Austrian Constitution

According to the requirements of the Second Vatican Council, the Austrian congregation of Augustinian canons has worked out the following constitutions, which have been approved by the Holy See. They also carry out the requested up-to-date renewal of the Religious life. At the same time, they particularly take into account the original inspiration of the institute and its adaptation to the changing conditions of time. For this reason, an outline of the history is given before the text of the constitutions.

The period of the foundation of the Augustinian canons cannot be clearly defined. The idea of the canonical way of life is very old. It developed in bishops’ houses and in early medieval collegiate chapters. It took a definite shape in the 11th and 12th centuries, the epoch after the Gregorian reform movement. The Lateran Synod of 1059 under Pope Nicholas II initiated the renewal of the canonical life. The reform wanted to achieve the common life of clerics without personal property.

A number of already existing and newly-founded communities of canons undertook the apostolic or common life (cf. Lateran Synod can.4). They found a model for it in the ‘vita communis’ of several bishops with their clergy, particularly in Saint Augustine’s monastery of clerics. The Augustinian community life was based on the example of the early Church, in which the multitude of believers was one heart and one mind (cf. Acts 2:44;4:32-35;Augustine sermon 356). This thought shapes the Rule of St. Augustine which had gradually found its way into the reformed communities of canons.

The stifts of Augustinian canons of the Austrian congregation which still exist today (St. Florian, Reichersberg, Herzogenburg, Klosterneuburg, Neustift and Vorau) reach back to the time of the origins of the Order. All were set up in close contact with the bishop and were above all to serve the universal Church by the reform of the clergy and of the Christian people. From the start, the stifts fulfilled pastoral, cultural and social tasks. In the following period, the more the Augustinian canons defined their particular mission as opposed to that of the monks, the more they remembered the original priestly pastoral work of the canons, and in the course of history they took over a number of parishes. Throughout the centuries the houses were independent of one another and they also remained within the framework of the diocese. Eventually in the 17th and 18th centuries they were aggregated into the Lateran congregation. It was not until 1907 that the six stifts joined together to form the Austrian congregation of Augustinian canons. Thereby they were given exemption. Furthermore, the autonomy of the individual houses was safeguarded.

Since the May 4th, 1959 our congregation has been a member of the Confederation of Augustinian Canons.

Chapter 1

The Characteristics of the Austrian Canons Regular and their Importance for the Church

I. The Characteristics of the Canon Regular

1. The Augustinian canons are an Order in the Church and thus are bound to the principles of Religious life. God, who loved us first, must be sought and loved before anything else. Each canon lives and obtains from the spirit of prayer, particularly from the Liturgy of the Hours, and leads a hidden life in Christ. The characteristic peculiar to the Austrian Augustinian canons can be seen quite clearly in the light of historical growth and from the requisites of the present time as: A priestly community for the ministry to the People of God. The canons form a priestly community in order to be able to fulfill their ministry better to the Church, and here specifically, to the diocese. Therefore this community is not an end in itself, on the contrary, one of its main aims is ministry. On the other hand however, this ministry, which is performed chiefly by parish work, even today makes demands for its greater effectiveness from the priestly community, from whose strength the individual can work more effectively. So community and ministry are not seen apart from each other as separate characteristics but both involve and complete each other, to the full assertion of the nature of the Canonical Order. Our priestly community can be supported in the fulfillment of its tasks and affairs by lay-brothers and choir-canons. They are true members of our Order, and in their own way, they have a part in our priestly mission.

2. The canons regular vow to live by the Rule of St. Augustine. Therefore the spirit of this Rule should be alive in our communities and should shape our priestly community. Even though individual instructions may be without significance for our time, the decisive request of the Rule is valid today. Holiness is concerned with the realization of a community on God. It is carried along by the deep awareness of the indwelling of God, which makes the community into a single temple. Such a community is particularly fit to fulfill its ministry to the People of God.

3. The Religious leads a life according to the evangelical counsels in one of the Church’s acknowledged institutes. The theology of the vows must be continually deepened in accordance with new theological insights. The basic definition of canonical institutes is ‘ministry in community’. This also shapes the life lead in accordance with the evangelical counsels. Therefore in our Order chastity, poverty and obedience must be understood as, on one hand, for the community and, on the other, in the ministry to the Church.

4. The vow of chastity consecrated to God has its roots in the imitatable words of Christ. Through this vow the Religious binds himself to the observance of chastity in the manner befitting his vocation and he renounces marriage and family. It is celibacy for the Kingdom of Heaven which, at the same time, through the observance of the virtue of chastity is concerned for the affairs of the Lord, the building up of the community and an undivided ministry,(Mt.19:12.1 Cor 7). This gift, which we look upon as constitutive for the Religious life, completely aligns us with the pure Christ. Right to the last Christ is pure because as God’s Son he is directly of the Father. In the adoption of a pure way of life we orientate our whole lives and beings, like Christ, towards God. This vow makes our community life possible. The community in turn ought to support the individual in the following of this counsel. In this way the individual becomes free and unhindered for the ministry to the People of God. Perfect continence in no way hinders human development. The Religious is required to work continually on his personality. He is to take advantage therefore of all natural and supernatural aids. Not least here are the insights of the modern sciences, psychology and sociology being taken into account before others, which agree with the Christian philosophy of life. In our Order the community is a particular help for this. That is why each individual takes responsibility for the others. Brotherly understanding, which shows itself in contact and conversation and even in a reasonable reprimand and in the forgiving mentality, is required above all on this point. The superior carries a very special responsibility. In fraternal community life he is to be concerned above all to have a humane understanding of the difficulties of his canons; however, he is also obliged to preclude any transgression by making appropriate and well-timed decisions.

5. Voluntary poverty for the sake of the imitation of Christ is a share in the poverty of Christ, who was rich and became poor for our sake, (cf. 2 Cor 8,9). Through the vow of poverty we are bound to a simple, modest way of life and to do without personal property. Following this evangelical counsel is to be poor oneself in order to be rich for others. The form of poverty particular to us is shown by the possession of everything in common. It is a ‘communitas sine proprietate’ of individual members who live out of the common fund of the community. Behind this concept of poverty is Augustine’s idea that the common monastic possession of everything is the visible and necessary expression of the communion of hearts. The example of the Fathers of our Order is the early Christian community, as we read in the Rule: "As you read in the Acts of the Apostles: They held everything in common. Each was given what he needed." The community frees the individual from the all too big worry of material possessions and so makes him freer for the ministry. The community carries the responsibility for its possessions. The Provost and the economic officials take care that the community property is faithfully managed in accordance with the findings of modern economic management. They are also obliged to give accounts of this to the full chapter. Our property must be characteristic of our social position. We cannot shirk our responsibility for the economically worse-off houses of our congregation. Just as we must be open with alert interest to the concerns of the world mission and the needy peoples. The poverty of our communities not only shows itself in the responsibly accepted property but also in the common work. The communities are bound to the universal law of work and so give evidence of their poverty. The work of the individual must be seen as an obligation from the vow of poverty. Through his work he supports the community. He is to receive from the canonry everything he needs in order to carry out his work. Yet there is not a complete bringing into line, but in accordance with our Rule, personal characteristics are taken into account. For his personal needs and for the requirements of his work he receives an allowance. He must present an account of this to the Provost. The lifestyle of the individual and that of the community should be characterized by simplicity, modesty, helpfulness and responsibility.

6. The Church has always seen the counsel of obedience as well founded in the life of Christ, (John 6,38;Phil 2,6-8;Hebr 10,5-7). That is why listening to the Father and to His holy will is the first step. In religious obedience the Religious dedicates himself to a common way of life as well. The superior, in listening to God, has the task of interpreting this way of life, to which he himself is bound also, in accordance with the ever-changing conditions of the times in order to make it more fruitful in its ministry to the Church. Through this vow the individual is bound to lend obedience to his superiors in accordance with the Rule of St. Augustine and the constitutions. At the roots of this vow obedience is also lent to the Pope as the highest ecclesiastical superior. In the Canonical Order the combination between superiors and subordinates is supported by the collegial spirit. Obedience has a communal character. That means there is a commitment on both sides. The subordinates are called upon for their cooperation, for their own initiatives, but also for their own responsibility. It is the task of the superiors to enable and to foster these initiatives and to intervene helpfully in accordance with the rules of subsidiarity, to coordinate the work and thus to make the ministry of the community more effective. At the present time the office of the superior is to be seen more in the spirit of service to the brethren. In this way the love of God and the close solidarity with the subordinates become visible. Common planning and discussion are to precede the orders of the superior. However, the final decision is left up to him. The Provost should consider the strength and capabilities of his canons. He should respect the personal dignity of his subordinates and should win their voluntary loyalty in a positive and responsible obedience. Where it is necessary he should reprimand and punish with love so that the ministry of the community should in no way suffer damage. The obedience of the subordinates is a disciplined arrangement at the service of the community, Personal opinions and interests must always be put last whenever the ministry in community requires it. Also, out of this manner of obedience the special duty arises of giving an account of one’s own work.

7. The Austrian Augustinian canons are characterized by the stabilitas loci of the individual, and by the autonomy and the exemption of their houses. These marks are also to be understood as the basic requirements of our Order for community and ministry. ‘Stabilitas loci’ binds an individual to a community, not however for the sake of community but in order to help it in its ministry. Autonomy with regard to the congregation, and exemption with regard to the bishop, safeguards the justifiable independent existence and the internal ordering of the canonry. The justifiability of this independence is this, to make a better ministry possible.

II. Their Importance for the Church

8. Canons are, of their origin, the bishop’s clergy. Therefore the canonical ministry is seen as priestly ministry to the Church in the diocese. Our purpose as priests working in the service of the bishop must take on a definite form in the good liaison between stift and bishop, canons and secular priests. Therefore our houses are to be centers of pastoral work and of the contact of priests with one another. The membership of the Augustinian canons to the local Church also shows itself in their interest in the problems and concerns of the diocese. In order to be able to fulfill our ministry in community better, we are to strive for unified pastoral areas. Not least, our communities have the task of setting an example of community life to the secular priests. Then the importance of our college of priests inside the diocese will also obtain a visible expression.

9. The Augustinian canons also look upon the diocesan bishop as a member of the worldwide episcopate, and that is why they are involved beyond the local Church with the universal Church. Through the congregation and the confederation, which transcends the borders of countries and nations also, they know themselves to be in union with the universal Church. Therefore the canons are obliged to show interest in the life and plans of the whole Church and to energetically support its concerns above all in the missions. So, the Order of Augustinian canons is involved in the ‘building up of the whole mystical body of Christ and in the welfare of the local Church.’

Chapter 2

The Way into our Communities and the Formation

10. In order to be able to fulfill our ministry in community we must try to have a thorough preparation and formation. The members of our communities ought to be responsible, mature men, well trained in everything that they need to fulfill their work.

11. The aim of all the formation is the attainment of a human and Christian maturity which exists in the harmonious development of the physical, affective, intellectual and spiritual predispositions.

12. Through the basic intention of our Order, ministry in community, the formation yields itself to two main emphases: reception and integration into the community, and preparation for the common apostolic work. In our Order, up-to-date formation requires a thorough knowledge of our time and its diverse spiritual and intellectual trends. Only then can we be able to really fulfill our ministry in the Church and in the world.

I. The Promotion of Vocations

13. “The duty of fostering vocations falls on the whole Christian community” - OT 2. However, each canon especially must help through positive efforts, persistent prayer and the example of his way of life.

14. If the fostering and realizing of vocations is also the task of every member of our communities, then, in particular, the priests of our parishes are to be engaged in it we can expect Religious vocations from our own pastoral areas before anywhere else. In addition to this, in each stift a member of the community is to be entrusted with the care of vocations. In close co operation with the priests on parishes he is to keep up contact with the students who are interested in our communities.

15. “An important contribution to the building up of priestly vocations is made by the family” - OT 2. Because this is an appropriate way to the vocation to the priesthood one should endeavor to keep contact with the students who live with their parents outside of the stift.

16. This fostering of would-be vocations also takes place in the alumnate. It is our task to ensure a sound Christian training and to develop vocations. Under the guidance of the superiors and through the corresponding cooperation of the parents, the young people are to lead a life in accordance with their age and development. The principles of modern psychology and education must be taken into account. If the stift has no alumnate then it should try to have other accommodation for its students, (e.g. minor seminaries, a seminary for Religious, etc.).

17. “Religious institutes have the right to publicize themselves in order to foster vocations, and they also have the right to seek candidates” - PC 24, in which the directives of the Holy See and the local Ordinary are taken into account. This will be achieved by invitations to the stift, by weekend and holiday stays, days of recollection and other events. In the way, regular contact is to be established. Young people are not only to get to know the stift but also the pastoral work and the other works of our community. Since our ministry is carried out first and foremost in parish work, this is done in a suitable way by active participation in the life of the parish, (worship, youth work, etc.).

18. Care of vocations also includes the material side of things. Where it is necessary the stift and its parishes are to give appropriate financial support.

19. All our endeavors concerning vocations should foster human and spiritual development in such a way that the young men at the right age, can freely decide for themselves whether they join our communities or, as responsibly-minded Christians, choose other professions.

II. Postulancy

20. In our stifts postulancy can precede admission to the clerical novitiate. The request for this preceding period of testing can be made either by the candidate or on the part of the stift, i.e. novice master, postulancy director. The Provost decides on this request with the agreement of the chapter-council.

20.

21. For lay-brothers and clerics a postulancy of at least six months is prescribed.

22. The purpose and aim of this period of testing lies in a good preparation for the novitiate. During the postulancy each person is to be guided towards that human and affective maturity which is necessary for Religious life. It is desirable, with the consent of the candidate, to consult a psychologist. During this time of testing the director of postulants is able to make sure that the candidate has the necessary aptitude for life in our communities. In the same way, the postulant is given the opportunity to satisfy himself as to the correctness of his choice of vocation.

23. The postulancy is directed by the novice master or a Religious who has been appointed by the Provost in agreement with the chapter-council.

24. The length of the postulancy must not exceed two years. The postulancy can be made inside or outside the stift.

25. A postulant wears civilian clothes.

26. Work during the time of postulancy can be varied, (e.g. ending of vocational training, study, social work). The length, place and form of the postulancy are to be suited to the individual candidates. This is to be decided on by the Provost with the agreement of the chapter-council.

III. Novitiate

27. The novitiate provides for a deeper introduction into and practice of, the Religious life. During this time the novice gets to know the spirituality and work of our community.

28. Admission to the novitiate is decided, with adherence to the appropriate ecclesiastical norms and after consultation with the novice master, by the Provost with the agreement of the chapter-council. Before admission to the novitiate it is to be carefully considered as to whether the candidate possesses the necessary aptitude and sufficient maturity for our community. It is desirable during the novitiate with the consent of the novice - to consult a psychologist.

29. A common novitiate can be arranged for clerics and lay-brothers. The clerical novitiate is also valid in the event of a move to the position of a lay-brother, and vice versa. A possible move is authorized by the Provost, after consultation with the novice master, with the agreement of the chapter-council.

30. The novitiate begins with a ceremony of reception in the enclosure. The Provost with the agreement of the chapter-council determines the time of the clothing in the habit after consultation with the novice master. A five-day retreat precedes the reception. The form of reception ‘and the kind of habit is the same for clerics and lay-brothers.

31. The novice master is entrusted with the spiritual direction of the novices and their preparation for the apostolic life in our communities. This job requires that he is well-versed in the theory and practice of Religious life. He should know the spirituality of the Order and the problems of the times. He must be open for the questions and concerns of the novices and must be capable of fostering their vocations and helping them. The novice master must be a priest and over 30 years of age; he is appointed for three years. During his term of office he is not to be dismissed without serious reason. He can also be reappointed. Appointment, reappointment and dismissal are the tasks of the Provost, with the agreement of the chapter-council. Where it is necessary, an assistant can be given to the novice master to support him. He must be a priest and is nominated by the Provost and the chapter-council after consultation with the novice master. The novice master is obliged to produce a report on the novices for the Provost and the chapter-council at least once during their novitiate.

32. The novitiate is the community of the novices under the direction of the novice master. For it to be valid, the novitiate must take place in the properly designated house. The Abbot General can permit the novitiate community to move to another house of our community for a period of time. In this way a better formation is made possible.

33. In particular cases the Abbot General with the agreement of his council can allow the novitiate to be made in another house of the community. In this case a reliable Religious, who must be a priest, stands in for the novice master.

34. Community life is of great importance in the formation of the novices. Therefore every stift which has only one or two novices is recommended to amalgamate its novitiate with that of another house of our congregation for some period at least.

35. To be valid, the novitiate must last twelve months. An absence from the house and the novitiate community which lasts more than three months, either continuously or with the breaks added together, renders the novitiate invalid. For an absence of less than three months an extension is not necessary; however, it can be ordered by the Provost after consultation with the novice master depending on the reason for the absence.

36. Novitiate training requires an introduction into the mystery of Christ, an examination of the theology of Religious life and particularly the vows, an introduction into active participation in the liturgy; more enthusiastic study of and reflection on the Holy Scriptures, an introduction to the teaching and the practice of the spiritual life, above all, contemplation and prayer. Psychological and sociological knowledge makes growth into the community easier. A study of the Rule and way of life of St. Augustine, the traditions and the history of our Order and our stifts is necessary. In novitiate training all round human development must not be neglected. That is why some training in the arts is very worthwhile, (e.g. literature, music, etc.).

37. The pursuit of training activities can supplement the novitiate training. Therefore the novices can spend one or more periods of time, individually or in groups, outside of the novitiate house. During these periods the novices are still under the novice master. The time of this pursuit of training activities must be added on exactly to the twelve months. The novitiate extended in this way must not exceed two years. At the earliest, the pursuit of training activities is allowed three months after the start of the novitiate. In addition they must be so arranged that the novice spends an unbroken six months in the novitiate and that he comes back there at least one month before the end of the novitiate. The aim of these experiments is to give special preparation for the apostolic life of our communities and an appreciation of modern times.

38. The arrangement of the novitiate requires a stable, independent existence. That is why only the novice master is entitled to have charge over the novitiate. In order to facilitate the incorporation of the novices into our community, brotherly contact is to exist between them and the professed.

39. The novice can leave the novitiate at any time. At the request of the novice master the can be dismissed by the Provost after consultation with the chapter-council. Legitimate reasons are necessary for dismissal; these are to be made known to the person being dismissed. However, there is no right of appeal.

IV. Vows and Promises

40. At the end of the novitiate the novice makes simple profession for three years in accordance with the appropriate ecclesiastical regulations. A promise can also be made in its place. The years of temporary commitment provide for further examination as regards to living according to the evangelical counsels and the work of our canonries. During this time independence and stability, aptitude for the common life and work, deep faith and willingness for the apostolic ministry should continue to increase.

41. Clerics are under the director of clerics until priestly ordination; brothers are under the master of brothers until perpetual profession. For the appointment of the director of clerics and the master of brothers the same regulations apply as for the novice master.

42. For admission to temporary vows the agreement of the full chapter is necessary. The novice master has to give a report on the candidates for profession.

43. Before taking temporary vows the novice must hand over the administration of his property to a person of his own choice and must make arrangements for its use for the period of profession. He keeps the right of ownership. In a will, valid according to civil law, the novice, who is able to dispose of it as he wishes, settles who is to be given his personal property in the event of his death. The open will is deposited with the superior and cannot be altered during the time of the temporary profession without his consent.

44. A five-day retreat must be made before making profession. The Provost can allow the taking of first vows to be brought forward for up to 15 days. He can also allow them to be taken outside of the novitiate house.

45. The formula of profession approved by the Holy See is:

“I, NN., will live for three years in the community of the stift N. for the service of the People of God. I vow to God, the Almighty, before our Fr. Provost N., (OR before you Fr. N. the authorized representative of our Fr. Provost N.), my brothers (and the Christian people*), a life of chastity consecrated to God, in poverty and in obedience according to the Rule and way of life of our Father, Augustine, and the constitutions of the Austrian Augustinian canons.

In the name of the Father and of the Son and of the Holy Spirit. Amen.”

*Used only at public professions.

46. If the Religious has still not attained that degree of spiritual maturity which is necessary for the making of perpetual profession, the time of simple vows are extended to up to nine years at the most. The agreement of the full chapter is necessary for the renewal of simple vows.

47. A professed in simple vows can be dismissed for a serious reason by the decision of the full chapter. The reasons for the dismissal must not be proved in a formal manner but must certainly be well known. They must always be told to the Religious. He has complete freedom of defense and possesses the right of appeal to the Holy See, which has a delaying effect if his objection follows within ten days after the announcement of his dismissal. The dismissed professed is no longer bound by his vows.

48. At his own request the professed can be restored to the lay state by the Abbot General with the agreement of his council, which in this case can be obtained in writing, whereby a dispensation from temporary vows is legally granted. The professed is free to leave the Order when the time of the vows runs out.

49. After consultation with the chapter-council the Provost can, with legitimate reasons, stop a professed in temporary vows from admission to their renewal, or from taking perpetual vows. However, the agreement of the chapter-council is necessary for the dismissal of a member in temporary vows who, in the opinion of doctors and other experts, because of physical or mental illness even if this occurred just after profession is apparently not acceptable for Religious life. In making such a decision the superiors must act with love and fairness.

50. Temporary vows can be replaced by a promise. This promise embraces the spirit and the support of the evangelical counsels and it is binding to our community, its Rule and constitution. The novice is free to decide in favor of simple vows or one such promise.

51. The promise is given in writing. The formula is:

“I, NN., bind myself with this promise for the length of ….. to the community of the stift N.. I will live according to the spirit and support of the evangelical counsels. I promise to follow the Rule and the regulations of the constitutions faithfully.

In the name of the Father and of the Son and of the Holy Spirit. Amen.’

52. The agreement of the full chapter is necessary for admission to promises and for their renewal.

53. Before making the promise the same instructions to do with the legality of wealth are to be met as before making temporary profession. (43).

54. The minimum length of the promise is one year; the full length of the period of probation between the end of the novitiate and the making of perpetual profession is three years. After that, a Religious in promises can request admission to perpetual vows. This period of probation can be lengthened for a legitimate reason with the agreement of the full chapter. However, it cannot last longer than nine consecutive years.

55. A Religious in promises can be dismissed for a serious reason by the decision of the full chapter. The reasons for dismissal must be made known to him. He has the right of free defense and a right of appeal to the Abbot General or to the Co-visitor.

56. At his own request, a Religious in promises can be released from his promise by the Provost with the agreement of the chapter council. He can freely leave our community after his promise expires.

57. The Provost, after consultation with the chapter-council, can stop a Religious in promises for legitimate reasons from renewing the promise or from making perpetual profession.

58. If a member has left a community after the expiry of simple vows or promises, or after being released from vows or promises, and again seeks admission, the full chapter can admit him again with a two-thirds majority. A repetition of the novitiate is not necessary. After the expiry of a period of testing the candidate can again be admitted to temporary vows or promises. The length of these however cannot be shorter than one year or than the temporary probation which the same candidate would still have had to go through before perpetual profession.

V. Perpetual Solemn Vows

59. At the end of the period of probation the candidate takes perpetual vows in accordance with the appropriate ecclesiastical regulations. In our congregation perpetual vows are solemn for candidates to the priesthood, choir-canons and lay-brothers. At perpetual profession one solemnizes his final bond to the community and its ministry. Through it one becomes a full member of the community.

60. A special time of preparation precedes the taking of perpetual vows. It is to take the form of a 14 day course for all the candidates for profession of our congregation. In it they are once more to be introduced into the fundamentals of the Religious life and into the particular functions of our communities. The place, direction and time of this course are determined by the conditions laid down by the council of the Abbot General.

61. For admission to perpetual vows the agreement of the full chapter is necessary. The director of clerics has to give a report. To take perpetual vows the completion of the 21st year of age is required. Major Orders can only be received after taking perpetual vows.

62. Before taking perpetual vows personal property must finally be disposed of. The current will is also to be reviewed by the candidate and the superior. It is in keeping with the Augustinian ideal of common conventual property that his personal property be brought into the community.

63. The formula of profession is:

“I, NN., will live for life in the community of the stift N. for the service of the People of God. I vow to God, the Almighty, before our Fr. Provost N. (OR before you, Fr. N., the authorized representative of our Fr. Provost N.), my brothers (and the Christian people*) a life of chastity consecrated to God, without personal property and in obedience, according to the Rule and the way of life of our Father, Augustine, and the constitutions of the Austrian Augustinian canons.

In the name of the Father and of the Son and of the Holy Spirit. Amen”

*Used only at public professions.

64. The profession form must be signed by the one professed and him, who received the profession. It is kept in the archives ‘of the stift. The parish where the professed was baptized is to be notified of the taking of perpetual vows.

65. For the dismissal of a professed in perpetual solemn vows proceedings are to be taken by the appropriate superior according to the regulations of the current law of the Order. The Abbot General grants the dismissal with the agreement of his council.

66. A professed in perpetual vows can only be released from them at his own request by the Holy See.

67. The Provost, with the agreement of his council, can permit a stay outside of the monastery, which is to adhere to the current law of the Order as well. To transfer from one house to another one of our congregation, or from our congregation to another congregation of the confederation of Augustinian Canons, the requirements of the statutes of the confederation come into force.

68. Each case of exclaustration is to be submitted to the Holy See. A professed in perpetual solemn vows can only be granted an indult of secularization by the Holy See.

VI. Academic Formation and Further Education

69. Academic and pastoral formation should be bound up with spiritual formation. The needs of our time require a sound formation. In our communities it is directed towards the apostolic ministry. That is why clerics are to be given the opportunity and instructions to practice the pastoral ministry, (e.g. parish work). The current regulations about ecclesiastical ministries and admission to ordination are to be carefully observed.

70. The ecclesiastical regulations concerning the study of theology must be fulfilled. The Austrian congregation has the right to its own philosophical and theological college. Its course of studies must be drawn up in accordance with the ecclesiastical laws. The Provost is entitled to nominate and dismiss the professors.

71. The acquisition of state or ecclesiastical academic degrees is desirable.

72. To obtain a broad, human and academic outlook the so-called open semester at one of the native or foreign universities can prove very useful. That is why our clerics are to be offered the possibility. In such cases, the superiors are to take care of the accommodation. The lodgings are to be, where possible, in a Religious house.

73. Lectures, courses and conferences can supplement the normal studies. Superiors are to encourage participation in these events.

74. It is desirable that those who are particularly talented are sent to outstanding places of training so that they receive a thorough formation in theology and the other sciences.

75. It is a recognized requirement that priestly formation continues even after the course of studies. This further education is the concern of each canon. So he is to make use of the abundant possibilities which are offered at the diocesan and deanery levels, (theological lectures and days, further education courses, work-weeks).

76. Moreover, superiors are to take care that the canons have suitable periodicals and a good library at their disposal.

77. Lay-brothers and choir-canons have a right to a corresponding formation. This is to be adapted to their capabilities. A basic theological formation is imperative, (e.g. a theology correspondence course). Suitable brothers are to be given the possibility of a higher technical training or of academic study. After the appropriate formation our brothers can also be appointed as deacons for pastoral work. (Congregation for Religious and Secular Institutes, n. 7068/81 from 14/2/1981).

Chapter 3

The Life and Ministry of the Community

I. The Community in its Life before God

78. The life and ministry of our community is rooted in faith. The sources of the religious life – of our life in faith – are the Scriptures and the liturgy.

79. The religious life of the individual is shaped by the community and its ministry. Consequently, it must always be oriented toward the community and its ministry.

80. In all areas of our religious life we try to have a deepened encounter with Christ in the Scriptures.

81. The liturgy, the mystery of the Eucharist in particular, is the center of our religious life. The Eucharist is the effective and visible sign of our communion with God, with each other and with the Christian community. At the same time it makes our ministry visible to the Christian community. So that the unity of the priesthood becomes clear, concelebration is recommended, though the decision to participate belongs to the individual priest. The importance of the Eucharistic celebration demands of us careful arrangements and preparations, as it is in accordance with our pastoral objectives.

82. Regulations concerning the intentions, foundation Masses, stipends and their administration, etc. are laid down in the house-rules in agreement with the current diocesan regulations.

83. We continue the praise and thanksgiving of the Eucharist in our community prayer and liturgical celebrations. For us, common prayer is essential; this holds not only for the stift, but also for the priests in the parishes. Prayer with the parish community helps its ecclesiastical character become particularly clear.

84. Prayer is the basic act of the worship of God. It is the verbal expression of faith, hope and love, which requires an external form. Structure, texts and postures are aids towards the fulfillment of prayer and they are not to be undervalued. The profession of faith that we make in prayer will become clearer the more the interior and exterior correspond.

85. Times of prayer, details of structure, e.g. of the choir office in particular , the use of the German language, occasional changes, participation in or exemption from prayer, etc. are decided by the individual stifts with the observance of appropriate ecclesiastical regulations.

86. Our life requires inner openness and preparedness for the call of God. In order to be able to understand this call and answer it, we must take time for personal prayer, supported by mediation. Further details are laid down in house-rules. Each person must seek a formula appropriate to himself in accordance with his conscience. Liturgical prayer offers valuable help for this.

87. Various aids are at our disposal for the renewal and deepening of the spiritual life. In personal and sacramental penance we show a sign of our intention for conversion, the renewal of our fundamental commitments and the attainment of reconciliation with God and the Christian community. The regular reception of the sacraments is imperative for the spiritual life and the ecclesiastical regulations for religious are to be observed at the same time. So that the community’s attitude towards sin and forgiveness becomes clear, penitential services are very appropriate. The purpose of the academic analysis of theology and consideration of the questions of our time is to deepen our prayer life and religious life. Normal conversation can also be very important as well. Days of recollection and retreats are to be aids for our spiritual life. These can also be held in new was of religious reflection (e.g. courses on mediation, theological study days, etc.). In the arrangement of these, the concerns and wishes of the canons are to be taken into account.

88. The veneration of Mary, the Mother of God, is commanded to all canons; the prayer of the Rosary is an excellent method for this.

89. In our communities everyone must try to lead an up-to-date and natural religious life. Since our work changes and we need to be adaptable, our religious life must also be able to adapt itself. A living structure of liturgy and prayer is a sign of a dynamic community.

II. The Ministry of the Community

90. Canons form a community in order to fulfill better their ministry to the Church and to the world.

91. Communal responsibility is in accordance with communal work. Each canon must not only look after his own area of work, but -- with respect to the areas of work of others -- must be constantly interested in and responsible for the whole of the community. Mutual openness of information is a prerequisite for this.

92. The up-to-date fulfillment of our ministry demands careful planning and coordination.

93. Our community promotes the complete commitment of each individual to his work. This commitment is focused not only according to his capabilities but also is subordinated to the good of the whole community.

94. Today the variety of ecclesiastical ministries requires cooperation in all areas for better effectiveness. Therefore we should seek after an effective cooperation among religious, priests and laity (e.g. professional people, secular groups and institutions, the deanery and diocesan clergy, stifts, the congregation).

95. We are to remain adaptable in our ministries. Our communities must continually review their areas of work, not close down any ministries which are in keeping with the times, have the courage to experiment and make a fresh start within the framework of the general laws of the Church and the Order. In our own work we must take into consideration each new realization of ecclesiastical and secular work.

96. All works -- be they pastoral, cultural, academic, economic or social -- are to be regarded as ministry.

97. We fulfill our ministry above all in parish work. Through it we contribute to the building up of the diocese.