The Vows from our Statutes

FROM OUR STATUTES…

THE VOWS

a. Poverty

1 The voluntary pooling of all goods in common leads in a wonderful way to the desire for

fellowship and sharing with those in lowly circumstances, especially the poor.

2 True poverty implies mutual sharing, after the example of Christ who gave all things to us.

3 Poverty of every kind, whether it be material, moral or spiritual, must challenge each sister

individually, and the apostolic zeal of the association as a whole.

4 The common life of the members must be truly adapted to the mentality of each region and

give effective witness to poverty and solidarity with the poor. For this purpose the directory shall lay

down concrete norms, especially on the following:

a. the dependent use of material goods in everyday life and the asking of permissions;

b. the life style of the individual and the association, taking into account conditions in particular

places;

c. periodic review with the aim of furthering the practice of poverty in a really genuine way;

d. new ways of living poverty and of taking on personal responsibility in the matter.

b. Chastity

1 In their efforts to be faithful in cultivating chastity, the sisters should put their trust in the words

of the Lord. Let them never presume on their own strength, but rely on God's help and on the

abiding assistance of the Blessed Virgin.

2 All Christians are called to live chastely according to their vocation as single, married, or

consecrated persons. Chastity is an attitude of profound reverence toward that consecrated reality

which is marriage, according to the design of God who fashioned man and woman for that purpose.

Thus, it can be said that the mystery of virginity and celibacy for the sake of the Kingdom of God

transcends and exalts the marriage bond in a spirit of sacrifice. Christian chastity demands self-

control in the exercise of the dominion of the spirit over the flesh.

3 The members of the association recognize that

a. the choice to live in total continence for the sake of the Kingdom is God's special gift to certain

people (Mt. 19:11);

b. chastity finds its ultimate basis in the life, example and teachings of Jesus and in the tradition

of the Church. By virtue of its witness, consecrated chastity keeps alive in the Church a

consciousness of the mystery of marriage and defends it from any reduction and impoverishment

(FC 16).

c. Chastity “liberates the human heart in a unique way, so as to make it burn with greater love for

God and all humanity, bearing witness that the Kingdom of God and its justice is that pearl of great

price which is preferred to every other value no matter how great, and hence must be sought as the

only definitive value" (FC 16).

d. "In spite of having renounced physical fecundity, the celibate person becomes spiritually

fruitful, the father and mother of many, co-operating in the realization of the family according to God's

plan" (FC 16).

e. It is a fragile and vulnerable gift because of human weakness: "We carry this treasure in

earthen vessels" (St. Paul).

FC - Familiaris Consortio: Apostolic Exhortation of Pope John Paul II regarding the role of the

Christian Family in the modern world. 22 November, 1981.

c. Obedience

1 The Franciscan Sisters of Mary are members of one association, and similar obedience should

be practiced by all its members. The sisters are to obey the statutes of the association in a spirit of

cooperation, in order to follow Jesus, her Divine Spouse, Who was obedient even to death on the

Cross.

2 The sister expresses her love of God when she obeys what is asked of her even in small

matters, not just when obedience is required of her.

3 Each sister will obey her Superior's legitimate requests in matters pertaining to the bishop and

in matters pertaining to the authority of Rome, and in matters pertaining to the proper Statutes of the

Association.

4 For grave reasons, the Superior, with the consent of the General Council, may require the

sister to

a. change the work by which the sister earns her livelihood (work which is inappropriate for any

Catholic constitutes grave reason).

b. change her place of residence.

Grave reasons include: habitual neglect of the obligations of consecrated life; repeated violations of

the sacred bonds; stubborn disobedience to the legitimate prescripts of superiors in a grave matter;

grave scandal arising from the culpable behavior of the member; stubborn upholding or diffusion of

doctrines condemned by the magisterium of the Church; public adherence to ideologies infected by

materialism or atheism; refusal to communicate with the Superior or any member of the Council for a

period of at least six months; other causes of similar gravity which the proper law of the institute may

determine.

5 The Superior, with the consent of the General Council, may require the sister to engage in or

not to engage in specific apostolic works within the Church or society in general providing these are

not the sister's source of income. However, the superior must first dialogue with the sister.

6 The Superior may not require of the sister such things as are forbidden to Superiors to require

according to Canon Law.

7 Instances in which the power of the vow is invoked by a major Superior are laid down in Canon

Law and in the instances listed in the statutes of the association.

8 In all cases of requested obedience, the sister has the right to discern the matter with the

Superior. A sister may request to be heard at a regular meeting of the General Council to discuss the

matter. The General Council will then make recommendations to the Superior before the next

regular session.

9 It is absolutely forbidden for any sister to hold to any doctrinal or moral teaching which is

opposed to the magisterial teaching of the Catholic Church. Repeated offenses in this regard could

result in proceedings for dismissal from the Association.

10 Superiors will bear in mind that they must exercise in a spirit of service the power conferred

on them through the ministry of the Church, and they will show willingness to listen to their sisters in

order to discern more clearly what the Lord asks of each one. At the same time they retain the

authority proper to them to decide and order what they consider appropriate." (Redemptionis Donum,

John Paul II, 3/25/84,V, #13, p. 29-30)

11 House Superiors should be respectful of the decision-making ability of sisters, and not place

excessive requests of obedience on them other that that which is required by courtesy, common

scheduling, and the uniformity necessitated by living in unity. The Superior should bear in mind, "The

first amongst you must be the servant of all." (Mt. 25-27)

12 "Here we address ourselves to those who have duties of direction and responsibility.

Demand a most generous obedience to the rules, but also be understanding of your fellow sisters.

Favor in each of them the development of natural aptitudes. The office of Superior is to make

obedience sweet and not to obtain an exterior respect, still less to impose unbearable burdens."

(Letter to Women Religious, John XXIII, 7/2/62,p. 11)

13 "Obedience binds together various wills and unites them in one single fraternal community,

endowed with a specific mission to be accomplished within the Church. Obedience is a 'yes' to God's

design, by which He has entrusted a particular task to a group of people. It brings with it a bond to

the mission, but also to the community, which must carry out its service here and now and together.

It also requires a clear-sighted vision of faith regarding the Superiors who 'fulfill their duty of service

and leadership'. ...It is in communion with them that the Divine Will - the only will which can save -

must be fulfilled." (Fraternal Love in Community #44,p. 54-55)