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Movimento Apostolico
Costitutions Secular Institute
Movimento Apostolico









SECULAR INSTITUTE  "Mary Mother of the Redemption"

Constitutions (ad experimentum)


Nature, aims and members


Art. 1

The Institute “Mary Mother of the Redemption” is constituted and erected with a diocesan character, and as such it enjoys ecclesiastical juridical personality according to the universal right.

Art. 2

§ 1. Its members are physical persons of female sex who decide to consecrate themselves to the Lord devoting themselves in an overriding way to the listening of God’s Word and his announcement through the evangelisation and the catechesis.

Each member will make every effort so that:

*among them the fraternal union is favoured, through the reciprocal help and the reciprocal cooperation in the fulfilment of their own duties;

* the spiritual goods are promoted, the perfection in the charity and the sanctification of each, through the commitment in the world and the mutual support in the profession of the three evangelical councils;

*is stimulated and spread in the people of God the knowledge of the word of God and the weld between faith and life, so that Christ may be loved and made to be loved above everything.

§ 2. The Institute also admits a peculiar form of incorporation with a special claim, of other believers according to canon 725.

Art. 3
§ 1. The Institute recognises its own spiritual affinity to the Apostolic Movement, ecclesial reality founded in Catanzaro 3 November 1979, through Mrs. Maria Marino, its Inspirer and Founder. The sharing of the charisma of listening and announcing the Word, the identity of the spiritual ends and the participated historical origin are guarantee of an authentic twinning, concerning the pastoral operability and the fecundity of the formative interaction, in the common service to the people of God.

§ 2. the nature of the Institute itself participates, in this sense, of the energy and vitality characteristic to the new ecclesial movements, that are to be considered “one of the most beautiful fruits of the vast and profound spiritual renewal promoted by the last Council” (John Paul II, 2 March 1987 speech, in: Teachings, X/1 [1987], p. 476).

§ 3. In particular, through the personal singular experience of consecration, the Institute assumes as compared to the Apostolic Movement the role of support and of stimulus towards the holiness and the mission.

§ 4. The Institute has no life in common. The members of the Institute, when they live their vocation alone or together, in Italy or in different Countries, operate with personal responsibility, in synchrony with the directives given by the Institute Moderator.


Object of the sacred bonds and profession of the evangelical counsels


Art. 4
§ 1. For their special vocation of being “consecrated to God and to the others” in the world (Pius XII, Motu Proprio Primo Feliciter, V), the members of the Institute live, in their secular condition, the union with Christ. They express their specific charisma through their consecration, lived according to the evangelical counsels and professed through the votes that, even though they have a private character, are ratified by the Church and received by the diocesan Bishop.

§ 2. In such a way the members not only do express in a more complete way dedication to Christ, proper of the common baptismal consecration (cf PC 5), but they offer to all the believers a special witness of the celestial goods already present in this world (cf LG 44), as well as a “persuasive invitation to consider the primacy of the grace and to answer to it through a generous spiritual commitment” (Congregation for the Institutes of Consecrated Life and the Societies of Apostolic Life, Restarting from Christ, 8). The dimension of the secularity, in fact, confers, not less than the religious life, the possibility of proposing a special consecration “realised in the heart of the world, translated into the works of the world, expressed with the means of the world” (Congregation for the Institutes of Consecrated Life and the Societies of Apostolic Life, The religious life in the teaching of the Church, 9), in the form of the yeast hidden in the dough and in the witness of a discrete and solid presence.

§ 3. The secular character draws on the Lumen Gentium, n.31 the personal identity: “For their vocation it is proper of the lay people to create the Kingdom of God treating the temporal things and ordering them according to God… called to contribute, almost from the inside as a ferment, to the sanctification of the world”.

In such a specific vocation there is the maturation of the baptismal grace and of its exigencies in that proper of the lay persons. Even though the status of the members of the secular Institute does not belong to the structure of the Church hierarchy, nevertheless is part of its life and of its holiness.

Art. 5

The vote of poverty makes you free from the slavery of things and makes you rediscover Christ as the only treasure for whom it is really worth living (cf Starting from Christ again, 22). The members of the Institute pledge themselves to live it embracing sobriety, simplicity and humbleness in the every day life, cultivating that freedom of the heart which is a condition and instrument for the fruitful announcement of the Gospel, as well as the attention to the most needy and the reciprocal support in the difficulties: freedom and detachment make you reach to the beatitude of poverty.
Art. 6
The vote of chastity “dilates the hearts on the measure of Christ’s heart and makes you able to love as he loved” (ivi). The members of the Institute commit themselves to live it giving themselves without reservation and with an “undivided heart” for the service of the Kingdom, practicing the perfect continence and maturing a style of communion, of brotherhood and solidarity towards everybody.

Art. 7

The vote of obedience puts life entirely in the hands of Christ, because He may conform it through the power of the Spirit to the project of the Father. The members of the Institute pledge themselves to live it conjugating the will of God in the secularity, in full obsequiousness to the personal charisma and personal spirituality, to the hierarchical authority of the Church, to the Church teachings and to the Sacred Tradition. Moreover, they commit themselves to the reception of the Superior’s regulations, to the reciprocal listening and to the docile service of assistance to the ordained priesthood, in the various ecclesial realities where the Institute is called to operate.



Lineaments of spirituality



Art. 8
§ 1. The members of the Institute do not intend to live only the consecrated life remaining in the everyday of society, but they commit themselves to mature a positive perception of the secular values as a theological reality in which to realise and witness salvation. Therefore, the consecration is not understood as a separation, but as a radical answer to God who calls to live in the secularity, confirming the person in his condition so that she may remain in the environment entrusted her and may transform it from its deep.

§ 1. It is a specific end of the secular Institutes “to change the world from inside” (John Paul II, 28-8-1980)

§ 2. Such transformation gives reason of a service to the secularity that “must be exercised faithfully not only in the world, but also, so to say, with the means of the world, that is with the professions, the activities, the forms, the places and the circumstances that answer such secularity” (Primo Feliciter, II, 2).

Art. 9

The spiritual journey of the Institute is above all oriented by the orating contemplation of the Face of Christ. The holiness, that all the members must pursue with alacrity and fervour, is a fruit of this contemplation, which is able of transforming the consecrated into a “living memory of Jesus’ way of existing and behaving” (John Paul II, Consecrated life, 22), a stimulus and sign for all the people of God in journey towards the Lord.

Art. 10
The listening and the assimilation of the Word will assume a prevailing aspect for the life of the consecrated, who will find in it “the aliment for life, for the prayer and for the daily jouney”, other than “the inspiration for the constant renewal and for the apostolic creativity” (Restarting from Christ, 24). Therefore, each consecrated will see to it of reserving opportune spaces of time for the reading and the careful meditation of the Scriptures, of taking care of getting interior benefit and of adequately spreading their knowledge.

Art. 11

The persevering sacramental normal practice will aliment the union of grace with Lord Jesus. In particular, the attendance of the sacrament of Penance and of the Eucharist will corroborate the daily commitment and will more and more confer new impulse to the pastoral service. Let the wise guide of the spiritual direction, personally and responsibly welcomed, never be lacking in the life of the Institute.

Art. 12
The assiduous prayer will support the journey of the consecrated, who will take care to always reserve a daily space to it, above all through the recital of the Holy Rosary to the Blessed Virgin Mary. Where possible, and above all whenever the eventual sharing of the domicile will allow it, let it be done in a common way, living also the official prayer of the Church with the recital of the Praises and of the Vespers.
Art. 13

The attention to the exercise of charity, turned with priority towards the last and the needy, will know how to make itself a sign of the infinite and providing love of the celestial Father for his creatures. In proportion to the personal possibilities, let every member of the Institute take to heart the necessities of his neighbour and let him know how to offer him with generosity his own nearness in the most difficult moments, sickness or indigence.


The apostleship


Art. 14

It is proper of the charisma of the Institute to participate to the mission of Christ through an apostleship finalised to “transmitting the message of the incarnate Word in terms that the world may be able to understand” (Paul VI, Esort. Evangelica Testificatio, 9), and in such a way that, in virtue of the beneficial influx of this announcement, it may be transformed from the inside (cfr. Paul VI, Esort. Evangelii Nuntiandi, 18).

Art. 15
§ 1. The mission of the Institute involves all its members, each for his part and in his specific area of activity, and it is exercised in communion with the Church, for the Church and in the Church. Therefore we are talking about a participated and corporate mission, which is expressed in the works inspired by the original charisma of listening and announcing the word of the Lord.

§ 2. More specifically, as it has already been for the religious Institutes committed in a pastoral, such a mission “does not entail that all the members of the institute are all called to do the same thing or that the gifts and the individual qualities are not to be respected. It means, on the contrary, that the works of all are directly oriented to the common apostleship that the Church recognised as the concrete expression of the ends of the institute” (The religious life in the teaching of the Church, 25).

Art. 16

§ 1. Specific centre of the apostleship activity proper to the Institute will be the listening and announcement of the Gospel according to the most diverse forms and modalities, with a view to a more perfect adhesion to Christ with a formed faith and a right conscience.

§ 2. The adaptation to the realities of the single Churches, to which the pastoral service will be directed, will arrange the ways and times of the evangelisation, that however might never leave out of consideration the witness of the virtuous life and the offering of the self for the salvation and conversion of the hearts. In fact all the life of the members must be expressed in the apostleship (cf Pius XII, Motu Proprio Provida Mater Ecclesia, II, 2), since the contribution of the consecrated to the apostleship and the evangelisation lays “above all in the witness of a life totally donated to God and to the brothers, on the imitation of the Saviour who, out of love for man, made himself servant” (Consecrated life, /6).

Art. 17

Every other activity and typology of service will be offered, compatibly with the ends and the charisma proper to the Institute, in full obedience for the faith to the Church ministries.



Art. 18

The incorporation to the Institute takes place with full rights through the perpetual profession. The aspirants prepare themselves to the perpetual profession passing through various stages, during which, even though in different levels, they can already be considered as being part of the Institute.


Initial trial period (“novitiate”)


Art. 19

The initial time of test (novitiate) pledges the candidates who intend to be admitted to the Institute at least for the duration of two years. For a right cause the Moderator, heard the Teacher or whoever takes her place and the Council, can decide to extend it further.

It is a period of formation and of discernment. Its aim is the spiritual accompaniment of the candidates, in order to favour the verification of the psychic and physical attitudes to the consecrated life, the human and spiritual maturity, the deepening of the religious and theological culture, the insertion in the small communities.

Art. 20

The trial period is not linked to any residential obligation: it can take place in any place in possession of the Institute or also, at discretion of the Moderator and of those who cure the formation, at hosting realities external to the Institute itself.

Art. 21

About the conditions for the admission to the trial period, excepting what prescribed by the can. 721, what follows is provided:

a) the Moderator is competent for the admission to the trial period;

b) the legal age is needed;

c) the candidate must declare of wanting to enter the Institute spontaneously, without any constriction, and of having knowledge of the link for which, in case that during the trial period or thereafter she left the Institute or were legitimately dismissed, she could demand no compensation for any activity carried out in it.

Art. 22

Each novice can leave the Institute freely, at any moment.

The Moderator can dismiss a novice for any just cause, after having heard the Teacher or who acts in her stand and obtained the consent of the Council.

Art. 23 

The novices enjoy neither active nor passive entitlement to vote.


Period of first incorporation (“temporary profession”)


Art. 24
At the end of the trial period, obtained a positive judgement of the Teacher or of whoever acts in her stand, with the positive deliberative vote of the Moderator and of the Council, the novice either accedes to the first incorporation, or leaves the Institute.

Art. 25
The Teacher or whoever takes her stand takes care to opportunely report to the Moderator about the activity carried out and about her personal evaluation of the novice, putting into evidence the progress achieved by her and the eventual reservations on her admission or suitability.

Art. 26
To the temporary profession some days of spiritual retirement are assigned.

Art. 27
§1. The diocesan Bishop has the right of receiving the profession either personally or through one of his delegates.

§2. The formula for the temporary profession is the following:

I, N.N., novice, promise my stability in the “Mary, Mother of the Redemption” Institute, the conversion of my habits and the obedience according to the Constitutions of our Institute before God, the Most Holy Mary, Mother of the Redemption, the angels and the saints, in the presence of His Excellency Most Reverend Monsignor N.N., Bishop of N. (or the Most Reverend N., delegate of ...).

§3. The document of the profession issued must be signed by the profess, by whoever receives the profession and by two witnesses, and is kept in the archives of the Institute.

Art. 28

The length of the period of first incorporation is of at least five years. The Moderator, heard the Teacher and the Council, can decide of extending it further with a just cause.

Art. 29

With the temporary profession, the professes assume all the rights and duties enjoyed by the permanent professes, made exception for the entitlement to vote, both active and passive, which is excluded to them.


Full incorporation (“permanent profession”)


Art. 30

§ 1. At the end of the period of first profession, the Moderator, heard the professes themselves and the Teacher, and acknowledged  the deliberative vote of the Council, judges about the eventuality of admitting them to the permanent profession or of excluding them from the renovation of the sacred links.

§ 2. Do not let the admission to the permanent profession happen before the candidate has reached the twenty five years of age and has been judged by the superiors sufficiently prepared and mature.

§ 3. The candidate must address to the Moderator a formal request of admission to the permanent profession, stating her absolute freedom, the will of wanting to embrace the evangelical counsels and the sacred links, the absence of any constraint.

§ 4. The member that spontaneously required it, can in this moment freely leave the Institute with a grave cause. The Moderator can therefore grant, with the expressed consent of her Council, the required resignation.

Art. 31

As in the occasion of the temporary profession, let the Teacher take care of relating to the Moderator with regard to the imparted education and to the personal evaluation of the profess.

Art. 32

Some days of spiritual retirement are assigned to the permanent profession.

Art. 33

§ 1. The diocesan Bishop has the right of receiving the profession either personally or through one of his delegates.

§ 2. The formula for the permanent profession is the following:

I, N.N., profess, promise my stability in the “Mary, Mother of the Redemption” Institute, the conversion of my habits and the obedience according to the Constitutions of our Institute before God, the Most Holy Mary, Mother of the Redemption, the angels and the saints, in the presence of His Most Reverend Excellency Monsignor N.N., Bishop of N, (or the Most Reverend N., delegate of...).

§ 3. The document of the profession issued must be signed by the profess, by whoever receives the profession and by two witnesses, and is kept in the archive of the Institute.

Art. 34
The permanent profession, consciously and freely issued, has as its effect the full incorporation to the Institute, and must be renewed every five years, in an uninterrupted manner, till death. In a strict sense, however, we are never talking about a definitive incorporation, always entailing the moral obligation of the renewal.

Art. 35

The permanent professed enjoy the active and passive entitlement to vote.

Art. 36

In case in which a permanent professed makes a spontaneous and express application for leaving the Institute, she must further a request for the indult, through the Moderator, to the diocesan Bishop.

The Moderator will reserve the right, should there be sensible motives of perplexity, of extending the terms of the application with the end of maternally exhorting the co-sister to a more sensible deliberation of the taken decision.




Art. 37
By permission of the indult of leaving the Institute to temporary and permanent professed, look for the correspondent articles in the preceding sections of these Constitutions.

Art. 38
With the legitimate permission of the indult of leaving the Institute to a professed, cease all the links, rights and obligations deriving from the incorporation.

Art. 39

Let the resignation of a member from the Institute take place through disciplinary measures for a grave cause. Observed what provided for by the universal right, to which we totally refer, grave causes are considered those explicitly expressed by the canon 696.





Art. 40
Aware that the call of God and the consecration go on for a whole lifetime, in a permanent capacity of growth and search, the Institute will take care to animate a permanent itinerary of training, finalised to harmonise the personal growth according to the common spiritual heritage. For the Institutes devoted to the works of apostolate, such training includes the training and the permanent updating of the members for the specific works of the Institute, not only at a professional level, but also for a «live witness to the endless love and to Lord Jesus» (Evangelica Testificatio, 53).


The training in the trial period



Art. 41
Initially the training of the novices is entrusted to the Central Assistant, waiting for persons of considerable insight to emerge in the “groups of the consecrated” so as to be able to hold the office of Teacher.

For the permanent training the Institute will avail itself of the collaboration of Priests that come from the Apostolic Movement, particularly to liven up and actualise the personal charisma.

Spiritual exercises, courses of updating either of theological culture or of spirituality, can be kept also by other priests (religious, diocesan) with the end of drawing from other charismatic experiences the plurality of gifts that the Spirit gives to his Church.

Art. 42
§ 1. The Teacher is responsible for the vocational discernment and for the training of the candidates to the consecration in the Institute. Given the importance of her task, let her be chosen with prudence and let her be given the most ample freedom of action and responsibility and do not let her be removed without a grave motive.

§ 2. Next to the Teacher, it is permitted and indeed recommended the contribution of other able and expert trainers, they too chosen among the subjects of the Apostolic Movement, in agreement with the Moderator.

Art. 43
All the tasks and occupations of the novices must be carried out under the responsibility and direction either of the Teacher or of whoever takes her place.

Art. 44
During the trial period, it will be up to the Teacher to insure an adequate biblical, theological education, through the lectio cursiva of the Scriptures, the presentation of the Constitutions and lineaments of spirituality of the Institute and of the Apostolic Movement.

Art. 45
The candidates (novices) must be led to:

a) cultivate the human and Christian virtues, in a journey towards a more and more demanding itinerary of perfection;

b) conceive the value of their presence in the world, and contemporaneously the particularity of their role of being evangelical salt and yeast in it;

c) become aware and familiar with the pastoral commitment, and with the use of all the forms of evangelization more appropriate to the end, the spirit and the disposition of the Institute;

d) mature the value of the practice of humbleness, of self denial, of poverty, of chastity, of obedience and of the prayer, both personal and communitarian;

e) cultivate the value of the fraternal sharing in the community;

f) support the attention and the dedication to the study of the Sacred Scriptures, read and meditated in the light of the authentic Church Teachings and live Tradition;

g) know more in depth the spiritual principles, the charisma and the binding laws (Constitutions) of the Institute, so as to be able to comply with them with free and responsible consciousness.


The training in the period of the first profession


Art. 46

The journey of spiritual and theological training, previously started, continues also in the period of first incorporation. It can be entrusted either to a further Teacher, or to the same that cared for the novices since their admission in the Institute.


The permanent training


Art. 47
In conformity with the canon 724, let the training not stop with the perpetual profession, but let it constantly be stimulated and accompanied, through opportune educational activities. In particular, have to heart the prosecution of the biblical and systematic training, the search of the pastoral and ascetical theology.

Art. 48
The care of the professed must be entrusted to an educational organ of proved suitability, nominated by the Moderator. It can either consist of a single educator, different also from the Teacher of the novices, or of a college of educators that share the responsibility and the burden of the training and acts in the name of the Institute.



The Moderator (general


Art. 49

The Moderator or Superior or general Mother normally holds the presidency of the Institute, according to the universal right and these Constitutions. As a sign of the union of charity that binds all the sisters, she promotes the reciprocal relationships and operates in a spirit of service so that the Institute may assert itself and the consecrated life may progress.

Art. 50

§ 1. The Moderator is obliged to interpellate the Council in all the cases provided by the universal and own right. In particular, she must demand its deliberative vote in the following cases:

a) nominating and removing the general Secretary of the Institute;

b) determining either the welcome or the resignation of the Institute members;

c) admitting the members to the temporary and to the permanent profession.

§ 2. The Moderator enjoys the autonomous power of:

d) nominating and removing the Superiors of the Institute’s single houses (either there, where they exist or of the territorial areas);

e) summoning the Council;

f) nominating the Teacher of the novices and additional educators;

g) deciding in favour of the pastoral destination of the Institute members;

l) deciding in favour of the members’ domicile in the various houses of the Institute.

Art. 51

§ 1. The Moderator must be elected among all the permanent professed of the Institute; she must be neither younger than 35 years of age nor older than seventy five, and must have been a permanent professed for at least five years. It is not necessary for her to be either a Superior of a local house, or a member of the Council.

§ 2. The Moderator holds office for five years, and she is re-eligible only for a second five-year period. Moreover, she cannot remain in office after having reached the seventy five years of age.

Art. 52

Concerning the elections, excepting the dispositions of the canons 165-173, what follows applies:

§ 1. The election of the Moderator takes  place in a secret ballot, performed by the Council of the Institute. The elective Assembly is constituted by all the members of the Council and is presided by the General secretary.
§ 2. For the validity of the election, the majority of two thirds of the votes is required, calculated in relationship with the electors present. In case it is not obtained after three countings, they proceed to the fourth counting, in which only the two candidates who in the third received more votes will have a passive voice. However, these must abstain from voting. If in the fourth counting there is a tie of votes, the older in profession is proclaimed elected and, in case of tie of profession, the older of age. The same way, if in the third counting more than two candidates score equal votes, in the fourth the two older of profession compete and, if there is a tie of profession, the two older of age.

§ 3. The vote either by letter or proxy is not admitted.

§ 4. If the elected person is not present and you cannot immediately have his assent, the assembly is dissolved until the elected person has not received information and manifested either her acceptance or her renunciation, in the terms stated by the canon 177 §§ 1 e 2.
§ 5. The Council convocation must take place at least fifteen days before the term of the mandate of the Moderator that holds office, fixing the date of the elections within the next fifteen days, or not beyond three months after if grave impediments ask for deferment.

§ 6. In case of death or renunciation or removal, the convocation is called as soon as possible by the general Secretary and the elections not over the thirty days after the notification of the vacant place.

Art. 53
f due to grave reasons the Moderator intended to renounce to her assignment before the termination of her mandate, she will hand in her resignation to the Council.

Art. 54
If the Moderator were no longer able to efficaciously exercise her office, on condition that it is proved by medical certification, she is obliged to resign. In case she did not recognise her state, she must be helped to realize it by the general Secretary and must be induced to demission. If this were not enough and the situation were such as to result gravely damaging to the Institute, the general Secretary will submit the case to the Council, expressly convened by she herself. In order to decide on the removal, two thirds votes of the Council are necessary.

Art. 55

If the Moderator makes herself guilty of grave faults towards the Institute, its rules and its Constitutions, the General Secretary will inform the Diocesan Ordinary; and after three admonitions, she is authorised to activate the procedure for the removal, according to these Constitutions.

Art. 56
The Moderator no longer in office and no longer re-elected will return to her place in the Institute, and will be an auditor member of the General Council; however, with no right to vote.

Art. 57

The outgoing Moderator for expired mandate keeps on governing the Institute until she who will succeed does not take possession of the office.


The general Secretary


Art. 58

The general Secretary collaborates with the Moderator and assures the keeping of the Institute archives.

Art. 59 

§ 1. The general Secretary is elected by the Moderator, with the approval of the her council, among the permanent professed of the Institute, and remains in office throughout the government of the same Moderator. If she is not already a member of the Council,  she compulsory becomes a part of it.

§ 2. She is re-eligible only for a second five-year period, but cannot stay in office after having reached the age of seventy five.

§ 3. The General Secretary can be  removed only for a grave cause by the Moderator, obtained the consent of the Council.

§ 4. In case of removal, death or resignation of the Moderator, the general Secretary remains in office till the election of the new Moderator, after which, if she is not reconfirmed in her office, she must resign. 


The general Matron


Art. 60

It is the duty of the general Matron to administer the goods of the Institute, execute the economic deliberations of the Council and present the budget of the revenues and expenditures every time that the Moderator or the Council asks for it.
Art. 61

§ 1. The general Matron is elected by the Moderator among the permanent professed of the Institute, and remains in office throughout the government of the same Moderator. If not already a member of the Council, she compulsory becomes a part of it.

§ 2. She is always re-eligible, only for the second five-year term; but she cannot stay in charge after having reached the age of seventy five.

§ 3. The general Matron can be removed only for a grave cause by the Moderator, obtained the approval of the Council.

§ 4. In case of removal, death or resignation of the Moderator, the general Matron remains in charge till the election of the new Moderator, and can be reconfirmed only if she has not already fulfilled the mandate for the second five-year period.



The Council


Art. 62

The service of authority that the Moderator exercises requires that God’s will is looked for with the cooperation of the sisters, even because the co-responsibility in the decisions facilitates the union of the wills. Therefore, the Moderator is helped in the government of the Institute by the Council. The Council represents, together with the Moderator that presides it, the supreme organ of government of the Institute. Sign of the bond of charity that exists among the members, it represents everybody when in session it exercises the supreme authority according to the law.

Art. 63

The Council is charged with:

a) renewing and protecting the spiritual patrimony of the Institute;

b) electing the Moderator;

c) emanating the laws for the whole Institute;

d) assuming disciplinary measures either of specific or of general character as well;

e) settling internal disputes, according to the universal right;

f) deliberating about the administration of the patrimony and Institute expenses.

g) offering the personal vote with deliberative validity in the cases provided for by these Constitutions.

Art. 64

The Council is constituted by entitled members and auditor members with a special claim.

Its entitled members are:

* the Moderator of the Institute;
* the general Secretary;

* the general Matron;

* some persons in charge of the existing houses or of territorial areas.

Its auditor members with a special claim are:

* the emeritus Moderator;

* the Founder of the Apostolic Movement;

* the Moderator of the Apostolic Movement;

* the Central Ecclesiastical Assistant of the Apostolic Movement.

Art. 65
The auditor members with a special claim (with the exception of the emeritus Moderator) do not belong, in the strict sense of the word, to the Institute, in that they are not bound by the profession of the evangelical councils. They have neither active nor passive right to vote: therefore, they can be present at the Council meetings, in an extraordinary way and that is when they deal with matters, important for the life of the Institute.

Art. 66

§ 1. The Council is presided and convened as a rule by the Moderator or, in case of vacation or impossibility, by the general Secretary.

§ 2. The Council is convened at least once a year and every time there is a need.

Art. 67

The minutes of each of the Council meetings will be drawn up by the general Secretary, who will sign it together with the Moderator.

Art. 68

§ 1. Every decision assumed by the Council is taken by an absolute majority of votes, by secret ballot.
§ 2. The majority of the two thirds of the votes is required in the following cases:

a) for the modification of the Constitutions;

b) for the election and deposition of the Moderator.

§ 3. The majorities are calculated in connection with the councillors present.




Art. 69
The authentic spirit of the Institute and the full integration in the secularity do not require that the members constitute among them some special communities, even though they are bound to live the fraternal communion at the levels of the Institute and of the larger human and ecclesial societies. Nevertheless, depending on the pastoral and individual necessities, guaranteed the dispositions stated in the following article and heard the opinion of the Moderator, the freedom to decide for a partial or a total communitarian life is recognised to the professed and novices: in conformity with the canon 714, other than alone or with their own families of origin, they can live in a domicile of their own choice, in little groups of three or more co-sisters.

Art. 70

In case the life in common is chosen, the consecrated commit themselves to share the domicile and a style of life suitable to the life and spirituality of the Institute. “The communitarian style of life will correspond to the form of apostleship in which the members are employed, to the culture and to the society in which such commitment takes place. The kind of apostleship itself might determine the entity and the place of settlement of the community, its particular exigencies, its standard of living” (The religious life in the teaching of the Church, 21).

In particular:

* they will try as much as possible to share moments of common work, meals, spaces of sociality and rest;

* they will take care to aliment in a communitarian manner the life of prayer, through the recital of Praises and Vespers, of the Holy Rosary and other appropriate moments of prayer in common;

* they will pledge themselves to live a reciprocal spirit of service, marked by the evangelical charity, by the reciprocal example, by the spur towards the holiness and the witness of the values of the kingdom;

Art. 71

Every small local community will have a superior, nominated by the Moderator among the permanent professed who share the domicile. She remains in office for a period of three years, and can be re-elected only for a second three-year period.

Art. 72

Each consecrated is free at every moment, heard the opinion of her own superiors, to change domicile, whenever exigencies either personal or of other nature should ask for it.

The same way, whenever the conditions that justified the constitution should fail, every little community can split up in a free way, heard previously the advice of the Moderator.

Art. 73

The Moderator has the right, whenever there is a just reason and heard the opinion of the local superiors, to ask for the removal of a member from one of the Institute’s houses; the welcome of a member in one of the houses; or the movement of a member from one house to another.




Art. 74

For the secularity of the life that the members lead, there is no particular dress. There can be an external sign of belonging like a medal, mint to express the particular charisma or analogous button.




Art. 75

The Institute is for its very nature of juridical person able to acquire, possess, administer and sell temporal, personal and real estates, according to law. The mentioned substances are ecclesiastical and the general prescriptions of the universal right are applied to them.

Art. 76

It is the duty of the Moderator to nominate, with the consent of her Council, among the permanent professes a general Matron, delegated to the administration of the substances of the Institute.

Art. 77
The Institute owes nothing to its members who exercise some activities in it, with neither personal lucrative claims nor profit-making.

Art. 78

Each one of the members of the Institute keeps, also as a consequence of the incorporation in the same, the full ownership of his temporal, personal and real estates, administrating them with ends that privilege the works of charity. The single consecrated might also dispose testamentary donations in favour of the Institute.




Art. 65
These Constitutions do not pretend of specifying whatever is necessary and useful to rightfully clear up the life of the consecrated for a continuous progress in holiness. Therefore, they do not stop referring actively to the Holy Gospel, to the documents of the Church Teachings and to the Tradition.


Ut in Omnibus Glorificetur Deus
(Let God be Praised in Everything)


It is approved ad experimentum for five years.
Catanzaro, 6 January 2006, the Lord’s Epiphany



+ Antonio Cilberti, Bishop