Commissio Constitutionum OFMCap.

DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER

Chapter III: Our life of prayer

Second Proposed Revision (PdR2)

Rome — General Curia — 2012

Table of Contents

• INTRODUCTION
  • I. Enrichment of the Constitutions
  • II. The Constitutions and the Complementary code (CC)
• N. 46 (45)
• N. 47 (46)
• N. 48 (47 + 51,2-4)
• N. 49 (48)
• N. 50 (50)
• N. 51 (cfr. 46,4)
• N. 52 (49)
• N. 53 (54)
• N. 54 (51,1 + 58,1-2)
• N. 55 (52,1.6.2-5)
• N. 56 (53)
• N. 57 (55)
• n. 58 (56)
• N. 59 (57)
• N. 60 (new)

INTRODUCTION

An ad hoc sub-commission, using Project 2006 and the proposals received from the Order between January and June 2008, prepared the first outline for the revision of chapter III of the Constitutions. Lack of time prevented the Commission from examining the outline at its plenary meeting between l 9-20 December 2008, but the sub-commission, meeting again in Venice from 23 to 28 February 2009, revised it and redrafted it in the light of new suggestions from the Commission. The outline then went back to the full Commission for more study during the plenary session from 2-14 March 2009, and on May 1^st 2009 the first “Proposal for Revision (PdR1) was sent out to the Order

The successive comments from the brothers substantially confirmed the Commission’s proposals; generally speaking, they asked that the language and style should be simpler and clearer, and sometimes also asked for the current text to be maintained. Meeting from January 31^st to February 10th 2011, the Commission carefully studied all the replies and made changes to 23 out of the 80 paragraphs of PdR1, but it made no substantial alterations. As always, the Explanatory Notes, in addition to providing explanations for PdR1, also accounted for each of the changes made to the contents and gave the justification for those changes.

PdR1 had proposed to divide chapter III into 4 articles. This was reconsidered by the Commission, which did not see fit to re-propose it: the division would have meant a more radical restructuring of the entire chapter, which the Commission did not wish to do.

I. Enrichment of the Constitutions

1. The text of chapter three of the Constitutions, which was approved by the General Chapter of 1968, was notably enriched at the General Chapter of 1982. This enrichment dealt above all with the Franciscan and Capuchin tradition of our life of prayer. Its treatment of Liturgical prayer was less consistent. The 1982 text was substantially the same as that of 1968. When we compare numbers 33, 1-2; 34+36; 35; 37; 38 of 1968 with numbers 47, 1-2; 48; 49; 50; 51 of 1982 we see how the variations between the two texts are relatively few and, in general, of an editorial character, not touching their content.

Thus there were gaps in many parts, for example, with regard to Franciscan spirituality, the liturgical year and the sacraments; our specific formation for prayer, in acquiring an experience of mental prayer and passing this on to others etc.^[1]

On the other hand, the Commission noted how some aspects, for example, our interaction with the Word of God, are actually exclusively contextualised within the Liturgy of the Hours, although of themselves they have value for every celebration. Further, it became apparent that certain theological and liturgical expressions needed further precision and the need was highlighted for a greater parity between what was said in the Constitutions and what is said in the Documents of the Church with respect to the Liturgy since 1968, especially with the Principles and Norms for the Liturgy of the Hours.

2. In the light of what has been said above it was considered necessary:

• • To transfer certain elements regarding liturgical participation (cf. the present text n. 51, 2-4) bringing them forward in PdR2 at n. 48,5-6, to the section which deals with liturgical prayer in general.
  • To rework the present text on the Eucharist (n. 47) to achieve greater theological and liturgical precision.
  • To revise the actual text (n.50) on the Liturgy of the Hours in practically all its parts, above all by sharpening its theological meaning and making clear why the Church gives us the commitment to celebrate the Liturgy of the Hours (cf. PdR2, n. 50).
  • To insert a new text (cf. PdR2, n.53) in which the meaning and function of the Liturgical Year would be described together with our attitude towards the Mystery of Salvation presented in the celebration of the “Lord’s Day” and the annual celebration of Solemnities and Feasts, of the Mother of God and the Saints. In this regard we also considered enhancing what the present Constitutions say in number 54 concerning our “special devotions”. The present text has a high profile but we undertook to upgrade it by contextualising it within the Liturgical Year. On the other hand, the exhortation of the Constitutions: “let us especially reflect on and preach to the faithful the mysteries of the humanity of Christ, especially His nativity and passion in which Saint Francis marvelled at the love and humility of the Lord” (n.54,2) brings us to the heart of the Mystery of Salvation, which is celebrated by the Church during the Liturgical Year. The process required some slight additions to the present text from which, however, nothing has been lost. In this way we took the chance to bring to light within the Constitutions a certain element of the Franciscan content of the Liturgical Year.
  • To enrich what the Constitutions now say on our interaction with the Word of God. At this level n. 51,1 of the current text was highlighted with a slight adaptation by adding a new paragraph, followed by number 58, 1-2 of the present text with some additions (cf. PdR2, n.54).

3. Separate emphasis was given to numbers 46, 4 and 49.

• • § 4 of number 46 did not exist in the Constitutions of 1968. There is no reference to it in PCO II. It did not appear in the outline produced for the Special General Chapter of 1974^[2], nor in the Observations on the Constitutions of 1975^[3]. It was completely redrafted during the Chapter of 1982, but in the printed minutes from that Chapter there is nothing regarding the introduction of the text in question^[4]. It seems that its formulation was not sufficiently developed and, perhaps, the text was not completely relevant to the specific context (praying as a Lesser Brother), of which it appeared to change the structure. But this text expresses a matter of great importance which we wanted to emphasise, by developing it with Christological, Franciscan and traditional Capuchin elements in the light of PCO V, but also some evocative references to some Proposals of PCO VII (cf. PdR2, n.51).
  • In the majority opinion of the Commission the actual number 49 also needs a more basic motivational underpinning (theological and spiritual). For this reason it was decided to break number 49 into two paragraphs retaining the first for prayers for the living and the second for suffrages for the dead. With this addition, which maintains the present text, the meaning of intercessory prayer is explained in § 1 and – in § 2 – the communion of saints (cf. PdR2, n. 52).

Thus, in chapter three within the section devoted to liturgical life, the “Proposal for Revision” sets out two numbers (cf. PdR2, nn. 51-52) on our relationship with Christ, the Mediator of the New Covenant, who intercedes for mankind with the Father. Our prayer, in so far as it is an expression of universal solidarity and compassion, is presented as conformed to Christ’s prayer and as the implementation of our apostolic mission.

4. The section of chapter three on mental prayer (cf. nn. 52-53 of the present text) remains almost unchanged. We have simply moved forward § 6 of n. 52, which in the “Proposed Revision” becomes § 2 of n. 55, and n. 53,6 has been expanded, with the addition of a new paragraph (cf. PdR2, n. 56,6-7).

5. The last part of chapter III concerns some “resources for the life of prayer”. In this part (cf. PdR2, nn. 57 and 59) the present nn. 55 (Spiritual exerciswes and other times of retreat) and 57 (silence) find a place. Number 56 of the present text has received changes and additions; mainly in order to emphasize the fact of formation in prayer. The text has also been modified with the aim of further emphasizing the value of fraternities of retreat and contemplation, avoiding presenting them only as a means designed to make every fraternity actually a praying fraternity. Through the proposed revision (cf. PdR2, n.58) the text gains greater autonomy, similar to what it had in the Constitutions of 1968.

6. Finally, the “Proposal for Revision” intends to fill a gap in chapter three which lacks an appropriate conclusion. The passage from the earlier Rule (XXII, 26-27) which had been introduced into PdR1 (cf. n. 61), was the subject of further reflection, and we eventually drafted a final number (cf. PdR2, n. 60), made up of 3 paragraphs, in which the actual text of Rnb is presented again, but in a broader context, which, moreover, heightens the value of other Writings of Saint Francis. §§ 1-2 of the new n. 60 take up some of the ideas of n. 46,8 (= current text n. 45). In this way, as we have done in other chapters too, the subject matter is included between the prologue and the conclusion of chapter III.

II. The Constitutions and the Complementary code (CC)

In the opinion of the Commission chapter three does not contain many elements that should be transferred to the Complementary code. We thought it would be appropriate to transfer matters concerning:

• • liturgical animators (current text n. 47,3 = PdR2, CC 3/1);
  • the rules on special suffrages (current text n. 49,2-4 = PdR2, CC 3/2,1-3);
  • the organisation of times of retreat (current text n. 55,1 = PdR2, CC 3/4);
  • the competence of the provincial chapter or of Conferences with regard to advisability of establishing houses of recollection (current text n. 56,3 = PdR2, CC 3/5).

Furthermore, the Commission proposes to introduce a new norm on meditation in common (cf. PdR2, CC 3/3).

Chapter III: Our life of prayer⁽¹⁾

N. 46 (45)

Explanatory Notes

(1) We believe it is right to change the title of chapter III, to bring it into harmony with that of the other chapters and to express more clearly that prayer is a reality that concerns “our” life. “The Brothers’ Life of Prayer” is a more general expression.

(2) N° 45 of the current Constitutions, drafted during the General Chapter of 1968 and improved in the General Chapter of 1982, is particularly successful as a text and has theological and spiritual depths. The Commission believes that it should not be modified.

N. 47 (46)

Explanatory Notes

(1) The addition in the Spirit (“when we live in the Spirit with Christ”), which comes from Project 2006, could well enrich the text. Still this should not be looked at in isolation, but rather in the light of its context. In fact §§ 2 and 3 are a making specific of § 1: “Our prayer should be a special manifestation of our calling as lesser brothers”. Both texts (§§ 2-3) now have an exclusively Christological connotation. If one wishes to insert the pneumatological connotation also, consistency would require it to be found in both §§.

(2) On the inversion of the terms (saying humble and poor, instead of poor and humble), cf. the Explanatory Notes to Chapter I (n. 2, note 1).

(3) The Introduction has already spoken about § 4 of the current text. It seemed appropriate to highlight and develop its underlying concern, placing it in another context. It should be underlined here that the purpose of the first three paragraphs is to establish the relationship between prayer and life (oratio est actus vitalis)^[5]. The text is derived from PCO II (n. 14), but the Constitutions bring out the prayer-life relationship more clearly. In fact the PCO, after having stated: We should pray as lesser brothers, seems to put aside the prayer aspect in the following two numbers. What it actually says is: We will really be brothers when…; We will be really minors when … Whereas in the Constitutions, we will really is replaced by We truly pray as…, but:

– as brothers is specified by the act of gathering together in the name of Christ and loving one another;

– as minors is specified by the fact of living with the poor, humble Christ, of offering to the Father the cry of the poor, not by means of explicit prayer (verbal or mental), but by the act of sharing the conditions of life of the poor.

In conclusion the Constitutions, even more than PCO II, identify the prayer of a lesser brother with the life of a lesser brother. Therefore the text would need no further elements to complete the concept it wants to express. Nevertheless it did seem appropriate to insert a new text to replace the present § 4, and this was compiled with reference to the correspondence that exists with St Francis in n. 9 of PCO II, specifically with Rnb 22,41 and L Ord 50. The first part of the text proposed as § 4 (Let us therefore keep faithful to what we have promised) would be much clearer if the Constitutions in the previous paragraph had also explicitly brought out the aspect of a life in poverty and obedience, as happened in the text of PCO II: “We will really be minors when we are living in poverty and loving obedience with the poor and crucified Christ, together with the poor. Our prayer ought to be the cry of the poor in the sight of God, and we should effectively share their condition” (n. 14).

(4) Similarly to the Writings of St Francis and his contemplative experience, we think it opportune to say not only Supreme Good, but to add All Good, in order to underline the radical otherness of God, in Whom goodness is not a quality that is achieved or arrived at: He is Goodness in its pure state, He is Goodness as its source. To say that He is Goodness means to define His deepest being. Moreover the Constitutions add from Whom all good proceeds, intending by this to bring out the fact that all goodness comes to us from the total Good, and all that human beings can do is to accept it in amazement, never detaching goodness from its source in an attempt to appropriate it, but rather referring it all back to the Giver. This – according to the Constitutions themselves – is done by means of adoration, thanksgiving, admiration and praise.

N. 48 (47 + 51,2-4)

Explanatory Notes

(1) The text has been made more explicit here in order to bring out the importance of the fundamental consecration that becomes a reality in baptism, without losing sight of the special relationship with God established in profession.

(2) The text diverges slightly from the current text of the Constitutions and from the PdR1. The changes concern the last sentence and are introduced in order to simplify the text and make it flow better.

(3) The term Divine Office, has been maintained because it is used by Saint Francis in the Rule. Although the official term today is Liturgy of the Hours, the documents of the Church and the liturgical books themselves also maintain the use of Divine Office.

(4) The Commission thinks it appropriate to insert this recommendation, which corresponds to one that is constantly present in the text of the Constitutions with reference to the Divine Office^[6]. The text was formulated with expressions taken from n. 99 of SC and from n. 75 of the Roman-Seraphic Rite of Religious Profession (cf. also PCO VII n. 17). It seemed appropriate to simplify the text of the PdR1, while maintaining its substance intact.

(5) The current text is not found in the Constitutions of 1968 (1970 and 1974). It was inserted by the General Chapter in 1982^[7], which accepted the suggestion of PCO II (n. 38). The proposed changes in PdR 1 were intended to enhance the text, formulating it at the same time in such a way as to show that the preparation of the liturgical actions is aimed at achieving interior participation in the divine mysteries. However, in this latest revision, accepting some proposals which have come in [cfr. Prot. N.: III-00107: III-00096], the commission judged it correct to simplify the text, modifying its expression. It has therefore transferred the last section to the following paragraph where it has been linked to hearing the Word of God and to the silence which is to be observed in celebrations as dimension of the same liturgical action.^[8]. Nonetheless the reader should take account of the fact that §§ 4 and 5 are interconnected and should be considered jointly: §4 highlights the means (fidelity to liturgical norms, spontaneity and creativity); § 5 underlines the end (hearing the Word and participating in the mysteries).

(6) The concept expressed in the current Constitutions is maintained; as is part of the same text, but respecting the order that is found in the official Latin edition, where priority is given to fidelity to the liturgical norms and to their spirit: ut hae in fidelitate erga normas liturgicas et, iuxta earundem spiritum, cum creativitate et spontaneitate magis in dies renoventur. The same order is found in the document of PCO II: “We should also develop fidelity to the liturgical laws as well as creativity and spontaneity in accordance with their spirit” (n. 38).

(7) The reformulation of n. 47,3 of the text in force (cfr. above § 4) requires that it be maintained in the constitutions. It is enough simply to transfer to the complementary code the recommendation of designating some friars as animators of the liturgy.

(8) The expression coincides with that in the present text in 51,2, which at that point refers only to the Liturgy of the Hours.

(9) In contrast to the current text (cfr. n. 47,3) the verb to renew refers rather to our life rather than to the liturgical actions. This seems a more appropriate way to proceed, because what needs to be renewed, rather than the external form of the celebration, is life itself, which is nourished and built up (summit) and/or which flows (fountain) from a well prepared and interiorly participated-in celebration. Liturgical renewal essentially refers to the potential for renewal based on the liturgy itself, which by nature has the power to effectively recreate, redeem, remake, reform, regenerate, bring rebirth, renew, repair, restore: all these verbs are used in the liturgical texts to express the fact that all the liturgical prayers look towards their fulfilment in the lives of the faithful. Therefore, full, active and conscious participation in the liturgy is not only external; it is not identical with taking part in the liturgical celebration and cannot be limited to just that aspect. Participation in the liturgy is above all interior, and involves the reality that each person is in contact with the Mystery being celebrated. The liturgy takes hold of life and extends to the time before and after the celebration, since it depends on life and leads back to it.

(10) This new formulation, which refers to all liturgical actions, is a substitute for that found in the current constitutions n. 51,2 There the text refers only to the Liturgy of the Hours. . . . The Liturgy of the Hours ought to be living and vibrant, with praiseworthy intervals of silence that very fittingly contribute to an attentive and fruitful celebration.

(11) Paragraph 6 is identical to the two numbers (n. 51,3-4) which in the current text refer only to the Liturgy of the Hours. The formulation has been slightly reworked in order to strengthen the importance of singing in our liturgical celebrations. Also the exhortation is put into the first person plural (“we should pay attention…”) instead of into the third (Let the brothers pay attention…”), in line with the general principle of the Constitutions.

N. 49 (48)

Explanatory Notes

(1) The expansion of the text agrees with a proposal of Project 2006 and has the aim of affirming first of all the relationship between Eucharist and Church, at least as an implicit reminder of our ecclesial reality, which depends on the Eucharist. At the same time, the relationship between Eucharist and fraternal life is defined by the use of three attributes: root, hinge^[9] and heart^[10], each of which expresses a different shade of meaning within the same relationship, all of which serves to remind the brothers that the Eucharist is indispensable.

(2) The present text of the Constitutions says: “Let us fully, consciously and actively participate in the Eucharistic sacrifice in which we celebrate the paschal mystery of Jesus Christ until He comes …”. In this sentence it appears that “Eucharistic sacrifice” is used in the sense of “Eucharistic celebration”, whose content is the Paschal Mystery. The impression is given that the text considers the sacrifice of Christ as the ritual framework within which there is the Paschal Mystery. But the sacrifice of Christ is not the ritual action (sacramentum-signum); rather, the Mystery itself is enacted and contained (res) in the celebration of the Eucharist, just as the celebration of the Eucharist enacts and contains the Paschal Mystery, which, moreover, in its first two aspects (the Passion and the Death) coincides with the sacrifice of Christ. The Commission, accepting various responses from the Order [cfr. Prot. N.: III-00103; III-00128; III-00086; III-00100; III-00136; III-00377; III-00042]., has reconsidered the text of PdR1, simplifying its formulation, conserving also the expression “paschal mystery.”

(3) We propose a change in the text to: “in all our houses” (instead of “in our fraternities”), because in the current text fraternity clearly means house; this also avoids the term community Mass, when it is preferable to say fraternity Mass.

(4) The adverb periodically in the current text is replaced by frequently, in order to express more forcefully the importance of celebrating the Eucharist with all the brothers taking part. The text corresponds to the explicit recommendation of PCO II: “The common celebration of the Eucharistic liturgy, especially concelebrated, is highly recommended as the source and summit of our fraternal life” (n. 37).

(5) The addition proposed in PdR1, which besides highlighting again the Paschal Mystery, underlines the Fraternity—Eucharist relationship, has been suppressed. According to the evaluations which have come in [cfr. Prot. N.: III-00137; III-00029; III-00102], this addition weighed down the text and repeated content expressed elsewhere. The value of concelebration has been maintained in the terminology used by the text in force.[Prot. N.: III-00083].

(6) We agree with the proposal of Project 2006, even if the motivation it adopts (“let us adore” is theologically preferable to “let us venerate”) is not well founded. In fact the verb venerare, in the liturgical texts, is also used with reference to the Eucharist (cf. the collect for the Solemnity of the Most Holy Body and Blood of Christ: ita nos Corporis et Sanguinis tui sacra mysteria venerari…; and the Hymn “Pange, lingua”: veneremur cernui).

(7) Adding the mention of the Spirit gives the text a Trinitarian flow. The formula is taken literally from n. 95 of VC.

(8) The adjective devout has been replaced by fervent, since the same § earlier already spoke of devotion. The PdR1 rendered the text in the plural, out of faithfulness to the original Latin of the Constitutions: devotas preces fundamus. Now the Latin text must be adjusted to the new formulation: sostiamo frequentemente in fervente preghiera.

N. 50 (50)

Explanatory Notes

(1) The current text, drafted in the General Chapter of 1968, depends on n. 83 of SC, but it does not quite manage to express adequately the relationship of the Eucharist to the Liturgy of the Hours. And so we propose this formulation, using an expression taken from PNLO (n. 12), which better expresses the inherent link between Eucharist and Liturgy of the Hours. . . .In the second revision of the text (n. 51,1 of PdR1), the word “prerogatives” has been suppressed (the grace and prerogatives of the Eucharist).

(2) The Liturgy of the Hours “is the prayer of Christ”. This is its first definition, of deep theological value, which also serves to introduce the rest of the text.

(3) Theologically it is more exact to say that in the Liturgy Christ unites the Church to Himself (cf. SC n. 7). Christ is the first agent in the liturgy, not the Church. The liturgy is the action of Christus totus (the whole Christ): the Head and the members of His Body.

(4) Here we simply say praising, and leave the expression “hymn of praise” to the next paragraph.

(5) The paragraph concludes by stating the function of Christ who, as Priest of the New Covenant, intercedes for the salvation of the world, in conformity with the teaching of the Letter to the Hebrews. The phrase used in the current text, entrusts this task to us, or “commands us to do the same” is transferred to the next paragraph, but modified to match the Latin text and developed to make a specific point.

(6) The current text (n. 50,1), in the Italian translation, says the Church entrusts to us, but this expression does not render exactly the Latin Ecclesia… nobis tale munus iniungit. (“The Church…imposes this task on us”). The text drafted in 1968 (nos ad idem faciendum invitat: “invites us to do the same”) and maintained until the Chapter of 1982, was subsequently changed by the drafting committee in order to bring it into line with can 1174, § 1, which speaks of those who are bound by the obligation of the Liturgy of the Hours: Obligatione liturgiae horarum persolvendae adstringuntur... The committee therefore chose to say: Ecclesia…nobis tale munus ingiungit (“the Church… imposes this task on us”)^[11]. The Constitutions intend to state that we are bound (obliged) to the commitment of celebrating the Liturgy of the Hours.

(7) Project 2006 rightly noted that we are not the only ones with this office, which is entrusted to us as an ecclesial mandate, and it proposed to say: The Church… entrusts this task to us “too”. But the point is not so much to stress that we are not the only ones with this task; rather, it is necessary to affirm the foundation for the munus we have received from the Church. This foundation resides in the ratio consecrationis (in virtue of the charism of consecration)^[12]. Hence the obligation to celebrate the Liturgy of the Hours is not extrinsic, not derived merely from a disciplinary norm. Rather it is a service that is linked, joined to, attached to and adhering to, the fact that we are consecrated: the first meaning of the Latin verb iniungere (in + iungo) is to unite, link, join, add, fix, insert, attach. The very fact of consecration, or of our being consecrated, with the specific function of being a sign in the midst of the Church, in itself demands that we should attend to the Liturgy of the Hours, because we have been called and configured to “represent the praying Church in a special way” ; to “express more fully the model of the Church which praises God without interruption and with one voice”; “ to accomplish the task of “co-operating”, first of all by prayer, in the building and growth of the entire Mystical Body of Christ and for the good of the particular Churches”^[13]. Therefore the whole paragraph is conceived and formulated in the light of the ratio consecrationis, as the foundation of the need and obligation to celebrate the Liturgy of the Hours: the theological-liturgical elements expressed subsequently have no other purpose than to bring out the relationship between Liturgy of the Hours and consecrated life.

(8) The text alludes to the Trinitarian source of the Liturgy of the Hours, on the basis of SC 83, LC and PNLO n. 3. In summary these sources remind us that: 1) there is a liturgy of praise at the heart of the Trinity; 2) with the Incarnation of the Word the perennial praise within the Trinity comes down among us: the Word made flesh is the temple in which the eternal hymn is sung by the three Divine Persons; 3) in the Liturgy of the Hours, both the hymn sung in the celestial mansions – the eternal praise – and its historical actualisation in the humanity of Christ, are “sacramentalised”.

(9) The immediate sources of this expression are once again SC 84, LC , PNLO n. 15, CCC 1174. The same expression links up with the preceding one (in virtue of the charism of consecration) and is completely appropriate to the context of the consecrated life, since consecration configures us intimately as an image of the Church, who lives out her complete and exclusive dedication to her Spouse, from which she receives every good. Since religious have an essential place within the mystery that unites Christ to the Church, the Liturgy of the Hours expresses our reality.

(10) The last sentence of this paragraph is connected to the previous one, and both are inspired by the teaching found in nn. 15-16 of PNLO, which speak of the praise offered to God in union with the Church in heaven. The sentence is also linked to all that was said about the Trinitarian dimension of the Liturgy of the Hours. In it we have the actualisation of the hymn of praise which is eternally sung in the heavenly mansions^[14] and at the same time the anticipation of that praise. The Liturgy of the Hours, while not a sacrament, belongs to the sacramental structure and, like the sacraments, expresses the tendency or movement towards the eternal liturgy of heaven. We may briefly deduce: 1) through the Liturgy of the Hours we are not only united with the heavenly Church but we anticipate the praise we will one day sing before the face of God; 2) above all, the Liturgy of the Hours is already the true beginning of that eternal praise: the opus Dei is the only part of the liturgy that will not be interrupted by the advent of the heavenly phase, but will continue, albeit in different modes. Therefore the eschatological dimension of the Liturgy of the Hours is the one that is best suited to ourselves, and interprets our specific situation, because religious profession finds its place in the Church uniquely as prophecy, with its essential connotation as a sign and anticipation of the eschatological realities. In conclusion, we can say that the contents of § 2 are intrinsically and essentially related to the consecrated life.

(11) The current text is briefly expanded in order to highlight two further intrinsic functions of the Liturgy of the Hours: it is a thanksgiving and in it is accomplished the memorial of the mysteries of salvation (cf. PNLO n. 12). At the same time, the aim is to give the text a Trinitarian flow.

(12) The expression comes from CCC (n. 1174) and preserves all its theological value because it recalls the relationship between the mystery of Christ and time.

(13) The teaching of the current text is maintained: the whole fraternity or every one of our fraternities is bound to celebrate each day the Liturgy of the Hours in its entirety; only a case of impossibility can lead us to reduce the times scheduled for liturgical prayer and, given such an impossibility, one must safeguard the celebration of Lauds and Vespers. At least (i.e. not only) indicates clearly that for a Capuchin fraternity, if it wants to be a truly praying fraternity, the normal schedule of daily life cannot limit itself merely to praying Lauds and Vespers. Here, the principle of n. 67,3 of the Constitutions needs to be reversed: not the minimum allowed (which actually is not even allowed), but the maximum necessary. In 1968 the Order made a fundamental choice to move from an obligation of choral recitation to that of reciting the Office in common^[15]. It was an authoritative choice that indicated what the quality of our life should be, but from it one can in no way deduce that it involves a lesser degree of moral obligation than in the case of the choral Office. The change of perspective was derived from a greater understanding of the (non-monastic) identity of the Order, but the inspirational motive it brought with it was the evangelical and Franciscan ideal to pray always, not only individually but also in fraternity.

(14) In the first revision (PdR1) the phrase “which are the double hinge of the Liturgy of the Hours” was added. For the motivations behind this insertion see n. 51,3 and explanatory note 14, with its reference to Project 2006.

(15) Having accepted the comments made [cfr. Prot. N.: III-00170; III-00140; III-00033); III-00034], the Commission returned to the current text, retaining—for logical consistency—the third person plural.

(16) The text, substantially identical to the current one, is amplified by speaking not only of the course of the day, but also of everything we do, since “ the sanctification of the day and of all human activity is part of the purpose of the Liturgy of the Hours” (PNLO 11). The text of the Constitutions is thereby completed, because the sanctifying action carried out in the Liturgy of the Hours refers not only to the succession of the hours in the rhythm of the day, but also to human activity, which in itself has liturgical and cultic value and which always acquires more of such value through prayer. Hence the Liturgy of the Hours cannot be considered as a parenthesis, unrelated to the experience of work and the apostolate. This aspect is extremely valuable and we believe it should be expressed in the Constitutions. This would help us to understand, on the one hand the unbreakable unity between liturgy and life, found at the heart of New Testament revelation, and which Vatican II has once again taught us, and on the other hand, the intrinsic unity between action and contemplation, which is so important for us.

(17) The text is formulated in the first person plural, in fidelity to the principle adopted in 1968. It points out, in addition, that it is not appropriate to speak of private recitation of the Office, because the action of praying the Office is not done merely “in one’s own name,” but rather “in the name of the ecclesial community.” It is better to speak of “individual” prayer, in so far as the subject is an individual., keeping in mind that liturgical prayer, by its very nature, besides being “ecclesial” is also “personal.” Whether it is celebrated individually or communally, the act of praying always involves the person.

N. 51 (cfr. 46,4)

Explanatory Notes

(1) The text in n. 46,4 expresses a very valid concern, which finds an echo in the PCO documents, especially in V and VII. Following the directives of the General Chapter of 2006 about the enrichment of the Constitutions, we intend to develop the aspect of our prayer being in tune with the realities surrounding us in each particular culture, Church setting and society we live in. The text also intends to express the universal scope of prayer, because we are brothers of all people and all creatures. His perspective complements that of the other paragraphs of n. 46 (cf. “Proposals for Revision”, n. 48), but it is also different: in the latter, the stress is placed on who we are, lesser brothers, and this has to be manifested in prayer; on the other hand, in the new proposed text the accent is placed on reality outside ourselves, but of which we are part. Therefore it must be assumed and expressed in our prayer. The text is placed in the context of the liturgical life, after the Eucharist and the Liturgy of the Hours, which mark (or ought to mark) the rhythm of the day for each friar and each fraternity: within this obligatory frame of reference, we “brothers of the people”, called to walk alongside our people and with the whole of humanity, are obliged to develop a prayer of universal intercession.

(2) cf the current text of n. 46,4: “As the prophets and Christ Himself taught us…”

(3) In the revision of the text, the word “spokesman” has been eliminated (cfr. PdR1, n. 52,1).

(4) Christ teaches by His example as the Incarnate Word, Who is one with the whole of human kind in all things and intercedes for them with the Father; cf CCC n. 2602. The text of the PdR1, which reads in English “offering them to the Father in His own self-offering” is changed to “Offering himself, he intercedes for them before the Father.”

(5) We propose as the basis for this statement the teaching and example of St Francis, with expressions taken from PCO V (n. 7). The expression embracing lepers is echoed in the current text (n. 46,4).

(6) The text of the PdR1 has been modified (having embarked on a journey of contemplation: n. 52,3) becomes while giving primacy to a life of contemplation and solitude. This is in conformity with the suggestions that have come in [cfr. Prot. N.: III-00172]

(7) The example of the first Capuchins is also described using expressions drawn from PCO V (n. 6 and 7); cf also PCO VII, n, 31.

(8) The text as a whole adequately interprets the message of the current n. 46, 4 and, through the formulation §§ 5-6 we hope to render more appropriately the sense of our prayer being more in tune with the concrete circumstances surrounding us and acting as an exponent of those circumstances.

(9) cf Evangelica testificatio, n. 44. In PdR1 (n. 52,4): in events becomes in history.

(10) cf current text n. 46,4,

(11) The intention is to bring out the universal scope of prayer, in as much as it is an expression of fraternity extended to all people, and as the first way in which we live solidarity and compassion towards all. The expression, taken from CCC (n. 2634), gives the meaning of intercession: it is the way in which we conform to Christ’s prayer. cf also the Roman Missal, Eucharistic prayer IV: Preface; Gaudium et Spes 1; Fr. John Corriveau, Compassion. Circular Letter n. 12 (1 November 1997).

N. 52 (49)

Explanatory Notes

(1) It seems more appropriate at this point to move the text of the current n. 49, and place it after the Eucharist and the Liturgy of the Hours, linking it to the preceding number on intercessory prayer (cf. “Proposal for Revision” n. 52). This brings us to the heart of the argument about a subject that is constantly developed in our Constitutions. The General Chapter of 1968 saw fit to anticipate the subject of prayer for the living and the dead, because suffragia fiunt in missa (suffrages are made in the Mass)^[16]. The argument followed at the time is not a sound one: it is not only during Mass that prayers are said for the living and the dead. For example, in the Liturgy of the Hours, going back to medieval times, and with the contribution of the Friars Minor, a widespread custom arose which continued until Vatican II, of concluding each liturgical hour with the versicle Fidelium animae per misericordiam Dei requiescant in pace. The post-conciliar liturgical reform abolished this custom, but introduced a special intention for the departed into the intercessions at evening prayer each day. Besides, when St Francis, both in the Earlier and Later Rules, recommends prayer for the dead, he links that recommendation more to the Office than to the Eucharist^[17], which he does not speak about in the Rule.

(2) It is appropriate to give a more solid theological foundation to the intentions for prayer and to suffrages for the dead, not limiting ourselves to simply remembering the “Catholic sense” of St Francis, as happens several times in the Constitutions. In any case, the Catholic sense of the Poverello is based on his awareness of belonging to the Church as Body of Christ, and of his special vocation to build (repair) the Church and, therefore, to be a fellow-worker of God. This same concern is present in the III Letter of Clare to Agnes of Prague: “I judge you to be a co-worker of God Himself and a support for the weak members of His ineffable Body”. For us religious, this “universal prayer” derives from a specific munus we have been given in the Body of Christ (cfr. LG n. 42; PC n. 1); Francis himself, in the Letter to the Entire Order, talks about “ (we) who are more especially charged with divine responsibilities” (n.34).

(3) The text of the Constitutions is inspired by the famous passage in 1Tim 2,1-2 . For entirely understandable reasons, the Commission considers it opportune to insert a prayer for the Pope among the prayer intentions.

(4) The text asserts our faith in the “communion of the saints”, which is “the reality of a family bound together by deep bonds of spiritual solidarity that unites the faithful departed to those who are pilgrims in the world. It is a mysterious but real bond, nourished by prayer and participation in the Sacrament of the Eucharist. In the Mystical Body of Christ the souls of the faithful meet, overcoming the obstacle of death; they pray for one another, carrying out in charity an intimate exchange of gifts”^[18].

(5) We think it appropriate to add with gratitude: suffrages for fellow friars, relatives and benefactors are or should be expressions of gratitude.

(6) It says special suffrages, because these are what is meant here, and because these suffrages do not exhaust the duty of praying for all the faithful departed.

(7) The text remains formulated in a general way, leaving the details to be dealt with in the “supplementary Code” and in the directives of individual circumscriptions. Note the difference from what was written in PdR1 (n. 53,2), the last sentence of which reads: “With gratitude and sentiments of charity, we should offer special suffrages for the Roman Pontiff, for deceased General Ministers, and in the various circumscriptions, for General Definitors, ministers, friars, parents and benefactors.” For greater simplicity and in order to avoid repetition the Commission decided to modify the text. Therefore the specifications of particular suffrages are given only in the Complementary Code.

(8) This text, which the PdR1 (n. 53,3) still kept in the Constitutions, has now been transferred to the Complementary Code.

(9) The wording of the current text of the Constitutions (for all deceased brothers and benefactors: n. 49,4), maintained in PdR1 (n. 53,3), has been amplified.

N. 53 (54)

Explanatory Notes

(1) The absence, in the current Constitutions, of even the slightest reference to “Sunday” and to the Liturgical Year has been frequently noted. The proposed text consists of several paragraphs: the first two are new, the others make use of n° 54 of the current text, and place within the context of the liturgical year what actually applied to the “particular devotions” of the Order.

(2) The text outlines a summary of the meaning of the liturgical year, based on SC (n. 102), on the Motu Proprio “Mysterii Paschalis” of Paul VI (14 February 1969); on the General Norms for the ordering of the liturgical year and Calendar (21 March 1969); and on the Proclamation of the date of Easter day contained in the Roman Missal (6 January). Yet the Commission thought it best to shorten the formulation of PdR1 in order to produce a text which, while retaining the same content, is more concise and flows better.

(3) Here, our commitment to live the Liturgical Year is highlighted. The opening words of the text (We should embrace wholeheartedly) are inspired by the Fathers of the Church who speak of embracing within oneself the object of the celebration: Amplectamur salutaris Paschae mirabile sacramentum (“Let us embrace the wonderful sacrament of Easter”)^[19].

(4) The text concludes by underlining the formative value of the Liturgical Year, which is put before Christ’s faithful not simply as a means of glorifying Christ and as a journey of fidelity to the Father in the Spirit, but also as a tool and opportunity to imitate the Lord and conform oneself to Christ ^[20]. From this point of view the Liturgical Year, with its theology and its spirituality, becomes the motive, occasion and the source from which to develop the journey of ongoing formation^[21].

(5) It has already been pointed out in the Introduction that what the current Constitutions say in n. 54 about our devotions, with particular reference to the mysteries of Christ’s humanity (above all His birth and Passion) is not to be seen in a merely “devotional” context, but in that of the “Mysteries” which the Church celebrates and lives in the Liturgy according to the rhythm of daily, weekly and annual celebrations. The same is true also of devotion to Our Lady, to St Joseph, to St Francis and to all our saints, which is better placed in the context of liturgical life, rather than as a separate, merely devotional treatise. For this reason we propose that the text of the current n. 54 should be moved entirely into the context of the Liturgical Year. Hence the slight modification to the opening words of n. 54,1, to adapt them to the new context.

(6) The addition and following the itinerary of the liturgical year can be understood in the light of the above.

(7) The first sentence of the paragraph, compiled with reference to the liturgical texts (cf SC 103), is there to provide a context for devotion to Our Lady, St Joseph, St Francis and to our saints within the Liturgical Year.

(8) The conjunction therefore is needed to link the text to the preceding sentence.

(9) We propose to include the Angelus because of its biblical character, its quasi-liturgical rhythm which sanctifies different moments during the day, and because it reminds us of the Paschal Mystery: while recalling the Incarnation of the Son of God we pray that we may be led “through his passion and cross to the glory of his resurrection; its historical origin, which links it to the prayer for peace and safety, for its long tradition in the Church and its profound fruits in the piety of the Christian people^[22].

(10) The Commission thought it right to briefly expand the text by indicating some of St Joseph’s attributes, based above all on his role in the economy of salvation and in the beginnings of the Redemption, but also keeping in mind “his noble example, which transcends all individual states of life and serves as a model for the entire Christian community, whatever the condition and duties of each of its members may be”^[23].

(11) For many obvious reasons, it seemed appropriate to insert in this text some mention of St. Clare. The addition was already present in PdR1 (n. 54,7).

N. 54 (51,1 + 58,1-2)

Explanatory Notes

(1) The most appropriate place for the teaching of the Constitutions on our relationship with the Word of God is between the Liturgy and mental prayer. In fact the Liturgy is the privileged place for the Word, because in the liturgical celebration Christ “is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church” (SC 7). The Liturgy is, therefore, the moment of a saving dialogue between God and us. On the other hand, mental prayer and meditation can develop in an authentic way through contact with the Word, the first source of Christian spirituality, and from which we draw the sublime knowledge of Jesus Christ (cf. Const 52,5).

(2) The proposed text is the one which, in the current Constitutions, refers only to the Liturgy of the Hours. But that is not the only time when the Word is proclaimed. The text can refer to all liturgical celebrations. However, the current formulation is reversed: the initiative is not ours, but God’s; in prayer in general, and in the Liturgy in particular, the acting subject is first of all God. He is the One who first comes to meet us, and speaks to us through His Word; the basic attitude of the praying Christian is first of all listening, and then response to the Word he has heard, even using the words of scripture itself: the paradigm of Christian prayer is found in the responsorial psalm, which is a response to God in God’s own words.

(3) The proposed formulation mostly derives from Propositio n. 24 of the 2008 Synod of Bishops. Cf. also Verbum Domini n. 83. The text of PdR1 (n. 55,2) has been reworked to create a more logical formulation.

(4) In PdR1, the second part of this paragraph was a paragraph on its own (n. 55,3). The Commission judged it best to link it to the preceding paragraph through the initial exhortation Let us give, therefore, sufficient time each day. The text which follows comes from n. 58,1 of the present Constitutions. It has, however, been adapted to its new context, centered upon a prayerful reading of the Word of God^[24]. In a subordinate way this is also said of other spiritual books. The reference to the writings of St. Francis, which the PdR1 (cfr. n. 55,3) had inserted in this text has been suppressed since it is already mentioned in Chapter I.

(5) We do not think this text should be moved to the complementary Code, especially in view of the initial motivation behind it. The sources that inspire the drafting of the text, as also of the preceding paragraph, are the Statutes of Albacina, the Constitutions of 1536 and all their subsequent versions up to 1925, the Code of Canon Law (cann. 663, 3; 276,2; 652,3), n. 6 of PC, n. 21 of DV, n. 51 of SC^[25]. But the expression always keep before our eyes also evokes what Francis wished concerning the Rule. In fact, according to Thomas of Celano, “[he] taught [the brothers] to keep it always before their eyes”^[26]. It also suggests Deut. 6,6-9: «Let the words I enjoin on you today stay in your heart. You shall tell them to your children, and keep on telling them, when you are sitting at home; when you are out and about; when you are lying down and when you are standing up. You must fasten them on your head as a sign, and on your forehead as a headband; you must write them on the doorposts of your house and on your gates.”

(6) In our context of fraternal and communal life it is doubtless more appropriate to speak of «reading in common», rather than of public reading.

N. 55 (52,1.6.2-5)

Explanatory Notes

(1) The PdR1 (n. 56,1) had changed first brothers (ancestors) to saintly brothers. The Commission decided to return to the text in force.

N. 56 (53)

Explanatory Notes

(1) In the Latin text we propose to change the conjunction sive… sive to et… et or to tum… tum, to make it clear that the exercise of mental prayer is to be done in common and in private. The then General Minister Br. Flavio Roberto Carraro wrote: “The expression “in private”, referring to mental prayer, concerns the “how”, not the “when”; since even the second period of mental prayer is a community commitment, it must be laid down in the daily timetable of the fraternity” (Letter to the Provincial Minister of Abruzzo in Statuto particolare dei Frati Minori Cappuccini di Abruzzo [L’Aquila 1988] 2).

(2) One of the proposals [Prot. N.: III-00164] suggested changing may be invited to may be drawn in order to suggest the idea that it is God who draws man to Himself through our example. It is to be noted that this proposal is based on the Italian translation of 2002 (may be invited). The current Latin text reads exactly: ut ad orandum nobiscum invitari possint illi qui Dominum sincere quaerunt. This text (Const n. 63,5), introduced into the Constitutions by the General Chapter of 1982, was translated ad litteram in the Italian version of 1983. The 1990 translation, however, reads: in such a way that those people who are sincerely seeking the Lord, may be influenced to pray with us. With respect to the Latin text and to the first Italian version, the perspective of the Italian edition of 1990 and of the proposal that reached the Commission is different. Therefore if it is decided to make this change, it is also necessary to adjust the Latin text..

(3) Cf. Project 2006: “With great commitment we should cultivate and promote among the People of God the spirit of prayer, especially an interior prayer which is humble and simple, which all can practise and is able to transform the joys and sufferings of daily life into close union with God” (n. 38, 4). We do wish to enhance this insight. Furthermore, the text has been composed in the light of Novo Millennio Ineunte (n. 32-34), so that it asserts our commitment to training ourselves in prayer and to the “apostolate of prayer”. Accepting a specific proposal [Prot. N.: III-00382], the text which in PdR1 (n. 57,6) constituted a single paragraph has now been divided into two. Therefore in § 6 the Commission returned to the current text of the Constitutions (n. 53,6), according to the formulation of PdR1 (which already foresaw the suppression of the beginning with great diligence). To this has been added the exhortation we should zealously strive to learn the art of prayer and to transmit it to others. Paragraph 7 speaks about education in prayer and in the experience of God “using a simple method”. In this way our fraternities are encouraged to become ever more genuine “schools of prayer”. Please note that the text of PdR1 has been reformulated and simplified.

N. 57 (55)

Explanatory Notes

(1) The current text has been slightly modified because part of it has been moved to the complementary Code.

(2) We prefer the specific term religious house, which is more exact and in order to avoid inappropriate translations.

n. 58 (56)

Explanatory Notes

(1) A careful analysis of the text led the Commission to divide the 1^st paragraph of the current text. In this way, the new formulation of §1° states the principle: “Every fraternity must be truly a praying fraternity”, and on the basis of this principle, the need for formation or training in prayer is asserted. “All” has been suppressed from PdR1 (n. 59,1): making use of all suitable means.

(2) The fraternities of recollection and contemplation are considered as a reality in their own right. Their function as a means to ensure that every fraternity is a praying fraternity is not denied, but their significance is not limited to such a function; they have their own value. The text, therefore, comes closer to the formulation of 1968, but with one difference: in 1968 it said can be constituted; now the formulation of 1982 is maintained: it is helpful to establish (prodest promovere) in each circumscription (i.e. not only in the provinces) or region.

(3) In addition to asserting the institutional aspect, the text intends to underline more clearly the personal aspect of the brothers who make up such fraternities: the manifold grace of God must be seen in reference to them, rather than to the institutional reality.

(4) The expression adopted is closer to that used by Saint Francis (cf. Rule for Hermitages,1).

(5) The current text is still used, but it is expanded to state that the fraternities of recollection and contemplation are not only for the benefit of the brothers who are members of this type of local fraternity, but also for all the brothers, who may spend periods of time there, as God inspires them.

(6) Reference to the competent juridical authority for the establishment of these fraternities of recollection and contemplation is moved to the complementary Code.

N. 59 (57)

N. 60 (new)

Explanatory Notes

(1) There were several suggestions to conclude chapter III in a manner worthy of the important and fundamental subject matter with which it deals. As a result in PdR1 (n. 61) the Commission proposed—in a somewhat limited way—a text from the RnB XXII, 26-27. This text, certainly with some modifications in order to adapt it for the Constitutions, is being proposed again. This time in light of further reflection and upon closer examination it was inserted into a broader context, which among other things, also gave weight to other texts from the Writings of St. Francis.

(2) “The effort to fix our attention and our heart on God, which we call contemplation, becomes the highest and fullest act of the spirit, the act which even today ought to order the immense pyramid of human activity” (Paul VI, Allocution at the last public session of Vatican Council II. 7-XII-1965).

(3) Cf. s. Francis, Letter to the Entire Order. Concluding Prayer .

(4) Cf. s. Francis, Paraphrase of the “Our Father”, v. 5. The idea is present in the theology of St. Bonaventure and is also expressed in the Liturgy: ut, dum visibiliter Deum cognoscimus, per hunc in invisibilium amorem rapiamur (Preface I of Christmas).

(5) Cf. s. Francis, Paraphrase of the “Our Father”, vv. 2-3.

(6) Cf. s. Francis, Rnb XXII, 27.

1. Initials and Abbreviations:
   • Acta 1968 = Acta Capituli generalis specialis Ordinis Fratrum Minorum Capuccinorum Romae a die 19 Augusti ad 25 Octobris 1968 celebrati. I-II. Romae, Curia generalis OFMCap., 1969.
   • Acta 1982 = Acta Capituli Generalis LXXIX Ordinis Fratrum Minorum Capuccinorum. Romae a die 1 iunii ad 11 iulii 1982 in Collegio S. Laurentii a Brundisio celebrati. Roma, Curia Generalis OFMCap., 1983.
   • CCC = Catechismo della Chiesa Cattolica.
   • C.C.L. = Commissio Capitularis Legislationis.
   • Cost = Costituzioni/Constitutiones/Constitutions
   • Const 1988 = Fr. Iglesias (a cura di), Constitutiones Fratrum Minorum Capuccinorum post Concilium Vaticanum II retractatae (a.1968-1988). I. Textus; II. Fontes aliaeque Referentiae complementares circa Textum Constit. 22 Maii 1988. Romae, Curia generalis OFMCap., 1988.
   • CPO = Consiglio Plenario dell’Ordine – Plenary Council of the Order
   • DMP = Directorium de Missis cum pueris – Directory for Masses with Children
   • DV = Dei Verbum.
   • EP = Eucharistiae partecipationem. Lettera circolare della Sacra Congregazione per il Culto divino ai Presidenti delle Conferenze Episcopali sulle Preghiere Eucaristiche (1973).
   • FF = Fonti Francescane
   • IGMR = Institutio generalis Missalis Romani – General Instruction on the Roman Missal
   • LC = Laudis canticum. Costituzione Apostolica di Paolo VI (1 November 1970) Apostolic Constitution of Paul VI
   • LG = Lumen gentium.
   • Lord = Lettera a tutto l’Ordine – Letter to all the Order
   • Osservazioni = Osservazioni pervenute sulle Costituzioni 1975. Roma, Curia generale OFMCap, 1982.
   • PC = Perfectae caritatis.
   • PNLO = Principi e Norme per la Liturgia delle Ore – Principles and Norms for the Liturgy of the Hours
   • Rb = Regola bollata – the Approved Rule (1223)
   • Rnb = Regola non bollata – the unapproved Rule
   • SC = Sacrosanctum Concilium.
   • VC = Vita consecrata.

   cf F. Iglesias, Impianto strutturale-contenutistico delle Costituzioni. Scheda n. 3 – Capitolo 3. La vita di preghiera dei frati (www.ofmcap.org). ↑

2. cf Animadversiones super Constitutionibus (pro Capitulo generali extraordinario 1974). Romae 1973; 97-123. ↑
3. cf Capitolo Generale (Roma 1982), Osservazioni pervenute sulle Costituzioni 1975. ↑
4. cf Acta 1982. ↑
5. cf II CPO; Osservazioni 62, n. 33d, 1. ↑
6. cf Constitutiones Ordinis Fratrum Minorum Capuccinorum saeculorum decursu promulgatae. Vol. I. Constitutiones Antiquae (1529-1643). Editio anastatica. Vol. II. Constitutiones Recensiores (1909-1925). Editio anastatica. Accedunt Constitutiones an. 1896 Bibliographia et Indices. Roma, Curia generalis OFMCap.,1980-1986. For a specific reference to what is said above, cf Constitutiones I, 45 (Constitutiones 1536, cap. III); 93 (Constitutiones 1552 [cap. III]); 163 (Constitutiones 1575, cap. III); 236 (Constitutiones 1608, cap. III); 337 (Constitutiones 1638, cap. III [Italian text]); 461 (Constitutiones 1638, cap. III [Latin text]); 583-584 (Constitutiones 1643, cap. III); Constitutiones II, 68 (Constitutiones 1909, n. 47 [Italian text]); II, 223 (Constitutiones 1909, n. 47 [Latin text]); II, 379 (Constitutiones 1925, n. 51); II, 485 (Constitutiones 1896, cap. III, n. 2). ↑
7. Acta 1982, 226. ↑
8. Cfr IGMR 23; PNLO 201; EP 17; DMP 37. Cfr. D. Sartore, Il silenzio come «parte dell’azione liturgica» in Idem, Flores vernantes. Trent’anni di studi e ricerche in Liturgia (Monumenta, Studia, Instrumenta Liturgica 19). Città del Vaticano 2002; 203-307. ↑
9. cf Presbyterorum Ordinis 6. ↑
10. cf Vita consecrata 95. ↑
11. cf Const 1988, I, 53, note 11. ↑
12. cf can 1174, § 1; CCC 1175. ↑
13. The texts referred to come from n. 24 of PNLO, which in turn refers to the teaching of some documents of Vatican II: Christus Dominus 33; Perfectae Caritatis 6.7.15; Ad gentes 15. PNLO also adds: “This is especially true of those who live a contemplative life” (n. 24). The use of the adverb especially clearly indicates that that which is rooted in the very nature of the consecrated life is implemented especially, but not exclusively, by Institutes of contemplative life. ↑
14. cf SC 83; LC; PNLO. ↑
15. cf Acta 1968, I, 337-338; 342. ↑
16. cf Acta 1968, I, 337. ↑
17. cf Rnb 3,4.10; Rb 3,3. ↑
18. Benedetto XVI, Solemnity of All Saints. 1 November 2005: Before the Angelus; cf. LG 49-51; Rb 6,2: FF 90. ↑
19. Leo the Great, De Passione Domini Sermo LIII, 3: Corpus Christianorum. Series Latina, CXXXVIII, p. 315. ↑
20. cf Paul VI, Apostolic Letter Motu Proprio «Mysterii Paschalis»; General Norms for the Ordering of the Calendar and the Liturgical Year (n. 1). ↑
21. cf A. Cencini, Il respiro della vita. La grazia della formazione permanente. Cinisello Balsamo, Ed. San Paolo, 2002. ↑
22. cf Paul VI, Apostolic Exhortation Marialis cultus [2 February 1974], n. 41; Congregation for Divine Worship .. Directory on popular piety and liturgy. Principles and guidelines [17 December 2001], n. 195. ↑
23. John Paul II, Apostolic Exhortation Redemptoris custos [15 August 1989], n. 30; cf. Congregation for Divine Worship, Directory on popular piety and liturgy. Principles and guidelines [17 December 2001], nn. 218-223). ↑
24. Cr. The Synod of Bishops of 2008, Proposition n. 22 (but cf. also Propositions n. 9, 32,55 and Verbum Domini n. 71,82,86). ↑
25. Const 1988, II, 16. ↑
26. 2Cel 208: cf. also Mirror of Perfection 76. ↑