THE NATURE AND CHARACTER OF RELIGIOUS LIFE IN

THE LIGHT OF VATICAN II AND THE 1983 CODE OF CANON

LAW

Introduction
Consecrated life is a state of life in the Catholic Church that is freely
chosen and lived by believers who through the action of the Holy Spirit wish
to follow Jesus Christ in a more demanding way. This state of life is
characterized by the public profession of the evangelical counsels of chastity,
poverty and obedience. «It is always God who calls and men and women
respond to call by assuming the evangelical counsels as their rule of life
consecrating themselves for the love of Christ with the power of the Holy
Spirit»1.
The consecrated life is a stable form of living by which the faithful, are
totally dedicated to God who is loved above all other thing. The consecrated
persons strive for the perfection of charity in the service of the kingdom of
God, the building up of the Church, and the salvation of the world.
Consecrated life may be lived either in institutes or individually. The state of
consecrated life does not belong to the clerical nor lay state, but it belongs to
the life and holiness of the Church.

1. The notion of consecrated life

The canons that treat the consecrated life form the third part of book II of
the code of canon law that is dedicated to the people of God. This shows that
consecrated life is a state of life in the Church and that together with the lay
and the clerical states, it constitutes an essential part of the life and holiness
of the Church2.
The consecrated persons, through the profession of the evangelical
counsels, are called by God under the influence of the Spirit to follow Christ.
The identity of the Consecrated persons is based on their profession of the
evangelical counsels through vows or other sacred bonds. It is only through
the profession of the evangelical counsels that one becomes a consecrated
person in the juridical sense. The significance of the evangelical counsels is
such that without them there cannot be such form of consecrated life. All

1
A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons and
secular clergy», Studies in Church Law 10 (2014), 184.
2
Cf. J.M. CABEZAS CANAVATE, «Identidad y valor de la vida consagrada a la luz del
derecho canónico», Ius Communionis 3/2 (2015), 276.
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Christ’ faithful, by virtue of their baptism are called to strive for the fullness
of the Christian life and the perfection of charity, but, more than others, those
consecrated through the profession of the evangelical counsels of chastity,
poverty and obedience must strive for perfection3. This is because the
consecration to God through the evangelical counsels is a more intimate and
fuller consecration than the baptismal one. The consecrated persons are more
intimately consecrated to the service of God. They are not only dead to sin,
but also renouncing to the world they live for God alone4. Thus, it is not by
what the consecrated persons do, but by what they are, that they offer witness
to the passionate love of God. It is a witness of being not of doing5.
The consecrated life is a living memory of Jesus' way of existing and
acting. The value of this consecration lies in the ministry of the church, which
ratifies it in the name of God. Consecration does not end with the profession
of the evangelical counsels, but lasts as long as the profession itself lasts.
The profession can be restricted to a specific period of years in the case of
temporary profession or can extend to the end of life as in the case of
perpetual profession6. An important aspect of consecrated life is the fraternal
life. In this fraternity,
Members are united among themselves as a peculiar family in Christ; it should
be so designed that it becomes a source of mutual aid to all while helping to
pursue one’s vocation, it is an example of reconciliation in Christ and of
communion founded in charity (PC 15; Can 602). It is to be noted that fraternal
life and the vows of the evangelical counsels together make up the essential
nature of consecrated life without which it cannot exist7.
According to can. 573, consecrated life is a stable form of life through the
profession of the evangelical counsels. This form of life is canonically
assumed by the faithful when they freely profess the evangelical counsels by
vows or other sacred bonds. Through these evangelical counsels, the
consecrated persons, under the power of the Holy Spirit, follow God more

3
Cf. A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons» (cf.
nt. 1), 181-185.
4
Cf. A. MONTAN, «Gli istituti di vita consacrata e le societa di vita apostolica», in
GRUPPO ITALIANO DOCENTI DI DIRITTO CANONICO, ed., Il diritto nel mistero della Chiesa.
II. Il popolo di Dio Stati e funzioni del popolo di Dio Chiesa paticolare e universale La
funzione di Insegnare (Libri II e III del codice), Roma 20013, 180.
5
Cf. A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons» (cf.
nt. 1), 197.
6
Cf. A. MONTAN, «Gli istituti di vita consacrata» (cf. nt. 4), 180.
7
J. GONZALEZ, Religious men and women in the new code of canon law, Manila 1984,
4.
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closely. They totally dedicate themselves to him as their first and only love.
By this way, they become luminous signs in the Church and show forth the
glory of heaven. In §1 of the above canon, the evangelical counsels are
presented as essential constitutive elements of consecrated life, that which
give the consecrated life its stable form of life. They are assumed voluntarily
through vows or other sacred bonds and the competent authority of the
Church erects them.

1.1 Theological elements of can. 573

The theological elements underlined in this canon in the light of Vatican
II are8:
 Consecration of life through the profession of the evangelical
counsels.
 The evangelical counsels is aimed at following Christ more closely
under the action of the Holy Spirit.
 Consecration is the action of the Holy Spirit not the action of the
individual.
 Total dedication to God who is loved above all else.
The implications from these elements that the canon highlights are:
 This consecration is for the edification of the Church, and the
service of the kingdom of God.
 Through the evangelical counsels, perfection of charity is desired in
the service of the Kingdom of God.
 The consecration functions, as a luminous sign in the Church and it
is a foretaste of celestial glory.

1.2 Canonical elements of can. 573

The canonical elements underlined in this canon in the light of Vatican II
are9:
− Canonical erection of institutes of consecrated life is by the
competent ecclesia authority.
− The stable form of life is freely chosen.
− The profession of the evangelical counsels is by vows or other
sacred bonds, depending on the proper laws of each institution.

8
Cf. A. MONTAN, «Gli istituti di vita consacrata» (cf. nt. 4), 177.
9
Cf. A. MONTAN, «Gli istituti di vita consacrata» (cf. nt. 4), 178.
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− The consecrated life is specially connected to the church and its

mystery.

2. The ecclesiastical character of consecrated life

The consecrated persons are called to follow the Lord more closely and
radically through the profession of the evangelical counsels. The life of
consecration is an eschatological sign. It is a wonderful example and
testimony of the holiness of the Church. According to can. 574, the status of
the consecrated persons by virtue of the evangelical counsels belongs to the
life and holiness of the Church. It is Church centered, thus, nourished and
promoted by the Church. The canon states that at the origin of the
consecration through the profession of the evangelical counsels, there is a
special vocation. It is God who calls one to the consecrated life. The person
who receives the call no longer belongs to himself/herself, but to the Triune-
God. It is a call-response, which has the character of an alliance.
The institutes of consecrated life are the patrimony of the Church, it is the
same Church that organizes them in a peculiar way to achieve its essential
goals. In reference to the consecrated life, «state of life» means stability of
Christian existence through a choice of definitive life, which is modeled in
the practice of the evangelical counsels, regulated by the Church. To express
the same concept, the Vatican II Council Fathers make use of various
expressions such as stable form of life, a form of life, a state of consecration
to God, a consecrated life. Belonging to an institute and living the
evangelical counsels according to the purpose and spirit of the institute in
which they are incorporated, the consecrated persons give a living testimony
to Christ in the Church.

3. The characteristics of consecrated life10

In the Church, we find different forms of consecrated life and institutions
that compose them. This differentiation is essential for the legislation of laws
that regulate them according to their proper identity. From the current code,
it is possible to elaborate and propose different classifications of consecrated
life and institutions according to their nature, approval, bond and life.

10
Cf. J. GONZALEZ, Religious men and women (cf. nt. 7), 3-4.
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3.1 By reason of its nature

This classification refers to the clerical, lay or mixed character of an
institute of consecrated life.
1. Clerical institutes: In line with canon 588 §2, clerical institutes are
those institutes of consecrated life which by reason of the end and
purpose intended by the founder or by virtue of legitimate tradition,
charism and apostolate is under the management of clerics, assumes
the exercise of sacred orders and is recognized as such by
ecclesiastical authority.
2. Lay institutes: Lay institutes are those institutes of consecrated life
which by nature of their own charism do not include the exercise of
sacred orders, and have a particular function defined by its founder
or by legitimate tradition and is recognized as such by the Church
(cf. can 588 §3).
3. Mixed institutes: By its nature, the consecrated life is neither
clerical nor lay. Consecration through the profession of the
evangelical counsels constitutes a complete state in itself, with a
value that is independent of the sacred ministry. This affirmation is
not only of principle, but has its juridical efficacy for which we can
have mixed institutes. Mixed institutes are those institutes of
consecrated life which by nature of its own charism have both cleric
and lay members, according to the end and purpose of its founder
or by legitimate tradition and is recognized as such by the Church.

3.2 By reason of approval

1. Of pontifical right: Institutes of pontifical rights are those institutes
of consecrated life established by the Apostolic See or approved by
a formal decree by the same Apostolic See (cf. can 589).
2. Of diocesan right: Institutes of diocesan rights are those institutes
of consecrated life established by a diocesan bishop and has not
obtained a decree of approval from the Apostolic See (cf. can 589).

3.3 By reason of bond

1. Religious institutes: An institute of consecrated life is said to be
religious if the evangelical counsels are professed publicly (cf. can.
607 §2).
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2. Secular institutes: An institute of consecrated life is said to be

secular if its members live in the world and seek to sanctify the
world from within (cf. can. 710).
3. Hermetical: In this case, the evangelical counsels are professed
before a bishop of a place to lead a life of solitude, prayers and
penance for the glory of God and the salvation of the world (cf. can
603).
4. Orders of virgins: In this case, women are consecrated to God by
the diocesan Bishops and are mystically espoused to Him and
committed to the service of the Church living either a common or
individual life (cf. can 604).

3.4 By reason of life

1. Contemplative institutes: An institute is said to be contemplative if
it follows the praying Christ. They offer extraordinary sacrifice of
praise to God and illumine God’s people with the fruit of holiness.
It is devoted to the adoration of Christ (cf. can 674; PC, 7).
2. Apostolic institute: An institute is said to be apostolic if it follows
Christ in announcing the kingdom of God. Its members carry out
their ministry from an intimate union with God and exercise their
ministry in the name and by the mandate of the Church. It is
dedicated to preaching Christ (cf. can 675; PC, 8).
3. Charitable institute: An institute is said to be charitable if it follows
the Christ in doing good to all people. In these institutes, Christ is
served through the services rendered to humanity (cf. can 675; PC,
10).
4. Secular institutes: An institute is said to be secular if it follows
Christ in sharing the life of men and women in the world and
sanctifies it from within. In these institutes, Christ is accompanied
in the world. (cf. can 710; PC, 11; RC, 3-5).

4. Consecrated life according to Vatican II and post-conciliar

documents
Chapter V of the dogmatic constitution on the Church treats the universal
call to holiness and the obligation of all the faithful of Christ to strive for the
holiness and perfection of their own proper state. The Council Fathers
underline the fact that everyone whether belonging to the hierarchy or the
laity, is called to holiness. However, this holiness is expressed in many ways
in individuals, who in their work of life, tend toward the perfection of charity,
 COMPITO 8 7

thus causing the edification of others. In a very special way, this (holiness)
appears in the practice of the evangelical counsels, giving in the world an
outstanding witness and example of this same holiness (LG, 39). The
Council Fathers go on to say that the holiness of the Church is fostered in a
special way by the observance of the evangelical counsels proposed by
Christ to His disciples. From the very beginning, men and women have set
about following Christ with greater freedom and imitating Him more closely
through the practice of the evangelical counsels, each in his own way leading
a life dedicated to God (PC, 1). It is God himself who takes the initiative; he
seeks out men and women and mysteriously draws them to himself (VDQ,
1).
The religious profession is a special consecration to God. The profession
obliges the consecrated persons to the practice of the evangelical counsels
and constitutes a total consecration to God (RC, 2). The Council Fathers
noted that the evangelical counsels of chastity, poverty and obedience are
based upon the words and examples of Christ. The counsels are a divine gift,
which the Church received from its Lord and which it always safeguards
with the help of His grace (LG, 43). By professing the evangelical counsels,
the consecrated persons respond to a divine call so that by being dead to not
only sin but also renouncing the world they may live for God alone (PC, 5).
The chastity for the sake of the kingdom of heaven, is an outstanding gift of
grace. It frees the heart in a unique fashion so that it may be more inflamed
with love for God and for all humanity (PC, 12). According to Council
Fathers, this perfect continence, which is for the love of God and an incentive
to charity, has always been held in particular honor in the Church (LG, 42).
With regard to religious poverty, it is not enough that the religious use goods
in a way subject to the Superior's will, but they must be poor both in fact and
in spirit (PC, 13). In professing obedience, religious offer the full surrender
of their own will as a sacrifice of themselves to God and so are united
permanently and securely to God's salvific will (PC, 14).
The faithful of Christ bind themselves to the evangelical counsels either
by vows, or by other sacred bonds. In this way, the consecrated person is
totally dedicated to God, and loves Him beyond all things. The religious state
clearly manifests that the Kingdom of God and its needs, in a very special
way, are raised above all earthly considerations.
The religious state of life is not an intermediate state between the clerical
and lay states. But, it is a gift in the life of the Church and contributes to its
salvific mission. Church authority, under the inspiration of the Holy Spirit,
has the duty to interpret the evangelical counsels, regulate their practice and
 COMPITO 8 8

finally build on them stable forms of living (LG, 43). It is also the duty of
the ecclesiastical authority to regulate the practice of the evangelical
counsels by law, since it is the duty of the same authority to care for the
People of God and to lead them to most fruitful pastures (LG, 45).
Consecrated life is a gift to the Church, it arises and grows with the Church
and is completely directed to the good of the Church (VDQ, 37). The
consecrated state, though not part of the hierarchical structure of the Church,
undeniably belongs to its life and holiness (LG, 44).

5. The nature of religious life according to Canon 607

5.1 The theological nature of religious life, can. 607 §1
A careful study of can. 607 §1 suggests some specific theological elements
of religious life.
 The consecration of the whole person: Can. 607 §1 in reference to
what is written in can. 573 states that the personal character of
consecration is an essential and a compulsory element for the
constitution of religious life. Without this consecration through the
profession of the evangelical vows, there would be nothing as
religious life. The consecrated persons totally give themselves «in
the following of Christ to the Father until the consummatum est of
the cross»11.
 The spousal character of religious life: This point naturally flows
from the above point. The religious consecration of the person
brings to light the admirable union between the Church and Christ.
This spousal aspect of religious life points to the Church's need to
live in full and outgoing dedication to Christ, her spouse.
 The donation of oneself, as a sacrifice offered to God: The
consecration in religious life is a total self-giving to God. It is a
living sacrifice offered to God, thus, the entire life of the religious
becomes an unceasing act of worship to God. This explains why the
rite of religious profession is inserted in the context of the liturgy of
the Eucharist which is the summit of the sacrifice of Christ.

11
V. DE PAOLIS, «La vida consagrada mediante la profesión de los consejos
evangélicos en el concilio vaticano II y el código de derecho canónico de 1983», Ius
Communionis 3/2 (2015), 225: «en el seguimiento de Cristo, al padre hasta el
consummatum est de la cruz» (my translation).
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5.2 Concept and nature of religious institute can. 607 § 2-3

This canon defines religious institute by highlighting its corporate and
institutional aspects. It affirms that the institute is a Society. The term
institute in this context refers to a group or community of people who
consecrate themselves to God by the profession of the evangelical counsels.
On the other hand, society in this context means a community of people with
an identity, goal, means, will and lifestyle. Hence, stating that the institute is
a society, the legislator suggests that the institute, apart from being a
charismatic unit is also a social, ecclesial and juridical reality12.
Again, according to can. 607 § 2-3, religious institute exists when the
members
− Assume the evangelical counsels through a public vow: For a
religious institute to exist, its members must assume the evangelical
counsels by public vow. The vows must be public, that is, accepted
in the name of the Church by the legitimate Superior. The legitimate
Superior in this context is not any Superior, but the one who
legitimately represents the Church. For most institutes it is the
Superior General or his/her delegate. The vows must be perpetual
or temporary. Temporariness in this context is not absolute neither
does it suggest a limit in the total consecration of the person, but a
continuity that looks forward to the perpetual vows which makes
religious life a sign that manifests the life of perpetual communion
with God. This perpetuity of the religious commitment is a
constitutive element of religious consecration.
− Live fraternal life in communities: This is also called common,
communal or community life. Fraternal life is a general requirement
of all institutes of consecrated life (cf. can. 602). However, in
religious institute it means life in common, it implies that the
religious must live in the institute’s house under the authority of the
Superior. The spirit of fraternal love animates this common life.
This community living manifests the mystery of the Church, which
is a people, gathered together by the unity of the Father, the Son and
the Holy Spirit (cf. LG, 4).
− Make public witness to Christ and to the Church by separating
themselves from the world in accordance with the nature and
purpose of each religious institute: The public witness of
evangelical life is expressed through the separation from the world,

12
Cf. A. MONTAN, «Gli istituti di vita consacrata» (cf. nt. 4), 208.
 COMPITO 8 10

which is intrinsic in the profession of the evangelical counsels. The

Constitutions of each institute states the precise way that expresses
this separation for them. This includes living in a legitimately
constituted house, practicing daily prayer life, discreetly using the
means of social communication, observing the enclosure, or other
simple and modest dressing, etc.

5.3 The religious profession

Religious profession is a public declaration and a state of life publicly
embraced. According to the 1983 code of canon law, religious profession
signifies the act of embracing the religious state by professing the
evangelical counsels according to the rule of a religious institute canonically
approved. Before the current code of canon law, religious profession is either
simple or solemn. However, in the present code, there is no significant
distinction between solemn and simple profession of vows. Solemn vow
exists at present only in the institutes approved by the Holy See as religious
orders, especially the enclosed orders.
Religious profession can be temporary or perpetual. Temporary profession
is made in anticipation of the perpetual profession except in institutes that do
not make perpetual profession. It is made for a specific period of time
according to the institute's proper law. However, this period may not be less
than three years nor longer than six years. When the time elapses, the
temporary professed freely asks for a renewal or admission to perpetual
profession. The competent authority of the institutes considers the request
and if judged suitable, is admitted to a renewal of temporary profession or to
perpetual profession.
According to law, there are some conditions for making religious
profession, but each institute is allowed some level of freedom to make some
adaptations. However, the basic conditions for making a temporary religious
profession are, the completion of 18 years, completion of the stipulated
novitiate period, freedom of choice on the part of the person to make the
profession, and acceptance by the competent authority; then, the vows are
accepted in the name of the Church by the competent authority. On the other
hand, the basic conditions for making perpetual profession are a minimum
age of 21 years, the completion of at least three years of temporary profession
and the vows are accepted in the name of the Church by the competent
authority.
Religious profession is often associated with the presentation of the
religious symbol. The acceptance of this symbol implies acceptance of the
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obligations and rights of membership of the religious institute as well as the

related vows. Two basic things happen in the act of religious profession.
First, the candidate is consecrated by God and to God by the profession of
the evangelical counsels. Secondly, the candidate is incorporated into the
religious institute with rights and obligations as defined in the universal and
proper law of the institute.

5.4 The evangelical Counsels

The evangelical counsels are gifts from God, which he continuously
preserves with his grace (cf. LG, 43; PC, 5; can. 575). The evangelical
counsels of chastity, poverty and obedience have divine origin. They are
founded on the teaching and example of Christ Jesus. They are the Lord’s
gifts to the Church and it is the competent authority of the Church that
authentically interprets them, regulate their practice by appropriate
legislation, apply them to stable and concrete forms of actualizing, and take
care that institutes grow and develop according to the spirit of the founders
and sound traditions (cf. can. 575-576). «Members of religious institutes
assume the counsels through public vows in accordance with can. 1191-
1198»13.

5.4.1 Evangelical counsel of chastity

The evangelical counsel of chastity is a gift from God and it requires the
power of that same God to support the weakness of human nature. According
to can. 599, the evangelical counsel of chastity is embraced for the sake of
the kingdom, it is a sign of the world to come and a source of abundant
fruitfulness in an undivided heart. «It is in the person of Christ that the
evangelical counsel of chastity finds its maximum expression of filial love»14
and the principal motive for it is the kingdom of God.
Chastity involves the obligation of perfect continence observed in
celibacy15. However, it is not merely a renunciation of marriage and family
but a charismatic choice of Christ as one’s first and only love. In observing
and safe guarding chastity, the mutual assistance of community life and

13
A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons» (cf. nt.
1), 187.
14
A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons» (cf. nt.
1), 189.
15
Cf. M.M. MODDE, «Questions asked by the Congregation for institutes of
consecrated life and societies of apostolic life», in P.J. COGAN, ed., Selected issues in
religious law, Washington (DC) 1997, 7.
 COMPITO 8 12

healthy relationship among members of the religious institute become very

important16.
The obligation to chastity belongs to the very nature of the religious life.
Hence, the implication of the evangelical counsel of chastity according to
can. 694 is that a member of a religious institute is automatically dismissed
when he/she attempts marriage. The perpetual profession of chastity made in
religious institutes is a diriment impediment for the sacrament of marriage
(cf. can. 1088).

5.4.2 Evangelical counsel of poverty

The evangelical counsel of poverty in imitation of Christ, who although
he was rich, was made poor for our sake, entails a life that is poor in fact and
in spirit. It is to be led productively in moderation and foreign to earthly
riches. It demands a dependence and limitation in the use and disposition of
goods, according to the norm of the proper law of each institute (cf. can.
600).
By the evangelical counsel of poverty, the consecrated persons share in
the poverty of Christ, who became poor for our sake so that we might be
enriched by his poverty. The evangelical counsel of poverty is not merely a
material poverty but implies a total self-giving, participation, solidarity and
communion. It calls for a life that is poor both in reality and in spirit.
However, the consecrated persons are not called to be impoverished, but to
have honest sustenance with due regard for human dignity. In line with this,
can. 610 §2 states that «no house is to be erected unless it can be judged
prudently that the needs of the members will be provided for suitably» and
can. 670 speaks of the obligation of the institutes to supply its members with
everything necessary in accordance with the Constitutions to achieve the
purpose of their vocation17.
A life of voluntary poverty is a lived way of proclaiming that all material
possessions are gifts from God, and should be used for the greater glory of
God and for the good of humanity. It is a living witness against consumerism
and individualism, and bears witness to the happiness and joy of a shared
life. «Living a life of dependence and simplicity and laboring in the

16
Cf. A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons»
(cf. nt. 1), 188-189.
17
Cf. J.C. HENCHEY, Religious life. A sacrament of hope in the teaching of the second
Vatican Council, Roma 1973, 55-56; A. ANANDARAYAR, «Evangelical counsels in the
life of consecrated persons» (cf. nt. 1), 192.
 COMPITO 8 13

apostolate of the institute, religious offer both a personal and communal

expression of evangelical poverty to the Church and the world»18.
The evangelical counsel of poverty implies that the consecrated persons
are called upon to work hard and be strangers to earthly riches. They work
to provide for their basic needs but not for accumulating riches. This way,
they express their dependence on God for their daily needs19. For this reason,
the religious institutes are prohibited by law to give semblance of luxury,
excessive gain and accumulation of goods (cf. can. 634 §2). Thus, by their
simple living, they give collective testimony charity to and poverty (cf. can.
640).
Poverty also implies forgoing the independent administration, use and
benefits of one’s own temporary goods such as patrimony. Before the
profession of vows, either temporary or perpetual, depending on the proper
law of the religious institute, the consecrated person specifies in a will who
receives ownership of the owned temporary goods when he/she dies. In
addition, the consecrated person gives over to the religious institute the
goods he/she will subsequently earn or receive20.

5.4.3 Evangelical counsel of obedience

«The evangelical counsel of obedience, undertaken in the spirit of faith
and love in the following of Christ, obedient unto death, requires the
submission of the will to legitimate superiors, who stand in the place of God
when they command according to the proper constitutions» (can. 601). The
evangelical counsel of obedience finds its meaning in the life of Christ, in
his passion, death and resurrection for the redemption of humanity. It is
Christ’s perfect obedience to the will of the Father that inspires the
consecrated persons to follow in the path of obedience21. «Through the
profession of obedience, religious offer to God a total dedication of their own
wills as a sacrifice of themselves. In this way, they follow the pattern of Jesus
Christ»22.

18
R. MCDERMOTT, «Steward of Gifts to be Shared. The vow of Poverty in Religious
Life», Studies in Church Law 3 (2007) 106.
19
Cf. A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons»
(cf. nt. 1), 192-193.
20
Cf. M.M. MODDE, «Questions asked by the Congregation» (cf. nt. 15), 7.
21
Cf. A. ANANDARAYAR, «Evangelical counsels in the life of consecrated persons»
(cf. nt. 1), 195.
22
J.C. HENCHEY, Religious life (cf. nt. 17), 59.
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The evangelical counsel of obedience obliges the submission of one’s will

to the superiors who represent God when they command in accordance with
the constitution of the religious institute. Thus, the counsel of obedience is
closely associated to the exercise of authority on the part of the superiors
who receive from God their power through the ministry of the Church. The
vow of obedience is not a limitation of freedom. Rather it is a fullness of
freedom itself. The type of freedom practiced by Christ. It is a radical
submitting of one’s ego to someone or something higher than oneself.
The evangelical counsel of obedience consists of learning the will of God
through submission «to those in the community elected or appointed for the
exercise of authority»23. The consecrated persons who profess the
evangelical counsel of obedience submit themselves to the Father, and
renounce their own personal judgment and choice. They declare to offer their
whole existence to God through the sacrifice of their own will. This
obedience is given to the competent authority of the religious institute as well
as the competent ecclesia authority. Obstinate disobedience to the lawful
orders of the Superior in grave matters can constitute a reason for the
dismissal of a consecrated person from the religious institute (cf. can. 696
§1).

Conclusion
Religious life is a choice freely made. It is a response to God’s loving
invitation. Without this personal invitation from God, one does not feel
drawn to the religious life. Thus, God takes the initiative in the whole journey
of religious life. The one called is invited to live in community with others
who seek the same fullness of charity through a specific way of gospel life.
Those who choose close tie with the Church through a religious institute are
obligated to participate as fully as possible in the evangelical counsels as
expressed and interpreted in the proper law of the particular institute that is
chosen.
Community life, prayer, ministry and formation are the fundamental
means for living the religious life. Community living implies living with
others in a house designated by the superior and participating in the ministry
and apostolate of the community. Each community provides itself with
suitable times, places and occasions for the celebration of the Eucharistic
liturgy, participate in daily communal and individual prayers and in seasonal
or occasional retreats, penances, devotions and relaxations. Community

23
M.M. MODDE, «Questions asked by the Congregation» (cf. nt. 15), 7.
 COMPITO 8 15

living cannot be excluded from religious life. It is in the community that the
evangelical counsels are lived.