The Status of Obedience in the Society of Jesus By
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SECULAR CONSECRATION: Section Two - Chapter One
SECULAR CONSECRATION: Section Two - Chapter One We now come to the heart of what membership in a secular Institute entails, what distinguishes it from other associations of the faithful. It is the full profession of the evangelical councils of celibate chastity, poverty and obedience. Secular institutes are parallel to Religious institutes such as Jesuits and Franciscans in that both profess the evangelical counsels and are recognized by the Church. Other associations may live in the “spirit” of the counsels such as “Third Orders” (often now called “secular orders”) which often creates confusion between them and secular institutes but there are key differences. Third orders do not profess vows and do not commit themselves to lives of celibate chastity. It is the commitment to perpetual celibate chastity that distinguishes Religious or Secular Institutes from of groupings of Christians. Secular and Religious Institutes make vows or similar promises that are morally binding. They place themselves under the Superiors of these Institutes who have real authority over their members that are morally binding. The Code on Canon Law dealing with secular Institutes state that the profession of the counsels in a secular Institute may be made by vow, oath or another recognized expression of consecration. All members of secular institutes must make a binding profession by vow or oath to celibate chastity and make vows or binding promises of poverty and obedience. While not trying to appear excessively juridical it is important to understand that profession in a secular institute entails a full, total and complete consecration of self no less than in vowed Religious life. -
For a Better Understanding of Lasallian Association.” AXIS: Journal of Lasallian Higher Education 5, No
Sauvage, Michel. “For a Better Understanding of Lasallian Association.” AXIS: Journal of Lasallian Higher Education 5, no. 2 (Institute for Lasallian Studies at Saint Mary’s University of Minnesota: 2014). © Institute of the Brothers of the Christian Schools. Readers of this article have the copyright owner’s permission to reproduce it for educational, not-for-profit purposes, if the author and publisher are acknowledged in the copy. For a Better Understanding of Lasallian Association Michel Sauvage, FSC, S.T.D.1 I have been asked to introduce this formation session on Lasallian association. To do that, I must first recall what association meant at the beginning of the Institute of the Brothers of the Christian Schools. As a foreword to this talk, I would make three points on the parameters of my proposal with regard to the aim of these two days. For you, who are heads of establishments and responsible for educational institutions under a Lasallian trusteeship, this aim is to live out association better today. So, my first point is that I will stick to the meaning of the word association and the realities that it had in the founding experience of John Baptist de La Salle and his first Brothers. I will thus at least go some way to addressing the sub-titles given in the program: History, Origins, Characteristics. It is not possible, however, even to sketch out a development that would relate to another subtitle: “Experiences ‘in the course of history.’” Since I have not studied this question, I am not even certain of fully understanding what it means. -
What Does It Mean to Be a Jesuit Parish? What Does It Mean That St
What Does It Mean to be a Jesuit Parish? What does it mean that St. Thomas More is a Jesuit parish? For starters, it means that the Archdiocese of St. Paul and Minneapolis has entrusted the care of STM to the care of the Midwest Province of the Society of Jesus (Jesuits). The Jesuits are the largest international Catholic religious order of men. We were founded by St. Ignatius of Loyola and approved by the Holy See (Pope Paul III) in 1540. We are probably best known for our schools. In the U.S. we have over 25 Jesuit colleges and universities (such as Marquette, Creighton, Loyola Chicago, Boston College, Fordham, Georgetown, Xavier, and Gonzaga) and over 50 high schools as well as Nativity Middle Schools and parish grade schools like ours. We also have retreat houses like Demontreville here in the Twin Cities and parishes like ours. The Jesuits have a unique spirituality based on the Spiritual Exercises of St. Ignatius often referred to as Ignatian Spirituality. Different Catholic er ligious orders like the Franciscans, Dominicans, Benedictines and Jesuits emphasize different aspects of the Gospel based on the spirituality of their founder. Franciscans emphasize poverty, Dominicans preaching, Benedictines hospitality. Jesuits emphasize discernment – discovering God’s will for us as individuals and as a community. St. Ignatius had a deep belief that God speaks directly to us in our hearts and souls. He believed that if we are attentive to God’s voice within, we can discern God’s call to us. Our parish discernment about how we could respond to the needs of immigrants was a good example of how we as a parish tried to hear and respond to God’s call to us in our time and place. -
Letter from Japan, to the Society of Jesus in Europe, 15521 Francis Xavier Was One of the First Members of T
St. Francis Xavier: Letter from Japan, to the Society of Jesus there is nothing of which they are so proud as of weapons adorned with in Europe, 15521 gold and silver. They always wear swords and daggers both in and out of Francis Xavier was one of the first members of the Jesuits. In the house, and when they go to sleep they hang them at the bed’s head. In 1541, he left Europe as a missionary to the “East Indies.” He spent short, they value arms more than any people I have ever seen. They are time in India, where he met a Japanese man named Anger who converted to Christianity and took the name Paul. Xavier travelled to excellent archers, and usually fight on foot, though there is no lack of Japan in 1549 and worked as a missionary there until 1552; he horses in the country. They are very polite to each other, but not to planned a missionary trip to China, but died of illness in 1552. These two letters report on his trip to Japan. The first was intended to be sent foreigners, whom they utterly despise. They spend their means on arms, back to Europe and therefore gives more background information; the bodily adornment, and on a number of attendants, and do not in the least second was sent to the Jesuits in India and therefore has more detailed care to save money. They are, in short, a very warlike people, and engaged information.2 in continual wars among themselves; the most powerful in arms bearing May the grace and charity of our Lord Jesus Christ be ever with the most extensive sway. -
St. Francis Xavier (1506-1552) —The Most Famous of Them All
St. Francis Xavier (1506-1552) —The most famous of them all A founding member and the first great missionary of the Society of Jesus, Francis Xavier had a remarkable journey through life, preaching and baptizing across India Southeast Asia, and Japan, tending to lepers, clashing with Buddhists and harvesting souls. For the most part, he had basked in an infectious optimism; on occasion, weary, ill, and homesick, he had bordered on despair. — Jonathan Wright Ignatius Loyola and Francis Xavier are often considered co-founders of the Society of Jesus and they seemed themselves together to exemplify different and important aspects of Jesuit life, perhaps modeling Ignatius’s most fundamental teaching that individuals have to find the way that suits them best—an echo of the “flexible, not rigid” constitutive element of “our way of proceeding” found in the Constitutions of 1558. The Jesuits were founded as a missionary order with a fourth vow by which professed members of the Society obliged themselves to “special obedience to the pope regarding missions.” This was a central aspect of what they were about. The Jesuits’ fourth vow was in essence a vow of mobility, that is, a commitment to travel anywhere in the world for the “help of souls,” yet Francis was the only one of the original band of Ignatius’s companions to leave Europe. Even before Pope Paul III granted final and official approval of the Society of Jesus in 1540, he sought Ignatius’s help in responding to a request Paul received from John III, King of Portugal. John wanted to send Jesuits to his colony of Goa on the west coast of India. -
This Special Edition of Headlines on the Season of Creation Highligh
Dear <<First Name>> <<Last Name>>, This special edition of Headlines on the Season of Creation highlights some of the major initiatives and events organised by the Society of Jesus and our Ignatian Networks in various parts of the world. These are only a few but I am sure there were many more ingenuities to build greater bond with the creation and creatures that may not appear here. We want to thank everyone who joined in these efforts to interconnect with the creation with a deep sense of gratitude, a desire for inner conversion and a longing to commit to build a better world. Yesterday 4th October, on the feast of St. Francis of Assisi, Pope Francis gave us the social encyclical 'Fratelli Tutti' (FT) on the Fraternity and Social Friendship. In his first 2 encyclical letters, Pope Francis focussed on the importance of our relationship with God (Lumen Fidei in 2013) and relationship with creation (Laudato Si’ in 2015). In Fratelli Tutti he emphasises our relationship with our brothers and sisters. He says, “This saint of fraternal love [Francis of Assisi], simplicity and joy, who inspired me to write the Encyclical Laudato Si’, prompts me once more to devote this new Encyclical to fraternity and social friendship. Francis felt himself a brother to the sun, the sea and the wind, yet he knew that he was even closer to those of his own flesh. Wherever he went, he sowed seeds of peace and walked alongside the poor, the abandoned, the infirm and the outcast, the least of his brothers and sisters” (FT #2). -
Pope Pius VII Brings the Jesuits Back
00621_conversations #26 12/13/13 5:37 PM Page 5 A Remnant and Rebirth Pope Pius VII Brings the Jesuits Back By Thomas W. Worcester, S.J. n 2013, for the first time ever, a Jesuit was elected than ten years from entrance as a novice to ordination as a pope. Although this was a first and a surprise, the priest, and then still longer until final vows, the definitive Society of Jesus has always depended on the papa- incorporation of an individual into the Society. But there had cy for its very existence, just as popes have depend- sometimes been diocesan priests who entered, and their for- ed on Jesuits as teachers, scholars, writers, preach- mation would be shorter, allowing them to take up full-time ers, spiritual directors, and missionaries and for work as Jesuits relatively quickly. This also happened in many other roles. Pope Paul III approved the 1814 and beyond. An example is Francesco Finetti Society of Jesus on September 27, 1540; Clement (1762–1842), a well-known Italian preacher who entered the XIV suppressed it on July 21, 1773; Pius VII restored Jesuits in autumn of 1814. He continued his preaching min- it on August 7, 1814. For two centuries no pope has istry as a Jesuit, and among his published works is a sermon reversed Pius VII’s decision, though certain popes, annoyed or he preached in Rome in August 1815 on the theme of St. angered by individual Jesuits or by the Society of Jesus as a Peter in Chains: he compared Pius VII to Peter, and whole, may have given such action some or maybe even a lot Napoleon to the pagan Roman emperors; providence had of thought. -
Promotio Iustitiae No
EXCHANGES ÉCHANGES INTERCAMBIOS SCAMBI Nº 75, 2001/2 † Martin J. Royackers, S.J. 1959-2001 * Introduction ....................................................................................................38 * Cancellation of the African Debt Will Not Change Anything ....................39 Aquiline Tarimo, S.J., Tanzania History of the Jesuit Workers’ Mission Noël Barré, S.J. ..............49 A Spiritual Testament † Herman Pillaert, S.J. * Roots of a Specifically Jesuit Vocational Culture........................................61 Gabino Uríbarri, S.J., Spain * Letter from Italy...............................................................................................71 C.P. 6139 – 00195 ROMA PRATI – ITALY +39 0668 79 283 (fax) [email protected] Promotio Iustitiae is published by the Social Justice Secretariat at the General Curia of the Society of Jesus (Rome) in English, French, Italian and Spanish, and is printed on totally chlorine-free paper (TCF). If you would like to receive PJ, please send your mailing-address (indicating the language of your choice) to the Editor. Promotio Iustitiae will also soon be published electronically on the World Wide Web at the address: www.sjweb.org/sjs If you are struck by an idea in this issue, your brief comment is very welcome. To send a letter to PJ for inclusion in a future issue, please write to the address, fax or e-mail on the front cover. The re-printing of articles is encouraged; please cite Promotio Iustitiae as the source, along with the address, and send a copy of the re-print to the Editor. Thank you! Michael Czerny, S.J. Editor † Martin J. Royackers, S.J. 1959-2001 On Sunday 17 June, Martin Royackers, S.J., preached about Jamaica’s nagging problem of crime and violence: 453 people have been killed on the Caribbean island of 2.6 million since the beginning of the year. -
Jesuits Brochure
The Jesuits, 1506–2006 A Visual Celebration WORCESTER ART MUSEUM Domenico Antonio Vaccaro, Virgin and Child with Saints, about 1730, oil on canvas, 132.1 x 85.1 cm, Sarah C. Garver Fund, 1977.129 he year 2006 marks several Jesuits believed that God was present anniversaries for the Catholic everywhere in the world, and they would T religious order called the Jesuits work where people were, largely in cities (more formally known as the Society of and towns, but also in far-flung missions Jesus). It is the 450th anniversary of the around the world. They would labor as death of the founder, Saint Ignatius of teachers, preachers, and in many other Loyola (1491-1556), as well as the 500th roles, wherever the needs of people anniversary of the birth of two of the were greatest. other first Jesuits: Saint Francis Xavier Formally approved by Pope Paul III in (1506-52) and Blessed Peter Faber 1540, the Society of Jesus made Rome its (1506-46). headquarters. Ignatius soon became the head of the new order, and devoted A special installation of three paintings himself to its direction. He was the from the Worcester Art Museum cele- principal author of the Jesuit Constitutions; brates these Jesuit anniversaries. This he responded to requests for Jesuits from guide to the installation also acknowledges bishops, princes, city governments, and the continuing presence of Jesuits in the others seeking their help. From the later city of Worcester, especially at the College 1540s, requests for Jesuit teachers and of the Holy Cross. for the Jesuits to found or take over Saint Ignatius was a Basque Spaniard who schools became more and more frequent. -
“Anonymous Christian”? 39 Especially in Discussions Concerning the Theology of Religions
기고문 “Anonymous Christian” ? Hitoshi Kawanaka S.J. Japan, Sophia University Introduction: “Anonymous Christian” – A Controverted Term of Karl Rahner Karl Rahner (1904‒1984)1) is doubtless one of the most significant and influential Catholic theologians of the 20th century. He is also of consequence for the Church of the 21st century, since at Vatican II, which was a council of the “world-Church (Weltkirche),”2) he played a decisive role as a “peritus” or official theological consultant, and exerted a major influence over the drafting of many of the conciliar documents. In fact, his theological traces may be detected in almost all conciliar documents including the Dogmatic Constitution on the Church (Lumen Gentium), the golden jubilee of which we celebrate this year. Despite the fact that since his death in 1984 his name has gradually faded into oblivion, yet it still often merits mention and he is frequently the target of criticism, 1) The following works of Karl Rahner are cited as follows: Theological Investigations (TI), 23, (London: Darton, Longman & Todd, 1961‒1992); Schriften zur Theologie (STh), 16, (Zürich: Benzinger, 1954‒1984); Sämtliche Werke (SW), 32, (Freiburg i.Br.: Herder, 1995‒). 2) K. Rahner, “The abiding Significance of the Second Vatican Council”, TI 20, 90‒102, at 91f. (STh 14, 304). “Anonymous Christian”? 39 especially in discussions concerning the theology of religions. The central concept that has been focused upon in Rahner’s theology is that of the “anonymous Christians(anonyme Christen)” or “anonymous Christianity(anonymes Christentum).”3) The theory of the “anonymous Christian” is possibly both “the most celebrated and most controversial theme of the Rahnerian corpus,”4) partly owing to false impressions or misunderstandings and partly because of a fundamental problem within the concept.5) In the following lines I wish to probe this concept of “anonymous Christian” in order to clarify what Rahner meant exactly by the term, and see what really mattered for him. -
The Constitution and the Statutes
The Constitution and the Statutes of the Swiss-American Benedictine Congregation Established by the General Chapter Changes Approved by CIVC – September 21, 2005 and summer 2008 Contents Preface Section I: Of the Nature and Purpose of the Congregation C 1-5 Section II: Norms for the Individual Monasteries A. Of the Organs of Government of the Monastery C 6-8; S 1-5 1. Of the Chapter C 9-10; S 6-10 2. Of the Abbot C 11-20; S 11-26 3. Of the Council C 21-23; S 27-29 4. Of Delegated Authority C 24-25; S 30-31 B. Of Order in the Community S 32-33 C. Of Claustral and Secular Oblates S 34-35 D. Of Novitiate and Profession, and of the Juniors C 26; S 36 1. Of the Novitiate C 27-31; S 37-41 2. Of Profession and the Temporarily Professed C 32-38; S 42-43 3. Of the Effects and Consequences of the Vows a. Stability, and Fidelity to the Monastic Way of Life C 39-42 b. Obedience C 43 c. Consecrated Celibacy C44 d. Poverty and the Sharing of Goods C 45-46; S 44-46 E. Of the Component Elements of Monastic Life 1. Of Common Prayer and the Common Life C 47-49; S 47-48 2. Of Private Prayer and Monastic Asceticism C 50-52; S 49 3. Of Work and Study C 53-54; S 50 4. Of Penalties and Appeals C 55-57; S 51-52 5. Of Financial Administration S 53-56 6. -
Poverty, Chastity, and Obedience
Poverty, Chastity, and Obedience The Big Three Poverty. Chastity. Obedience. There they are: the “big three.” According to canon law, every member of a religious order must profess publicly these three vows (canon 654). My congregation, the De La Salle Christian Brothers, requires its members to profess two vows special to the order: to associate for service of poor people through education, and to ensure stability in the institute. The first special vow calls the brothers to associate and to strive constantly to make their schools and educational works accessible to those who are poor. This is the work not of a single brother but of a community of brothers and Lasallians who together make this happen. This vow challenges all Lasallians to serve economically disadvantaged people in all schools, including those that enroll students from the middle and upper classes. The vow of stability reminds the brothers to be faithful to their worldwide institute and to its members and traditions. Stability is a fitting response to the faithfulness of God, who guides the global institute to serve as a stable force in the life of hundreds of thousands of young people. Other congregations may also have particular vows, but the bottom line for nuns and monks, sisters and brothers, and priests who are members of a religious order (i.e., Jesuits or Dominicans) is the three fundamental vows. Fundamental is a good word to describe them, because the vows touch almost every meaningful aspect of life. How is a vow different from a promise? The difference is similar to how discerning differs from deciding.