Title

§ 1.

Life consecrated by the profession of the evangelical counsels is a stable form of living by which faithful, following Christ more closely under the action of the Holy Spirit, are totally dedicated to God who is loved most of all, so that, having dedicated themselves to His honor, the upbuilding of the Church and the salvation of the world by a new and special title, they strive for the perfection of charity in service to the Kingdom of God and, having become an outstanding sign in the Church, they may foretell the heavenly glory.

§ 2.

Christian faithful who profess the evangelical counsels of chastity, poverty, and obedience by vows or other sacred bonds according to the proper laws of institutes freely assume this form of living in institutes of consecrated life canonically erected by competent church authority and through the charity to which these counsels lead they are joined to the Church and its mystery in a special way.

§ 1.

The state of those who profess the evangelical counsels in institutes of this kind pertains to the life and sanctity of the Church and for this reason is to be fostered and promoted by all in the Church.

§ 2.

Certain Christian faithful are specially called to this state by God so that they may enjoy a special gift in the life of the Church and contribute to its salvific mission according to the purpose and spirit of the institute.

The evangelical counsels, based on the teaching and examples of Christ the Teacher, are a divine gift which the Church has received from the Lord and always preserves through His grace.

It belongs to the competent authority of the Church to interpret the evangelical counsels, to regulate their practice by laws, to onstitute therefrom stable forms of living by canonical approbation, and, for its part, to take care that the institutes grow and flourish according to the spirit of the founders and wholesome traditions.

In the Church there are very many institutes of consecrated life which have different gifts according to the grace which has been given them: they follow Christ more closely as He prays, announces the Kingdom of God, performs good works for people, shares His life with them in the world, and yet always does the will of the Father.

The intention of the founders and their determination concerning the nature, purpose, spirit and character of the institute which have been ratified by competent ecclesiastical authority as well as its wholesome traditions, all of which constitute the patrimony of the institute itself, are to be observed faithfully by all.

Diocesan bishops each in his own territory can erect institutes of consecrated life by a formal decree, provided (dummodo) that the Apostolic See has been consulted.

The aggregation of one institute of consecrated life to another is reserved to the competent authority of the aggregating institute, always safeguarding the canonical autonomy of the aggregated institute.

Dividing an institute into parts, whatever the parts are called, erecting new ones, joining previously erected parts or defining them in another way pertains to the competent authority of the institute, in accord with the norm of the constitutions.

Mergers and unions of institutes of consecrated life are reserved to the Apostolic See alone; confederations and federations are also reserved to it.

Changes in institutes of consecrated life which affect matters which have been approved by the Apostolic See cannot be made without its permission.

Suppressing an institute pertains to the Apostolic See alone, to whom also it is reserved to determine what is to be done with the temporal goods of the institute.

Suppressing parts of an institute pertains to the competent authority of the institute itself.

§ 1.

For individual institutes there is acknowledged a rightful autonomy of life, especially of governance, by which they enjoy their own discipline in the Church and have the power to preserve their own patrimony intact as mentioned in can. 578.

§ 2.

It belongs to local ordinaries to safeguard and protect this autonomy.

§ 1.

In order to protect more faithfully the particular vocation and identity of each institute, its fundamental code or constitutions must contain, besides what must be observed according to can. 578, fundamental norms about the governance of the institute and the discipline of members, the incorporation and formation of members, and the proper object of sacred bonds.

§ 2.

A code of this kind is approved by the competent authority of the Church and can be changed only with its consent.

§ 3.

In this code spiritual and juridical elements are to be suitably joined together; however norms are not to be multiplied unless it is necessary.

§ 4.

Other norms established by the competent authority of the institute are to be suitably collected in other codes, which can moreover be fittingly reviewed and adapted according to the needs of places and times.

§ 1.

The state of consecrated life by its very nature is neither clerical nor lay.

§ 2.

An institute is said to be clerical if, by reason of the purpose or design intended by its founder or in virtue of legitimate tradition, it is under the supervision of clerics, it assumes the exercise of sacred orders, and it is recognized as such by church authority.

§ 3.

An institute is called lay if recognized as such by church authority, by virtue of its nature, character and purpose it has a proper function defined by the founder or by legitimate tradition which does not include the exercise of sacred orders.

An institute of consecrated life is said to be of pontifical right if it has been erected by the Apostolic See or approved by a formal decree of the Apostolic See; on the other hand an institute is said to be of diocesan right if, after having been erected by a diocesan bishop, it has not obtained a decree of approval from the Apostolic See.

§ 1.

Institutes of consecrated life, inasmuch as they are dedicated in a special way to the service of God and of the entire Church, are subject to the supreme authority of this same Church in a special manner.

§ 2.

Individual members are also bound to obey the Supreme Pontiff as their highest superior by reason of the sacred bond of obedience.

In order to provide better for the good of institutes and the needs of the apostolate, the Supreme Pontiff, by reason of his primacy over the universal Church and considering the common good, can exempt institutes of consecrated life from the governance of local ordinaries and subject them either to himself alone or to another ecclesiastical authority.

§ 1.

In order that the communion of institutes with the Apostolic See be better fostered each supreme moderator is to send a brief report on the status and life of the institute to the Apostolic See in a manner and at a time determined by the latter.

§ 2.

The moderators of every institute are to promote knowledge of the documents of the Holy See which affect members entrusted to them and be concerned about their observance of them.

With due regard for the prescription of can. 586, institutes of pontifical right are immediately and exclusively subject to the power of the Apostolic See in internal governance and discipline.

With due regard for can. 586, an institute of diocesan right remains under the special care of the diocesan bishop.

§ 1.

It belongs to the bishop of the principal seat of the institute to approve the constitutions and confirm any changes legitimately introduced into them, except in those matters in which the Apostolic See has intervened; it also belongs to him to deal with business of greater importance which affects the whole institute and which is beyond the power of its internal authority; he does so after consulting other diocesan bishops if the institute has spread to several dioceses.

§ 2.

The diocesan bishop can grant dispensations from the constitutions in particular cases.

§ 1.

Superiors and chapters of institutes enjoy that power over members which is defined in universal law and the constitutions.

§ 2.

Moreover, in clerical religious institutes of pontifical right they also possess ecclesiastical power of governance for both the external and the internal forum.

§ 3.

The prescriptions of cann. 131, 133 and 137-144 are applicable to the power referred to in § 1.

§ 1.

Any Catholic, endowed with a right intention, who has the qualities required by universal and proper law and who is not prevented by any impediment can be admitted to an institute of consecrated life.

§ 2.

No one can be admitted without suitable preparation.

§ 1.

Each institute, keeping in mind its own character and purposes is to define in its constitutions the manner in which the evangelical counsels of chastity, poverty, and obedience are to be observed for its way of living.

§ 2.

All members must not only observe the evangelical counsels faithfully and fully, but also organize their life according to the proper law of the institute and thereby strive for the perfection of their state.

The evangelical counsel of chastity assumed for the sake of the kingdom of heaven, as a sign of the future world and a source of more abundant fruitfulness in an undivided heart, entails the obligation of perfect continence in celibacy.

The evangelical counsel of poverty in imitation of Christ who, although he was rich became poor for us, entails, besides a life which is poor in fact and in spirit, a life of labor lived in moderation and foreign to earthly riches, a dependence and a limitation in the use and disposition of goods according to the norm of the proper law of each institute.

The evangelical counsel of obedience, undertaken in a spirit of faith and love in the following of Christ who was obedient even unto death requires a submission of the will to legitimate superiors, who stand in the place of God when they command according to the proper constitutions.

The life of brothers or sisters proper to each institute, by which all members are united together like a special family in Christ, is to be determined in such a way that it becomes a mutual support for all in fulfilling the vocation of each member. Moreover by their communion as brothers or sisters, rooted in and built on love, the members are to be an example of universal reconciliation in Christ.

§ 1.

Besides institutes of consecrated life, the Church recognizes the eremitic or anchoritic life by which the Christian faithful devote their life to the praise of God and the salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance.

§ 2.

A hermit is recognized in the law as one dedicated to God in a consecrated life if he or she publicly professes the three evangelical counsels, confirmed by a vow or other sacred bond, in the hands of the diocesan bishop and observes his or her own plan of life under his direction.

§ 1.

Similar to these forms of consecrated life is the order of virgins, who, committed to the holy plan of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are betrothed mystically to Christ, the Son of God, and are dedicated to the service of the Church.

§ 2.

In order to observe their commitment more faithfully and to perform by mutual support service to the Church which is in harmony with their state these virgins can form themselves into associations.

Approving new forms of consecrated life is reserved to the Apostolic See alone. Diocesan bishops, however, should strive to discern new gifts of consecrated life granted to the Church by the Holy Spirit and they should aid their promoters so that they can express their proposals as well as possible and protect them with suitable statutes, utilizing especially the general norms contained in this section.

Whatever is determined about institutes of consecrated life and their members applies equally to either sex, unless (nisi) the contrary is apparent from the context of the wording or nature of the matter.

§ 1.

Religious life, as a consecration of the whole person, manifests in the Church a wonderful marriage brought about by God, a sign of the future age. Thus religious bring to perfection their full gift as a sacrifice offered to God by which their whole existence becomes a continuous worship of God in love.

§ 2.

A religious institute is a society in which members, according to proper law, pronounce public vows either perpetual or temporary, which are to be renewed when they have lapsed, and live a life in common as brothers or sisters.

§ 3.

The public witness to be rendered by religious to Christ and to the Church entails a separation from the world proper to the character and purpose of each institute.

A religious community must live in a house legitimately constituted under the authority of the superior designated according to the norm of law; each house is to have at least an oratory in which the Eucharist is celebrated and reserved so that it truly is the center of the community.

§ 1.

Houses of a religious institute are erected by the competent authority according to the constitutions with the previous written consent of the diocesan bishop.

§ 2.

In order to erect a monastery of nuns the permission of the Apostolic See is also required.

§ 1.

The erection of houses takes place with due regard for their usefulness for the Church and the institute and safeguarding those things which are required for the correct living out of the religious life of the members according to the specific purposes and spirit of the institute.

§ 2.

No house is to be erected unless (nisi) it can be prudently judged that the needs of the members will be suitably provided for.

The consent of the diocesan bishop to erect a religious house of any institute brings with it the right:

(1) to lead a life according to its own character and the purposes of the institute;

(2) to exercise the works proper to the institute according to the norm of law, with due regard for any conditions attached to the consent;

(3) for clerical institutes to have a church, with due regard for the prescription of can. 1215, § 3, and to perform sacred ministries, observing what is by law to be observed.

In order that a religious house be converted to apostolic works different from those for which it was established the consent of the diocesan bishop is required; but this is not so if it is a matter of a change which refers only to internal government and discipline, with due regard for the laws of the foundation.

§ 1.

A religious house of canons regular and monks under the governance and care of its own moderator is autonomous unless (nisi) the constitutions state otherwise.

§ 2.

A moderator of an autonomous house is by law a major superior.

Monasteries of nuns which are associated with an institute of men maintain their own order of life and governance according to the constitutions. Mutual rights and obligations are to be so defined that the association is spiritually enriching.

An autonomous monastery which has no other major superior beyond its own moderator and is not associated with any other institute of religious in such a way that the superior of the latter enjoys true power over such a monastery determined by the constitutions is committed to the special vigilance of the diocesan bishop according to the norm of law.

§ 1.

A legitimately erected religious house can be suppressed by the supreme moderator according to the norm of the constitutions after having consulted the diocesan bishop. The proper law of the institute is to provide for the goods of the suppressed house, with due regard for the wills of the founders and donors or for legitimately acquired rights.

§ 2.

The suppression of the only house of an institute pertains to the Holy See, to which is also reserved the right to determine what is to be done in that case with its goods.

§ 3.

The suppression of an autonomous house, such as that described in can. 613, belongs to the general chapter, unless (nisi) the constitutions state otherwise.

§ 4.

The suppression of an autonomous monastery of nuns pertains to the Apostolic See, with due regard for the prescriptions of the constitutions with regard to its goods.

Superiors are to fulfill their duty and exercise their power according to the norm of universal and proper law.

Superiors are to exercise their power, received from God through the ministry of the Church, in a spirit of service. Therefore, docile to the will of God in carrying out their duty, they are to govern their subjects as children of God and, promoting their voluntary obedience with reverence for the human person, they are to listen to them willingly and foster their working together for the good of the institute and of the Church, but with the superiors' authority to decide and prescribe what must be done remaining intact.

Superiors are to devote themselves to their office assiduously and, together with the members entrusted to them, they should be eager to build a community of brothers or sisters in Christ in which God is sought after and loved before all else. therefore, they are to nourish the members frequently with the food of the word of God and lead them to the celebration of the sacred liturgy. They are to be an example to the members in cultivating virtues and in the observance of the laws and traditions of the particular institute; they are to meet the personal needs of the members in an appropriate fashion, look after solicitously and visit the sick, admonish the restless, console the faint of heart, and be patient toward all.

Major superiors are those who govern a whole institute, a province of an institute, some part equivalent to a province, or an autonomous house, as well as their vicars. Comparable to these are the abbot primate and superior of a monastic congregation, who nonetheless do not have all the power which universal law grants major superiors.

The grouping of several houses under the same superior which constitutes an immediate part of the institute and which has been canonically erected by the legitimate authority is called a province.

The supreme moderator holds power over all provinces, houses and members of the institute, which is to be exercised according to proper law; other superiors enjoy power within the limits of their office.

In order that members be validly appointed or elected to the office of superior, a suitable time is required after perpetual or definitive profession, to be determined by proper law, or if it is a question of major superiors, by the constitutions.

§ 1.

Superiors are to be constituted for a certain and appropriate amount of time according to the nature and needs of the institute, unless (nisi) the constitutions state otherwise for the supreme moderator and for superiors of autonomous houses.

§ 2.

Proper law is to provide in suitable norms that superiors constituted for a definite time do not remain too long in offices of governance without an interruption.

§ 3.

Nevertheless they can be removed from office during their term or transferred to another office for reasons determined in proper law.

§ 1.

The supreme moderator of an institute is to be designated by canonical election according to the norm of the constitutions.

§ 2.

The bishop of the principal seat presides at elections of the superior of an autonomous monastery, mentioned in can. 615, and of the supreme moderator of an institute of diocesan right.

§ 3.

Other superiors are to be constituted according to the norm of the constitutions, but in such a way that if they are elected they need the confirmation of the competent major superior; if they are appointed by the superior, a suitable consultation is to precede.

Superiors in the conferral of offices and members in elections are to observe the norms of universal and proper law, abstain from any abuse or partiality and name or elect those whom they know in the Lord to be truly worthy and suitable having nothing in mind but God and the good of the institute. Moreover, in elections they are to avoid any procurement of votes either directly or indirectly for themselves or for others.

§ 1.

According to the norm of the constitutions, superiors are to have their own council, whose assistance they are to use in carrying out their office.

§ 2.

Besides the cases prescribed in universal law, proper law is to determine cases in which consent or counsel is required in order to act validly, which must be obtained in accord with the norm of can. 127.

§ 1.

Superiors who are designated for this function by the proper law of the institute are to visit the houses and members entrusted to them at the times designated by the norms of this same proper law.

§ 2.

It is the right and the duty of the diocesan bishop to visit even with respect to religious discipline:

(1) autonomous monasteries mentioned in can. 615;

(2) individual houses of an institute of diocesan right situated in his territory.

§ 3.

Members are to deal in a trusting manner with a visitator, whose legitimate questions they are obliged to answer according to truth in love; moreover no one is permitted in any way to divert members from this obligation or otherwise to impede the scope of the visitation.

All superiors are to reside in their respective houses and not absent themselves from it, unless (nisi) according to the norm of proper law.

§ 1.

Superiors are to recognize the due freedom of their members concerning the sacrament of penance and the direction of conscience, with due regard however for the discipline of the institute.

§ 2.

According to the norm of proper law superiors are to be solicitous that suitable confessors to whom they can confess frequently be available to members.

§ 3.

In monasteries of nuns, in houses of formation and in more numerous lay communities there are to be ordinary confessors approved by the local ordinary after consultation with the community; members nevertheless have no obligation to approach them.

§ 4.

Superiors are not to hear the confessions of their subjects unless (nisi) the latter request it of their own initiative.

§ 5.

Members are to approach superiors with trust, to whom they can express their minds freely and willingly. However, superiors are forbidden to induce their subjects in any way to make a manifestation of conscience to them.

§ 1.

The general chapter, which holds supreme authority in the institute according to the norm of the constitutions, is to be so formed that, representing the entire institute, it should be a true sign of its unity in love. Its foremost duty is this: to protect the patrimony of the institute mentioned in can. 578, and promote suitable renewal in accord with this patrimony, to elect the supreme moderator, to treat major business matters and to publish norms which all are bound to obey.

§ 2.

The composition and the extent of the power of the chapter is to be defined in the constitutions; proper law is to determine further the order to be observed in the celebration of the chapter, especially regarding elections and procedures for handling various matters.

§ 3.

According to norms determined in proper law, not only provinces and local communities but also any member at all can freely send his or her wishes and suggestions to the general chapter.

Proper law is to determine clearly what pertains to other chapters of the institute and other similar gathers, namely, regarding their nature, authority, composition, mode of procedure and time of celebration.

§ 1.

Organs of participation or consultation are to carry out faithfully the duty entrusted to them according to the norm of universal and proper law and to express in their own way the concern and participation of all members for the good of the entire institute or community.

§ 2.

Wise discretion is to be used in establishing and using these means of participation and consultation, and their procedures are to conform to the character and purpose of the institute.

§ 1.

Institutes, provinces and houses, insofar as they are juridic persons by the law itself, are capable of acquiring, possessing, administering and alienating temporal goods, unless (nisi) this capacity has been excluded or restricted in the constitutions.

§ 2.

Nevertheless, they are to avoid all appearance of luxury, immoderate wealth and amassing of goods.

§ 1.

The temporal goods of religious institutes, since they are ecclesiastical goods, are regulated by the prescriptions of Book V, The Temporal Goods of the Church, unless (nisi) it is expressly stated otherwise.

§ 2.

Nevertheless, each institute is to determine appropriate norms for the use and administration of goods so that the poverty appropriate to the institute is fostered, protected and expressed.

§ 1.

In each institute and likewise in each province which is governed by a major superior there is to be a finance officer, distinct from the major superior and constituted according to the norm of proper law, who carries out the administration of goods under the direction of the respective superior. Even in local communities there is to be a finance officer distinct from the local superior to the extent that it is possible.

§ 2.

At the time and in the manner determined by proper law finance officers and other administrators are to render an account of their administrative actions to the competent authority.

Autonomous monasteries mentioned in can. 615 must render an account of their administration once a year to the local ordinary; moreover, the local ordinary has the right to know about the financial reports of religious houses of diocesan right.

§ 1.

It is for proper law, within the scope of universal law, to determine acts which exceed the limit and manner of ordinary administration and to determine those things which are necessary to place an act of extraordinary administration validly.

§ 2.

Besides superiors, officials who are designated for this purpose in the proper law can validly incur expenses and perform juridic acts of ordinary administration within the limits of their office.

§ 3.

For validity of alienation and any other business transaction in which the patrimonial condition of a juridic person can be affected adversely, there is required the written permission of the competent superior with the consent of the council. If, moreover, it concerns a business transaction which exceeds the highest amount defined for a given region by the Holy See, or items given to the Church in virtue of a vow, or items of precious art or of historical value, the permission of the Holy See is also required.

§ 4.

For the autonomous monasteries mentioned in can. 615 and for institutes of diocesan right it is additionally necessary to have the written consent of the local ordinary.

§ 1.

A juridic person which has contracted debts and obligations even with the permission of the superior is bound to answer for them.

§ 2.

If a member with permission of the superior has made a contract concerning personal goods, the member must answer for it, but if the business of the institute was conducted by order of the superior, the institute must answer.

§ 3.

A religious who has made a contract without any permission of superiors must answer for it, but not the juridic person.

§ 4.

It shall be a fixed rule, nevertheless, that an action can always be brought against one who has profited from the contract entered into.

§ 5.

Religious superiors are to be careful that they do not permit debts to be contracted unless (nisi) it is certain that the interest on the debt can be paid from ordinary income and that the capital sum can be paid off through legitimate amortization within a time that is not excessively long.

Taking into account local conditions institutes are to strive to give, as it were, collective witness of charity and poverty and are to contribute what they can of their own goods for the needs of the Church and the sustenance of the poor.

The right of admitting candidates to the novitiate pertains to major superiors according to the norm of proper law.

Superiors are to be vigilant about admitting only those who, besides the required age, have health, suitable character and sufficient qualities of maturity to embrace the particular life of the institute; this health, character, and maturity are to be attested to, if necessary by using experts, with due regard for the prescription of can. 220.

§ 1.

One is invalidly admitted to the novitiate:

(1) who has not yet completed the seventeenth year of age;

(2) who is a spouse, during a marriage;

(3) who is presently held by a sacred bond with any institute of consecrated life or who is incorporated in any society of apostolic life, with due regard for the prescription of can. 684;

(4) who enters the institute as a result of force, grave fear or fraud, or whom the superior receives induced in the same way;

(5) who has concealed his or her incorporation in any institute of consecrated life or society of apostolic life.

§ 2.

Proper law can establish other impediments to admission, even for validity, or can add other conditions.

Superiors are not to admit to the novitiate secular clerics if their local ordinary has not been consulted or those who, burdened by debts, cannot repay them.

§ 1.

Before they are admitted to the novitiate, candidates must show proof of baptism, confirmation and free status.

§ 2.

If it is a question of admitting clerics or those who have been admitted to another institute of consecrated life, a society of apostolic life or a seminary, there is further required the testimony of the local ordinary or major superior of the institute or society or of the rector of the seminary respectively.

§ 3.

Proper law can demand other testimonies about the requisite suitability of candidates and their freedom from impediments.

§ 4.

If it appears necessary superiors can ask for other information, even with the obligation of secrecy.

The novitiate, by which life in the institute begins, is ordered to this, that the novices better recognize their divine vocation and one which is, moreover, proper to the institute, that they experience the institute's manner of living, that they be formed in mind and heart by its spirit, and that their intention and suitability be tested.

§ 1.

The erection, transfer and suppression of a novitiate house are to take place through a written decree of the supreme moderator of the institute with the consent of his or her council.

§ 2.

In order to be valid a novitiate must be made in a house properly designated for this purpose. In particular cases and as an exception, by concession of the supreme moderator with the consent of this council, a candidate can make the novitiate in another house of the institute under the guidance of an approved religious who assumes the role of director of novices.

§ 3.

A major superior can permit a group of novices to live for a stated period of time in another house of the institute, designated by the same superior.

§ 1.

In order that the novitiate be valid it must include twelve months spent in the community of the novitiate itself, with due regard for the prescription of can. 647, § 3.

§ 2.

To complete the formation of the novices, in addition to the time mentioned in § 1, the constitutions can determine one or several periods of apostolic exercises to be spent outside the novitiate community.

§ 3.

The novitiate is not to extend beyond two years.

§ 1.

With due regard for the prescriptions of cann. 647, § 3, and 648, § 2, absence from the novitiate house which lasts more than three months, either continuous or interrupted, renders the novitiate invalid. An absence of more than fifteen days must be made up.

§ 2.

With the permission of the competent major superior first profession can be anticipated, but not by more than fifteen days.

§ 1.

The scope of the novitiate demands that the novices be formed under the guidance of a director according to the program of training to be defined by the proper law.

§ 2.

The governance of novices is reserved to one director under the authority of the major superiors.

§ 1.

The director of novices is to be a member of the institute who has professed perpetual vows and is legitimately designated.

§ 2.

If there is a need, assistants can be given to the director to whom they are subject regarding the governance of the novitiate and the program of training.

§ 3.

Members who have been carefully prepared and who, not impeded by other duties, can carry out this duty fruitfully and in a stable manner are to be in charge of the training of novices.

§ 1.

It is for the director and assistants to discern and test the vocation of the novices and to form them gradually to lead correctly the life of perfection proper to the institute.

§ 2.

The novices are to be led to cultivate human and Christian virtues; they are to be introduced to a fuller way of perfection by prayer and self-denial they are to be instructed to contemplate the mystery of salvation and to read and meditate on the Sacred Scriptures; they are to be prepared to cultivate the worship of God in the sacred liturgy; they are to be trained in a way of life consecrated by the evangelical counsels to God and humankind in Christ; they are to be educated about the character and spirit, purpose and discipline, history and life of their institute; and they are to be imbued with a love for the Church and its sacred pastors.

§ 3.

Conscious of their own responsibility, the novices are to collaborate actively with their director so that they may faithfully respond to the grace of a divine vocation.

§ 4.

Members of the institute are to take care that on their part they cooperate in the work of training novices by the example of their life and by prayer.

§ 5.

The time of novitiate mentioned in can. 648, § 1, is to be employed properly in the work of formation and therefore the novices are not to be occupied with studies and duties which do not directly serve this formation.

§ 1.

A novice can freely leave an institute; moreover the competent authority of the institute can dismiss a novice.

§ 2.

When the novitiate is completed, a novice, if judged suitable, is to be admitted to temporary profession; otherwise the novice is to be dismissed. If there is a doubt about the novice's suitability, the time of probation can be extended by the major superior according to the norm of proper law, but not more than six months.

By religious profession members assume by public vow the observance of the three evangelical counsels, are consecrated to God through the ministry of the Church, and are incorporated into the institute with rights and duties defined by law.

Temporary profession is made for the time defined in proper law, which may not be less than three years and no longer than six.

For the validity of temporary profession, it is required that:

(1) the person who is about to make the profession shall have completed at least the eighteenth year of age;

(2) the novitiate has been validly completed;

(3) admission has been freely given by the competent superior with the vote of the council in accord with the norm of law;

(4) the profession be expressed and made without force, grave fear or fraud;

(5) the profession be received by the legitimate superior personally or through another.

§ 1.

When the time for which the profession has been made has elapsed the religious who freely requests it and is judged suitable is to be admitted to a renewal of profession or to perpetual profession; otherwise the religious is to leave.

§ 2.

If it seems opportune the period of temporary profession can be extended by the competent superior, according to proper law, but in such a way that the entire time in which the member is bound by temporary vows does not exceed nine years.

§ 3.

Perpetual profession can be anticipated for a just cause, but not by more than three months.

Besides the conditions mentioned in can. 656, nn. 3, 4 and 5 and others attached by proper law, for the validity of perpetual profession the following are required:

(1) the completion of at least the twenty-first year of age;

(2) previous temporary profession for at least three years, with due regard for the prescription of can. 657, § 3.

§ 1.

In individual institutes after first profession the formation of all members is to be continued so that they may lead more fully the proper life of the institute and carry out its mission more suitably.

§ 2.

Therefore, proper law must define the program of this formation and its duration, keeping in mind the needs of the Church and the circumstances of human persons and times to the extent this is required by the purpose and character of the institute.

§ 3.

The formation of members who are preparing to receive holy orders is regulated by universal law and by the program of studies proper to the institute.

§ 1.

The formation is to be systematic, adapted to the capacity of the members, spiritual and apostolic, doctrinal and at the same time practical, and when it seems opportune, leading to appropriate degree both ecclesiastical and civil.

§ 2.

During the time of this formation duties and jobs which would impede the formation are not to be assigned to members.

Throughout their entire life religious are to continue carefully their own spiritual, doctrinal, and practical formation, and superiors are to provide them with the resources and time to do this.

Religious are to have as their highest rule of life the following of Christ as proposed in the gospel and expressed in the constitutions of their institute.

§ 1.

Contemplation of divine things and assiduous union with God in prayer is to be the first and foremost duty of all religious.

§ 2.

Members are to participate in the Eucharistic Sacrifice daily if possible, receive the Most Sacred Body of Christ and adore this same Lord present in the Sacrament.

§ 3.

They should apply themselves to the reading of Sacred Scripture and to mental prayer; they are to celebrate the liturgy of the hours worthily according to the prescriptions of proper law, with due regard for the obligation of clerics in can. 276, § 2, n. 3, and they are to perform other exercises of piety.

§ 4.

They are to cultivate a special devotion to the Virgin Mother of God, model and protector of all consecrated life, including the Marian rosary.

§ 5.

They are faithfully to observe an annual period of spiritual retreat.

Religious are to apply themselves to conversion of heart to God, examine their conscience even daily, and frequently approach the sacrament of penance.

§ 1.

Observing a common life, religious are to live in their own religious house and not be absent from it without the permission of their superior. However, if it is a question of a lengthy absence from the house the major superior for a just cause and with the consent of the council can permit the member to live outside a house of the institute, but not for more than a year, except for the purpose of caring for poor health, for the purpose of studies or of undertaking an apostolate in the name of the institute.

§ 2.

Members unlawfully absent from the religious house with the intention of withdrawing from the power of their superiors are to be solicitously sought after by them and aided to return and persevere in their vocation.

Necessary discretion is to be observed in the use of media of social communication, and whatever is harmful to one's vocation and dangerous to the chastity of a consecrated person is to be avoided.

§ 1.

In all houses cloister adapted to the character and mission of the institute is to be observed according to the determinations of proper law, with some part of the religious house always being reserved to the members alone.

§ 2.

A stricter discipline of cloister is to be observed in monasteries ordered to the contemplative life.

§ 3.

Monasteries of nuns which are totally ordered to the contemplative life must observe papal cloister, namely according to norms given by the Apostolic See. Other monasteries of nuns are to observe cloister adapted to their own character and defined in the constitutions.

§ 4.

For a just cause the diocesan bishop has the faculty of entering the cloister of monasteries of nuns which are in his diocese, and, for a grave cause and with the consent of the superior, of permitting others to enter the cloister and nuns to leave the cloister for a truly necessary period of time.

§ 1.

Members are to cede the administration of their goods to whomever they prefer before first profession, and unless (nisi) the constitutions state otherwise, they are freely to make disposition for their use and their revenues. Moreover, they are to draw up a will, which is also valid in civil law, at least before perpetual profession.

§ 2.

In order to change these dispositions for a just cause and to place any act whatsoever in matters of temporal goods they need the permission of the superior who is competent according to the norm of proper law.

§ 3.

Whatever a religious acquires through personal work or by reason of the institute is acquired for the institute. Unless (nisi) it is otherwise stated in proper law those things which accrue to a religious by way of pension, subsidy or insurance in any way whatever are acquired for the institute.

§ 4.

Those who must renounce their goods completely because of the nature of the institute are to make a renunciation before perpetual profession in a form which, if possible, is also valid in civil law and takes effect from the day of profession. Religious in perpetual vows who wish to renounce their goods either in part or totally according to the norm of proper law and with permission of the supreme moderator are to do the same thing.

§ 5.

Professed religious who have fully renounced all their goods because of the nature of the institute lose the capacity of acquiring and possessing, and therefore invalidly place acts contrary to the vow of poverty. Moreover, those things which accrue to them after the act of renunciation belong to the institute, according to the norm of proper law.

§ 1.

Religious are to wear the habit of the institute made according to the norm of proper law as a sign of their consecration and as a testimony of poverty.

§ 2.

Clerical religious of an institute which does not have its own habit are to wear clerical dress according to the norm of can. 284.

An institute must furnish for its members all those things which are necessary according to the norm of the constitutions for achieving the purpose of their vocation.

A religious is not to accept duties and offices outside the institute without the permission of the legitimate superior.

Religious are bound by the prescriptions of cann. 277, 285, 286, 287, and 289, and, moreover, religious clerics are bound by the prescriptions of can. 279, § 2; in lay institutes of pontifical right, the permission mentioned in can. 285, § 4 can be granted by the proper major superior.

The apostolate of all religious consists first in their witness of a consecrated life which they are bound to foster by prayer and penance.

Institutes which are wholly ordered to contemplation always retain a distinguished position in the mystical Body of Christ: for they offer an extraordinary sacrifice of praise to God, they illuminate the people of God with the richest fruits of their sanctity, they move it by their example, and extend it through their hidden apostolic fruitfulness. For this reason, however much the needs of the active apostolate demand it, members of these institutes cannot be summoned to aid in various pastoral ministries.

§ 1.

In institutes dedicated to works of the apostolate, apostolic action pertains to their very nature. Hence, the whole life of members is to be imbued with an apostolic spirit, indeed the whole apostolic action is to be informed by a religious spirit.

§ 2.

Apostolic action is always to proceed from an intimate union with God, and it is to confirm and foster that union.

§ 3.

Apostolic action, to be exercised in the name and by the mandate of the Church, is to be carried out in it communion.

Lay institutes, whether of men or women, share in the pastoral office of the Church through spiritual and corporal works of mercy and offer the most diverse services to men and women; therefore they are to persevere faithfully in the grace of their vocation.

§ 1.

Superiors and members are faithfully to retain the mission and works proper to the institute; nevertheless they are to accommodate these prudently to the needs of times and places, including the use of new and appropriate means.

§ 2.

Moreover, if they have associations of the Christian faithful related to them, institutes are to assist them with special care so that they are imbued with a genuine spirit of their family.

§ 1.

Religious are subject to the authority of bishops, whom they are obliged to follow with devoted humility and respect, in those matters which involve the care of souls, the public exercise of divine worship and other works of the apostolate.

§ 2.

In exercising an external apostolate, religious are also subject to their own superiors and must remain faithful to the discipline of the institute, which obligation bishops themselves should not fail to insist upon in cases which warrant it.

§ 3.

In organizing the works of the apostolate of religious, it is necessary that diocesan bishops and religious superiors proceed after consultation with each other.

When a most serious reason demands it a diocesan bishop can prohibit a member of a religious institute from living in his diocese; if the major superior of that religious has been advised and neglects to act, the matter is to be referred to the Holy See immediately.

Among the various institutes and also between them and the secular clergy, orderly cooperation as well as a coordination of all apostolic works and activities, under the direction of the diocesan bishop, with due regard for the character and purpose of individual institutes and the laws of the foundation, is to be promoted.

§ 1.

Works which are entrusted to religious by the diocesan bishop are subject to the authority and direction of this same bishop, with due regard for the right of religious superiors according to the norm of can. 678, § § 2 and 3. § 2. In these cases a written agreement is to be drawn up between the diocesan bishop and the competent superior of the institute, which, among other things expressly and accurately defines what pertains to the work to be carried out, the members to be devoted to this, and economic matters.

§ 1.

If there is a question of conferring an ecclesiastical office in the diocese upon a certain religious, the religious is appointed by the diocesan bishop, following presentation by or at least assent of the competent superior.

§ 2.

A religious can be removed from the office entrusted to him or her either at the discretion of the authority who entrusted it, after having notified the religious superior, or at the discretion of the superior, having notified the authority; and neither requires the consent of the other.

§ 1.

At the time of the pastoral visitation and also in case of necessity the diocesan bishop, either in person or through someone else, can make a visitation of the churches of religious or of their oratories, which the Christian faithful habitually attend, schools and other works of religion or charity, whether temporal or spiritual, entrusted to religious; however he may not visit schools which are open only to students belonging to the institute.

§ 2.

But if by chance he discovers abuses and has advised the religious superior in vain, he himself can provide for it on his own authority.

§ 1.

A member in perpetual vows cannot transfer from one religious institute to another without (nisi) the permission of the supreme moderator of each institute given with the consent of their respective councils.

§ 2.

After completing a probationary period which is to last at least three years, the member can be admitted to perpetual profession in the new institute. However, if the member refuses to make this profession or is not admitted to making it by competent superiors, the member is to return to the former institute, unless (nisi) an indult of secularization has been obtained.

§ 3.

For a religious to transfer from an autonomous monastery to another of the same institute or federation or confederation, it is required and is sufficient to have the consent of the major superior of both monasteries and the chapter of the receiving monastery, with due regard for other requirements determined in proper law; a new profession is not required.

§ 4.

Proper law is to determine the time and mode of probation which is to precede the profession of a member in the new institute.

§ 5.

For one to transfer to a secular institute or a society of apostolic life or from them to a religious institute permission of the Holy See is required, and its mandates are to be observed.

§ 1.

Until the religious makes profession in the new institute, while the vows remain, the rights and obligations which the member had in the former institute are suspended; however, the religious is obligated to observe the proper law of the new institute from the beginning of the probationary period.

§ 2.

By profession in the new institute the member is incorporated into it, while the preceding vows, rights and obligations cease.

§ 1.

With the consent of the council the supreme moderator for a grave reason can grant an indult of exclaustration to a member professed of perpetual vows, but not for more than three years, and with the prior consent of the local ordinary where he must remain if this concerns a cleric. Extending the indult or granting it for more than three years is reserved to the Holy See or, if there is question of institutes of diocesan right, to the diocesan bishop.

§ 2.

It belongs to the Apostolic See alone to grant an indult of exclaustration for nuns.

§ 3.

If a supreme moderator with the consent of the council petitions, exclaustration can be imposed by the Holy See on a member of an institute of pontifical right or by a diocesan bishop on a member of an institute of diocesan right for grave reasons, with equity and charity being observed.

Exclaustrated members are free from obligations which are incompatible with their new condition of life and at the same time remain dependent on and subject to the care of their superiors and also the local ordinary, especially if the member is a cleric. The members may wear the habit of the institute unless (nisi) it is determined otherwise in the indult. However, they lack active and passive voice.

§ 1.

Whoever wishes to leave an institute when the time of profession has expired can depart from it.

§ 2.

During the time of temporary profession whoever asks to leave the institute for a grave reason can be granted an indult to leave by the supreme moderator in an institute of pontifical right with the consent of the council; in institutes of diocesan right and in monasteries mentioned in can. 615, the indult, in order to be valid, must be confirmed by the bishop of the house of assignment.

§ 1.

If just causes are present, when temporary profession has expired a member can be excluded from making a subsequent profession by the competent major superior after listening to the council.

§ 2.

Even if it is contracted after profession, physical or psychic illness which in the judgment of experts renders the member mentioned in § 1 unsuited to lead the life of the institute, constitutes a reason for not admitting such a person to a renewal of profession or to making perpetual profession, unless (nisi) the infirmity had been incurred through the institutes's negligence or through work performed in the institute.

§ 3.

A religious, however, who becomes insane during temporary vows, even though unable to make a new profession, cannot be dismissed from the institute.

§ 1.

A religious who after completing the novitiate or after profession has left the institute legitimately, can be readmitted by the supreme moderator with the consent of the council without the burden of repeating the novitiate; it is up to the same moderator to determine a suitable probationary period before temporary profession and a time in such vows prior to perpetual profession according to the norm of cann. 655 and 657.

§ 2.

With the consent of the council, the superior of an autonomous monastery enjoys this same faculty.

§ 1.

One who is professed in perpetual vows is not to seek an indult to leave the institute without (nisi) very grave reasons weighed before the Lord; such a petition is to be presented to the supreme moderator of the institute, who is to transmit it to the competent authority with a personal opinion and that of the council.

§ 2.

An indult of this kind in institutes of pontifical right is reserved to the Apostolic See; but in institutes of diocesan right the diocesan bishop of the house of assignment can also grant it.

Unless (nisi) it has been rejected by the member in the act of notification, an indult legitimately granted and made known to the member brings with it, by the law itself, a dispensation from vows and from all obligations arising from profession.

If the member is a cleric, the indult is not granted before he finds a bishop who will incardinate him into a diocese or at least receive him experimentally. If he is received experimentally, he is incardinated into the diocese by the law itself after five years have passed, unless (nisi) the bishop has refused him.

§ 1.

A member is to be held to be ipso facto dismissed from the institute who:

(1) has notoriously abandoned the Catholic faith;

(2) has contracted marriage or has attempted it, even only civilly.

§ 2.

In these instances the major superior with the council without any delay and after having collected proofs should issue a declaration of the fact so that the dismissal is established juridically.

§ 1.

A member must be dismissed for the offenses in cann. 1396, 1398 and 1395, unless (nisi) in the delicts mentioned in can. 1395, § 2, the superior judges that dismissal is not entirely necessary and that the correction of the member and the restitution of justice and reparation of scandal can be sufficiently assured in some other way.

§ 2.

In these cases the major superior, having collected proofs about the facts and imputability, is to make known the accusation and the proofs to the member who is about to be dismissed, giving the member the opportunity of self-defense. All the acts, signed by the major superior and a notary, along with the written and signed responses of the member, are to be transmitted to the supreme moderator.

§ 1.

A member can also be dismissed for other causes, provided (dummodo) that they are grave, external, imputable and juridically proven, such as: habitual neglect of the obligations of consecrated life; repeated violations of the sacred bonds; pertinacious disobedience to lawful prescriptions of superiors in a serious matter; grave scandal arising from the culpable behavior of the member; pertinacious upholding or spreading of doctrines condemned by the magisterium of the Church; public adherence to ideologies infected by materialism or atheism; unlawful absence mentioned in can. 665, § 2 lasting six months; other causes of similar seriousness which may be determined by the proper law of the institute.

§ 2.

Even causes of lesser seriousness determined in proper law suffice for the dismissal of a member in temporary vows.

In the cases mentioned in can. 696, if the major superior, after having heard the council, believes the process of dismissal is to be begun:

(1) the major superior is to collect or complete proofs;

(2) the major superior is to warn the member in writing or before two witnesses with an explicit threat of subsequent dismissal unless (nisi) the member reforms, the cause of the dismissal is to be clearly indicated and the member is to be given the full opportunity of self- defense; but if the warning is in vain the superior is to proceed to a second warning, after an intervening time of at least fifteen days;

(3) if this warning also has been in vain and the major superior with the council believes that there is sufficient proof of incorrigibility and that the defenses of the member are insufficient, and fifteen days have elapsed since the last warning without any effect, the major superior is to transmit to the supreme moderator all acts, signed by the major superior and a notary, along with the signed response of the member.

In all cases mentioned in cann. 695 and 696, the right of a member to communicate with and offer a defense directly to the supreme moderator always remains intact.

§ 1.

With the council, which must have at least four members for validity, the supreme moderator is to proceed collegially to the careful weighing of the proofs, arguments and defenses; if it has been so decided by a secret ballot, the supreme moderator is to issue the decree of dismissal, with the motives in law and in fact expressed at least in summary fashion for validity.

§ 2.

In autonomous monasteries mentioned in can. 615 the decision on dismissal pertains to the diocesan bishop, to whom the superior is to submit the acts examined by the council

A decree of dismissal does not take effect unless (nisi) it has been confirmed by the Holy See to whom the decree and all the acts are to be transmitted; if it is a question of an institute of diocesan right, the confirmation belongs to the bishop of the diocese where the house to which the religious is assigned is situated. The decree, for validity, must indicate the right which the dismissed religious enjoys to have recourse to competent authority within ten days from receiving the notification. The recourse has a suspensive effect.

Vows, rights and obligations derived from profession cease ipso facto by legitimate dismissal. However, if the member is a cleric, he cannot exercise sacred orders until he finds a bishop who receives him after a suitable probationary period in the diocese according to can. 693 or at least allows him to exercise sacred orders.

§ 1.

Those who have legitimately left a religious institute or have been legitimately dismissed from one can request nothing from it for any work done in it.

§ 2.

The institute however is to observe equity and evangelical charity toward the member who is separated from it.

In the case of serious exterior scandal or very grave imminent harm to the institute a member can be immediately expelled from the religious house by the major superior, or, if there is a danger in delay, by the local superior with the consent of the council. If it is necessary the major superior should see that the process of dismissal is begun according to the norm of law or refer the matter to the Apostolic See.

The report to be sent to the Apostolic See referred to in can. 592, § 1 is to mention members separated from the institute in any way whatsoever.

A religious raised to the episcopate remains a member of his own institute but is subject to the Roman Pontiff alone in virtue of his vow of obedience and is not bound by obligations which he himself prudently judges cannot be reconciled with his position.

As regards the above-mentioned religious:

(1) if through profession he has lost the ownership of goods, he has the use of goods which come to him as well as their revenues and administration; however the diocesan bishop and those mentioned in can. 381, § 2 acquire the ownership for the particular church; all others, for the institute or the Holy See depending on whether the institute is capable of ownership or not;

(2) if through profession he has not lost the ownership of goods, he regains the use, revenues and administration of the goods which he had; he fully acquires for himself those which come to him afterwards;

(3) in either case, however, he must distribute goods coming to him according to the will of the donors when they do not come to him for personal reasons.

§ 1.

A retired religious bishop may choose a place to live for himself even outside the houses of his institute unless (nisi) something else has been provided by the Apostolic See.

§ 2.

If he has served a certain diocese, suitable and worthy sustenance is to be his according to can. 402, § 2, unless (nisi) his own institute wishes to provide that sustenance; otherwise the Apostolic See is to provide.

Major superiors can usefully associate in conferences or councils so that joining forces they can work toward the achievement of the purpose of their individual institutes more fully, always with due regard for their autonomy, character and particular spirit, transact common business and foster suitable coordination and cooperation with conferences of bishops and also with individual bishops.

Conferences of major superiors are to have their own statutes approved by the Holy See, by which alone they can be erected, even as a juridic person, and under whose supreme governance they remain.

A secular institute is an institute of consecrated life in which the Christian faithful living in the world strive for the perfection of charity and work for the sanctification of the world especially from within.

The consecration of a member of a secular institute does not alter the member's proper canonical condition among the people of God, whether lay or clerical, with due regard for the prescriptions of law affecting institutes of consecrated life.

With due regard for the prescriptions of cann. 598-601, the constitutions are to determine the sacred bonds by which the evangelical counsels are taken in the institute and are to define the obligations flowing from these same bonds, while always preserving, however, in its way of life the distinctive secularity of the institute.

§ 1.

The members of these institutes express and exercise their own consecration in their apostolic activity and like a leaven they strive to imbue all things with the spirit of the gospel for the strengthening and growth of the Body of Christ.

§ 2.

Lay members share in the Church's evangelizing task in the world and of the world through their witness of a Christian life and fidelity toward their consecration, and through their efforts to order temporal things according to God and inform the world by the power of the gospel. Also, they cooperate in serving the ecclesial community, according to their particular secular way of life.

§ 3.

Clerical members through the witness of their consecrated life, especially in the presbyterate, help their brothers by their special apostolic charity and in their sacred ministry among the people of God they bring about the sanctification of the world.

Members are to lead their life according to the norm of the constitutions, in the ordinary conditions of the world, either alone or each in the respective families, or in a group of brothers or sisters.

§ 1.

Clerical members incardinated in a diocese depend on the diocesan bishop, with due regard for those things which pertain to consecrated life in their particular institute.

§ 2.

If those who are incardinated in an institute according to the norm of can. 266, § 3, are appointed to particular works of the institute or to the governance of the institute, they depend on the bishop in a way comparable to religious.

§ 1.

All members are to share actively in the life of the institute according to proper law.

§ 2.

Members of the same institute are to maintain communion among themselves, carefully fostering unity of spirit and genuine relationship as brothers or sisters.

§ 1.

The constitutions are to prescribe a particular manner of governance and define the time during which moderators hold their office and the way in which they are chosen.

§ 2.

No one is to be chosen supreme moderator who is not definitively incorporated.

§ 3.

Those who are put in charge of the governance of the institute are to take care that the unity of its spirit is kept and that active participation of the members is encouraged.

The administration of the goods of the institute, which should express and foster evangelical poverty, is ruled by the norms of Book V, The Temporal Goods of the Church, and by the proper law of the institute. Likewise the proper law is to define especially the financial obligations of the institute toward members who carry on work for it.

§ 1.

In order that members may respond faithfully to their vocation and that their apostolic action may proceed from their union with Christ they are to be diligent in prayer, concentrate in a fitting manner on the reading of Sacred Scripture, make an annual retreat and carry out other spiritual exercises according to proper law.

§ 2.

The celebration of the Eucharist, daily if possible, is to be the source and strength of the whole of their consecrated life.

§ 3.

They are freely to approach the sacrament of penance, which they should receive frequently.

§ 4.

They are freely to obtain necessary guidance of conscience and should seek counsel of this kind even from their moderators, if they wish.

The right of admission into the institute, whether for probation or for the assumption of sacred bonds, whether temporary or perpetual or definitive, pertains to the major moderators with their council according to the norm of the constitutions.

§ 1.

On is invalidly admitted to the initial probation:

(1) who has not yet reached the age of majority;

(2) who is still bound by a sacred bond in some institute of consecrated life or who is incorporated in a society of apostolic life;

(3) who is married while the marriage lasts.

§ 2.

The constitutions can establish other impediments, even for the validity of admission, or place certain conditions.

§ 3.

Moreover, for one to be received it is necessary to have the maturity to lead the life proper to the institute.

§ 1.

The initial probation is to be so arranged that the candidates may understand more fittingly their divine vocation and indeed the vocation proper to the institute and may be trained in the spirit and way of life of the institute.

§ 2.

The candidates are to be properly formed in living according to the evangelical counsels and taught to translate this life completely into the apostolate, using those forms of spreading the gospel which better respond to the purpose, spirit and character of the institute.

§ 3.

The manner and time of this probation before first undertaking sacred bonds in the institute are to be defined in the constitutions; yet it is to be no less than two years.

§ 1.

After the time of the initial probation has passed, the candidate who is judged worthy is either to take on the three evangelical counsels strengthened by a sacred bond or to depart from the institute.

§ 2.

This first incorporation, no shorter than five years, is to be temporary according to the norm of the constitutions.

§ 3.

When the time of this incorporation has passed, the member who is judged worthy is to be admitted to perpetual or definitive incorporation, that is, with temporary bonds always to be renewed.

§ 4.

Definitive incorporation is equivalent to perpetual incorporation as far as certain juridic effects are concerned, to be determined in the constitutions.

§ 1.

After the sacred bonds are first taken formation is to be continued according to the constitutions.

§ 2.

Members are to be formed in divine and human matters equally; the moderators of the institute are to take seriously the continuing spiritual formation of members.

The institute can associate to itself, by some bond determined in the constitutions, other members of the Christian faithful who strive toward evangelical perfection according to the spirit of the institute and share its mission.

§ 1.

When the time of temporary incorporation has elapsed, the member can leave the institute freely or be excluded from renewal of the sacred bonds for a just cause by the major moderator after hearing the council.

§ 2.

For a serious reason the temporarily incorporated member can freely petition and obtain from the supreme moderator with the consent of the council an indult to leave.

§ 1.

The perpetually incorporated member who wishes to leave the institute, having thought seriously about this before God, may seek an indult to leave from the Apostolic See through the supreme moderator if it is an institute of pontifical right; otherwise from the diocesan bishop as it is defined in the constitutions.

§ 2.

If it is a question of a cleric incardinated in the institute, the prescription of can. 693 is to be observed.

When the indult to leave has been legitimately granted, all bonds, rights and obligations emanating from incorporation cease.

A member is dismissed from the institute according to the norm established in cann. 694 and 695; furthermore, the constitutions may determine other causes of dismissal, provided (dummodo) they are proportionately serious, external, imputable, and juridically proven and the procedure determined in cann. 697-700 shall be observed. The prescription of can. 701 applies to the dismissed member.

In order that a member of a secular institute may transfer to another secular institute, the prescriptions of cann. 684, § § 1, 2, and 4 and 685 are to be observed. In order that a transfer be made to a religious institute or to a society of apostolic life or from these to a secular institute, the permission of the Apostolic See is required and its mandates are to be obeyed.