CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE ... · Economy at the Service of the Charism and...

CONGREGATION FOR INSTITUTESOF CONSECRATED LIFE ANDSOCIETIES OF APOSTOLIC LIFE

YEAR OF THE CONSECRATED LIFE

1. Rejoice!2. Contemplate3. Proclaim

DOCUMENTS

1. Guidelines for the Administration of the Assets in Institutes of Consecrated Life and Societies of Apostolic Life2. New Wine in new Wineskins. Guidelines3. Economy at the Service of the Charism and Mission. Guidelines

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DOCUMENTS

CONGREGATIONFOR INSTITUTES OF CONSECRATED LIFE

AND SOCIETIES OF APOSTOLIC LIFE

ECONOMYAT THE SERVICE OF THE CHARISM AND MISSION

Boni dispensatores multiformis gratiae Dei

GUIDELINES

ANNUNCIATE - Francese 16 Settembre 2016 − 2ª BOZZA

ECONOMIA A SERVIZIO DEL CARISMA E DELLA MISSIONE INGLESE 14 Marzo 2018 − 2ª BOZZA

Prima edizione Marzo 2018Prima ristampa Aprile 2018

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Good stewards responsiblefor all these varied graces of God.

(1Pt. 4:10)


INTRODUCTION

1. Each one of you has received a special grace,so, like good stewards responsible for all thesevaried graces of God, put it at the service of others(1Pt. 4:10).

The First Letter of Peter addresses the adver-sities faced by the Christian communities ofthe Roman diaspora towards the end of thefirst century: a moment of particular chal-lenges for the Church, which receives a mes-sage with a high theological value. The text isaddressed to Christians converted from pa-ganism, to the exiles of the dispersed tribes inPontus, Galatia, Cappadocia, Asia and Bithynia(1:1). Peter encourages them to stand fast inthe grace of God (5:12) and exhorts them todedication and patient perseverance (1:13,4:19, 5:7-8) in the face of trials and difficulties.

Chapter 4, in particular, is divided intothree sections. The first section highlightsthe parallel between the suffering that Christendured in his own flesh and the senti-ments that must animate Christians (vv. 1-2).The second portrays the “different” connota-tion of Christians in the social context inwhich they live (vv. 3-6). The last section be-

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gins with the eschatological perspective andfocuses on the communitarian dynamics inthe life of the Christians with clear and valu-able directives (vv. 7-11).

The tenth verse: Each one of you has receiveda special grace, so, like good stewards responsible forall these varied graces of God, put it at the serviceof others, outlines the grace-filled nature ofthe followers of Christ and His Gospel, thatis to say, the outpouring of gifts into the lifeof every believer. Indeed, Peter invites eachperson to live this gift (chárisma) as servants(diakonìa) becoming dispensers (oìkonòmoi)of grace (4:10).

The gifts received from God are calledcharisms, from the Greek charis, which de-rives from the verb charizomai, which means:to give, to be munificent, generous, to givefreely.

The term chárisma in the New Testament isused only in reference to gifts that come fromGod. Each individual charism is not a giftgiven to all, but a special gift that the Spiritdistributes « as he wishes » (1Cor 12: 11) 1.

The Christian, therefore, is called to beco-me a treasurer, a steward of the varied graces

1 Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH,Lett. Iuvenescit Ecclesia on the relationship between hier-archical and charismatic gifts for the life and mission ofthe Church, Rome (15 May 2016), 4.

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that are expressed also through charisms andare to be made available for the benefit of all.Each gift is an enrichment of God’s bound-less patrimony of grace. Every member of thecommunity, therefore, rich in this gift, is anactive and co-responsible member of commu-nity life. They know that what they have is nottheirs, but rather a gift to be preserved, to bemade fruitful with one purpose: the commongood, « because only together it is possible toreach it, increase it, and keep it, even in viewof the future » 2. The common good providesa multiplicity of gifts, at the service of oneanother, through which God’s salvific projectworks for the benefit of every man andwoman.

2. In God’s salvific plan the Church is« like the faithful and prudent steward [who]has the task of carefully taking care of whathas been entrusted to him ». In fact, « he isaware of the responsibility of protecting andmanaging with attention his own goods, inthe light of his mission of evangelization andwith particular care for the needy » 3.

2 PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Com-pendium of the Church’s Social Doctrine, Roma (2 April2004), § 164.

3 FRANCIS, Lett. Ap. in form of a motu proprio Fidelisdispensator et prudens for the constitution of a new struc-

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The current historical reality calls conse-crated life to take into consideration a wide-spread decline in vocations and a long lastingeconomic crisis. This situation urges us to« assume with realism, trust and hope the newresponsibilities which call us to regard aworld that needs a profound cultural renewaland the rediscovery of fundamental values onwhich to build a better future. The crisisforces us to redesign our path, to give our-selves new rules and to find new forms ofinvolvement, to focus on positive experiencesand reject the negative ones. The crisis thusbecomes an opportunity for discernment and newenvisioning. From the viewpoint that is trustfulrather than resigned, can one better face thedifficulty of the present moment » 4.

In this context the institutes of conse-crated life and societies of apostolic life arecalled to be good stewards of the charisms re-ceived from the Spirit through the manage-ment and administration of their assets.

3. In recent years, many have faced prob-lems of an economic nature. We could say

ture of coordination of the economic and administrativeaffairs of the Holy See and the State of Vatican City(24 February 2014), incipit.

4 BENEDICT XVI, Encyclical Letter Caritas in veritate(29 June 2009), 21.

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that the growing decrease in strength hasbeen accompanied by an increase in difficul-ties. Insufficient preparation and lack of plan-ning have often been the cause of economicchoices that have not only endangered theassets, but the very survival of the institutes aswell. The Congregation for Institutes of Con-secrated Life and Societies of Apostolic Life,taking note of the situation, urged the insti-tutes and the societies to assume a greaterawareness about the relevance of the eco-nomic issues, providing criteria and practicalinstructions for the management of assets.

In this context the two International Sym-posia on asset management were offered.The first one, entitled Management of Ecclesias-tical Assets of Institutes of Consecrated life andSocieties of Apostolic Life in Service of Humanityand the Mission of the Church 5, took place inMarch 2014. Subsequent to it, the Guidelinesfor the Management of the Assets in Institutes ofConsecrated Life and Societies of Apostolic Life 6

5 CONGREGATION FOR INSTITUTES OF CONSECRATED

LIFE AND SOCIETIES OF APOSTOLIC LIFE, The Management ofthe Goods of the Institutes of Consecrated Life and Societies ofApostolic Life at the service of humanity and of the Mission of theChurch. Acts of the International Symposium (Rome, 8-9 March2014), LEV, Vatican City 2014.


LIFE AND SOCIETIES OF APOSTOLIC LIFE, Lett. circ. Guide-

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were published on August 2, 2014. The guide-lines and principles for asset managementhave been offered « as an aid so that theinstitutes may respond with renewed audacityand prophecy to the challenges of our time,to continue to be a prophetic sign of God’slove » 7.

In the following period the Dicastery’s at-tention was also directed towards the impor-tance of the works. If the focus of the firstSymposium was to review the ability to beaccountable, the duty to protect the assets,and the duty of oversight and control by su-periors, the second Symposium, held in No-vember 2016, focused on the charismatic sig-nificance: Rethinking economic matters in a man-ner faithful to the charism.

4. In the wake of the rich Magisterium ofPope Francis, the current document – in con-tinuity with the text of the Guidelines – pro-poses to:

– continue a journey of ecclesial reflec-tion on the assets and their management,making use of the suggestions which the Di-castery received from the superiors of the

lines for the Management of Goods in Institutes of ConsecratedLife and in Societies of Apostolic Life, Rome (2 August 2014).

7 Ibid, 6.

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Institutes of consecrated life and of the Soci-eties of apostolic life 8;

– to recall and explain some canonicalaspects regarding temporal goods with par-ticular reference to the practice of the Con-gregation for Institutes of Consecrated Lifeand Societies of Apostolic Life;

– suggest some tools for planning andprogramming with respect to the manage-ment of the works;

– urge the institutes of consecrated lifeand societies of apostolic life, at all levels,from superiors to members, to rethink theeconomic reality in a manner faithful to eachcharism so as to be « for the Church and forthe world, the outposts of care for all of thepoor and for all material, moral, and spiritualpoverty, and examples in overcoming everyform of egoism through the logic of the Gos-pel which teaches us to trust in the Provi-dence of God » 9.

8 Ibid.9 FRANCIS, Message to the participants at the International

Symposium on the theme: “Management of ecclesial goods ofInstitutes of Consecrated Life and Societies of Apostolic Life atthe service of humanity and the mission of the Church”, Rome(8 March 2014).

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I.

LIVING MEMORYOF THE POOR CHRIST

The poverty of Christ, the Good Newsof the Gospel

5. Living the good news of the Gospel« means living in a way that reflects the pov-erty of Christ, whose whole life was focusedon doing the will of the Father and servingothers » 1.

Pope Francis does not avoid opportunitiesto bring us continually to the core meaningof the sequela Christi: « The explicit desire fortotal conformation to Him » 2, to His life, toHis kénosi. The mystery of the Incarnation isa mystery of poverty: from being rich He wasmade poor for us (cf. 2Cor. 8:9). On the cross

1 FRANCIS, Homily during the Mass with the Bishops,Priests, and Religious, on the occasion of the ApostolicTrip in Sri Lanka and the Philippines, Manila (16 January2015).

2 JOHN PAUL II, Post Synod Ap. Ex. Consecrated Life(25 March 1996), 18

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« His poverty will become being stripped ofeverything » 3, He experiences completely themystery of kénosi, like the suffering Servant an-nounced by Isaiah.

6. « Hidden in the poverty of Christ arethe infinite riches of God. [He] is not onlythe teacher, but also the spokesman andguarantor of that saving poverty, which corre-sponds to the infinite wealth of God and theinexhaustible power of this grace » 4. There-fore, kénosi is a fundamental criterion for thelife of every baptized person and, even moreso, of every consecrated person. Poverty,« lived out of the example of Christ who be-came poor although He was rich (2Cor. 8:9),becomes an expression of the total gift of Him-self which the three divine Persons are foreach other. It is a gift that overflows ontocreation and manifests itself fully in the Incar-nation of the Word and in His redemptivedeath » 5.

Jesus in the synagogue of Nazareth at thebeginning of his ministry, stated that the Gospelis proclaimed to the poor (cf. Lk. 4:18, Is. 61:1).

3 Ibid, 23; cf. Fil. 2:5-11.4 JOHN PAUL II, Ap. Ex. Redemptionis donum (25 March

1984), 12.5 JOHN PAUL II, Post Synod Ap. Ex. Consecrated Life

(25 March 1996), 21.

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Those who want to follow him are thereforecalled to abandon goods, home, family, tobegin their journey devoid of all (Lk. 14:33;18:22). The Master asks, first of all, to wel-come and therefore to live the primacy of theKingdom, to which nothing can be preferredor pre-empted. This is why the poor in spiritare called blessed (Mt. 5:3), since they arethe first recipients of the Kingdom, those whoare in a position to await it, desire it, andwelcome it.

7. Holy poverty is what makes persons in-teriorly free, and allows them to grow in faithand charity, a charity that has eyes able to seethe needs of others, and to have a mercifulheart to help them. Holy poverty is animatedby the love that places others before itself,and puts its trust in God, who provides for Hiscreatures every day, like the lilies of the fieldsand the birds of the sky (cf. Mt. 6:25-34).

Holy poverty is recommended by Jesus tothe young man who went away sad because hehad many goods (Mk. 10:22) and wanted tokeep them for himself. The Master had sug-gested that he sell everything so as to leadhim to interior freedom and to mercy that isauthentic and generous. Poverty leads tocharity, and thus enters into the contempla-tion of the mystery of God.

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8. The testimony of consecrated life as-sumes a moderate lifestyle. In his Encyclical Let-ter Laudato si’ on the care of the commonhome, Pope Francis weaves the praise of mod-eration: « Christian spirituality – the Popewrites – proposes a growth marked by mod-eration and the capacity to be happy withlittle. It is a return to that simplicity whichallows us to stop and appreciate the smallthings, to be grateful for the opportunitieswhich life affords us, to be spiritually de-tached from what we possess, and not to suc-cumb to sadness for what we lack » 6. Conse-crated persons with their choice of poverty,professed by a vow or by some other sacredbond, according to their specific charism, areliving and credible witnesses that « modera-tion, when lived freely and consciously, isliberating. It is not a lesser life, or one livedwith less intensity. On the contrary, it is a wayof living life to the full » 7.

The poverty of consecrated persons seeksto « witness to God as the true wealth ofthe human heart » 8, to confess that with

6 FRANCIS, Encyclical Letter Laudato si’ (24 May 2015),222.

7 Ibid, 223.8 JOHN PAUL II, Post Synod Ap. Ex. Consecrated Life

(25 March 1996), 90.

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Christ they possess better and more lasting goods(Heb 10:34): faith in Him gives life « a newbasis, a new foundation on which man canrest » 9.

With their poverty, the consecrated bearwitness to a truly human quality of life thatrelativizes the nature of goods by pointing toGod as the absolute good 10. The simplicity,moderation, and austerity of life of conse-crated persons give them complete freedomin God 11.

Towards “the flesh of Christ”

9. « Man, and especially the poor, are ex-actly the path of the Church, because it wasthe path of Jesus Christ » 12. The poor havealways been at the center of Jesus’ attention,who tried to give them dignity, life, the possi-bility of living their humanity to its fullness.Pope Francis, in the tradition of the Magiste-

9 BENEDICT XVI, Encyclical Letter Spe Salvi, (30 No-vember 2007), 8.

10 Cf. JOHN PAUL II, Post Synod Ap. Ex. Consecrated Life(25 March 1996), 89.

11 Cf. FRANCIS, Discourse to the participants on the daydedicated to the pontifical representatives, Rome (21 June2013).

12 J.M. BERGOGLIO, Only Love Can Save Us, LEV, VaticanCity 2013, 113.

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rium, continually states: « How I would like itto be a poor Church and for the poor » 13.These words pronounced the day after hiselection can well be said to be one of the keyaspects of his pontificate. « For the Church,the option for the poor is a theological cat-egory before it is cultural, sociological, po-litical or philosophical. God grants them“His first mercy”. This divine preference hasconsequences for the faith life of all Chris-tians called to have the same sentiments of Jesus(Phil. 2:5) » 14.

10. This requirement to be attentive tothe needs of the poor in the footsteps ofthe Master, was incarnated in the first com-munity of disciples. In the Acts of the Apostles(cf. Acts 2:42-47, 4:32-37) the Church ofJerusalem is presented as an assembly inwhich charity and sharing of goods, distrib-uted to each according to need (Acts 4:35), madesure that no one of them was in need (Acts 4:34).Among the constant practices of this commu-nity, in addition to being faithful to the teach-ing of the Apostles, the breaking of bread,

13 FRANCIS, Discourse to the representatives of the media,Rome (16 March 2013); FRANCIS, Ap. Ex. EvangeliiGaudium (24 November 2013), 198.

14 FRANCIS, Ap. Ex. Evangelii Gaudium (24 November2013), 198.

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and prayers, there is also koinonía (Acts 2:42),having all things in common (Acts 2:44, 4:32)and sharing the goods according to the need ofeach one (Acts 2:45).

Also, the great collection for the MotherChurch of Jerusalem, organized by Paul inthe Churches he founded (1 Cor. 16:1-4,Rom. 15:25-28, 2Cor. 8:9), is a gesture of soli-darity that expands the horizon of ecclesialcommunion.

These texts constitute an inspirationalparadigm for the way of being and acting inthe communities of the disciples for everytime and in every place. Christians saw them-selves called to and responsible for findingsuitable ways for putting the needs of koinoníainto practice. Consecrated persons, incarnat-ing the poverty of Christ in history and draw-ing inspiration from the life of the first com-munities, are called to make their own theurgency of koinonía. It is the choice to followthe poor Christ which leads to choosing onbehalf of the poor.

11. « A poor Church for the poor beginsby reaching out to the flesh of Christ » 15.

15 FRANCIS, Words on the occasion of the Pentecost Vigil withmovements, new communities, associations, and ecclesial aggre-gations, Rome (18 May 2013).

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The contemplation of the face of the Fatherrevealed in Jesus Christ, the concreteness ofHis love manifested in the Incarnation of theSon (cf. Phil. 2:7), leads one to discover Himin all of the poor and the marginalized. Onedoes not only give things to the poor, it isnecessary to share with them, even better, torestore what belongs to them. Consecratedmen and women who have experienced thegratuitous love of the Father, are called to livethe spirituality of restitution, to freely returnwhat has been given to them for the service oftheir sisters and brothers: life, gifts, time,needed goods. The consecrated person seeks« a true encounter with the poor and providesan opportunity for sharing that becomes astyle of life » 16: living sine proprio – followingthe example of Francis of Assisi – thus achiev-ing the highest degree of evangelical poverty.

Consecrated persons are called not onlyto personal poverty – « poverty today is a cry.All of us should think of becoming a littlepoorer » 17 –, but also of a community poverty;not only should the members be detachedfrom property, but also should institutions:

16 FRANCIS, Message for the First World Day of the Poor,Rome (13 June 2017), 3.

17 FRANCIS, Discourse to students of schools run by Jesuits inItaly and in Albania, Rome (7 June 2013).

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« Empty convents are not ours, they are forthe flesh of Christ » 18. The religious commu-nity, therefore, must stand firm on poverty,because « any Church community, if it thinksit can comfortably go its own way withoutcreative concern and effective cooperation inhelping the poor to live with dignity andreaching out to everyone, will also risk break-ing down » 19.

The community is called to exercise dis-cernment not so much to identify the catego-ries of the poor, but rather to be close tothem, whoever they may be and whereverthey may meet them, to experience a pov-erty capable of becoming enriched in thebreadth, length, height and depth of love of Christ(cf. Eph. 3:18-19).

The Human Face of Economic Systems

12. Human beings and their well-beingmust also have primary significance in eco-nomic activity as they more broadly havein social organization and in political life.The Constitution Gaudium et Spes recalled it:

18 FRANCIS, Discourse on the occasion of the Visit to Center“Astalli” for service to refugees, Rome (10 September 2013).


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« Man is in fact the author, the center, andthe end of all economic-social life » 20, andBenedict XVI reiterated: « The first capital tobe safeguarded and valued is man, the per-son, in his integrity » 21. The economic dimen-sion, therefore, is intimately connected withthe person and the mission. Through eco-nomic systems important choices are madefor the life of the individual and for the life ofthe collective, in which evangelical witnessmust be visible, attentive to the needs of thebrothers and sisters.

Consecrated men and women choose tobe the voice of the prophet and flee from the« dictatorship of a faceless economy without atruly human purpose » 22. Their poverty re-minds everyone of the urgency to free oneselffrom the economy of exclusion and inequity,because this economy kills 23. In fact, it leadsus to consider « the human being in himselfas a consumer good, which can be used andthen thrown away. We have started the cul-ture of the “gap” which even promotes […]

20 SECOND ECUMENICAL COUNCIL VATICAN, Past. Const.on the Church in the Modern World Gaudium et Spes, 63.

21 BENEDICT XVI, Let Enc. Caritas in veritate (29 June2009), 25.


23 Cf. Ibid, 53 ff.

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that the excluded are not “exploited” butrather waste, “leftovers” » 24.

The evangelical credibility of consecratedpersons is also linked to the way in whichgoods are managed. One cannot give in to thetemptation of seeking the technical and orga-nizational efficiency of material resources andworks, rather than the efficacy of action inlight of the Gospel. With this in mind, themajor superiors must be aware that not allmanagement techniques correspond to theprinciples of the Gospel and are in agreementwith the social teaching of the Church 25.« Economic structures and their managementare never ethically and anthropologically neu-tral. Either they contribute to building rela-tionships of justice and solidarity or they gen-erate situations of exclusion and rejection » 26.

13. This focus on placing the person at thecenter, with all his/her characteristics anduniqueness, recalls the continuous challenge

24 Ibid, 53.25 Cf. CONGREGATION FOR INSTITUTES OF CONSECRATED

LIFE AND SOCIETIES OF APOSTOLIC LIFE, Lett. circ. Guideli-nes for the management of goods in Institutes of Consecrated Lifeand in Societies of Apostolic Life, Rome (2 August 2014), 3.

26 FRANCIS, Message to the participants at the second inter-national symposium on the theme: “In fidelity to the charismre-think the economy of the Institutes of Consecrated Life and theSocieties of Apostolic Life”, Rome (25 November 2016).

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to overcome a functionalist mentality evenwithin the communities thereby demonstrat-ing careful care and enhancement of all mem-bers, especially the elderly. It is a concretematter of integrating our elderly into commu-nity dynamics, appealing to their resources ofwitness and prayer, valuing their experienceand wisdom, and involving them, even at thisstage, in ways of service for which they are stillcapable. This integration becomes a sign ofcontradiction in a society where even the eld-erly risk being set aside as waste. We know wellhow this dynamic of acceptance and apprecia-tion is always present in our companionship:the institutes commit themselves to guarantee– with considerable investment of energy andgoods – a dignified assistance to the elderlyand sick sisters and brothers.

In the same way, consecrated elderly mem-bers are called to welcome with opennessand trust the proposals of the younger broth-ers and sisters, so that in every communitythe prophecy of Joel can be realized: your sonsand daughters will prophesy, your old men willdream dreams, your young men will see visions(3:1), without ever yielding to the temptation ofsurvival 27.

27 Cf. FRANCIS, Homily on the occasion of the Feast ofthe Presentation of the Lord, XXI World Day of Conse-crated Life, Rome (2 February 2017).

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Economic structures as an instrument ofthe Church’s missionary action

14. Thinking about the economic struc-tures means being part of the humanizingprocess, which makes us, to put it in Latinterms, humanissimi, a person in the fullestsense of the word, aware of oneself andof one’s relationship-mission in the world:« I am a mission on this earth; that is thereason why I am here in this world » 28.

On the occasion of the first Symposium forGeneral Treasurers, the Holy Father recalled:« The institutes of consecrated life and societ-ies of apostolic life have always been a pro-phetic voice and living witness to the newnesswhich is Christ […]. This loving poverty issolidarity, sharing, and charity, and is ex-pressed in moderation, in the quest for jus-tice and in taking joy in the essential, so as toguard against the material idols which blurthe authentic meaning of life » 29.

28 Cf. FRANCIS, Ap. Ex. Evangelii Gaudium (24 Novem-ber 2013), 273.

29 FRANCIS, Message to the participants of the InternationalSymposium on the theme: “Management of ecclesiastical goods inInstitutes of Consecrated Life and Societies of Apostolic Life atthe service of humanity and the mission of the Church”, Rome(8 March 2014).

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The poverty of consecrated persons musttherefore be loving action, not theory 30.It strongly disputes the idolatry of mammon,proposing itself as a prophetic call to a societythat, in so many parts of the affluent world,risks losing the sense of value and the verymeaning of things. For this reason, todaymore than at other times, this call finds reso-nance with those who, aware of the limitedresources of the planet, call for respect forand protection of creation through reducingconsumption, frugality, and the need to reinin one’s own desires.

If economic structures are an instrument,if money must serve and not govern, then it isnecessary to look at the charism, at the man-agement, the aims, the meaning, and thesocial and ecclesial implications of the eco-nomic choices made by the institutes of con-secrated life and societies of apostolic life 31.

15. The way one approaches ecclesiasticalgoods determines how temporal goods are tobe approached as a means to attain the de-

30 Cf. Ibid.31 Cf. FRANCIS, Message to the participants at the second

international symposium on the theme: “In fidelity to the charismre-think the economy of Institutes of Consecrated Life and Societ-ies of Apostolic Life”, Rome (25 November 2016).

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sired goals. In fact, the assets of the institutesare ecclesiastical goods (can. 634 § 1). Thoseassets belonging to public juridical persons(can. 1257 § 1) are to be used in a mannercorresponding to the mission of the Church(can. 114 § 1), « to fulfill the proper functionentrusted to them in view of the public goodin the name of Church » (can. 116 § 1).In fact, the assets of the institutes contributeto the « same evangelical goals for promotingthe human person, for mission, for charitablesharing, and for solidarity with the people ofGod: in particular a common lived commit-ment to care and have concern for the poor iscapable of giving new life to the institute » 32.As stated in the conciliar Constitution Gau-dium et Spes, the Church uses « temporalthings to the extent that their mission re-quires it »; and further, she « will renouncethe exercise of certain legitimately acquiredrights if she finds that their use creates doubtabout the sincerity of her witness » 33.

The fidelity to the charism and to the mis-sion remains, therefore, the fundamental cri-

32 CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE

AND SOCIETIES OF APOSTOLIC LIFE, Guidelines. New Wine inNew Wineskins. The consecrated life and its ongoing challengessince Vatican II, Rome (6 January 2017), 28.

33 SECOND ECUMENICAL COUNCIL VATICAN, Past. Const.on the Church in the Modern World Gaudium et Spes, 76.

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terion for evaluating the works 34, in fact« profitability cannot be the only criterion tokeep in mind » 35.

The re-thinking of the economic structuresmust take place through careful discernment:listening to the Word of God and history.The untiring commitment to discernment willthus allow us to choose, with creative wisdomand an available heart, works that offer newdignity « to those who are marginalized, theweak and fragile: the unborn, the poorest,the elderly infirm, the seriously disabled » 36.In the letter addressed to all consecrated per-sons on the occasion of the Year of Conse-crated Life, Pope Francis affirmed: « I ask youto work concretely in welcoming refugees,drawing near to the poor, and finding creativeways to catechize, to proclaim the Gospel, andto teach others how to pray. Consequently,I would hope that structures can be stream-lined, large religious houses repurposed for

34 Cf. FRANCIS, Message to the participants at the secondinternational symposium on the theme: “In fidelity to the charismre-think the economy of Institutes of Consecrated Life and ofSocieties of Apostolic Life”, Rome (25 November 2016).


36 Cf. FRANCIS, Message to the participants at the secondinternational symposium on the theme: “In fidelity to the charismre-think the economy of Institutes of Consecrated Life and ofSocieties of Apostolic Life”, Rome (25 November 2016).

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works which better respond to the presentdemands of evangelization and charity, andapostolates adjusted to new needs » 37.

At the same time, it is important to main-tain a renewed awareness that prevents a wel-fare mentality, which covers deficits withoutsolving the management problems. This canresult in serious harm, because it may dissi-pate resources that could be used in otherworks of charity 38.

The institutes must be concerned not onlywith the results of their management, but alsowith the whole process of the economic struc-ture. « The Church’s social doctrine has al-ways maintained that justice must be applied toevery phase of economic activity, thus every eco-nomic decision has a moral consequence. Hencethe canons of justice must be respected fromthe outset, as the economic process unfolds,and not just afterwards or incidentally » 39.

37 FRANCIS, Apostolic Letter to all the consecrated on theoccasion of the Year of Consecrated Life, Rome (23 No-vember 2014), 2.

38 Cf. CONGREGATION FOR INSTITUTES OF CONSECRATED

LIFE AND SOCIETIES OF APOSTOLIC LIFE, Lett. circ. Guide-lines for the management of the goods of Institutes of ConsecratedLife and of Societies of Apostolic Life, Rome (2 August 2014),9, 1.1.

39 BENEDICT XVI, Encyclical Letter Caritas in veritate(29 June 2009), 37.

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Evangelical economic structuresof sharing and communion

16. Institutes of consecrated life and soci-eties of apostolic life are invited to seek new« ways of understanding economic structuresand development » 40. Fraternity, solidarity,the rejection of indifference, gratuity are themost basic remedies for conflicts, includingeconomic ones, and the starting point forbuilding a just and equitable society aimed atreflecting, as far as possible, the longed-forhomeland, where there will be a new heavenand a new earth where justice dwells (2Pet. 3:13).

« If development calls for an ever-growingnumber of technical experts, even more nec-essary still is the deep thought and reflectionof wise persons in search of a new humanism,one which will enable our contemporaries toenjoy the higher values of love and friend-ship, of prayer and contemplation, and thusfind themselves. This is what will guaranteeauthentic human development » 41.

Development therefore – if it wants to beauthentically human – must make room forcharisms. The foundational charisms, in fact,

40 FRANCIS, Encyclical Letter Laudato si’ (24 May2015), 16.

41 PAUL VI, Encyclical Letter Populorum progressio(26 March 1967), 20.

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are fully inscribed in the « logic of gift[which] does not exclude justice, nor does itmerely sit alongside it as a second elementadded from outside » 42. In being-gift, the con-secrated make a real contribution to the de-velopment of both social and political eco-nomic structures, which, « if it wants to beauthentically human », must « make room forthe principle of gratuity as an expression offraternity […] its nature goes beyond merit;its rule is superabundance » 43. The super-abundance challenges business concepts: it isthe measure of charity! « The charismaticgifts, in fact, enable the faithful to respond tothe gift of salvation in complete freedom andin a way suited to the times. In this way, theythemselves become a gift of love for othersand authentic witnesses to the Gospel beforeall humankind » 44. In fact, « in the logic of theGospel, if one does not give all of oneself,one never gives enough of oneself » 45.

42 BENEDICT XVI, Encyclical Letter Caritas in veritate,(29 June 2009), 34.

43 Ibid.44 CONGREGATION FOR THE DOCTRINE OF THE FAITH,

Lett. Iuvenescit Ecclesia on the relationship between hier-archical and charismatic gifts for the life and mission ofthe Church, Rome (15 May 2016), 15.

45 FRANCIS, Discourse to the participants at the meeting“Economy of communion”, promoted by the Focolari Movement,Rome (4 February 2017).

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17. Consecrated life must free itself fromthe technocratic paradigm by fully exercis-ing the freedom that « is the ability to limitand direct technology; and to put it at theservice of another type of progress, which ishealthier, more human, more social, moreintegral » 46.

Each is called to an ecological conversion,which commits individuals and communities:« Social problems must be addressed by com-munity networks and not simply by the sumof individual good deeds. […] The ecologicalconversion needed to bring about lastingchange is also a community conversion » 47.As a body of those in consecrated life, we arecalled to make this invitation our own, and toset in motion the newness of life that ispresent in our charisms. Even today, by in-creasing the special abilities that God hasgiven to each one, we are invited to grow increativity and enthusiasm, so as to solve thetragedies of the world, offering ourselves toGod as a living sacrifice, holy and acceptable(Rom. 12:1) 48.


47 Ibid, 219.48 Cf. Ibid, 220.

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Formation for economic matters

18. With a view to a conversion of mental-ity and of economic and management prac-tices, « rethinking the economy requiresspecific skills and abilities, […] it is a dy-namic that affects the lives of everyone. It isnot a task that can be delegated to someonebut calls for the full responsibility of everyperson » 49.

All the members of institutes of conse-crated life and societies of apostolic life mustaccept the responsibility to see that the ut-most attention is given to ensuring that theadministration of economic resources is al-ways essentially at the service of the expressedpurpose of the proper charism.

The increasing complexity in the adminis-tration of goods has accentuated a tendencyto avoid co-responsibility and the assigning ordelegating these duties to others, if not just toa single person. This movement has gener-ated carelessness towards economic matterswithin the communities. This carelessness hasled to a loss of contact with the cost of livingand management fatigue. This then opens

49 FRANCIS, Message to the participants at the second inter-national symposium on the theme: “In fidelity to the charismre-think the economy of Institutes Consecrated Life and SocietiesApostolic Life”, Rome (25 November 2016).

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the possible risk of having a dichotomy be-tween economic structures and mission 50.

Formation in economic matters begins withsharing the human, ethical, and moral pur-poses of service, so as to rediscover the evan-gelical dimension of the economic structures.This then permits one to manage economicstructures according to the principles ofgratuity, fraternity, and justice, and to livethe reason for the gift, thus making a realcontribution to the economic, social, and po-litical development of society and of theChurch itself 51.

19. Formation helps « to enter into an ex-plicit process of discernment, purification,and reform » 52 in concrete situations. Focus-ing the processes of formation on the eco-nomic dimension means to help transforma-tion, emphasizing the need to turn towardsthe Lord Jesus, also with respect to economicmatters, to become « witnesses of a different

50 Cf, CONGREGATION FOR INSTITUTES OF CONSECRATED

LIFE AND SOCIETIES OF APOSTOLIC LIFE, Lett. circ. Guide-lines for the management of goods in Institutes Consecrated Lifeand in Societies Apostolic Life, Rome (2 August 2014), 3.

51 Cf. Ibid, 5.52 FRANCIS, Ap. Ex. Evangelii Gaudium (24 November

2013), 30.

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way of doing, acting, living » 53. To this end,adequate preparation will be necessary in thelight of the Social Doctrine of the Church.In fact, « placing themselves totally at the ser-vice of the mystery of Christ’s love for human-kind and the world, religious anticipate andshow by their very lives some of the traits ofthe new humanity that this social doctrineseeks to encourage » 54.

Pope Francis in the Encyclical Laudato si’urged seminaries and religious houses of for-mation to provide « an education in respon-sible simplicity of life, in grateful contempla-tion of God’s world, and in concern for theneeds of the poor, and the protection of theenvironment » 55.

This leads to living an incarnated spiritual-ity, which considers the real world as thatplace where God is both made manifest andis encountered, develops a contemplative at-titude capable of listening to His voice in theexperiences of life, so as to discover His face

53 A. SPADARO, “Wake up the World!”. Colloquy of PopeFrancis with the Superiors General, in: La Civiltà Cattolica, 165(2014/I), 5.

54 PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Com-pendium of the Church’s Social Doctrine, Rome (2 April2004), 540.


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in every person, especially in the most disad-vantaged. It is a spirituality that does notadmit dichotomies or reductionism 56. Historyand daily life are sacred places in which theWord is revealed, and then both challengesand transfigures reality.

By proposing an incarnate spirituality, theprocess of formation leads one to see realityfrom the point of view of the poor, to developan effective compassion for them, to takeresponsibility for suffering, and to commitoneself to promoting justice, peace, and theintegrity of creation.

Formation with respect to economic mat-ters, consistent with the specific charism, isfundamental for permitting choices for themission to be innovative and prophetic.

Heeding the voice of prophecy

20. « The prophets – Pope Francis affirmsin the Apostolic Letter to All Consecrated People –receives from God the ability to scrutinize thetimes in which they live and to interpretevents: they are like sentinels who keep watchin the night and sense the coming of the


LIFE AND SOCIETIES OF APOSTOLIC LIFE, Directives on For-mazione in religious Institutes, Rome (2 February 1990), 17.

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dawn (cf. Is. 21:11-12) » 57. This results in con-crete responsibilities towards our social andeconomic environment. « Under the currentuncertainties, in a society capable of mobiliz-ing immense means but whose cultural andmoral reflection is still inadequate with re-gard to their use in achieving the appropriateends », consecrated persons must feel the ur-gency to give witness to the prophecy thatinvites us « not to give in. We are asked aboveall to build a meaningful future for the gen-erations to come. We should not be afraid topropose new ideas ». In fact, « through a com-mitment of community imagination it is pos-sible to transform not only institutions butalso lifestyles, and to elicit a better future forall peoples » 58.

21. Some institutes of consecrated life andsocieties of apostolic life are implementinginitiatives within their respective legal struc-tures, which are worthy of reflection and con-sideration. There are new creative models of

57 FRANCIS, Apostolic Letter to all consecrated personson the occasion of the Year of Consecrated Life, Rome(23 November 2014), 2.

58 PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, NotaFor a reform of the International financial and monetary systemsform the perspective of a universal competent public authority,Rome (24 October 2011).

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charity and, at the same time, of research anddevelopment of new designs supported byappropriate guidelines. In the context ofthese activities, the institutes and societiesshould together with the collaboration of ex-perts in sharing their experiences, studywhich legal framework can best protect andpromote the effectiveness of their services.

Today we are witnessing an acceleration inthe change of laws, which brings about uncer-tainty and inevitably affects the already pre-carious situation of some works. This calls fora strengthening of the link with those centers– including academic ones – that ensure leg-islative monitoring and foresee the effects orimpacts both medium and long-range on theactivities managed by the institutes. Further-more, it would be desirable to promote invi-tations to collaborate with the respective bod-ies of the Episcopal Conferences that coordi-nate various ministries (educational works,health activities, socio-health, and social assis-tance). Along this line, the creation of perma-nent commissions would help establish com-mon approaches toward civil authorities.

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II.

VIEW OF GOD:CHARISM AND MISSION

Striving towards the Kingdom to come

22. Eschatological tension characterizesthe consecrated life and, at the same time,represents its dynamism, which the mission« Come, Lord Jesus! (Ap. 22:20) clearly articu-lates. This expectation is anything but passive.Although directed towards the future King-dom, it expresses itself in work and mission[…] so that the Kingdom may become pre-sent here and now […] consecrated life is atthe service of this definitive manifestation ofdivine glory when all flesh will see the salva-tion of God » 1. The prayer Come, Lord Jesus!is accompanied by another: Thy Kingdom come(Mt. 6:10) 2. In the present and in eternity, nolonger one after the other but intimately con-nected, faith « draws the future into the pre-

1 JOHN PAUL II, Post Synod Ap. Ex. Consecrated Life(25 March 1996), 27.

2 Cf. Ibid.

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sent, so that it is no longer simply a “not yet”.The fact that this future exists changes thepresent; the present is touched by the futurereality, and thus the things of the future spillover into those of the present and those of thepresent into those of the future » 3.

The relationship between charism and vi-sion of the future, therefore, is constitutive ofthe mission of institutes of consecrated lifeand of societies of apostolic life 4, who arecalled to live their charism in the « expecta-tion of things to come from the perspective ofa present that is already given » 5. Elaboratinga vision of the future, also in the managerialaspects of the works, is the responsibility ofevery institute. It is a faithful commitment toaffirm the presence of the Kingdom here andnow: a process of ecclesial discernment forwhich the works are the location of that en-counter.

23. The works, therefore, should not beidentified with the mission: they constitutethe modality in which the mission makes itself

3 BENEDICT XVI, Encyclical Letter Spe Salvi (30 Novem-ber 2007), 7.

4 Cf. JOHN PAUL II, Post Synod Ap. Ex. Consecrated Life(25 March 1996), 27.

5 BENEDICT XVI, Encyclical Letter Spe Salvi (30 Novem-ber 2007), 9.

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visible, presupposes it, but does not exhaust itor define it. When it does define it – as it mayhave happened in the past – the paradoxicalresult is that a future is not offered to theworks. The works can change while the mis-sion remains faithful to the initial charismaticinspiration, becoming incarnated in thepresent moment; the mission must be inte-grated with the journey of the People of Godin history 6 and those working in a mission ofthe Church must realize it by remaining at-tentive to the voice of the Spirit. Under theseconditions, the charism and the works thatexpress it recover the ability to open it to thefuture. Otherwise even the most innovativeworks are likely to give immediate answers,undoubtedly effective, but not open to pro-phecy and, in the end, less evangelical.

The mission, in fact, inextricably consistsof the sequela Christi and the service to chil-dren and the poor. Born of a particular expe-rience of the Spirit, which presents and deep-ens an aspect of the mystery of Christ in theChurch, an authentic mission must preserve amystical dimension. If there is a disconnectbetween charismatic mission and the work,the work would be an image of professional-

6 Cf. FRANCIS, Ap. Ex. Evangelii Gaudium (24 Novem-ber 2013),130 e infra.

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ism, of skill, but would remain devoid of reallife, of love, of depth.

In this regard, the words of Pope Francisare farsighted. They call for an understand-ing of the personal and collective witness ofthe charism that by nature looks beyond,sees, and reads with God’s gaze what is hap-pening: « Our future lies in God’s gaze.We need someone who, owing to his greaterfamiliarity with the wide expanses of God’sfield than with the confines of his own narrowgarden, is able to assure us that what ourhearts aspire to is not a vain promise » 7.

The View Outward: Discernment

24. The engagement of charism with his-tory leads to discernment; it allows us to lookwith the gaze of God. It is a skill to know howto look with different eyes, an ability to seethings that others do not see. Charisms allowus to see possibility where others only seeinadequacy.

Discernment keeps this ability to know thebreadth of God’s scope, prevents petty things– the narrow garden of which Pope Francisspeaks – from becoming absolute, and the

7 FRANCIS, Discourse at the reunion of the Congregation forBishops, Roma (27 February 2014), 1.

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great ones end up becoming relative or evennon-existent. The gaze, therefore, translates acertain perception of history that can con-nect the questions emerging from human,economic, and managerial experience withthe most fundamental question of faith.In this regard, the assertion of EvangeliiGaudium is unequivocal: « Let us also keep inmind that we should never respond to questionsthat nobody asks » 8.

Moreover, there is a need that « ways ofdoing things, times and schedules, languageand structures can be suitably channeled forthe evangelization of today’s world ratherthan for their self-preservation » 9. This shouldalso be an inescapable criterion in the man-ner of administering and managing the insti-tute’s assets, which sometimes seems to be-come an individualistic rigidity of roles andrespective visions and does not remain opento overcoming ineffective practices and obso-lete orientations.

25. The outward gaze seeks to highlight aplan, that is to say, a spiritual and ecclesialexperience that takes shape gradually and

8 FRANCIS, Ap. Ex. Evangelii gaudium (24 November2013), 155.

9 Ibid, 27.

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evolves into concrete terms, into action. It isnot an a priori vision, which refers to an estab-lished set of ideas and concepts, but rather anexperience that refers to times, places, andpeople (as required by Saint Ignatius ofLoyola), and therefore not to ideological ab-stractions. It becomes a vision of the future,therefore, that does not impose itself on his-tory by trying to organize it according to itsown coordinates, but instead dialogues withreality, fits into the history of humanity, andtakes place over time. It is a path that is taken,a journey that begins by walking.

An open vision means, at the same time,letting oneself look once again at the realitythat surrounds one, letting oneself be ques-tioned by it, and looking at oneself throughthe questions it raises. This allows conse-crated life in its choices for mission and forthe management of its works to fix its gaze onthe essential.

The Holy Spirit, perennial source of everycharism, is a communion of love between theFather and the Son. This unfolds in a doublemovement of the Spirit, ad intra and ad extra:the dialogue and the relationship betweenFather and Son, who is the Presence of God’sLove in history. This dynamic becomes thedriving force of consecrated life: daily return-ing to the task of making the continuous

46


freshness of the charism present in history.Therefore, the relationship with history be-comes necessary for the vitality of the cha-rism, which is and remains effective insofaras it makes this intrinsic dynamic its own.The consecrated person, therefore, bringsinto a changing society the Love that doesnot change.

Planning

26. The future viability of a charism ischallenged by the rapid global changes tak-ing place (socio-economic, political, and leg-islative) which are evident in the complexityof the problems to be faced, including that ofmanagement. In this perspective, it is difficultto expect immediate decisions. It is morerealistic to consider together which guide-lines can be sustainable in the near future,provided they do not restrict themselves toour narrow garden. The problem is not limitedto the maintenance of the works expressingthe charism, but expands to their socio-ecclesial significance, or, in other words, theirevangelical efficacy.

For this purpose, it is urgent to acquire amindset of planning. This will first of all leadto a way of proceeding and the developmentof tools which can anticipate, outline, and

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guide change and growth in daily operations.They can offer people, communities, andworks the ability to look beyond, to interpretthe world and current needs. It involves de-veloping strategies and analytic techniques,assessing the real feasibility of a project.Further it includes acquiring and enhancingthe institute’s knowledge of projects andwork done in the past, but also involvingexternal experts, trying to learn about goodpractices of other institutes, bringing to-gether the skills and abilities to work in net-works. The planning mentality starts from thespiritual and ecclesial experience and fromthere makes real the vision of the future ofthe institute through a strategic plan of ac-tion, which makes use of shared approaches.

27. More effort is needed so that the pathtaken in recent years may make the charis-matic dimension in the works and their man-agement more visible. Recently several insti-tutes of consecrated life and societies of apos-tolic life, drawing from their extended historyhave developed charismatically inspired docu-ments, which find origin in lived reality.These documents have proposed a re-readingof the legislative and management standardsinherent in their works, in light of the essen-tial elements of the foundational charism.

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They have reconfigured elements with an or-ganic vision, which gives direction to eco-nomic, managerial, and financial services.This restructuring is made evident as well insome fundamental outcomes, expressive ofthe charism itself. For example, the outcomesseek to verify the presence of a lived diakoniaof charity in the ongoing testimony of thecharismatic values of the institute, as well as inthe evaluation of the objectives and expectedoutcomes. The aforementioned documents– often the result of patient and laboriousediting – could also be adopted by other fami-lies of consecrated life. Sharing experiencesand insights is the fruitful starting point forprocesses of discernment concerning the re-organization of works to « safeguard the senseof one’s own charism » 10.

The ecclesial significance of charisms

28. With a vision of the future, the expres-sion of the ecclesial nature of the charism isimportant. This is a dimension strongly em-phasized by Pope Francis: charisms « aremeant to renew and build up the Church.They are not an inheritance, safely secured


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and entrusted to a small group for safekeep-ing; rather they are gifts of the Spirit inte-grated into the body of the Church […].A sure sign of the authenticity of a charism isits ecclesial character, its ability to be inte-grated harmoniously into the life of God’sholy and faithful people for the good of all.[…] To the extent that a charism is betterdirected to the heart of the Gospel, its exer-cise will be more ecclesial » 11.

Two aspects deserve to be emphasized.Charisms are not a safely secured inheritance.The authentic sign of their ecclesial nature isthe « ability to be integrated harmoniouslyinto the life of God’s holy and faithfulpeople » 12.

Keeping the charisms alive involves vigi-lant safeguarding of the ecclesial nature ofthe gift: a charism is renewed over time so asto contribute to the building up of theChurch! 13.

29. « The mission of consecrated life isuniversal, and many institutes embrace a glo-bal mission, but it is incarnated in specific


12 Ibid.13 Cf. Ibid, 130-131.

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local situations » 14. The assets of the institutesof consecrated life and societies of apostoliclife, in fact, do not only have meaning withinthe context of the local Church. In addition,their use over time is available to the univer-sal dimensions of the Church’s mission:from addressing all forms of poverty, toprojects of solidarity in mission territories,and, not to be forgotten: in the formation oftheir candidates and the care of the elderly.

Consecrated life, nonetheless, is part ofthe diocesan family 15. For this reason the ap-propriate autonomy – which is the duty ofthe local Ordinaries to conserve and protect(cf. can. 586 § 2) – cannot disregard thediocesan pastoral plan or elude prior consul-tation with the bishop, before proceedingwith the closure of works. « Today more thanever, it is necessary to live out a just autonomyand exemption, in the institutes that havethem, in strict relationship with insertion, so


LIFE AND SOCIETIES OF APOSTOLIC LIFE, Lett. circ. Guide-lines for the management of goods of Institutes of ConsecratedLife and in Societies of Apostolic Life, Rome (2 August 2014),16, 2.1.

15 Cf. SACRED CONGREGATION FOR RELIGIOUS AND SECU-LAR INSTITUTES - SACRED CONGREGATION FOR BISHOPS,directive Criteria on the relationship between Bishopsand Religious in the Church Mutuae Relationes, Rome(14 May 1978), 18.

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that charismatic freedom and the catholicityof Consecrated Life are also expressed in thecontext of the particular Church. It wouldnot fully respond to what Jesus desired forHis Church were she to be deprived of Con-secrated Life, which is part of her fundamen-tal structure, in the same way that the laity orthe ordained ministry is. It is for this reasonthat, in the light of the Second Vatican Coun-cil, we speak today of the co-essentiality of hier-archical and charismatic gifts (cf. LG 4),which flow from the one Spirit of God andnourish the life of the Church and her mis-sionary action » 16.

30. Diocesan Bishops, for their part, arecalled to appreciate consecrated persons as« a living memorial of Jesus’ way of living andacting » 17, instead of seeing them in terms ofutility and functionality. They should developa better understanding of the universality of

16 FRANCIS, Discourse to the participants at the InternationalCongress for episcopal Vicars and Delegates for consecrated life,Rome (28 October 2016), 1; cf. CONGREGATION FOR THE

DOCTRINE OF THE FAITH, Lett. Iuvenescit Ecclesia on therelationship between hierarchical and charismatic giftsfor the life and mission of the Church, Rome (15 May2016), 10.


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the service of consecrated men and womenand grow in collaboration with them. « Pas-tors are called to respect, without manipulat-ing, the multidimensionality that constitutesthe Church and through which the Churchmanifests itself » 18.

It is essential to begin from a theologicalperspective of communion so as to fully un-derstand openness to the universal Churchand, at the same time, the need and commit-ment to collaborate with the local Church.When communion is not a presupposition ofevery ecclesial relationship, we risk fallinginto the approach of seeking one’s own de-sires. It is therefore necessary to promoterelationships based on the principle of com-munion, which is based on fraternity and inworking together.

Charisms: the ability to enculturate

31. Fraternal love is the key concept thatbest expresses the authentic contribution ofconsecrated life for the building up of theChurch. In fact, charisms manifest their evan-gelical authenticity in love for one another,

18 FRANCIS, Discourse to the participants at the InternationalCongress for episcopal Vicars and Delegates for consecrated life,Rome (28 October 2016), 1.

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and within the lives of communities. The So-cial Doctrine of the Church urgently invitesus to find ways to put this love for one an-other into practice as the guiding principle ofour economic order. Where other ways ofthinking speak only of solidarity, the SocialDoctrine of the Church speaks of fraternallove, since a fraternal society is also support-ive, while the opposite is not always true, as somany experiences confirm.

Love for one another, therefore, is « a lif-estyle which includes the capacity for livingtogether and communion. Jesus reminded usthat we have God as our common Father andthat this makes us brothers and sisters. Frater-nal love can only be gratuitous; it can neverbe a means of repaying others for what theyhave done or will do for us » 19. In this sense« we must regain the conviction that we needone another, that we have a shared responsi-bility for others and the world » 20.

Responsibility also means entering intoviewing management in a new way that re-spects and enhances the efforts of the localChurch.


20 Ibid, 229.

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It is a way of operating that one attainsthrough a shared dialogue and the elabora-tion of criteria for the protection and promo-tion of the Church’s patrimony. This patri-mony goes beyond the real estate and in-cludes the experiences, the knowledge, theskills, the professionalism that have devel-oped apostolates both large and small, bothin the past and in the present: a history thathas interpreted the needs and cares of localChurches.

32. Today it is no longer possible to thinkin isolation, as if the problems generated bythe management of the works are exclusivelya problem of the institutes of consecrated lifeand of the societies of apostolic life. Here wehighlight a historically understandable situa-tion: religious have always spoken in terms of“our” works and the local Churches have con-sidered them the “works of the religious”.

In today’s ecclesial context, one has tochange the way of thinking: together withother Church entities we are committed toseek possible solutions which guarantee theecclesial dimension of our works, as well asaddress the concrete problem of maintaininggood oversight. Therefore, the conclusion isthat the journey of conversion is a communal

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itinerary. The future of the works concerns usas Church and further must be addressed bythe Church.

The capacity to integrate oneself into theChurch is fundamental to the works createdto respond to the needs of the people. Theproblem of integration today translates intoworking together: « It inspires one to cooperate,to share, to prepare the ground for relation-ships governed by a common sense of respon-sibility. This path opens the field to new poli-cies, new ways, new attitudes. […] “Workingtogether” means, in fact, basing the work noton the isolated genius of one individual, buton the co-operation of many. It means, inother words, “creating a network” in order totake advantage of everyone’s gifts without,however, overlooking each person’s distinctuniqueness. […] to take courageous steps inorder that “being and working together” isnot merely a slogan but a program for thepresent and the future » 21. This invitation tocollaborate also applies to institutes of conse-crated life and societies of apostolic life whoare urged to « go out with greater couragefrom the confines of their institute to elabo-

21 FRANCIS, Discourse to the entrepreneurs meeting Confind-ustria, Rome (27 February 2016).

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rate together, locally and globally, on com-mon projects of formation, evangelization,and social services » 22.

33. Working together also involves coordina-tion and sharing in planning, management,ways of thinking, culture, and procedures,which, if done properly, could guarantee thestability of many works, as well as their evan-gelical efficacy and economic sustainability.Effectiveness testifies to the gospel of charity;sustainability reveals a Church that creates anetwork of solidarity for promoting reliableservices of good quality.

A solidarity network is sustained not just bythe quality of what is offered, but above all byits reliability. It is a patrimony of values inwhich we combine: credibility, cohesion, andcoherence of a vision in planning and man-agement; professionalism, attentive and opento learning but not solely for effectiveness orefficiency; and experience, cognizant of its pastperformance, but at the same time open toinnovation and creativity.

Reliability reconfigures the hierarchy ofpreferences and therefore the importance of

22 FRANCIS, Apostolic Letter to all consecrated personson the occasion of the Year of Consecrated Life, Roma(23 November 2014), 2.

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recognition and how one compares with oth-ers. Today we must invest more in a culture ofthe ecclesial relationship that always seeks toassure that a variety of participants remaininvolved in our activity in the awareness thatthe plurality of subjects is involved in oursituations more than we are involved in thereality of integration.

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III.

ECONOMIC DIMENSIONAND MISSION

The sustainability of the works

34. « The urgent challenge to protect ourcommon home includes a concern to bringthe whole human family together to seek asustainable and integral development, for weknow that things can change » 1. In the cur-rent historical context, the institutes of conse-crated life and societies of apostolic life acceptthe challenges that are found today: identify-ing prophetic responses for a careful and re-spectful economic and human development.The evolution of needs and the different cul-tural, social, and regulatory contexts often re-quire, on one hand, the abandonment of in-adequate ways of functioning and on theother, a bold and creative approach to « re-thinking goals, structures, and style » 2.

1 FRANCIS, Encyclical Letter Laudato si’ (24 May2015), 13.


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Pope Francis in his message addressed tothe participants of the Second Symposiumorganized by the Congregation for Institutesof Consecrated Life and Societies of Apos-tolic Life, recalled that « to be faithful com-mits us to an assiduous work of discernment,so that the works, consistent with the cha-risms, continue to be effective instrumentsto make God’s tenderness reach many.[…] An act of courage is often required to befaithful to the charism: it is not about sellingeverything or of ‘divesting’ all the goods, butof undertaking a serious discernment […]the discernment might suggest keeping alivea work that causes losses – being well awarethat these are not generated by incapacity orunskillfulness » 3.

To evaluate the sustainability of the works,it is necessary to adopt a method that con-siders every aspect and all the possible in-terrelations, taking into consideration thecharismatic, relational, and economic dimen-sions both of each work and of the wholeinstitute.

3 FRANCIS, Message to the participants at the second inter-national symposium on the theme: “In fidelity to the charismre-think the economy of Institutes of Consecrated Life and Societ-ies of Apostolic Life”, Rome (25 November 2016).

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35. Charismatic dimension and planning.« It is necessary, therefore, to undertake areview of the mission as an expression of thecharism to verify if the charismatic identity ofthe established works continues to emerge inthe current operational activities. […] It mayhappen, in fact, that works are no longermanaged in a manner consistent with thecurrent expression of the mission, and prop-erties are no longer run as works which ex-press the charism » 4. It is necessary to definewhich « works and activities it should con-tinue, which should be eliminated or modi-fied, and which new frontiers it should beginto pursue and demonstrate as respondingto today’s need in full fidelity to its owncharism » 5.

It is necessary to overcome the mentalitythat considers the designing and planning ofactivities and works to be antithetical to open-ness to the creativity of the Spirit. On thecontrary, many intuition fail to see the lightbecause they are not supported by a detail-ed proposal and/or planning: the objectives


LIFE AND SOCIETIES OF APOSTOLIC LIFE, Lett. circ. Guide-lines for the management of goods in Institutes of ConsecratedLife and in Societies of Apostolic Life, Rome (2 August 2014),8, 1.1.

5 Ibid.

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are not defined, nor are the means to accom-plish the task identified nor the economic-financial feasibility verified. All this risks pro-voking a gap between ideals and achievableends, between mission and economic struc-tures, leading to making incorrect judg-ments and evaluations, to adopting ineffec-tive measures.

The need to design and plan cannot, inany way, be interpreted as limiting ideals, oras constraining creativity. It does not imply alack of trust in Providence, but rather thecontrary. When the charismatic goal is articu-lated, the economic structures place them-selves at the service of prophecy by means ofconcrete and effectively designed projects.

36. Relational dimension and fraternal love.As mentioned above, it is essential to redis-cover economic structures with a human face,where humanity and its true goodness neverloses its central role. Attention to placing thedignity of every human person and the com-mon good 6 at the center recalls the need forpositive relationships. In the richness of rela-tionships, which constitute fraternal love,consecrated persons experience how the mis-

6 Cf. FRANCIS, Ap. Ex. Evangelii Gaudium (24 Novem-ber 2013), 203.

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sion consists of people willing to share lifeand faith, to experience community and col-laboration. Reciprocal relationships, basedon sincere esteem and mutual trust, thus be-come valuable resources for management.

In this way, the works will be managed ina spirit of openness, community, and co-responsibility, even when their care must beentrusted to a few consecrated men andwomen. On the other hand, in some cases theresponsibility is entrusted to some individu-als, without establishing clear structures forinteraction and accountability. This can leadto a personalization of management, evenunwittingly, based on their talents, unique-ness, and sensibilities, thereby limiting theestablishment of ways to respond to varioussituations that may arise. It often happensthat we do not worry about the formation ofthose who may assume the responsibility ofmanagement and give the appropriate direc-tion to the work.

The design and/or planning, which flowsfrom mutual listening, allows a coherent vi-sion for the works and for the response to thearticulated needs. Further, it offers the possi-bility of overcoming the drive towards self-reference. When divisions and differences areovercome, advantageous solutions are found

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that are enriching for and shared by every-one. It is a matter of disassociating from theideology of homo-oeconomicus, insatiable in itsdesire for goods, whose choices are deter-mined by the maximization of personal inter-est. It acknowledges the challenge of homo-fraternus, who never tires of choosing frater-nal love 7.

37. Charisms and economic activity. The bal-anced budget of works of the institutes ofconsecrated life and of the societies of apos-tolic life cannot be the only criterion to beconsidered in discernment regarding the sus-tainability of the works. However, it is neces-sary to remember that there is no contradic-tion between charism and the managementof goods; managing according to economicprinciples does not stifle the charism, butrather allows it to pursue and achieve sharedobjectives. Ensuring continuity and vitality ofthe charism does not imply operating withsuperficiality and inexperience. The experi-ence of the Dicastery shows that where insuf-ficient attention is paid to management prob-lems, the result is the nullification of themission itself.

7 Cf. Ibid, 91.

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Consecrated life offers the world an evan-gelical witness when it keeps alive the apos-tolic inspiration and guarantees the sustain-ability of the works through their informedand balanced management.

Stable patrimony (assets)

38. For the purpose of orderly and far-sighted stewardship, a general survey of theinstitute’s assets should be undertaken so asto comply with the norms established bycanon law aimed at ensuring the subsistenceof the institute and facilitating the attainmentof its institutional aims (so-called stable patri-mony). Hence, it is opportune to promptlytake appropriate steps to inventory the assetsascribed to the stable patrimony, and wherenecessary, add items that should be includedin the inventory, if this has not yet been done.

To this end, the proper law of each insti-tute is asked to establish by a specific resolu-tion the competent authority to undertakethis task. This provision must appear in thefundamental code or in another normativedocument of proper law, with the followingtext or one of similar tenor: The stable patri-mony consists of all the immovable and movableproperty that by means of a specific assignment aredestined to guarantee the economic security of the

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institute. For the goods of the entire institute, theGeneral Chapter or the General Superior with theconsent of his/her Council makes this assignment.For the assets of a province, as well as for the assetsof a legitimately established house, the ProvincialChapter or other similar assemblies (cf. can. 632),or the Provincial Superior with the consent ofhis/her Council and confirmed by the SuperiorGeneral makes this assignment.

39. The stable patrimony, consisting of as-sets, property or furnishings, guarantees theexistence of the institute, of the legitimatelyestablished provinces, of houses, and of itsmembers. Further, it ensures the realizationof the institute’s mission. The stable attributeis understood as a guarantee that the workmust be coherent with « an end correspond-ing to the mission of the Church » (can. 114§§ 1-2) and to the specific mission of therespective institutes of consecrated life andsocieties of apostolic life 8.

The following can legitimately be assignedto the stable patrimony:

a) real estate, such as, for example, theplaces where the works function, the commu-nity houses, the residences for the elderly or

8 Cf. JOHN PAUL II, Post Synod Ap. Ex. Consecrated Life(25 March 1996), 4; 72.

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sick members, the assets which are particu-larly relevant from a historical-artistic per-spective, or which are part of the beginningsor of the memory of the institute itself, likethe motherhouse. The size of these assetsshould be proportionate to the managementcapacity of the institute, the province, or thereligious house;

b) real estate that provides income forthe support of the institute, the province orthe religious house. These are the so-calledincome-generating assets, established to allowthe legal entity to subsist or to supplementordinary income. In these cases, it must beavoided that these goods become the reasonthat the legal entity exists or profits;

c) movable property that provides in-come for the support of the institute, of theprovince or of the religious house and for therealization their respective missions. These as-sets are fixed and legitimately assigned to thestable patrimony. These are not goods thatserve the ordinary economic operations, butrather are capitalized movable assets investedin different forms in the financial system, ac-cording to the directives detailed in § 84;

d) the immovable and movable prop-erty which, having historical, artistic or intrin-sic value, constitute the so-called cultural

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heritage, the historical memory of the insti-tute, of the province or of the religioushouse. These assets may be in the form of adowry but could also be an economic reservefor ongoing upkeep of property;

e) the protection and security fund,proportionate to the works of the institute,province, or religious house, provides appro-priate protection for the institute in the pres-ence of complex operations that may exposeit to significant economic risks (so-called emer-gency fund).

40. In choosing the assets to be includedin the stable patrimony, it is necessary toconsider what the assets are without whichthe juridical person would not have themeans to reach its end. Further, it is alsonecessary to evaluate the amount and thenature of the assets appropriate to the pur-pose and the needs of the same juridicalperson. One must take into considerationthat certain assets are by their nature unavail-able, as use of them may risk the loss of thesame juridical person. Further, it is not per-mitted to proceed with the assignment of thestable patrimony for the sole purpose ofavoiding the requirements of the canon lawon alienation. In fact, the establishment of

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this patrimony is for the purpose of protect-ing and guaranteeing these very assets.

For the proper management of the assetsassigned to the stable patrimony, it is neces-sary to draw up an accurate inventory of thereal estate assets of the institute, of the prov-ince or of the religious house, specifying theregistry data, the origin of the buildings, thepresence of any restrictions, the value of theassets, and their maintenance condition. It isencouraged to review periodically the termsand conditions for the leasing of buildings orparts thereof to third parties. It is useful tokeep a list of the properties and furniturethat have historical, artistic, or intrinsic value.Finally, it is always necessary to ensure thatthe management of the assets assigned to thestable patrimony continues to be consistentwith the institute’s mission, so that it will notbe burdened with assets or obligations unre-lated to the mission. In this line, stable is notsynonymous with unassailable. The inevitablevolatility in the economic-financial systemssuggests evaluating periodically (according towhat are considered to be reasonable time-frames) the individual assets included in thepatrimony.

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Responsibility, transparency and trust

41. Responsibility, transparency, and themaintenance of trust are interconnectedprinciples: no responsibility is given withouttransparency, transparency generates trust,trust verifies both.

Responsibility is the principle of awarenessthat relates the evangelizing mission to theChurch’s assets.

The awareness of the factors at stake pro-vides the essential conditions for making tar-geted choices and eventually improving themor even changing them radically. Above all,the careful and timely accounting of the out-comes of management makes it possible toadopt the necessary corrective measures be-fore irreversible negative consequences occur.On the contrary, an inappropriately moni-tored economic effort wastes resources, be-traying the fundamental desire of the Churchto use the assets for the common good that« must be served in its fullness, not accordingto reductionist visions that are subordinatedby certain people to their advantage; rather itis to be based on a logic that leads to theassumption of greater responsibility » 9.

9 PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Com-pendium of the Church’s Social Doctrine, Rome (2 April2004), 167.

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Responsibility is one’s obligations to thecivil and ecclesial community, and above allto the respective institute. It is therefore aresponsibility to recognize on the one hand,to whom one must respond, and, on theother hand, the ability to exert one’s manage-ment options. Last, but not least, supervisionand control are parts of this responsibility.These should not be understood as limitingthe autonomy of institutions or as a lack oftrust, but rather as representing a means forcommunication and transparency and pro-viding protection for those who perform deli-cate administrative tasks 10.

42. With respect to what was previouslystated: the term “transparency” refers to theability to report on the activities, the choicesmade, and the results achieved. Accountabil-ity and financial statements – which are trans-parency tools – allow you to have a concise,but at the same time, rigorous report on theactivities carried out and their results, provid-ing the directors the ability to account fortheir actions, their choices, and moreover,


LIFE AND SOCIETIES OF APOSTOLIC LIFE, Lett. circ. Guide-lines for the management of goods of Institutes of ConsecratedLife and Societies of Apostolic Life, Rome (2 August 2014),10, 1.2.

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their behavior. Regular accountability ofmanagement also fosters prudence in the ad-ministration of assets. In fact, greater aware-ness corresponds to greater precision in iden-tifying risks and, where appropriate, new di-rections to pursue.

From this perspective we can well under-stand the intrinsic correlation between re-sponsibility and transparency. The emphasisdoes not only concern the specific duties (su-periors, treasurers/bursars, collaborators)but also – as mentioned above – the ability tocommunicate the reasons/motivations thatguide management and management deci-sions, as well as the corresponding commit-ment to respond to problems or critical issuesthat may arise.

The rules of transparency, as is seen today,are imposed by civil laws with increasing in-tensity and importance so as to guarantee thecorrect and legal functioning of any entitywhatever, as well as the economic sustainabil-ity of the institute’s works. It must be addedthat these rules are becoming more complexand precise. It therefore obliges the presenceof professional skills and appropriate proce-dures. This should not only exist at the levelof the single operative unit, but, when itcomes to more complex structures, at na-tional and international levels.

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43. Accountability and financial state-ments help to increase the credibility of theperson who puts them in place and, there-fore, help to increase trust. And « withoutrules there cannot be trust » 11, namely trust isgenerated as well by rules that identify re-sponsibilities and call for transparency. Trustcapital cannot be compromised by situationsor events that weaken the credibility of insti-tutes of consecrated life and societies of apos-tolic life in the civil and ecclesial community,thereby making “problematic” the personaland collective witness of consecrated poverty.In fact, a culture and practice of transparencyis an aspect of fidelity to one’s own historyand charismatic practice of the vow of povertyaccompanied by appropriate legislation re-garding dependence on the community, andthe limitation of use and disposition of goods(cf. can. 600). The relationship between therecognition of trust and the adoption of fi-nancial and budget reporting results in acommunal experience: the more there istransparency of management, the more thepossibility and availability of both public andprivate resources increases.

11 PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Note ofthe Holy See on finance and development on the vigil of theConference promoted by the United Nations General Assembly atDoha (18 November 2008), 3c.

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Maintenance of Records

44. The Code of Canon Law, canon 1283and 1284, urges an orderly conservation ofthe documents and prescribes, for the pur-poses of efficient administrative, and account-ing procedures, the preparation and constantupdating of the inventory of goods and prop-erty received, a careful cataloging and conser-vation of documents, in particular accountingrecords and securities against risk. The ar-chives, if well managed, are a useful tool forverifying initiatives undertaken in the short,medium, and long term. Therefore, it is nec-essary to establish procedures for acquiringdocuments, ordering them organically, anddistinguishing them thematically. It is neces-sary to communicate to each administrator ofecclesiastical assets the responsibilities re-garding the custody of the documentationaccording to canonical requirements.

The inventory of assets should record thepurchase, construction, donation or othercivil act or business that adds to the assets,changes the condition, or divests the asset.In particular, all documents proving the legalownership of buildings and furnishings mustbe kept. The documentation appropriate toa business office makes it possible to know

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the administrative procedures of an institute;to provide for adequate planning that consid-ers resources; to prove the legal rights incase of disputes; to operate in administrativetransparency; to preserve historical memory;and to study the way in which the charism hasbeen realized over time. In this regard, withinthe archives of an ecclesial entity it is some-times necessary to acquire, where possible,data management systems reflecting moderntechnologies. Taking advantage of these tech-nologies, it is also advisable to keep a copy ofthe documents of considerable value in aseparate protected place, in order not to loseall the documentation in the event of somedisastrous occurrence 12.

The four principles of Evangelii Gaudium

45. In the light of the criteria that PopeFrancis has offered to the whole Church inthe Apostolic Exhortation Evangelii Gaudium,some themes can be identified concerning amanagement inspired by the charisms of theinstitutes of consecrated life and societies ofapostolic life, which « can guide the develop-

12 Cf. PONTIFICAL COMMISSION FOR THE CULTURAL

GOODS OF THE CHURCH, The Pastoral function of the ecclesi-astical archives, Vatican City (2 February 1997).

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ment of life in society and the building of apeople where differences are harmonizedwithin a shared pursuit » 13.

46. Time is greater than space 14. The HolyFather often refers to « starting processes » 15.Consecrated life is called to initiate processes,it is called to new planning. « For many yearswe have been tempted to believe, and manyhave grown up with the idea that religiousfamilies should occupy spaces rather thanstart processes, and this is a temptation. Wehave to start processes, not occupy spaces » 16.A first characteristic of all the manifestationsof a charism is that they are not primarilyeconomic, seeking to take spaces of power,but rather are expressions of an ideal, of alooking beyond, capable of understandingthe needs of men and women, especiallythe smallest and most fragile and seeking torespond to them through a creative ap-proach. If the charisms that burst into historyrepresent a process of spiritual, human, eco-


14 Ibid, 225.15 FRANCIS, Discourse to priests and consecrated persons on

the occasion of the pastoral Visit to Milan, Milan (25 March2017).

16 Ibid.

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nomic, and civil change, it should be notedthat this process takes place through themanifestation of a charism in the present andover time.

It is a matter of honoring and patientlyaccompanying the beginning of processes, oflooking beyond with visions of the future re-gardless of immediate results, to which eventhe sense of responsibility and the best inten-tions could lead. « Space – underlines theencyclical Lumen fidei – hardens processes,whereas time propels towards the future andencourages us to go forward in hope » 17.

47. Reality is more important than the idea 18.« Today, reality challenges us – I repeat –reality invites us to be a bit of yeast, a littlepinch of salt. […] A blessed minority, whichis invited again to leaven, to raise in harmonywith what the Holy Spirit has inspired in thehearts of your founders and in your ownhearts. This is what it takes today » 19.

Pope Francis reiterates forcefully andclearly the importance of reality. An idea is

17 FRANCIS, Let. Enc. Lumen fidei (29 June 2013), 57.18 FRANCIS, Ap. Ex. Evangelii Gaudium (24 November

2013), 231-233.19 FRANCIS, Discourse to priests and consecrated persons on

the occasion of the pastoral Visit to Milan, Milan (25 March2017).

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the result of a theoretical process that canalways risk falling into sophism, detachingitself from the real. Sometimes even our insti-tutes through the formulation of logical andclear proposals or documents, perhaps evencaptivating ones, risk deviating from whatthey are and from the people to whom theyare sent. In fact, sometimes, we let ourselvesbe dazzled by the novelty of initiatives, or newstructures and forget that the most importantchange depends on us and our desire andability to make it happen. The intention ofthe incarnation (1Jn. 4:2) is the guiding cri-terion of this principle.

The works of our institutes find their ori-gins by listening to God calling them to meetthe needs of real people. They do not arisefrom abstract drawings on the table, butrather they are a concrete response to theneeds of people whose life, history, and diffi-culties are known to us. In particular, whenwe re-read the historical origins of the insti-tutes of consecrated life and societies of apos-tolic life, the link between the inspiration ofthe charism and the reception of the least,the poor, and the excluded is almost in-separable.

Consecrated life is called to respond to-day to the questions that history poses. Of-ten this happens through simple experiences:

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we listen to life, out of which intuitions areborn, and which always include a charge oftruth, and through this our projects arise.It is always life that comes first, it is life thatis “heard and respected”, with a note ofhumility.

48. The whole is superior to the part 20. We arecalled to broaden our gaze to always recog-nize the greatest good. Consecrated life can-not withdraw into itself, it must not allowitself to be obsessed by finite and specificmatters. It must acknowledge the greatestgood that will bring benefits to all.

This principle must be understood accord-ing to the image of the polyhedron whichconsists of diversity. These intrinsic differ-ences need to be supported by a culture ofdialog as a challenging way to find the com-mon desire: we are invited to discover linksand relationships in aspects that are not ho-mogeneous on various levels (from local toglobal) and in different spheres of experi-ence (from material to spiritual). This in-volves learning to work together, among com-munities, among institutes and congrega-tions, with the laity, with all those who seekwhat is good.

20 Ibid, 234-237.

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Consecrated life can help the local Churchto open up to the dynamism of universality,and at the same time open itself to the spiritof the local Church where they live and carryout their apostolate, avoiding falling into thetemptation that « the part (our small part orvision of the world) may be superior to theecclesial whole » 21.

49. Unity prevails over conflict, diversity 22.We are called to accept conflicts, willing toget our hands dirty in addressing them with-out being trapped by them, so as to transformthem into new processes that provide forcommunity even with its inherent differ-ences, which must be accepted as such.« Communion also consists in confronting to-gether and in a united fashion the most press-ing questions of our day, such as life, thefamily, peace, the fight against poverty in allits forms, religious freedom, and education.In particular, New Movements and Commu-nities are called to coordinate their effortsin caring for those wounded by a globalized

21 FRANCIS, Discourse to priests and consecrated persons onthe occasion of the Pastoral visit in Milan, Milan (25 March2017).

22 FRANCIS, Ap. Ex. Evangelii Gaudium (24 November2013), 223-230.

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mentality which places consumption at thecenter, neglecting God and those valueswhich are essential for life » 23.

Solidarity, understood in its deepest andmost challenging sense, thus becomes a his-torical construct, a vital component whereconflicts, tensions, and opposites can reach amultidimensional unity that generates newlife. It does not mean aiming at syncretism, orabsorbing one into the other, but at a resolu-tion on a higher level that preserves in itselfthe precious potential of the contrasting po-larities.

23 FRANCIS, Discourse to the participants at the III WorldCongress of ecclesial movements and of new communi-ties, Rome (22 November 2014).

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IV.

OPERATIONAL RECOMMENDATIONS

50. In the administration of goods andin the management of works, discernment« looks at the direction, the purposes, themeaning, and the social and ecclesial impli-cations of the economic choices of the insti-tutes of consecrated life » 1. From this per-spective, the context for reflecting upon thisreality and some fundamental criteria havebeen identified for this task of discernment.

The important contexts in which eco-nomic activities are inserted are: an economythat has the human being in mind, the wholeperson and especially the poor; the explana-tion of economic structures as an instrumentof the Church’s missionary action; and – fi-nally – an evangelical economic structure ofsharing and community.

These horizons are embodied in some fun-damental criteria.

1 FRANCIS, Message to the participants at the second inter-national symposium on the theme: “In fidelity to the charismre-think economy in the Institutes of Consecrated Life and Soci-eties of Apostolic Life”, Rome (25 November 2016).

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51. Fidelity to God and to the Gospel. Everyconsecrated life gives primacy to God, in thesequela Christi. Every consecrated man andwoman must first of all focus on Him, con-template Him, learn from Him, imitate Him,follow Him, the chaste poor and obedientOne, so as to be faithful proclaimers of theGood News. This is why « the gift of listening:to listen to God, that with Him we may hearthe cry of the people; to listen to the peopleuntil breathing in the will to which God callsus » 2 is so indispensable.

Fidelity to the charism. Every charism « is al-ways a living reality » called to « be developedin creative fidelity » 3. Fidelity to the charismis, therefore, the harmony between the realchoices in a given situation and the core iden-tity of the institute.

Poverty. A « responsible austerity » 4, a « he-althy humility and a happy sobriety » 5 favordistancing from the perception of assets be-

2 FRANCIS, Discourse on the occasion of the Prayer Vigil inpreparation for the Synod on the family, Rome (4 October2014).

3 FRANCIS, Message to the participants at the second inter-national symposium on the theme: “In fidelity to the charismre-think economy in the Institutes of Consecrated Life and Soci-eties of Apostolic Life”, Rome (25 November 2016).

4 Ibid.5 Ibid.

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ing owned, in favor of expressing the use ofone’s assets in the context of developing aspecial willingness to hear « the cry of thepoor, of the everlasting poor and of the newpoor » 6.

Respect for the ecclesiastical nature of goods.The assets of the institutes of consecrated lifeand of the societies of apostolic life are eccle-siastical goods (can. 634 § 1) destined to theattainment of the purposes of the Church(can. 1254). In their use the institutes, there-fore, are called to safeguard their nature andto observe the respective canonical discipline.

The sustainability of the works. The works ofthe institutes are by nature situated in socialand economic systems. A work is thereforesustainable when it maintains a balanced ap-proach to financial matters and makes themost of available resources.

The need for reporting. Reporting is a way ofacting that openly shares choices, actions,and results. The legitimate autonomy of theinstitutes includes, therefore, the responsibil-ity for management decisions and how theyare carried out, always abiding by the require-ments of universal and proper law.

6 Ibid.

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52. In concrete situations, the criteria fordiscernment are found in the specific andhealthy traditions of each institute, and in theunique requirements of each legal and socialcontext.

The dimensions and the organization ofstructures, the nature of the activities, theterritorial scope of operations, the applicablelegal requirements, and modes of relation-ship between State and Church are elementsthat distinguish, sometimes significantly, dif-ferences among the individual institutes ofconsecrated life and the societies of apostoliclife. Therefore, such differences must beconsidered, not by abandoning the founda-tional criteria, but rather by allowing thesecriteria to take historical form in the varioussituations.

53. With respect to the management ofassets, the organizational structures of indi-vidual institutes of consecrated life and soci-eties of apostolic life have particular impor-tance. The institutes ordinarily possess theoperational assets of the communities. How-ever, with reference to the works there arevery different models, often regulated by thedifferent modes of relationship between Stateand Church, by the specific demands of the

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nature of similar works, and/or by the size ofthe activity. Thus, while in some cases theworks are owned by institutes of consecratedlife and the societies of apostolic life, in othercases they exist as distinct legal entities, oftenorganized as foundations or societies.

54. The requirements of the civil laws thatapply to individual institutes of consecratedlife and societies of apostolic life and to theirprovinces or parts of the institute equivalentto them (cf. can. 620) cannot be disregarded.The reference made by canon law to the civillaws governing contracts (can. 1290) and, lastbut not least, the use of contractual instru-ments between the State and the Church re-inforces the observance of civil laws in thesame manner that one observes canon law(can. 22).

The need to safeguard the foundationalcriteria and the need to consider the specificsituation suggest operational procedures thatare partly common and partly specific to theentity, thereby respecting the particular char-acteristics of the local situation and the in-tended outcomes.

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The management of financial structures

55. Universal law and proper law

The temporal goods of the institutes ofconsecrated life and the societies of apostoliclife are seen as ecclesiastical goods that aregoverned by the provisions of Book V TheTemporal Goods of the Church, unless expresslydirected elsewhere (cf. can. 635 § 1).

The administration of temporal goods,likewise as guided by Book V of the Code ofCanon Law, is governed by cann. 634-640 forreligious institutes, by can. 718 for the secularinstitutes, and by can. 741 for societies ofapostolic life.

Every institute of consecrated life and soci-ety of apostolic life establishes suitable normsregarding the use and administration ofgoods (cf. can. 635).

56. Roman Pontiff

« The Roman Pontiff, by virtue of the pri-macy of government, is the supreme adminis-trator and dispenser of all ecclesiasticalgoods » (can. 1273) and has jurisdiction overthem, which is proper to him as the supremeauthority of the Church. This power of inter-vention finds its foundation not in the own-

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ership of ecclesiastical goods, but in the func-tion of the Supreme Pontiff to provide for thesupreme government of the Church 7.

57. The Congregation for Institutes ofConsecrated Life and Societies of Ap-ostolic Life

The Congregation for Institutes of Conse-crated Life and Societies of Apostolic Life« deals with everything which, in accordancewith the law, belongs to the Holy See con-cerning the life and work of the institutes andsocieties, especially the approval of their con-stitutions, their manner of government andapostolate, their recruitment and training aswell as the rights and obligations of members,dispensation from vows and the dismissal ofmembers, and the administration of goods » 8.

For alienations and acts by which the pub-lic juridical person could be damaged, per-mission is required from the Holy See. TheCongregation for Institutes of ConsecratedLife and Societies of Apostolic Life, in the

7 Cf. PONTIFICAL COUNCIL OF LEGISLATIVE TEXTS,Nota, The function of ecclesiastical authority on ecclesiasticalgoods (12 February 2004), in Communications 36 (2004),24-32.

8 JOHN PAUL II, Ap. Const. Good Shepherd (28 June1988), 108 § 1.

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cases provided for by law (cf. can. 638 § 3),issues the permission without, however, as-suming any economic responsibilities. Thepermission guarantees that the transaction« is congruent with the purposes of the ecclesiasticalpatrimony. The delegated responsibility ofthis intervention is based exclusively on theappropriate exercise of the power of theChurch. The permission, therefore, is not anact of patrimonial domination, but rather of ad-ministrative authority aimed at guaranteeingthe good use of the assets of public juridicalpersons in the Church » 9.

It is the Dicastery’s practice to be guidedby the maximum amount set by the EpiscopalConferences for the individual regions.

58. The General Chapter

In consecrated life, the management ofeconomic affairs is in harmony with thecharism, the mission, and the guidance ofpoverty. Management decisions that ensurethese dimensions must provide adequateforms of community life, avoiding the delega-

9 Cf. PONTIFICAL COUNCIL OF LEGISLATIVE TEXTS,Nota, The function of ecclesiastical authority on ecclesiasticalgoods (12 February 2004), in Communications 36 (2004),24-32.

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tion of economic decisions only to a group orto a single person.

It is up to the General Chapter, which « hasin the institute the supreme authority ac-cording to the norms of the constitutions »(can. 631 § 1), to establish the fundamentalways of proceeding in economic-administra-tive matters and to elaborate a charismatic planof the institute which also provides corre-sponding directives.

As the result of a process of a commonecclesial discernment of the will of God,the charismatic plan is the fruit of a sharedvision, the expression of a synodal journeystarting from the pre-chapter stage to itscompletion in the official reception of thechapter documents.

The Superior General with his/her Coun-cil makes operative decisions about the assetsand the works in a framework of shared re-flection and, if at all possible, not out of anemergency mentality.

The General Chapter prepares and ap-proves an economic procedures manual or othersimilar text, which, also in the light of theexperience gained over time, promotes a wayof proceeding that is, as much as is feasible,in conformity with the institute’s charism, itsmission, and the guidance of poverty.

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The General Chapter establishes the maxi-mum sum for extraordinary administrativeacts for the individual provinces.

The institute’s own law determines whatare extraordinary administrative acts and theprocedures necessary for carrying them out(cf. can. 638 § 1 and can. 1281).

59. Superior and his/her Council

In economic-administrative matters, theSuperiors makes use of their own council,according to the universal and proper law(cf. cann. 627 and 638 § 1), and the founda-tional guidelines established by the GeneralChapter, especially with respect to extraordi-nary administrative acts.

60. Provincial Chapter and Provincial Su-perior

The Provincial Chapter, in those instituteswho have this, in the light of the charismaticplan of the institute approved by the GeneralChapter, draws up the proposed way to pro-ceed concerning the respective permissionthat is being sought.

According to the norms established by uni-versal and proper law, the provincial superi-ors, with the consent of their council, submit

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to the superiors general along with theircouncil the deeds that require their approval.

When critical issues arise, they shouldcommunicate them promptly and with theutmost diligence to the Superiors General,who must be informed by virtue of his/herpower over the entire institute in accordancewith can. 622.

61. Council for Economic Affairs

According to the norm of can. 1280, theproper law for the institute and for the prov-inces envisions an advisory council, or somesimilar body, for economic affairs.

The composition of this body can includecollaboration with the laity and with thosehaving specific professional skills. The supe-riors competent to authorize acts of extraor-dinary administration, in addition to theconsent of their Council (cf. can. 627 § 1),must seek the opinion (cf. can. 127 § 2, 2º)of the Council for Economic Affairs.

62. Administrative Procedures Manual

The competent Superior with his/herCouncil may adopt, if appropriate, an admin-istrative procedures manual – especially in theinstitutes that manage major public works –which provides operational guidelines within

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the framework of the charismatic plan and theeconomic procedures manual.

The administrative procedures manual regu-lates, among other things, the content, themeans, and the schedule about which thecompetent Superiors must be informed.It should include the activities as well aboutwhich they must receive the report. This isvalid both for the internal functions ofthe institute as well as for activities of thecivil works and institutions connected to it.Finally, it is essential to make sure that thosewho are responsible for the oversight of aninstitution’s activities regularly inform thecompetent Superior about the results oftheir work.

In order to maintain its effective impact,the administrative procedures manual should beknown within the institute and should bereviewed periodically through a process thatalso specifies the timing of such reviews.

63. Commissions

The possibility of setting up commissionsor working groups on specific legal-economicissues or facts is determined by an institute’sown law. It should state the purpose of thecommission, how long the commission shallfunction, and the process for the appoint-

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ment of its members. Where appropriate, theparticipation by professionally qualified laymen and women is advisable.

64. Treasurer

The option whether to elect or name atreasurer is left to the proper law of the insti-tute. In both cases, however, the appointmentmust take into consideration the growing im-portance of the necessary professional skillsappropriate to the nature of individual insti-tutes (cf. can. 587 § 1), the ability to collabo-rate with others, the appropriate attitudes forthe task (cf. can. 636 § 1), and no personalconnection to the assets managed.

Analogous to the canonical norms regard-ing the term of office for Superiors (can. 624§§ 1 and 2), the proper law should provi-de guidance for a defined term of office forthe treasurer, and an appropriate transitionprocess that includes appropriate trainingcourses and coaching periods.

It is up to the institute’s proper law todetermine whether the treasurer should alsobe a council member. It is appropriate thatthe treasurer participate in those Councilmeetings of the Superior that address eco-nomic matters. This assures the Superior andhis/her Council essential input for an in-

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formed decision, even if the treasurer maynot have the right to vote since not a councilmember.

The treasurer is an ex officio member of theCouncil for Economic Affairs referred to in§ 61.

The proper law should require regular re-porting by the treasurer (cf. cann. 636 § 2and 1284 § 3) according to procedures iden-tified and periodically evaluated by the supe-rior with his/her council.

Effective means of coordination between thegeneral treasurer, the provincial treasurers,and those responsible for the works are rec-ommended.

65. Legal Representative

The institute, as a legal entity, interactswith third parties through the legal represen-tative (cf. can. 118), both in canonical and incivil arenas.

By carrying out acts in the name of and onbehalf of the same institute, he/she imple-ments the decisions made by the legitimateSuperiors and the competent bodies, accord-ing to universal and proper law, and therebybinds the institute to third parties. For thisreason, if deemed appropriate, the legal rep-resentative, when not a council member, can

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participate in meetings of the Council of theSuperior in which decisions having civil rel-evance are made

The legal representative acts always andonly within the limits of his/her mandate:he/she can perform the acts of ordinary ad-ministration. For extraordinary acts of admin-istration, he/she needs authorization fromthe competent Superior. On the other hand,when he/she acts without a mandate, eitheragainst or beyond it, he/she no longer repre-sents the institute.

If the legal representative acts invalidly,the institute has no responsibility. Acts car-ried out by the legal representative in thismanner are ascribed to him/her and it ishe/she who must answer for them. If he/sheacts unlawfully, the act is ascribed to the insti-tute which must respond to it, but it can takeaction against its representative (cf. can. 1281§ 3 and can. 639).

Every single authority delegated to the le-gal representative, should always be madein precise and clearly written statements.The appropriate procedures for the safekeep-ing of these documents should be included ina clear policy statement.

For the purpose of having appropriate di-vision of responsibilities, it is preferable thatthe duties of the legal representative be as-

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sumed by a person distinct from the superioror the treasurer, unless civil law provides oth-erwise.

The organizational structures adopted bythe institute regarding the area of compe-tence of the legal representative should alsobe publicly stated, especially when they inter-act with civil laws. The timely identification ofthe matters to be decided and who is autho-rized to represent the institute constitutes thecondition for the establishment of institu-tional relationships with third parties.

66. Collaboration with external profes-sionals

The increasing complexity of economic-administrative situations often makes it neces-sary to collaborate with external professionals. Inchoosing external professionals, one shouldseek those who are knowledgeable of the spe-cifics of the institutes and who are experts inthe respective arena, avoiding rash recourseto a single professional.

The professional relationship should stipu-late the stated objectives of the activity, in-clude a presentation of budget, and be final-ized with clearly written contracts and estab-lished timeframes.

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It is recommended that the achievementof the established objectives should be evalu-ated. Further, one should ask the same pro-fessionals for periodic reports on the pro-gress of the activity.

67. Internal control

As required by its proper law, institutesshould establish procedures of internal control,which, through a balanced system of priorauthorizations, followed by reports anddocumentation, allow the competent persons– and in particular the Superior with his/herCouncil – to supervise the activity of the trea-surer, the legal representative, and con-tracted professionals.

All those who legitimately take part in theadministration of ecclesiastical goods, arebound to fulfill their duties in the name ofthe Church, according to the legal norms(cf. can. 1282).

68. Powers

Particular care is required for the delega-tion of management authority. The authoriza-tions should detail the authority given, itslimits – even temporal – and the methods ofdirecting. General powers of attorney are to beavoided. In fact, assigning unlimited power to

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a certain individual to act in the name of andon behalf of the institute exposes the instituteto a serious risk of improper behavior and iscontrary to the need for open communica-tion and transparency.

The administration and management ofthe patrimony

69. Civil juridical identity

Institutes of consecrated life and societiesof apostolic life should obtain, as far as pos-sible, juridical and civil identity in the coun-tries in which they operate.

The assets are not to be titled in the nameof natural persons. In exceptional situationsand for serious reasons this may be done, butwith the permission of the competent supe-rior. The Superior who has granted the per-mission shall work to ensure that the propertyis transferred to the institute as soon as pos-sible with a juridical act that has been vali-dated by civil authority.

Where the institute has to assign the assetsto an entity other than a natural person, theSuperior who has granted the permissionshould maintain adequate documentation at-testing to the actual ownership, in order toavoid the possibility of civil litigation.

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70. Ways of purchase

The work of the members – carried outwithin their own works or in external worksaccording to the ways permitted by their in-stitute’s law and with the permission of thecompetent Superior (cf. can. 671) – consti-tutes the ordinary form of sustenance.

In accordance with the can. 668 § 3 all thata religious acquires with his/her own skillsand hard work or through the efforts of theinstitute, is received for the institute. What isreceived as a pension, subsidy, or insurancefor any reason, is acquired for the institute,unless the proper law directs otherwise. Un-less otherwise indicated, offerings made tothe Superiors or to the administrators of anyecclesiastical juridical person, even a privateone, are presumed to be made to the samejuridical person (cf. can. 1267 § 1).

The institute has the duty to obtain for themembers what, according to the Constitu-tions, is necessary for them to realize thepurpose of their vocation (cf. can. 670).

The proper law establishes the proceduresfor a valid acceptance of donations. Oneshould pay attention to the characteristicsand quality of the donor, to the sources fromwhich these donations may be presumed tocome, and to the legitimate rights of third

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parties. One should not accept donations in-tended to finance initiatives that, in their pur-poses or in the means to achieve them, donot correspond to the Church’s doctrine.

Although recognizing in them a gift of Pro-vidence, the institutes should not accept do-nations with liabilities (cf. can. 1300) withoutcarefully evaluating the lawfulness of the liabi-lities, the ability to meet their requirements,and the legitimate rights of third parties.

71. Sharing of assets (cf. § 10)

The institute should establish norms forthe equitable sharing of the goods within it,in the spirit of common life, following theexample of the first Christian communities(cf. Acts 4:34-35). In this way, not only the ma-terial goods and the fruit of everyone’s workwill be shared, but also time, gifts, personalabilities are placed at the service of the apos-tolic purposes and provide generously for theneeds of the less well-off communities: a pro-phetic witness of fraternity in today’s world.

72. Stable Patrimony (cf. §§ 38-40)

The proper law should establish whetherthe assignment of the assets of the institute tothe stable patrimony is the competence of theGeneral Chapter or of the Superior General

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with the consent of his/her Council. Like-wise, with regard to the assets of a legitimatelyestablished province or house, the proper lawshould establish whether the assignment isthe task of the provincial chapter or of othersimilar assemblies (cf. can. 632), or of theprovincial superior with consent of his/herCouncil, and whether it is to be confirmed bythe Superior General.

The stable patrimony is composed of theimmovable and movable goods that guaran-tee the subsistence of the institute, the prov-inces, the legitimately erected houses and as-sure the realization of the mission.

The assignment of individual assets to thestable assets is subject to periodic evaluation.

The legitimate assignment is required bycanon law, regardless of the obligations thatthe stable patrimony may have in the civilorder of the various countries.

The criteria for the management of stableassets should be clearly stated. The budget ofthe institute, of the province, and of the le-gitimately erected house should provide adetailed report regarding both the patrimo-nial and the economic components. In anaccompanying report regarding the assetsthere should be an analysis of any changesthat have taken place, the current status, andthe use of the asset.

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73. Purchase of real estate

Institutes should evaluate with great atten-tion the opportunity to purchase real estate,taking into consideration all aspects relatedto the decision.

The purchase should be executed andregularized only in ways that would complywith local civil and tax provisions, and at thesame time adhere to the charismatic plan.

The decision-making process should takethe following into consideration: the ap-proval of a specific investment plan thatwould detail the main factors of the purchase,such as its purpose, the size and intended use;compliance with urban technical norms;the possibility of future alienability; the avail-ability of necessary financial resources orthe ways in which these, in whole or in part,will be acquired; a stated outline and plan forthe repayment of any loans contracted forthis purpose; and a careful evaluation of theseller’s qualities.

74. New Constructions

The design and construction of new build-ings may start where necessary, observing thepreviously mentioned conditions for pur-chases, paying particular attention to the ana-

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lytic phase and the formulation of precisedirections for the designers.

The envisioned structure should have thecharacteristics of moderation and usefulness.It should be easy to manage, requiring a mini-mum level of maintenance, both structurallyand in the operation of the facility. It shouldbe easily transferable to third parties or con-vertible to different uses should moments ofmanagerial or vocational difficulties arise.

Vigilant care should be given to the articu-lation and subsequent implementation ofadequate procedures for the assignment ofduties and obligations, as well as to controlwhether what has been planned and ac-complished conforms to local legislativeregulations.

75. Authorizations of the Holy See for thepossible recourse to credit

The proper law should establish the proce-dure for validly purchasing new assets, forthe construction and for the renovation ofbuildings.

The purchase of assets, new constructionsand renovations, although acts of extraordi-nary administration, no matter the amount,do not require, in accordance with can. 638§ 3, the permission from the Congregation

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for Institutes of Consecrated Life and Societ-ies of Apostolic Life.

Permission is required where the instituteof consecrated life or the society of apostoliclife would need to resort to credit for financ-ing the operation in an amount that exceedsthe maximum sum provided for each indi-vidual region. The documentation to be pre-sented for explaining the transaction is thesame as in § 88.

76. Lease of buildings

In the case of leasing of owned assets tothird parties and, in general, for all contem-plated contracts that place the assets at thedisposal of third parties, it is important tocarefully evaluate the quality of the tenant;to make sure that the intended use of theasset is not different from the mission ofthe institute or contrary to the specific natureof temporal goods of the Church and thatsuch is not modifiable over time, unless ex-pressly authorized by the lessor; and to makesure the property is compatible with the pro-posed use.

The obligations should be correctly estab-lished, with attention to the specifications ofthe contract and its clauses. These specifica-tions should provide for and regulate the

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processes and conditions by and in which theasset must be returned at the end of therelationship. One should reflect on the re-sulting implications of the lease, consideringthat the asset will not be available to theinstitute for the duration of the relationship.

77. Disposal of assets free of charge

For contracts in which the asset is availablefree of charge, the same principles apply tothe lease. One should pay attention to theliabilities and costs that will be borne by theowner and one should consider who has re-sponsibility for any need for renovations orextraordinary maintenance.

78. Authorizations of the Holy See forleases, loans, and other similar con-tracts

Regarding any leasing, loans, ceding ofland rights, giving use, providing housing,establishing the right of usufruct: should thevalue of the transaction exceed the maximumamount set for the individual regions and thecontract has a duration of over six years, onemust seek the authorization of the Congrega-tion for Institutes of Consecrated Life andSocieties of Apostolic Life.

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The request, sent by the Superior Generalwith the consent of his/her Council, mustpresent the reasons for the request, and at-tach a draft of the contract.

79. Enhancement of real estate assets

Considering the canonical norms on au-thorizations (cf. can. 638 §§ 3 and 4), so as toavoid potentially unsustainable future costs,the institutes of consecrated life and societiesof apostolic life should initiate an in-depthreflection on how to increase the value of thereal estate property in a manner consistentwith the nature of an ecclesiastical asset, espe-cially when said assets remains totally or par-tially unused.

80. Alienation of real estate

The sale of real estate should be done in amanner consistent with the charismatic plan ofthe institute (cf. § 58). The proper law shouldestablish the procedure for validly placing anasset up for sale, as well as for the exchangeor donation of real estate, respecting bothcanonical and civil regulations. Implement-ing procedures that seek, where possible, thecollection of multiple offers should be en-couraged.

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It is recommended that priority be given,especially where the conditions of the insti-tute allow it, to the possibility of transferringthe asset to other ecclesial bodies, avoiding,in any case, alienations that would put injeopardy the common good of the Church.

Before starting negotiations, one shouldseek prior knowledge of: the market value ofthe real estate being sold, whether the asset iscompletely free and available, whether thereexist any restrictions, the existence of neces-sary documentation from an independentand competent source that clearly states thedeed of ownership and the conformity of theproperty with the current planning regula-tions. The tax implications should be consid-ered.

In the selection of the purchaser oneshould consider his/her reputation and– in the instance where payments will bemade in installments – whether adequateguarantees have been provided, preferablyfrom a banking or insurance entity.

One should specify in writing any assign-ment to a third party of the authority torepresent or to sell, giving particular atten-tion to all the clauses, especially to any con-dition under which the operation must besubjected and to the amount of the commis-sion that will be due to the intermediary.

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Where possible, the assignment of exclusivemandates should be avoided.

When the characteristics of the bidder, themethods envisaged for the realization of thetransaction, or the proposed payment meth-ods do not appear coherent with the values ofthe respective institutes, the proposal shouldbe rejected.

In accordance with the can. 1298, unless itis a matter of minor importance, ecclesiasticalgoods must not be sold or leased to employ-ees of the institute or their relatives, up to thefourth degree of consanguinity or affinity,without a special authorization given in writ-ing by the competent Superior.

81. Authorization of the Holy See for thesale or donation of properties

If the value of the asset exceeds the maxi-mum sum set for the individual Regions, inaccordance with can. 638 § 3, it is necessary torequest the authorization of the Congrega-tion for Institutes of Consecrated Life andSocieties of Apostolic Life.

All sales exceeding the maximum amountpursuant to can. 638 § 3, are valid only withthe authorization of the Congregation forInstitutes of Consecrated Life and Societies ofApostolic Life, regardless of whether the

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goods are ascribed or not to the stable patri-mony.

The request for authorization should bepresented by the Superior General with theconsent of his/her Council. The requestshould express the just cause (cf. can. 1293§ 1) and define the methods in which theproceeds will be used (cf. can. 1294 § 2).A professional assessment, if possible sworn(cf. can. 1293 § 1, 2nd), should be attached.For institutes of pontifical right, the opinionof the ordinary of the place where the prop-erty is located, or for the institutes of dioc-esan right and the monasteries sui iuris, theconsent of the ordinary of the place wherethe property is located (cf. can. 615) shouldbe included.

If the object of the alienation is a divisibleasset, for the validity of the authorization therequest should indicate the parts of the prop-erty which have possibly already been alien-ated (cf. can. 1292 § 3).

The authorization is also necessary for thesale of several items whose total value exceedsthe maximum sum (cf. can. 1292 § 2).

These rules apply for the sale of real estate,contracts for the exchange of goods, for do-nations even when they involve other publiclegal entities, provided that their value ex-ceeds the maximum sum.

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The Congregation for Institutes of Conse-crated Life and Societies of Apostolic Lifedoes not authorize sales aimed at subsidizingimmediate financial needs without examin-ing the causes and offering clear proposalsfor overcoming the actual needs.

When the alienations are indispensable topay debts that the institute has contracted incarrying out its apostolic works, it is necessarythat in the dossier a plan for economic-financial rehabilitation be presented.

The Congregation for Institutes of Conse-crated Life and Societies of Apostolic Life, inaccordance with can. 1293 § 2, may requirethe inclusion of other precautions to avoiddamage to the Church.

For the sale of buildings located in the cityof Rome, before issuing the authorization,the Congregation for Institutes of Conse-crated Life and Societies of Apostolic Lifeshall communicate the request to the Secre-tariat of State and to the Administration ofthe Patrimony of the Apostolic See, to deter-mine whether they would have possible inter-est in the property.

For the authorization of the alienation ofproperty located in Malta the norms estab-lished by the Statutum of 6 July 1988 apply.

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For real estate located in the Middle East,competence belongs to the Congregation forthe Oriental Churches.

82. Authorization of the Holy See for pre-cious items of artistic or historicalvalue and for votive donations

Permission is required for the alienationof precious items that have artistic or histori-cal value even if the amount does not exceedthe maximum sum. Where these assets aresubject to regulations, the requirements laiddown by the relevant civil laws are followed.

The disposal of votive donations made tothe Church are subject to the same discipline.It is absolutely illegal to sell sacred relics(cf. can. 1190 § 1).

The sacred items, if they belong to a publicecclesiastical juridical person, can be ac-quired only by another public ecclesiasticaljuridical person (cf. can. 1269).

83. Alienations without the required per-mission

In accordance with the can. 1296, whenecclesiastical goods were disposed of withoutrespect for canonical norms, and the alien-ation proves to be civilly valid, the competentsuperior will have to decide whether to take

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appropriate actions to claim the rights of theChurch.

In accordance with the can. 1377, the onewho alienates ecclesiastical goods without theproper authorization will receive the punish-ment due.

84. Financial investments

In the use and management of financialassets not immediately required for the insti-tute’s activities (so-called financial investments),there should be knowledge of the technicalcomplexity of market procedures. Appropri-ate and prudent criteria should be followed inthe choices and selection of financial prod-ucts offered. One should investigate the legal-ity of the procedure and the ethical nature ofthe investment, giving particular attention tothe aims of the institute and to the health andretirement needs of its members.

Given the technical complexity of the de-cisions in such matters, the directives offeredabove regarding the economic choices andthe selection of the professionals are valid.

85. Works (cf. § 34)

It is advisable to evaluate whether works ofconsiderable size should be distinct from theinstitute of consecrated life or from the soci-

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ety of apostolic life, according to what is orwill be established by universal and properlaw. The solutions may be determined in vari-ous ways according to the specific circum-stances. One should ensure the fidelity of thework to the charism of the institute and itscompliance with established modes of rela-tions between the State and the Church.

Particular attention should be given tothose works that are evangelically significantbut characterized, due to the changing con-text and general conditions, by a structuraleconomic vulnerability. The institutes shouldseek solutions that prevent negative eco-nomic developments that could compromisethe goals that correspond to the mission ofthe Church (cf. can. 114 § 1).

There are other works in which there willalways be inherent economic vulnerability.The respective institute should realistically as-sess whether there are resources available ap-propriate to the task, making the necessarydecisions in a timely manner.

In the presence of economic or manage-rial difficulties, it is opportune to investigatethe possibility of implementing ways of col-laborating with other institutes or of trans-forming the work itself in such a way that itcontinues, albeit in different ways, as a workof the Church.

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Prudence would suggest making decisionsas soon as possible, so as to avoid the conver-gence of negative economic trends or, even,the necessity to proceed with the closure ofthe work.

In the event that the management has be-come excessively complex or burdensome,one could designate assets that ascribe own-ership of the assets and control of the work tobe that of the institute, while entrusting theoperational management to third parties, in amanner respectful of the charism and sup-portive of the mission of the institute.

86. Authorizations of the Holy See for thedisposal of works

For the sale of works when the value ex-ceeds the maximum sum set for each Region,it is necessary to obtain permission from theCongregation for Institutes of ConsecratedLife and Societies of Apostolic Life.

The procedure is the same as is establishedfor the sale of real estate (cf. § 81).

For the disposal or reorganization ofhealth or social-health works in the Italianterritory, the Congregation for Institutes ofConsecrated Life and Societies of ApostolicLife transmits the request to the PontificalCommission for the Activities of Public Juridical

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Persons of the Church in the Healthcare Sector,from which eventual authorization will be re-ceived.

87. Incurring Debt

The proper law should establish the pro-cedures for validly contracting mortgages,debts, securities.

The competent Superiors, according tothe norm of can. 639 § 5, should refrain fromapproving the contracting of a debt, unless itis ascertained that the interest on the debtcan be covered by ordinary income, and thatthe entire capital can be repaid within a nottoo extended period of time given a reason-able amortization.

Adherence to the essential elements of thisrequirement occurs when: the activity is dif-ferent from the nature of the work itself,requires the adoption and implementation ofappropriate organizational structures, effec-tive accounting procedures and resources, ef-fective management reporting, adequate su-pervisory committees, and internal controlstructures.

Having received a proposal to incur debt,it will be the task of the Superior with his/herCouncil to assess whether the proposal is ad-equately studied and whether all the neces-

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sary elements needed for an informed deci-sion are available. He/She will have to con-sider the reasonableness of the assumptionson which the prospects for income are based,considering the impact of any pre-existingdebt as well.

When it is necessary to issue a guaranteefor the financing, careful considerationshould be given to whether the amount isappropriate, to consideration of the terms ofits release, and the possible implications ofmaking such a guarantee. The evaluationprocess will have to be particularly thoroughwhen the guarantee is required by a legallydistinct entity, whether it be a contracted orpartnership relationship.

The superior with his/her Council shouldrequire periodic examination of the overallfinancial situation of the entity seeking toincur debt, reviewing its actual sustainability.When its size, its composition, its foreseeableevolution highlight a critical condition, he/she should evaluate the situation and taketimely action.

When pertinent, any risks related to pos-sible currency fluctuations should be takeninto consideration.

In accordance with the can. 639 § 1, thejuridical person who has contracted debts andcharges, even with the permission of the Su-

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periors, is obliged to answer for it on his/herown. If a religious with permission from theSuperior has contracted debts and charges tohis/her own assets, he/she must personallyanswer it; if instead by mandate of the supe-rior he/she has conducted the institute’s busi-ness, it is the institute that is responsible for it(cf. can. 639 § 2). If the religious contractsdebts without any permission from the supe-rior, it will be he/she, and not the juridicalperson, who is responsible (cf. can. 639 § 3).

88. Authorization of the Holy See for fi-nancing

When the amount of the financial transac-tion exceeds the maximum amount set forthe individual Regions, for the validity of theact, the authorization of the Congregationfor Institutes of Consecrated Life and Societ-ies of Apostolic Life is required.

The Superior General shall forward therequest after having obtained the consent ofhis/her Council, indicating the reasons, pre-senting the overall debt situation of the insti-tute, and the amortization plan.

If the request for financing is because of acrisis in the works, the Congregation for In-stitutes of Consecrated Life and Societies ofApostolic Life does not grant authorization

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unless it has studied in detail the reasons thathave generated the economic difficulties.

In the case of significant amounts withoutfinancial budgetary documentation, the Di-castery may not grant authorizations to re-quests for financing.

89. Associated civil entities

Given the specific modes of relationshipbetween the State and the Church in indi-vidual countries and the concrete choices oforganization of each institute, it often hap-pens that civil entities are frequently linked to thecanonical juridical person.

The proper law should establish the proce-dures for constituting civil entities connectedto the institute and for transferring assets tothem.

Although they are legally distinct entities,the connection of these institutions to theinstitutes justifies particular attention as tohow they are constituted and managed.The activity of these institutions, in fact, canput at risk the good reputation of the instituteand give rise, if the applicable civil laws pro-vide for it, to the institute having a responsi-bility for debts of the associated institution.

Acknowledging canonical legislation, theways of managing associated civil entities

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should be in conformity with the charism ofinstitutes of consecrated life and societies ofapostolic life. To this end, the methods thatcan be used are many, for example: the pro-vision in the statutes of associated civil enti-ties stating purposes similar to those of insti-tutes of consecrated life and societies of apos-tolic life; the attribution to the governingbodies of the institutes and companies thepower to appoint the managers and to ap-prove the extraordinary administrative acts ofthe associated civil entities; the provision ofobligatory reports to institutes by the heads ofassociated civil entities; the insertion in thestatutes of such institutions of a clause that, inthe case of dissolution, indicates that the re-sidual patrimony returns to the institute ofconsecrated life or to the society of apostoliclife, to another connected civil institution orto another institute or society with similarcharacteristics. In no case may recourse tocivil entities be used in any manner to cir-cumvent the canonical controls.

90. Authorization of the Holy See fortransfer of assets to civil entities

When the value of the good to be trans-ferred to the civil entity, even if connected tothe institute, exceeds the maximum sum es-

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tablished for each Region, the permission ofthe Congregation for Institutes of Conse-crated Life and Societies of Apostolic Life isrequired. For directions on procedures to befollowed, refer to what has been said forbuildings, in § 81 of this document and forworks in § 86.

91. The duty to give an account(cf. §§ 41-43)

The general duty to give an account, asprovided for by canonical norms (cf. can. 636§ 2), promotes orderly management and en-sures the sustainability of institutes of conse-crated life and societies of apostolic life.

Every directive regarding reporting and fi-nancial statements is to be followed accord-ing to the principle of proportionality. For thisreason, it takes into consideration, first of all,the addressee, with its particular nature, itsdimensions, its specific activity, and the his-torical and social environment in which itoperates.

The duty to report, therefore, requires thekeeping of accounting records proportionate tothe size and organizational characteristics ofindividual institutes. These reports in anycase provide the identification, with the aid of

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information systems, of the patrimonial, eco-nomic, and financial data relative to the com-munities and works. In this perspective, thefinancial statements become a helpful tool formaking informed choices through increasedtransparency in management and, at thesame time, give credibility to the institute inits civil community.

For institutions spread through severalcountries, it is advisable to adopt adequateaccounting methods to allow comparisonand, where appropriate, aggregation of data.

For the works, it is necessary to keep sepa-rate accounts and, in the case of works ofconsiderable size, it is strongly recommendedto submit the financial statements for externalauditing. With works having particular socialvalue, the preparation of an outcomes reportcan contribute to a greater awareness of theresults of its activities, and to transparency ininstitutional relations and fundraising.

With reference to the works, in order toeffectively use the available resources, it isadvisable: to adopt adequate tools to definethe medium-long term objectives (i.e. strategicplanning); to implement economic-financialplanning (i.e. budgeting); to have ongoingevaluation to verify if the envisioned objec-tives are attained (i.e. management control);

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and to identify responsible personnel and im-plementation procedures proportional to thesize and specific nature of the activities.

92. The application of civil laws

In any case, respect for civil laws is neces-sary. Particular attention should be paid tothe treatment of workers. It is important tomake sure to observe carefully the laws re-lating to work and social life, according tothe principles of the social doctrine of theChurch. The employees should be paid justlyand honestly, so that they are able to ad-equately provide for their own needs andthose of their families (cf. can. 1286).

Attention should also be given to the obli-gations to creditors, tax and social securitycharges, and the prevention of criminal acts.

93. Record keeping (cf. § 44)

In accordance with can. 1283 and 1284,each institute should keep appropriate eco-nomic and administrative files for the pur-poses of an efficient administration andproper accounting of data. One should dili-gently attend to the compilation and the con-stant updating of the inventory of assets and

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inventory, as well as to the careful catalogingand preservation of accounting records andinsurance policies.

Relationships in the Church

94. Relations with the local Church(cf. §§ 28-30)

The Major Superiors should seek to coop-erate with the Church in the projects of theinstitute as well in their management. In thisway, before the closure of a community or ofa work – for which the prior consultation ofthe diocesan bishop (cf. cann. 612 and 678§ 3) is requested – the possibility of concretealternative solutions can be discussed.

The institutes of pontifical right, beforesending the request for authorization for thealienation of buildings and the suppressionof works to the Congregation for Institutes ofConsecrated Life and Societies of ApostolicLife, should ask for the written opinion of theordinary of the place where the property islocated.

In accordance with the can. 638 § 4, theinstitutes of diocesan right and the monaster-ies sui iuris (cf. can. 615), should request, forthe same matters, the written consent of thelocal ordinary.

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The monasteries sui iuris, referred to incan. 615, should make an annual report tothe local ordinary regarding their administra-tion. The latter has the right to examine thestate of the economic affairs of a religioushouse of diocesan right (cf. can. 637).

Many consecrated women dedicate them-selves, even full-time, to diocesan pastoralcare or to offices and duties related to it.This feminine ministry offers its own experienceand expertise, even a recognized professional-ism. It is up to the Major Superiors, in accordto what is prescribed in can. 681 § 2, to deter-mine through agreements with the respectivelocal Churches exactly what constitutes theservice of the consecrated person and theeconomic aspects of that same service.

95. Collaboration among institutes(cf. §§ 31-33)

In order to foster collaboration among in-stitutes, periodic meetings between the gen-eral treasurers are to be fostered, above allwhen there is an affinity of charisms andworks. Shared moments of formation andstudy are encouraged with teachers and ex-perts of the fields pertaining to the opera-tions of the institutes. Forms of collaborationmay be created for the organization and man-

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agement of the necessary administrative andaccounting services, thereby developing con-crete forms of solidarity. There could also bethe creation of funds for the benefit of insti-tutes in conditions of greater difficulty.

The Conferences of the Major Superiors,in addition to fostering collaboration and dia-logue, could assist in explaining the socio-political and legislative changes taking placein order to encourage more effective deci-sions by individual institutes. They could fore-see, where possible, commissions consistingof consecrated men and women as well as oflaity, all experts in economic matters, towhich institutes could turn to compare theirexperiences, and – especially when they areof modest size and resources – to seek advice,support, and good practices.

96. Relations with the Congregation forInstitutes of Consecrated Life and So-cieties of Apostolic Life

Occasional conferences, meetings in theDicastery, together with the Periodic Report onthe State and Life of the Institutes of ConsecratedLife and Societies of Apostolic Life (cf. can. 592§ 1), are effective means for responding tothe need for mutual understanding, whicharises out of the required interaction of insti-

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tutes of consecrated life and societies of apos-tolic life with the Holy See.

In the periodic report, institutes should giveparticular attention to the information re-quired by this Congregation 10 with respect tothe economic condition of the institutes ofconsecrated life and societies of apostolic lifeand their long-range plans, so as to have anadequate knowledge base. It is also helpfulfor diplomatic dialogue with the states.

A more developed understanding of thediscipline of permissions (cf. can. 638 § 3) isdesirable, especially in the case of alienationsor other acts that may cause detriment to thefinancial situation of the institute. In particu-lar, more information is needed when theacts relate to the social security needs and thelivelihood of the members of the institute, orwhen they become part of a strategic decisionon the maintenance, on the disposal of theworks, or in a bankruptcy procedure for themanagement of relations with creditors.

The request for authorization becomes anopportunity for a frank dialogue that, withoutjeopardizing the legitimate autonomy of the


LIFE AND SOCIETIES OF APOSTOLIC LIFE, Guidelines for thedrafting of the periodic report on the state and life of Institutesof Consecrated Life and Societies of Apostolic Life (cf. CICcan. 592 §1 ), Attached to Prot. n. SpR 640/2008.

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institutes, safeguards a respect for the ecclesi-astical nature of the goods and the commu-nity dynamics proper to the Church.

In the presence of significant economicproblems, this Dicastery can intervene di-rectly in the life of institutes of consecratedlife and societies of apostolic life throughApostolic Visitors and Pontifical Commission-ers. These occasions should be adopted as asigns of the solicitude of the Holy See towhich the task of care, promotion, and over-sight of the institutes is entrusted.

97. Formation to the economic dimension(cf. §§ 18-19)

It is the specific task of the Superiors tobegin or to strengthen the economic dimensionof formation programs both in a broad sensewith regard to the Social Doctrine of theChurch, and specifically with attention toeconomic-administrative challenges.

Particular significance, in view of the eco-nomic dimension of formation, should begiven to budgets. These must not be under-stood solely in their indispensable technicalaspects, but also should be understood asmeans to grow in common life, in co-responsibility, and in the ability to plan thelife and development of the works in a man-

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ner coherent with the mission and the gen-eral and/or provincial charismatic plan.

Respecting the legitimate autonomy of theinstitutes – especially given the complexitiesof management – appropriate forms of ongo-ing formation must be pursued, in conjunc-tion with Catholic universities or other spe-cialized institutions that combine technicalcompetence with awareness of the issues spe-cific to consecrated life.

Careful attention should be given to thetraining of treasurers and other members of theinstitute with positions of responsibility ineconomic matters.

Superiors should obtain all the necessarypieces of information to evaluate the issuessubmitted for their attention.

One should not neglect the formation of thelaity called to collaborate with the institutes,to ensure that their behaviour conforms tothe charism and serves the mission. In addi-tion to proposals aimed at safeguarding andimproving the necessary professional compe-tence one should offer to the lay staff em-ployed by the institute access to a formationprogram that is global, focused, integrated,and ongoing.

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CONCLUSION

98. Consecrated persons are called to begood stewards of the varied forms of God’s grace(1Pt. 4:10), prudent and faithful administrators(Lk. 12:42), with the task of diligently takingcare of what has been entrusted to them.

« We have received talents from God, ac-cording to ability of each (Mt. 25:15). Before allelse, let us realize this: we do have talents; inGod’s eyes, we are “talented”. Consequently,no one can think that he or she is useless, sopoor as to be incapable of giving something toothers. We are chosen and blessed by God,who wants to fill us with His gifts, more thanany father or mother does with their own chil-dren. And God, in whose eyes no child can beneglected, entrusts to each of us a mission » 1.

The primacy belongs to the gift of theinvitation to be « a living memorial of Jesus’way of living and acting as the IncarnateWord in relation to the Father and in relationto the brethren » 2.

1 FRANCIS, Homily on the occasion of the First WorldDay of the Poor, Rome (19 November 2017).


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The world needs more and more peoplewho by the grace of God give themselvestotally, « men and women capable of accept-ing the abnegation of poverty, and of beingattracted by simplicity and humility; it is thatof those who love peace, who are free fromcompromise and set on complete self-denialof those who are at the same time free andobedient, spontaneous and tenacious, meekand strong in the certainty of the Faith » 3.

Consecrated men and women, embrac-ing the evangelical counsel of poverty, arethe living memory of the poor Christ for thepoor. While they testify by their life to hav-ing found the precious pearl (Mt. 13:45-46),they choose to share the lot of the poor,because « evangelical poverty is a value initself, since it recalls the first of the Beatitudesin the imitation of the poor Christ » 4.

99. The poor urge us to make concretechoices, to assume, even in outward signs, alife that is consistently simple and moderate.Called to follow the poor Christ, new formswill be sought to express the joy of the Gospel

3 PAUL VI, Ap. Ex. Evangelica testificatio (29 June 1971),31.


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through a clearer testimony of poverty that isas personal as it is communal.

Even today, the Lord multiplies for us thefive loaves and the two fishes (Jn. 6:9), begin-ning from the gifts that so many fellow Chris-tians place in our hands to feed those inneed. To live in a manner in which one istouched by Providence means knowing howto welcome what God sends for our life andopen our hands to give it back to the poor.

The goods and the works are entrusted tous as a gift of a providential God for accom-plishing the mission. Their correct steward-ship, for which some ways of proceeding havebeen offered, allows us to live the evangelicalcounsel of poverty and to be faithful to thecharisms given to the Founders and Foun-dresses, at the service of the Church’s mission.

Pope Francis often teaches insistently inhis addresses that one should speak less ofpoverty and more of the poor. The poor,then, are the principle that includes theone and the many, which guides the mission.In this straining towards the Kingdom, theChurch realizes herself and in her conse-crated life becomes fruitful.

« Let us never forget that, for Christ’s dis-ciples, poverty is above all a call to follow Jesusin his own poverty. It means walking behindHim and beside Him, a journey that leads

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to the beatitude of the Kingdom of heaven(cf. Mt. 5:3, Lk. 6:20). Poverty means having ahumble heart that accepts our creaturely limi-tations and sinfulness and thus enables us toovercome the temptation to feel omnipotentand immortal. Poverty is an interior attitudethat avoids looking upon money, career, andluxury as our goal in life and the conditionfor our happiness. Poverty instead creates theconditions for freely shouldering our per-sonal and social responsibilities, despite ourlimitations, with trust in God’s closeness andthe support of His grace. Poverty, understoodin this way, is the yardstick that allows us tojudge how best to use material goods and tobuild relationships that are neither selfishnor possessive » 5.

Approved by the Holy Fatherin an audience on December 12, 2017

Vatican City, January 6, 2018Solemnity of the Epiphany of the Lord

João Braz Card. de AvizPrefect

✠ José Rodríguez Carballo, O.F.M.Archbishop Secretary

5 FRANCIS, Message on the occasion of the First World Day ofthe Poor, Rome (13 June 2017), 4.

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I N D E X

Introduction . . . . . . . . . . . . 7

I. Living Memory of the Poor Christ . . . 15The poverty of Christ, the Good News of

the Gospel . . . . . . . . . . 15Towards “the flesh of Christ” . . . . . 19The Human Face of Economic Systems . 23Economic structures as an instrument of

the Church’s missionary action . . . 27Evangelical economic structures of sharing

and communion . . . . . . . . 32Formation for economic matters . . . . 35Heeding the voice of prophecy . . . . 38

II. View of God: Charism and Mission . . . 41Striving towards the Kingdom to come. . 41The View Outward: Discernment. . . . 44Planning . . . . . . . . . . . . 47The ecclesial significance of charisms . . 49Charisms: the ability to enculturate . . . 53

III. Economic Dimension and Mission . . . 59The sustainability of the works . . . . 59Stable patrimony (assets) . . . . . . 65Responsibility, transparency and trust . . 70Maintenance of Records . . . . . . 74The four principles of Evangelii Gaudium . 75

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VI. Operational Recommendations . . . . 83

The management of financial structures . 88

The administration and management ofthe patrimony . . . . . . . . . 100

Relationships in the Church . . . . . 125

Conclusion . . . . . . . . . . . . 131

Index . . . . . . . . . . . . . . 135

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