Perfectae caritatis

Perfectae caritatis (PC) means, after its opening words , the decree on the contemporary renewal of religious life , which was formulated by the Second Vatican Council and on October 28, 1965 by Pope Paul VI. was made public.

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Renewal and adaptation

In connection with the Lumen Gentium Constitution , the decree wants to deal with the “order of life of the institutes in which chastity , poverty and obedience are praised and for their temporal needs to be met” so that their lives “ can be of greater benefit to the Church in the present day This decree only lays down general principles, the “correct interpretation and application of which [...] according to the council must be regulated by the competent authority” (1).

"Contemporary renewal of religious life means: constant return to the sources of every Christian life and to the spirit of the origin of the individual institutes, but at the same time their adaptation to the changed circumstances of the time." Moved by the Holy Spirit and guided by the Church, imitation of Christ applies to all Institutes as the top rule. The various institutes may retain “their individual character and their special task” in the original intention of their founders , while at the same time adopting the “renewal efforts [of the Church] - in the biblical, liturgical, dogmatic, pastoral, ecumenical, missionary and social field . ”In order to be able to work apostolically ,“ its members must really know the living conditions of the people, the time and the needs of the church ”(2).

“Way of life, prayer and work must meet the physical and mental requirements of people today, but also - as far as the nature of the institute requires it - the requirements of the apostolate, the demands of culture, the social and economic environment [...], above all in the mission areas. ”Correspondingly, internal standards and books are to be revised and brought up to the theological status of the council (3).

In order to make renewal and adaptation a matter for all members of a religious institute, the superiors should “question and hear their subordinates in an appropriate manner in relation to the concerns of the whole institute” (4).

Orders and tasks of religious life

Because the vow of the religious to the evangelical councils "was accepted by the church, they should also feel obliged to their service". They should therefore “connect all contemplation with apostolic love” and “contribute to the expansion of the kingdom of God” (5).

From the spirit of prayer , from daily reading of the Scriptures and participation in the “holy liturgy , especially the holy mystery of the Eucharist ”, the “ charity for the salvation of the world and for the building up of the church” should flow (6).

The "institutes, which are entirely based on contemplation, whose members are there for God alone in solitude and silence, persistent prayer and generous penance, [...] always have a prominent position". Her contemplative way of life is said to have a “mysterious apostolic fertility” and therefore enjoys special protection (7).

The religious institutions that are devoted to apostolic and charitable tasks "must adapt their way of life and customs to the apostolate they practice" (8).

The task of the monastic life "is the humble high service before the divine majesty within the monastic realm, whether they consecrate themselves completely to the worship of God in secrecy or have taken on apostolic or charitable work according to their statutes". This service, too, is to be “adapted to the present needs of the people” and also, in orders in which the celebration of the liturgy is central, to serve the apostolate and “serve the particular good of the Church” (9).

Lay orders are full religious institutes. Even if “some members receive holy orders for priestly service in their own homes, […] the lay character of the institute remains untouched.” (10)

Although secular institutes are not religious, they also require the "obligation to live according to the evangelical counsels" which "gives consecration to men and women, lay and clergy living in the world". However, the difficult tasks can only be mastered if “their members are carefully trained in the religious and profane areas”. This is the serious concern of their superiors (11).

The evangelical councils

“The celibacy 'for the sake of the kingdom of heaven' […] makes the heart of man free in a unique way for a greater love for God and for all people.” However, this symbolic way of life touches “very directly on deeper inclinations of human nature”. That is why only candidates who have been adequately tested and found to be mentally mature may be admitted to the pledge of chastity (12).

Voluntary poverty should be practiced "if necessary in new forms". Religious poverty does not only mean that the use of material things is dependent on the approval of the religious leadership, "the members must be really poor in spirit, since they have their possessions in heaven". Everyone should be subject to the law of labor , " Order provinces and the individual houses should help each other materially, [...] but avoid all appearances of luxury [...]." (13)

"In the pledge of obedience [...] [the religious] submit in faith to the superiors who represent God's place." Therefore they owe this "humble obedience", but may and should "in the fulfillment of the tasks entrusted to them their own understanding and use willpower and the gifts that nature and grace have given them. ”The superiors, in turn, are to guide“ the souls entrusted to them ”without“ diminishing the dignity of the human person ”[…], so that they lead to God's love express that. [...] That is why they should especially give them the freedom they owe with regard to confession and the guidance of their conscience, [...] they willingly listen and encourage their participation in planning for the good of the institute and the church, while fully respecting their right to decide and order , what to do. (14)

Establishment of communities

Following the example of the early church , there should be as few differences in rank within the communities as possible , conversations should be connected to the communities in the most fraternal way possible, and even in women's communities there should be only one class of sisters if possible. With the exception of the consequences of ordination , clerics and laypeople should not be distinguished in terms of their rights and duties within the community (15).

“The papal enclosure of the nuns of the purely contemplative life should not be touched. […] But the other nuns […] should be exempt from the papal enclosure so that they can better fulfill the apostolic tasks entrusted to them. [...] Your exam [...] is to be determined by the constitutions. "(16)

The vestments should be adapted “to the health requirements, the circumstances of time and place as well as the requirements of the service” and if necessary changed (17).

future

For the modern renewal of the religious orders, an in-depth training of their members must be ensured. The novitiate should not be followed directly by apostolic commitment, but the theoretical and practical training should be continued, which also teaches "about the customs, thinking and feelings of today's society". The religious superiors are also charged with the most careful selection and the most thorough preparation of spiritual leaders and teachers (18).

Only necessary, really useful and developable institutes may be founded. New foundations in the mission areas must "take into account the character and customs of the inhabitants of the country as well as the local customs and living conditions" (19).

The institutes should retain their characteristic tasks, but with a view to the interests of the Church as a whole and the dioceses, examine them under the criterion of the most effective preaching of the Gospel and give up outlived fields of activity (20).

Institutes and monasteries that “no longer have any fruitful work to be hoped for, […] should be denied the further admission of novices .” If possible, they should merge with a related, “more vigorous” institute (21).

The Council recommends the cooperation of institutes and monasteries of the same religious family , if necessary also the formation of federations or associations (22), it also wishes the expansion of the already established conferences of religious superiors and their "coordination and cooperation with the bishops' conferences " (23).

Priests and educators are required to promote the offspring, “in the regular proclamation, reference should be made more often to the evangelical counsels and entry into the religious order.” Parents can do this “through a Christian upbringing”, but “religious should be aware that the example of her own life is the best recommendation of her institute and an invitation to religious life ”(24).

The council closes with an affirmation of its high esteem for the life of the evangelical counsels as a witness to the glorification of God and promises the church "daily [...] richer fruit of salvation " (25) from the life of religious .

literature

LThK ², The Second Vatican Council II, Freiburg 1967, 249–307. Latin-German parallel text, introduced in detail and commented on by Friedrich Wulf .

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