of showing solidarity with the poor by promoting their fundamental rights to justice and freedom. The means employed must be effective and at the same time consistent with the Gospel. [6]

Second Section
The Work of Evangelization

Art. 1: The Gospel of Salvation

6. All Redemptorists, ever following the magisterium of the Church, must be humble and courageous servants among people of the Gospel of Christ, the Redeemer and Lord, who is the head and model of the new humanity. [7]

This message has for its special object plentiful redemption; it proclaims the love of God the Father "who first loved us and sent his Son to be the expiation for our sins" (1 John 4:10) and through the Holy Spirit gives life to all who believe in him. [8]

This redemption affects the entire person. It brings to perfection and transforms all human values, so as to unite all things in Christ (cf. Eph. 1:10; 1 Cor. 3:23), and thus lead them to their completion in a new earth and a new heaven (cf. Rev. 21:1).

Art. 2: Evangelization Itself

7. As witnesses of the Good News of the grace of God (cf. Acts 20:24) they proclaim before everything else the very high destiny of the individual and of the whole human race. They know very well that all are sinners, but equally they know that, at a deeper level, all have been chosen, redeemed and gathered together in Christ (cf. Rom. 8:29 ff). [9]

Therefore, they will strive to encounter the Lord where he is already present and at work in his own mysterious way.

8. According to the situations in which they find themselves, they will eagerly try to discover what they should do or say: whether to proclaim Christ explicitly, or confine themselves to the silent witness of brotherly presence.

9. Should circumstances make it impossible for them at times to proclaim the Gospel directly and immediately or to preach it fully, then the missionaries, with patience and prudence, but at the same time with great confidence, must give witness to the charity of Christ and do all in their power to make themselves neighbours to everybody. [10]

This charity will show itself in prayer, in genuine service to others and in witness of life whatever form it may take.

This form of evangelization gradually prepares the ways of the Lord, and is a true exercise of the Redemptorist missionary vocation. [11]

10. Witness of life and charity opens the way to the testimony of the word (cf. Rom. 10:17), according to actual circumstances and the capabilities of each. Indeed Redemptorists have as their special mission in the Church the explicit proclamation of the word of God to bring about fundamental conversion.

When the opportune time comes, and the Lord opens the door to them for the preaching of the word (cf. Col. 4:9), the members are always ready to give witness to the hope that is in them (cf. 1 Pet. 3:15). They bring to completion the silent witness of their brotherly presence by preaching the mystery of Christ with confidence and constancy (cf. Acts 4:13, 29, 31).

They will never grow weary of invoking the Holy Spirit, so that they may always be able to co-operate more wholeheartedly in bringing the mystery of redemption in Christ to full effect. For the Spirit has command of every situation, puts the appropriate word on the lips of the preacher and opens hearts to receive it.

Art. 3: The Purpose of the Missionary Work

11. Blessed by God with the ministry of reconciliation (cf. 2 Cor. 5:18), the members announce the good news of salvation and the "favourable time" (2 Cor. 6:2), so that people be converted, believe in the Gospel (cf. Mark 1:15), really live their baptism and put on the new self (cf. Eph. 4:24).

Redemptorists are thus "apostles of conversion", in so far as the chief object of their preaching is to lead people to a radical choice regarding their life - a decision for Christ - and draw them firmly and gently to a continuing and total conversion. [12]

12. The conversion of the individual, however, is brought about in the ecclesial community. And therefore the object of their whole missionary activity is to raise up and develop communities that will walk worthily in the vocation to which they are called, and exercise the priestly, prophetic and royal offices with which God has endowed them.

The missionaries lead those who have been converted to share fully in redemption which is at work in the liturgy, especially in the sacrament of reconciliation, where the Good News of God's mercy in Christ is so wonderfully proclaimed and celebrated, but most of all in the Eucharist through which the Church is built up. [13]

In this way the Christian community becomes the sign of God's presence in the world. For, nourished by the word of God, it bears witness to Christ and continually passes with him to the Father in the mystery of the Eucharist. As a result it walks in love, aflame with the apostolic spirit.

Third Section
The Manner of Performing the Work of Evangelization

Art. 4: Dynamism in Mission Work

13. The Congregation strives earnestly to carry out its mission with bold initiative and wholehearted dedication.

Since it is called to perform faithfully the missionary work entrusted to it by God from one age to another, the Congregation develops and adapts the form of its missionary activity.

14. Indeed the apostolic work of the Congregation is distinguished more by its missionary dynamism than by any particular forms of activity; in other words, by evangelization in the true sense, and by service of persons and groups who are poor and more neglected within the Church and society (cf. CC. 3-5).

15. The mission of the Congregation, then, demands of the members that they be free and unimpeded in their choice of the peoples to be evangelized and the means to be employed in the mission of salvation.

Since they are always obliged to seek new apostolic initiatives under the guidance of legitimate authority, they cannot allow themselves to settle down in surroundings and structures in which their work would no longer be missionary. On the contrary, they will diligently pioneer new ways of preaching the Gospel to every creature (Mark 16:15).

16. For this reason they hold in high esteem the different forms of missionary activity born of the missionary zeal of the members in the past, in their efforts to meet the needs of various places. Likewise, in time to come the Congregation will adopt any new form which, in its judgment, corresponds to its pastoral charity.

17. The decision whether certain priorities, established or to be established in relation to apostolic works in the (vice)province correspond to the missionary character of the Congregation, belongs to the (vice)provincial chapter, with the consent of the general council.

And so it is evident that all the members, especially when assembled in chapters, must periodically ask themselves whether the means of evangelization employed in their region answer to what is expected of them by the Church and the world. They should examine, too, whether their missionary methods need to be renewed and how this should be done. They should then retain whatever methods have proved successful modify those which are inadequate and abandon those no longer useful. [14]

Art. 5: Co-operation in the Church

18. Because of the particular nature of their pastoral charity, communities and individual members shall do all in their power to harmonize their own work with the enterprises of the universal and local Church. [15]

For the task the Congregation has assumed in the Church is in the service of Christ, and as a consequence, must necessarily also be in the service of his Church. Because their ministry is directed towards the good of the universal Church, the members are primarily subject to the Supreme Pontiff, even by virtue of the vow of obedience.

Nevertheless, according to the principles of exemption, they are also subject to the local ordinary in what relates to their particular ministry in the local church.

In working out and maintaining fraternal co-operation, the members shall keep in view both the pastoral programme of the territory they work in and the charism proper to the Congregation. With a sincere desire to be of service, and a generous availability, they shall fit in with the missionary works and structures which the diocese or the region has established to meet the more urgent needs of the Church and the times.

Art. 6: Dialogue with the World

19. In order that missionary work may develop and be really successful, adequate knowledge and practical familiarity with conditions in the world are essential as well as co-operation within the Church. For this reason the members of the Congregation confidently engage in missionary dialogue with the world.

In a spirit of brotherly concern they should try to understand people's anxious questionings and try to discover in these how God is truly revealing himself and making his plan known. [16]

Indeed they know that only the mystery of the Word Incarnate throws true light on the mystery of humanity and on the full reality of its calling. With this knowledge they reveal the all-embracing nature of redemption, and give witness to the truth that whoever follows Christ, the perfect human being, becomes more human. [17]

THE REDEMPTORIST MISSIONARY

20. Strong in faith, rejoicing in hope, burning with charity, on fire with zeal, in humility of heart and persevering in prayer, Redemptorists as apostolic men and genuine disciples of Saint Alphonsus follow Christ the Redeemer with hearts full of joy; denying themselves and always ready to undertake what is demanding, they share in the mystery of Christ and proclaim it in Gospel simplicity of life and language, that they may bring to people plentiful redemption. [18]

CHAPTER II

THE APOSTOLIC COMMUNITY

Art. 1: The Community Itself

21. To fulfil their mission in the Church, Redemptorists perform their missionary work as a community. For apostolic life in common paves the way most effectively for the life of pastoral charity.

Therefore, an essential law of life for the members is this: that they live in community and carry out their apostolic work through community. For this reason the community aspect must always be kept in mind when any missionary work is being accepted.

Community does not truly exist when members merely live together; it requires as well genuine sharing on the human and spiritual level.

22. The whole purpose of community life is to have members, like the apostles (cf. Mark 3:14; Acts 2:42-45; 4:32), in a spirit of genuine brotherly union, combine their prayers and deliberations, their labours and sufferings, their successes and failures, and their material goods as well, for the service of the Gospel.

Such concrete forms of this community life are to be set up as will meet the demands of evangelization and the requirements of brotherly love, bearing in mind that the term "community" can refer to the whole Congregation, to the (vice)province, or to a local or personal community.

Art. 2: The Presence of Christ in the Community

23. Since the members are called to continue the presence of Christ and his mission of redemption in the world, they choose the person of Christ as the centre of their life, and strive day by day to enter ever more intimately into personal union with him. Thus, at the heart of the community, to form it and sustain it, is the Redeemer himself and his Spirit of love. And the closer their union with Christ, the stronger will become their union with each other.

24. So as to share truly in the love of the Son for his Father and for people, they will cultivate the spirit of contemplation which deepens and strengthens their faith. [19]

This will enable them to see God in the people and in the events of everyday life. They will see his plan of salvation in its true light, and be able to distinguish between what is real and what is illusory.

25. They will be docile to the Holy Spirit who works without ceasing to conform them to Christ, so that they learn to view all things as Christ does (cf. Phil. 2:5ff), and be of one mind with him (cf. 1 Cor. 2:16). This same Spirit moves them interiorly through a variety of ministries for the work of the apostolate. [20]

For the gifts of the members and of communities vary "according to the measure of Christ's giving" (cf. Eph. 4:7), "but the Spirit is one and the same" (cf. 1 Cor. 12:14).

Art. 3: A Community of Prayer

26. Let the members ever take to themselves the exhortation of Christ the Redeemer: "they ought always to pray and not lose heart" (Luke 18:1). Let them imitate the disciples of the first community in the Church: "they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers," (Acts 2:42) "all these with one accord devoted themselves to prayer, together with Mary the mother of Jesus" (Acts 1:14).

Indeed, they will make every effort to have Saint Alphonsus' spirit of prayer in their own lives.

27. They will find Christ especially in the principal signs of salvation. For this reason their community life must be nourished by the teaching of the Gospel and the sacred liturgy, particularly the Eucharist. [21]

28. The word of God gives support and energy to the Church, strengthens the faith of her children, nourishes the soul and is the pure and never-failing wellspring of the spiritual life. [22]

Therefore, as ministers of the revelation of Christ's mystery among people, the members shall often have recourse to his living and life-giving word and steep themselves in it, both by constant reading of the Scriptures and by community celebrations of the word of God. With faith enlivened in this way, they become more effective apostles in every good work (cf. 2 Tim. 3:17).

29. In the liturgy they discover and live the mystery of Christ and of salvation. This is true in a special way of the Eucharist, which they recognize as the summit and source of their whole apostolic life, and the sign of their missionary solidarity. [23]

Consequently, priests will give first place to the daily celebration of the eucharistic sacrifice. Other members who are not priests will participate every day in the eucharistic sacrifice, taking account of the circumstances of life and work in their own community. [24]

30. Since the members must live and work in community, they will come together for prayer in common. Each community will discover forms of community prayer, to be approved by the competent superior, which will give expression to the unity of the members and foster their missionary zeal. [25]

In addition to the celebration of the liturgy, that is of the Eucharist and the Liturgy of the Hours, the members have the right and duty to devote at least one hour every day to prayer. This prayer can be made either in private or in common.

The general statutes, however, will decide how often the members must come together to pray in common each day, and the arrangement will be included in the order of the day for each community.

31. In order to participate more deeply and fruitfully in the most holy mystery of the Eucharist and the liturgical life, and to nourish more abundantly their entire spiritual life, the members, both in the religious house and outside, will attach the greatest importance to mental prayer (cf. Matt. 6:6). They will direct it principally to the contemplation of the mysteries of redemption. [26]

The general statutes will determine the spiritual exercises to be performed by the members.

32. Let them take the Blessed Virgin Mary as their model and helper. For she went on her pilgrim way in faith, and embraced with her whole heart the saving will of God. She dedicated herself completely as a handmaid of the Lord to the person of her Son and to his work, and thus served the mystery of redemption. Indeed she still serves it, as the perpetual help of God's people in Christ. Therefore, let them relate to her as a mother with all the love and veneration they owe her as sons. [27]

Let them be generous in fostering devotion, especially of a liturgical nature, to the Blessed Virgin Mary, and celebrate her feasts with special fervour. [28]

All the confreres will honour the Blessed Virgin Mary every day, following the tradition of Saint Alphonsus. To all is recommended the recitation of the holy rosary, so that with grateful hearts they may reflect upon and imitate the mysteries of Christ in which Mary had a share.

33. They will try to reproduce in their lives the apostolic zeal of their founder in ways that are accommodated to the needs of our times. They will have very much at heart the development in their own lives of his way of thinking with the Church, for this is a sound criterion of their missionary service. To achieve this, let them carefully study his life, and make frequent use of his writings.

Art. 4: A Community of Persons

34. Christian community truly exists in every personal relationship which is formed between the members: "where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18:20). This gathering together in the name of Christ brings into being that Gospel friendship which gives life to the apostolic community even in its juridic and administrative dimension; it is this Gospel friendship which also maintains and gives growth to the community life of the members.

35. Therefore, in community all the members are of themselves equal. Through the exercise of co-responsibility each in his own way plays his part in living the life and carrying out the mission to which they have dedicated themselves.

36. The community must further the personal growth of its members, develop interpersonal relations and build up genuine brotherhood. This will demand that persons, with their values and qualities, be highly esteemed. Moreover, opportunities must be given the members to make their own personal decisions, in order to promote real development of maturity and responsibility.

37. In this way the life and vigour of the community is maintained and strengthened, whether it be its internal life as a community or the work of evangelization entrusted to its members. There is, moreover, continual and fruitful interaction between the community and its individual members, by which the community supports and enriches each one's vocation.

38. Gathered in unity of purpose in Christ and in a spirit of mutual respect, they will readily reach a decision on what the common good of the entire group requires, both in regard to the practice of brotherly charity and the exercise of their missionary work. In their efforts to reach the common goal the individual members will then contribute all that is in them to the actual carrying out of whatever has been decided in the community in a spirit of complete self-sacrifice and moved by their love for each other.

Art. 5: A Community of Work

39. In keeping with his qualifications and talents, each one will undertake in accordance with the arrangements of the competent superior, that share of the labours of the community, and shoulder those burdens which his missionary calling requires. For such an exercise of his mission forms a special part of religious observance.

Art. 6: A Community of Conversion

40. It is most important that the members regard the community as something which must aim at continual progress through constant interior renewal.

41. 1° The members must give all their attention to putting on the new self, created in the image of Christ crucified and risen from the dead, so as to purify their motives in judging and acting. For conversion of heart and continual renewal of mind should characterize their whole daily life. [29]

This effort entails continual self-denial, which eliminates egoism, and opens the heart to others generously and fully, in accordance with the demands of the apostolic calling. Spending themselves for others in this way for the sake of Christ (cf. 2 Cor. 4:10ff), they will acquire that i