5. Difficulties Being Experienced by Institutes of Diocesan Right

One other difficulty that has followed upon the changing circumstances described in the first sections of this Conference is the situation in regard to the proliferation of Institutes of Diocesan Right. These have sprung up in Mission territories over these past years because of the sharp decrease in Ecclesiastical Circumscriptions founded on the "ius Commissionis" principle, and the rapid growth of established hierarchies in the territories that depend on the CEP. Some missionary Institutes, rather than accept recruits into their ranks, preferred to assist in the foundation of "local" Institutes, made up of persons who came together in "Pious Unions" and which within a few years were erected into Institutes of Diocesan Right, whose Constitutions were approved by the local Ordinary, after having been for the most part submitted to the Congregation for the Evangelisation of Peoples for examination, observations and suggestions. Even though all religious Institutes, for what concerns their internal life, now have to refer to the CIVCSVA (Pastor Bonus, 90 §1; 105; 106 §1) by an agreement this latter Congregation requested the CEP to do much of the "spade work" or preliminary activity that surrounds the coming to be of these new institutes, as a service to that Dicastery, given the long years of experience which "Propaganda" has had with the creation of these Institutes in Mission territories.

Given the fact that local diocesan Ordinaries no longer had the kind of control they desired over the Missionary Institutes of Pontifical Right, especially those which were responsible for the implantation of the Church in their territories, they began to establish or "found" Institutes of Diocesan Right. The majority of these are Institutes of women, even though there are some of men, mostly Brothers. There are also some Secular Institutes and Societies of Apostolic Life, many of these last with a missionary finality (In Nigeria, the "Missionary Society of St. Paul", The Korean Missionary Society, The Philippine Missionary Society, The Pilar Society in India, etc.). Some of these have already spread to different dioceses, and perhaps eventually, they may become Institutes of Pontifical Right, on the order of the 15 missionary Societies of Pontifical Right which continue to depend on the CEP.

In any case, these diocesan Institutes were often founded without the proper preparation and the gradual and experienced formation which every new creature needs in order to develop well and soundly. The difficulties that have been particularly noticed at the CEP in these Institutes have been the following:

The lack of a specific finality or scope. They often realistically have as their finality "whatever the Bishops wish to do with them". The lack of a specific charisma and spirituality, which acts as a source of dynamic for the apostolic activities which they undertake. The lack of a sound, correct and proper formation for the structures and discipline that the Church expects in Institutes of Consecrated Life and in Societies of Apostolic Life. An undue interference on the part of the diocesan Bishops who have established these Associations. It is the Bishop who decides who the Superiors will be, the assignments of the members, and especially those who will be sent on for studies. It is the Bishop who controls the finances of these Institutes, and the amount of money which the members will receive from the parishes where they work or the diocesan funds which are in his hands. This situation, in turn, gives rise to other difficulties which these Institutes or Associations experience.
A lack of financial stability and the consequent lack of a just and necessary internal autonomy which these Associations and Institutes should have according to Church Law. Often the very houses proper to the Institute are owned by the diocese and the Institute has no separate juridical personality from that of the diocese. A lack of a certain common discipline which helps to form the Institute into a real community with its observances and traditions, and which makes their interchanges from house to house more easily and less traumatic for the local communities that receive them.
And finally in various fields of apostolic activity there is very often a lack of adequate professional training for the members, which gives them both a certain status and acceptability and self-confidence in Society and in the Church and enables them to become more and more financially independent of the direct control of the Diocesan Bishop.

As a result of these difficulties, it is not at all surprising that a good number of these Associations or Institutes have never prospered, and consequently their service to the needs of the Church and the diocesan pastoral plan, and the witness which the Consecrated Life is supposed to offer to the Church as its primary task of evangelisation leaves much to be desired (VC, 76).

What can Major Superiors do in order to minimize these difficulties of such diocesan Institutes?

Perhaps the first assistance that you can give in order to assist in guiding the growth of these young and new Institutes is to remain on good, even close terms with the local Bishops. This is a preliminary step, but oh how important as a basis for every other kind of assistance you can give. When you see such Institutes beginning, do not hesitate to offer the assistance of some of your Institute members to the Diocesan Bishops in their formation: for Confessions, for courses on various aspects of religious or quasi-religious formation. In the initial stages of the Institute offer some of your best members as formators and superiors. Assistance in professional training, including that of formation, on the part of some of the members of your own houses of formation whether in the mission territories or in Europe or America (at least by way of lodging, if they frequent classes elsewhere). This should be done with the proper understanding, ( e.g. that they collaborate in your house like the ordinary members of the Institute, and perhaps clear norms regarding health and dental care, vacations, etc. In short life in total harmony with the religious Institute receiving these persons. Such a practice will assist them to acquire a sense of dignity, self-worth and the necessary competencies they need and maintain within them a sense of community and the responsibility one owes to community. Assurances that you will not accept these members into your own Institute without very special reasons that are acceptable also to the local Ordinary concerned.