Requirements of Religious Life

44. With regard to the pastoral activities of religious, the Council expressly declares: "All religious, whether exempt or non-exempt, are subject to the authority of the local ordinary in the following matters: public worship, without prejudice, however, to the diversity of rites; the care of souls; preaching to the people; the religious and moral education, catechetical instruction and liturgical formation of the faithful, especially of children. They are also subject to diocesan rules regarding the comportment proper to the clerical state and also the various activities relating to the exercise of their sacred apostolate. Catholic schools conducted by religious are also subject to the local ordinaries as regards their general policy and supervision without prejudice, however, to the right of the religious to manage them. Likewise, religious are obliged to observe all those prescriptions which episcopal councils or conferences legitimately decree as binding on all" (CD 35, 4; Eccl. Sanctae I, 39).

45. In order that the relations between bishops and superiors produce increasingly more fruitful results, they must be developed in cordial respect for persons and institutes, in the conviction that religious must give witness of docility towards the Magisterium and of obedience to their superiors, and with the mutual understanding to act in such a way that neither transgresses the limits of competency of the other.

46. As to religious who engage in apostolic activities beyond the works of their own institute, their participation in the life of the community and their fidelity to their rule and constitutions must be safeguarded -- "bishops should not fail for their part to insist on this obligation" (CD 35, 2). No apostolic commitment should be an occasion to deviate from one's vocation.

Regarding the situation of certain religious who would like to withdraw from the authority of their superior and have recourse to that of the bishop, each case should be studied objectively. It is necessary, however, that after suitable exchange of views and a sincere search for solutions, the bishop support the provision made by the competent superior, unless it is evident to him that some injustice is involved.

47. Bishops and their immediate collaborators should see to it not only that they have an exact idea of the distinctive nature of each institute but that they keep abreast of their actual situation and of their criteria for renewal. Religious superiors, in turn, in addition to acquiring a more updated doctrinal vision of the particular Church, should also strive to keep themselves factually informed with respect to the current situation of pastoral activity and the apostolic program adopted in the diocese in which they are to offer their services.

In case an institute finds itself in the situation of being unable to carry on a given undertaking, its superiors should in good time and with confidence make known the factors hindering its continuance, at least in its actual form, especially if this is due to a lack of personnel. For his part, the local Ordinary should consider sympathetically the request to withdraw from the undertaking (cf. Eccl. Sanctae I, 34, 3) and in common accord with the superiors seek a suitable solution.

48. A deeply felt need, rich in promises also for the activities and apostolic dynamism of the local Church, is that of fostering, with concerned commitment, exchanges of information and better understanding among the various religious institutes working in a given diocese. To this end, superiors should do their part to bring about this dialog in suitable ways and at regular times. This will certainly serve to increase trust, esteem, mutual exchange of aids, in-depth study of problems and the mutual communication of experiences, so that as a consequence, the common profession of the evangelical counsels may be more clearly expressed.

49. In the vast pastoral field of the Church, a new and very important place has been accorded to women. Once zealous helpers of the Apostles (cf. Acts 18:26; Rom 16:1 ff.), women should contribute their apostolic activity today in the ecclesial community realizing faithfully the mystery of their created and revealed identity (cf. Gen 2; Eph 5; 1 Tim 3 etc.) and taking notice of their growing influence in civil society.

Religious women therefore, faithful to their vocation and in harmony with their distinctive character as women, should seek out and propose new apostolic forms of service in response to the concrete needs of the Church and of the world.

After the example of Mary who in the Church holds the highest place of charity among believers, and animated by that incomparably human trait of sensitivity and concern which is so characteristic of them (cf. Paul VI,Discourse to the National Congress of the Centro Italiano femminile, Oss. Rom., December 6-7, 1976), in the light of a long history offering outstanding witness to their undertakings in the development of apostolic activity, women religious will be able more and more to be and to be seen as a radiant sign of the Church, faithful, zealous and fruitful in her preaching of the kingdom (cf. Declaration Inter Insigniores, S. Congregation for the Doctrine of the Faith, October 15, 1976).

50. Bishops, together with their collaborators in the pastoral field, and superiors, both men and women, should see to it that the apostolic service of women religious be better known, intensified and increased. They should, therefore, in view not only of the number of religious women, but especially of their importance in the life of the Church, do their utmost to see that the principle of their greater ecclesial promotion be put into effect, lest the People of God remain deprived of that special assistance, which they alone, by virtue of the gifts conferred on them by God in their quality of woman, can offer. Always, however, special attention is to be given to this that religious women be held in high esteem and be justly and deservedly appreciated primarily for the witness given by them as consecrated women, and then for the useful and generous services they offer.

51. In some regions there is noticeable a certain overabundance of initiatives to found new religious institutes. Those who are responsible for discerning the authenticity of each foundation should weigh with humility, of course, but also objectively, constantly, and seeking to foresee clearly the future possibilities -- every indication of a credible presence of the Holy Spirit, both to receive His gifts "with thanksgiving and consolation" (LG 12) and also to avoid that "institutes may be imprudently brought into being which are useless or lacking in sufficient resources" (PC 19). In fact, when judgment regarding the establishment of an institute is formulated only in view of its usefulness and suitability in the field of action, or simply on the basis of the comportment of some person who experiences devotional phenomena, in themselves ambiguous, then indeed it becomes evident that the genuine concept of religious life in the Church is in a certain manner distorted (cf. Part I, ch. III).

To pronounce judgment on the authenticity of a charism, the following characteristics are required:

a) its special origin from the Spirit, distinct, even though not separate, from special personal talents, which become apparent in the sphere of activity and organization;

b) a profound ardor of love to be conformed to Christ in order to give witness to some aspect of His mystery;

c) a constructive love of the Church, which absolutely shrinks from causing any discord in Her.

Moreover the genuine figure of the Founders entails men and women whose proven virtue (cf. LG 45) demonstrates a real docility both to the sacred hierarchy and to the following of that inspiration, which exists in them as a gift of the Spirit.

When there is question, therefore, of new foundations, all who have a role to play in passing judgment must express their opinions with great prudence, patient appraisal and just demands. Above all, the bishops, successors of the Apostles, "to whose authority the Spirit himself subjects even those who are endowed with charisms" (LG 7), and who, in communion with the Roman Pontiff, have the duty "to give a right interpretation of the counsels, to regulate their practice, and also to set up stable forms of living embodying them" (LG 43), should feel themselves responsible for this.