Modifications in Application

It is clear that in the essential elements of its definition and its realization, Christian perfection does not allow for any revision or adaptation. But, since the conditions of modern life undergo deep changes, modifications will be required in one's application of it.

These modifications will affect those who live in states of perfection and those who do not participate in them. But even more so the latter, especially if they hold a high social rank and even higher functions. Are they not compelled then to surround themselves with a certain wealthy apparel, take part in official functions and utilize costly means of transportation: all things that would seem to be hard to reconcile with the constant preoccupation with the mortification of one who wishes to follow and imitate the humble and poor Christ?

And yet, in the midst of material goods, they do not depart in any manner from the entire dedication of themselves to God and never cease to offer to the Lord an unreserved oblation of themselves. Such is the action of grace which works in man according to the words of Christ: "Things that are impossible with men are possible with God" (Luke 18:27). II. STATES OF PERFECTION

The problems of adaptation and revision within states of perfection will occupy our attention for the greater part. We shall first consider the persons that are members of the states of perfection, and later the communities themselves, in their tendency to achieve perfection.

1. The Members of States of Perfection

We shall emphasize only one point where individual persons are concerned. What We said in the first part of Our speech about the perfection of Christian life in general can also be applied to members of all states of perfection and constitutes their primary and essential duty, whether they are inferiors or superiors.

They must unite themselves to God through charity and offer themselves to Him in sacrifice, imitate and follow Him, His doctrine, His life and His Cross, consecrate themselves to the service of His work, which is the Church, as the chosen and active members of the Mystical Body. But once this essential obligation has been well established, they are not forbidden to think about revising and adapting means to achieve it, without however failing to show due respect for tradition, and without detracting from the prescriptions that are considered inviolable by constitutions.

Inferiors will furthermore observe religious discipline, which forbids them to arrogate to themselves those tasks that fall within the competence of superiors and to undertake on their own initiative reforms that they cannot attempt without their superiors' authorization.

2. The Communities Themselves

One first point should be examined, that of the mutual relations between the community as a whole and the individuals, superiors or inferiors who constitute it.

Two important elements must be taken into consideration here: first, the characteristic spirit through which the mutual relations between the communities and their members are expressed; and second, the obstacles engendered by certain prejudices against religious obedience on which essentially depends the revision of the spirit proper to the community.

An organized society constitutes a whole and has a typical aspect, which each member determines by the contribution of his own part. Every effort at adaptation undertaken within this association necessarily entails certain modifications of its spirit. That is to say, its most intimate fibers are affected in some way. But every society wants to keep this spirit intact.

It has the right and it is its duty to do so. It wants to see its members impregnated with this spirit, and it wants them to be concerned with the task of filling their own lives with it. The Church on her part and the Sovereign Pontiffs, in approving a determined way of life, expect it to be preserved in all its purity and expect careful measures to be taken in this regard.

If it is agreed that major Superiors should be granted the right to tell inferiors what the spirit of their community is one question remains open for all: where can the objective expression of this spirit be found?