Talk 3
The Rosminian Constitutions and the Constitutions
of St Ignatius
Rosmini once told Father Signini, ‘The Constitutions are not any work of mine, they did not come from my mind. The plan of the Institute was given me without my having studied it. I saw it one morning, presented before me instantaneously, entire as you see it, described in that book. Such as I then saw it, such it is there except for some matters of detail.’[1]
It is certain that in 1828 on Calvario Rosmini had with him his Directorium Spiritus, the copious material taken from the Fathers and the Holy Founders, together with the Constitutiones [Constitutions], the Regole [Rules] and the Exercitii [Exercises] of St Ignatius. He always had these texts with him. He published the Regulae Societatis a Charitate nuncupatae [Rules of the Institute of Charity] in 1837 and in 1840 his Manuale dell’esercitatore [Manual for the Retreat–giver].The first draft of the Constitutions was drawn up in 1828 between 24 February and 23 April at Calvario. In the course of his life he made emendations and corrections and consigned the definitive edition in 1855 on his deathbed to Fr Pietro Bertetti. 2nd General of the Institute. Fr Rosmini had with him certain sources:the two manuscripts Trasunto delle principali massime [Summary of the Principal Maxims] andthe Directorium Spiritus; and furthermore the Constitutiones Societatis Jesu of St Ignatius of Loyola. He had composed the Trasunto delle principali massime between 1825–1826 and published it in Rome 1830. under the title of Massime di Perfezione Cristiana. As he stated, these constitute the seed and the essential foundation of the asceticism laid down and developed in the Constitutions.
The three volumes of the Directorium spiritus gathered together quotations and references to the Fathers of the Church and the Founders of past religious Orders and presented many arguments which would be elaborated later in the Constitutions.[2] In the first volume which has as its title “Monita pietatis seu fundamenta Constitutionum, [Advice on Piety or the Foundations of the Constitutions] we find many topics which are enlightening when compared with the constitutional text. Fr Valle in his book Momenti e Valori della Spiritualità Rosminiana gives examples.[3]
The use which Rosmini made of the Constitutions of St Ignatius is particularly evident in the parts and chapters and topics of our own Constitutions, especially in disciplinary directions and government.
In the canonical examination of the constitutions at the Holy See in 1837–8, reference to the Ignatian Constitutions is made often in the correspondence with Don Roberto Setti. [4]It was precisely the fact that the two texts were similar that there was confusion and somewhat hasty conclusions. Rosmini states that one should not be misled with the analogy of the Institute of Charity and the Company of Jesus. ‘According to them the order of superiority is the same as that of profession: we consider the religious state of vows as a state of humility’,[5] And more specifically in another letter. ‘The Jesuits have a great relationship with our Society in form (structure)but they differ in nature’[6] These are real indications of a conscious and thought out divergence required by our distinct vocations, and which requires, an analytic comparison for a critical study.
We are going to deal with this in general giving some of the important characteristics from which can evaluate the distinction.
The text used by Rosmini is the edition of 1583 and his attentive study is shown by the widespread notes in his handwriting on the opening and back pages, and in the various signs and references within.[7] The Rosminian Constitutions take from S Ignatius the structure in Parts, Chapters, and Paragraphs to which long explanations are added. These are developed in 12 Parts whereas the Constitutions of St Ignatius are limited to 10. The addition of explanations may be taken from the Dominican Constitutions published in this form in 1507 at Venice.
The Constitutions in Ignatius and Rosmini
Brief Description of the Society of Charity
This is an introduction to the specific text of the Constitutions. Rosmini composed various descriptions of his religious Institute,[8]showing in this his rational mind and the care he took with a model given to him as a gift through divine illumination and thought on at length and clearly defined. The most complete and exhaustive is that of 1827.It deals with the form, that is, the end of the Society; and the material, that is, the persons. The priests are the substantial part, the clerics and laymen are the accidental; ‘Candidates for the Society are classified according to the above-mentioned categories of persons, just as in the same genus what is imperfect is classified according to its perfect type. The sanctification of oneself, is the end and means of sanctifying others, charity can be exercised in a general and special way. The Presbyters form the Society in the strictest sense, the Coadjutors in a strict sense, the Adoptive sons in a broader sense, the Ascribed in a still broader sense. All this takes two chapters.
The End of the Society, the persons who compose it approaches, but only in external structure, the first chapter of the “First and General Examen of all those who ask to enter the Society of Jesus’, which deals with the End and persons of the Society and is an introduction to the Ignatian Constitutions. In substance it is very different from the end and people of the Institute of charity.
Preamble
Rosmini takes nothing from the Introduction of St Ignatius in his own preamble though he refers to founders of religious life. (17)
Part 1. Admission to the First probation (13 Chapters)
There is some correspondence between the first part of the Constitutions of the Company of Jesus and that of the Institute and there are paragraphs and statements taken literally from them but Rosmini differs in many respects. He deals with a first probation, not a probation in general.And he develops various examinations to be put to the postulants. Ignatius develops this separately. Rosmini introduces three Instructions, on perfection, on the nature of the Institute and on the way of life in the novitiate (chapters 6, 7, 8).but although points and teachings from the Ignatian Constitutions are used they are so shaped and developed that there is no comparison. Drawing on this part in what refers to the various examinations Rosmini composes the ‘Liber Examinis’ (22E) for the Examiner and the Superiors which corresponds well enough to the “First and General Examination of St Ignatius. Particularly significant is n. 126 in which recalling the teachings of all the religious Founders he states the spirit and intention of the Institute to extend and spread the greatest possible spiritual good and to establish spiritual bonds with all the faithful and other religious. In such a way as to restore that wonderful unity which flourished in the monastic state of the early Church. The hierarchy and nomenclature of the religious life are characteristic, new and deserving of mention are the threefold division of charity, spiritual, intellectual, temporal, indifference in all its fullness, (n.117 E), indifference explained in its entirety (nn. 48–53, 56, 58, 59, 75–78, 81–83, 85, 111–113, the analysis of human longings (47E), the sketch of the religious with his gifts of stability, sensible judgement, reasonableness, strength and magnanimity of interior freedom, all of which proceeds from learning and character.
Part 2. The Second Probation: the Novitiate (8 chapters)
This corresponds to part 3 of the Constitutions of St Ignatius, which is taken in its entirely except for a few paragraphs, often literally or with slight modifications. It is however differently laid out and organised. Rosmini copies the novitiate of the Jesuits regarding length (2 years), trials, and many ascetical and disciplinary rules. The Rosminian treatment is much richer and developed than the Third Part of the Ignatian Constitutions, because Rosmini draws also on the “First and General Examination” and from other parts and organises here all the material regarding the novitiate, and also because he adds his arguments and ascetical developments.
Other different points: n.161 is taken partly from n.244 of the Ignatian Constitutions but insists greatly on purification of spirit and solitude. In n. 164 he draws on n.250. but declares first the requirement of interior solitude of spirit; n. 178 (re corrections and penances) is taken from nn. 269 and 270, but insists specifically on serenity, tranquillity, reasonableness, care and zeal which Superiors must use. Standing out are nn. 273 and 274 of the IgnatianConstitutions which deal with ‘doctrines and opinions’. They should not admit different teachings’ ‘they should avoid different judgements as much as possible’ ‘they should be careful to have conformity on their opinions’. Rosmini deals with this delicate material in a long number 185 in his Constitutions on ‘harmony of wills’, where after putting forward the concluding words of Ignatius on living in union and conformity, goes on with a profound and detailed analysis on the importance and on the way or consenting with the intellect and concludes ‘He ought to be happy when each one has his own point of view, and be glad that the brethren, while they may differ, know how to live in the closest bond of charity with holy freedom.’. There are then three sections which are genuinely Rosminian in origin and which give us all the richness and characterstic spirituality founded on Holy Scripture and the tradition of the church which he has personally studied in depth: ‘religious perfection’ with the acute analysis of part of chapter.15 of St John (nn 181–183); ‘twelve tools of the spiritual trade’ (184-197); and ‘the ascetical teaching of the noviciate (210–218). In these passages, the spirit and development in the Religious thought of Rosmini appears compared with St Ignatius.[9] A characteristic one is n. 168 on the esteem and value of manual work: a recall to monasticism with the quotation of St Augustine’s work regarding e the labour of his monks.[10]
Part 3 Formation of the Scholastics in learning and in other works of charity (13 chapters)
This and the following part of the Constitutions were particularly dealt with painstakingly by Rosmini, who refers to them about 1846 and therefore he inserted them into his manuscript removing what was there before. It is a delicate topic and so important for the life of the Congregation, and this for the formation of Scholastics. We find a relationship with the fourth part of the Ignatian Constitutions but there are two different legislative perspectives and developments. Rosmini concentrates on the institution in religious life in studies and arts for those who have undergone the noviciate. St Ignatius deals also with studies and disciplines of scholastics but dwells greatly on the structure and organisation of Colleges and Universities.
The Rosminian Constitutions deal also with the dismissal of those who are not suitable for religious life, drawing on the second part of the Ignatian Constitutions, with many modifications and additions, especially developing the ascetical aspects. This occurs regarding religious discipline and the Scholastics’ studies. In general Rosmini lays out and orders this in a new way, with perfect logical coherence, introducing specific and in depth concepts with frequent appeals to Holy Scripture and to religious tradition; he appears to be more detailed and scientific in the indication of subjects and study.
In n. 293 monastic tradition appears again in the exhortation on manual work and in reference to the 4th Council of Carthage. Also the invitation, not a categorical one, to frequent the Schools with the rest of the faithful for the young in order to obtain ‘greater uniformity in the Church of God’ is significant (n. 309). Nn 343 and 344 drawn from nn.378 and 379 of the Ignatian Constitutions but they are developed and enlarged and characterised in the invitation to imitate the Dialogues of Plato; n. 367 covers nn. 402, 403, 404 and refers to the task of preparation of preachers, and adds the Study of Scripture, the Psalms, the Fathers of the Church and good writers; of particular importance is n. 337 on the art of study and use of Bibliography.
A significant contrast regards philosophy and theology: St Ignatius establishes for Theology the reading of the Old and New Testament and the scholastic doctrine of St Thomas and other suitable authors, particular the Master of the Sentences; in Philosophy, the doctrine of Aristotle (nn. 464, 466, 470) Rosmini specifies that lectures should not contain anything against the deposit of faith, and lecturers should teach what is in conformity with the truth; they must have great respect for the authority of the saints, they should tend to the greatest possible agreement among themselves. Philosophy is the handmaid of theology. In theology they will teach only what the Apostolic See holds, and seek and maintain opinions which the whole Church seems to hold. In opposing opinions which have not been condemned by the Church they should maintain the freedom which the Church reserves for different schools. “in necessary matters, unity; in doubtful matters freedom; in all things charity” (nn.328–329). Later he recommends ‘the historical order praised by St Augustine’ and to sound out ‘the depths of dogmatic theology, in which St Thomas is to be held in great esteem’ (779.E.).
Part 4, The third probation and Exercise (4 chapters)
St Ignatius does not devote a distinct part to the third probation but lays it down and refers to it in various places in his Constitutions (nn. 16, 71, 119, 514, 516), and only in one n. 516) does hedevelop its spiritual significance and commitment. Rosmini on the other hand defines clearly the admission to the third probation, the exercises to be undertaken, the methodology which some must learn, the practice of virtues in the ministry of charity. In the third probation the student must acquire ultimate perfection so far as this is possible, especially with regard to charity, humility, meekness ,patience and an intimate familiarity with God. He must learn with what virtues, with what purity of conscience, with what most holy end in view, with what prudent means he should exercise those capacities and abilities necessary to fulfil the charity of Christ, (nn. 397, 411). Well organised and suitably developed regulations and teaching, giving a precise character and correct role to this third probation provides a test for the Rosminian religious. Clearly defined references are not lacking, as the part of ascetical teaching adapted for the present period (n. 404); reading and meditation on Sacred Scripture and the Fathers of the Church (n. 400), Methodology for the specific branches of charity is to be taught to the candidates (n. 411)
Part 5: Admission to the Body of the Society (7 chapters)
The Constitution of the Society of Jesus also treats of the admission to the body of the Society in its fifth part, but in a different context and with a more limited development. The concept and the formulation of it are confined to a few paragraphs in this part of the Constitutions of the Institute. Rosmini fixed his attention on the nature and the intimate character of his Institute, and outlines the various types of persons: Ascribed, Adoptive Sons, Coadjutors, Presbyters; how they must be suitable for admission to the body of the Society, and describes their admission.
The first number is incisive and powerful (n. 419). It is important to admit only worthy people and preoccupation with numbers is condemned as fallacious: ‘It is of great importance that nothing be done in this Society simply as a matter of form or mere outward appearance, for mere outward appearance has no inner strength and such a notion contradicts eternal and all-powerful truth.’ And he concludes with this categorical statement: ‘This Society… should either be very small in number or cease to exist altogether rather than be filled with those who, members in name only,…’. He stresses indifference ‘the characteristic feature of all who communicate perfectly with his Society, as far as the spirit is concerned.’(n. 421)
Part 6. The foundation of the Entire society (4 chapters)
This part is proper to the Rosminian Constitutions and we do not find any comparison in the Constitutions of St Ignatius. It deals with the ascetical pillars on which the Society rests. It is a very suitable and profoundly wise spiritual part, which lies in the heart of rhe Constitutions, it fixes and shapes the essential values, the soul of religious teaching.
A) Providence of our Heavenly Father;
B) The Grace of our Saviour Jesus Christ,
C) Justice or Freedom from Sin
D) The Love of God.
The rich spiritual section gives us not only the interior and supernatural structure of the Institute of Charity but its religious life in its common and unchangeable essence.
Part 7 The Elective State of the Institute (6 chapters)
In this part the nature of the Institute is made specific through what distinguishes and characterises it as opposed to other religious orders. This nature is defined in the Introduction to this part (nn. 484–487). In the first chapter all the factors regarding the two occupations of the elective state, namely prayer and one’s academic or technical avocation, and in the fourth chapter on the humility of the elective state, are developed and treated in depth. It is the state of choice which must necessarily be fulfilled ‘dedicated to contemplation and divine worship’ (486). We have here the place in the life of the individual and society of contemplation and action, their value and significance, their mutual relationship, their content and ascetical importance. A complete picture of the contemplative life and its role in religious life is found in the Directorium spiritus, with points, sketches, and abundant patristic material from which it was composed.[11]The religious vows are seen in this context, that is, as the means which dispose a person for a life of contemplation’(n. 518), are which are dealt with in the second, third, and fifth chapters of this part and these are found in the first and second chapter of the sixth part of the Ignatian Constitutions, from which Rosmini took concepts and literally entire numbers, but again, arranging and developing them differently. St Ignatius treats briefly of chastity in the body of the first and a long paragraph on obedience, while Rosmini devotes a specific chapter, but a very concise one. Then there is chapter 6 devoted to the help to be given to the dying and the suffrages for the dead which three numbers (nn. 541.542,543) which are taken literally from the corresponding chapter of the Ignatian Constitutions.