Opera Omnia

INSTRUCTION X
THE GOVERNMENT OF THE INSTITUTE
A Note on Father Giaccardo

The Pauline Family owes a great debt to Father Timothy Giaccardo; and from every point of view.
He had understood the necessity, the conditions, the efficacy of the apostolate of the press, in its various forms.
He had completely understood the spirit of the future Congregation, even before he joined.
He was a gift of Bishop Giuseppe Francesco Re to the nascent institution.
He was a close collaborator, the teacher of many academic subjects; a living example for all the Aspirants; he was the Spiritual Director of many; he helped in the formulation of the Constitutions and in the approval of Ecclesiastical Authority; he started the House of Rome; he managed the Mother House for many years; he supported and strengthened the Pious Disciples in their spirit; he was a confessor, preacher and an untiring consoler. He offered his life for the Pauline Family; he passed to eternal life mourned by everyone, leaving a profound remembrance of his exemplary life.

He is prayed to often; many graces are attributed to him.
The process for his beatification and canonization has a quick and promising iter. All are accompanying it with their prayer.

To govern is to love

Main principles: government is an exercise of charity. It is to love the Lord in representing his paternal concern; in the way Saint Joseph operated in the Family of Nazareth, making the presence of the heavenly Father felt.
It is to love the members of the Institute in guiding them to holiness and to the works of the apostolate, in accordance with the first two articles of the Constitutions.
It is to love the Congregation: 1) by securing other members for it, by vocation promotion; 2) by combining its strengths so as to better achieve the Institute's goals; 3) by being at the service of all and of each one, in life, in death, after death.
It is to love one another as brothers; use the word superior and the word subject as little as possible; and give them their religious meaning.

The Superior General

In our Institute the Superior General is called Primo Maestro. This is to remind him, and the members, that he represents Jesus the Master. As his representative and in dependence on him he must be for

all Way, Truth and Life; he must guide, give good example, instruct and sanctify.
The office is not an honor; it is a burden, and a heavy one. He is not for himself, but for the benefit of the Society and the members.
The highest Superior of Religious is the Supreme Pontiff, in accordance with article 280 of the Constitutions: All the religious members of the Pious Society of Saint Paul are subject to the Roman Pontiff, as to their highest Superior, whom they are bound to obey also in virtue of the vow of obedience.
The members are also subject to their respective Ordinary, insofar as is set out in Canon Law.
In accordance with the Constitutions, the highest authority within the Institute is exercised by the Superior General, in an ordinary manner; and by the General Chapter in an extraordinary manner.
Article 286 speaks of the other Superiors and of their respective powers: Other Superiors, who, though constituted under the dependence of the general government, enjoy ordinary power determined by the Constitutions, are the Provincial Superior who with his Council governs a Province; the local Superior who governs a house. Regional Superiors govern a Region, but only with delegated powers.
Article 287 sets out in general their duties and powers: Superiors, by virtue of the office entrusted to them, and each one according to his own qualifications, can give

instructions and orders for the religious observance and for attaining the end of the Society, according to the present Constitutions. They can also correct the transgressors and punish them with appropriate punishments. Let them remember, however, that they are Masters and fathers, and are to govern their subjects not as if domineering them, but rather by loving them as children and brethren, and by guiding and helping them in carrying out the works of the Society.
The Superior General is helped by four members of the General Council, in which two Brother Councillors take part in accordance with article 284. The Superior General, with the consent of his Council, can appoint two member Disciples in perpetual vows, who are to offer their services and cooperation to the Superior General himself and his Council as added councillors in those things which pertain to economic affairs and to the apostolate in respect to technical art and propaganda work. They are to reside in the General House or in another house nearby, so that they may be present at the sessions of the Council to give their opinion and to cast their consultative vote together with the other councillors, when it is a question of economic affairs and of the apostolate in respect to technical art and propaganda work.

The service of the Superior General: to be way-truth-life

Way: that is, let his life, more than his words, indicate the road of the good Pauline, in keeping with the Divine Teacher: coepit facere et docere.¹
He is to be an example in piety, in study and in the apostolate, in the observance of poverty, in tactfulness, obedience, humility,

zeal and, above all, in charity. Let him be a person with feelings! besides all the other qualities.
He is to see to the whole of religious observance, putting the Constitutions into practice and practising them himself.
Truth: He is to be bountiful in preaching, both spoken and written; in particular he is to expound the doctrine regarding ascetical and mystical theology; he is to be vigilant regarding what is taught in the Philosophy, Theology and Pastoral courses; he is to have an overview of all studies and to promote them; he is to keep himself sufficiently updated, so as to hold a line which is sure and in conformity with the Holy See, particularly as regards productions concerning the press, cinema, radio and television. On these matters he must be continually vigilant.
Life: In his heart he must harvest the needs of all; in his prayers he has to present to the Lord everything and everyone.
He is to be on his guard against any moral danger for the houses and for the individuals.
He is to preserve the spirit and the traditions of the Institute.
He is to be exacting regarding the practices of piety.
He himself is to be a man of prayer, setting time aside for it; his should be more abundant than that of the other members.

He is to take care of liturgical observance, the churches, and functions.
Therefore, in the election of the Superior General, what is set out in the Constitutions (art. 333) is to be observed: For the good of the Society, it is of the greatest importance that the Superior General, first of all be a perfect man of God, instructed for every good work. Therefore, to this office should be chosen a Priest outstanding in all religious and priestly virtues, especially in the love of God and of the Church, in zeal for souls, in sincere love for the Society, in wisdom, in prudence, in keen insight, in constancy, and fortitude of mind against all obstacles, so as to bring to completion what he undertakes.

General norms

The following articles hold good as general principles for the government of the Institute:

Art. 336. It is the duty of the Superior General, assisted by his Council, to govern the entire Society committed to him in accordance with the norms of Canon Law and of the Constitutions, to look assiduously after its good by word, example, and deed. Therefore, it is his responsibility to provide for offices, to distribute wisely the different charges, to further solicitously the works of the apostolate, and in a particular manner

to foster religious perfection of the members through the faithful observance of the Constitutions, so as to secure therefrom the best possible fruits.
Art. 337. In order that the Society may more adequately fulfil its purpose, the Superior General, with the help of his Council, must not only insure that those most rapid and efficacious fruits of human progress which lend themselves to the furtherance of the apostolate are rightly, prudently, and advantageously utilized for spreading Catholic doctrine according to the aim, spirit and nature of the Society, but must also lead the other Superiors by his effort and example in so doing, thereby stimulating more effective works in the apostolate and steadfastly guiding the entire Society in the use of such means.
Art. 344. The Superior General shall consider his office not as an honor to excel the others, but rather as a burden that enjoins upon him more serious duties, more important cares and more distinguished virtues. Let him therefore strive earnestly to lead the others by word, example, and deed, in governing wisely, prudently providing for the needs of all, bearing with strength and pleasantness his own burdens as well as those of others, allowing all to have recourse to him with filial confidence, firmly and gently reproving wrongdoers, aiding everybody with charity as the case requires, assisting materially as well as spiritually those who stand in need, considering himself as the father, nay, the brother of all, so that he may really be helpful to everyone.

Art. 345. The Superior General shall gratefully receive those timely admonitions which are dutifully given him in private by his Councillors, especially the first, so that he may be able to provide more safely for his own spiritual welfare.
Art. 346. The Superior General has no power to decide by himself alone all the matters pertaining to the Society, but for many things he needs the consent of his Council or at least its opinion, in addition to the Apostolic approval and the consent of the local Ordinary required by Canon Law for various cases. However, even in those affairs which the Superior General can decide by himself, it is to be considered a wise thing that at least for matters of greater moment he does not proceed without having first consulted his Council.

The Constitutions distinguish between the matters he can do by himself; and those things for which he requires the opinion of his Council, and those for which he must ask for consent. In keeping with wisdom and prudence let him be disposed to ask at least the opinion, especially of his Vicar, even for those things he can decide by himself.

The Vicar General and the General Councillors

The Vicar General is to give particular help to the Superior General.
It is of the utmost importance that there be full and inherent agreement and that it appears so in the Institute. In their frequent contacts agreement will be more easily decided on and reinforced.

The General Council has an important role in the government of the Institute.
The Councillors are elected during the Chapter.
The qualities required, the offices they hold, the powers they possess are set out in the Constitutions:

Art. 353. To the office of Councillors, who, according to article 283, constitute the Superior General's Council, are to be chosen Priests not only outstanding for virtue, piety, learning, and religious observance, but, as far as possible, possessing those special qualifications required by the particular offices which might be entrusted to them.
Art. 356. The Councillors must earnestly and zealously strive to assist the Superior General in the government of the Society; their help is needed especially in the meetings of the Council where the Superior General, according to the Constitutions, can or is bound to require their vote. As convenience demands, the Superior General can appoint from among his Councillors those who will be particularly entrusted with the care of the religious life, the studies, and the apostolate. Wherefore, they ought to acquire for themselves a more complete and more certain knowledge of the particular offices committed to them, so as to be able to report about them with more competence, more efficaciously prepare the way to the deliberations of the Council, and finally, take care that what has been decided upon is carried out.
Art. 357. As often as the Superior General, in order

to act, needs the consent of his Council as laid down in article 347, or at least has to hear the Council, he must summon the Councillors and submit to them the matters to be decided upon. When their consent is required, the Superior General acts invalidly if he acts contrary to their vote, If only their opinion is needed, it is sufficient for valid action, that he consult them. However, though the Superior General has no obligation to adhere to their vote, even if it is unanimous, nevertheless he should follow their opinion and not go against it, unless a reason, which he deems grave and serious, compels him to do so.
Art. 359. Appointments are always to be made in full Council. Should one of the Councillors be impeded and the matter cannot be deferred, the Superior of the house or some other member with perpetual vows may be called in his stead.
Art. 362. The Councillors should with great reverence and prudence, bring insight and zeal in the conferences of the Council, as well as in the other relations with the Superior General; they are to acquiesce to the decisions taken and rigorously maintain secrecy, so that a perfect unity may shine forth both before God and the Society.

Conclusion

The Church is one, holy, catholic, and apostolic. However, in comparison with the 500 million Catholics, the separated Christians number 350 million. There are always many reasons for division but basically the common denominator is pride.

In closing his mission in this world Jesus Christ was concerned about such dangers.
Saint Paul writes: Be of the same mind, have the same love, be in full accord and of one mind [cf. Phil 2:2]. Elsewhere: Do nothing from selfishness or conceit, but in humility count others better than yourselves [Phil 2:3].
Therefore in the prayer composed by Jesus and addressed to the Father he insists four times on unity. In Superiors and among members there should be a oneness of intent, belief and action. Let us recite it often, in its entirety, focusing especially on the following verses of chapter 17 of Saint John:

For the leaders of the Church:
Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one [Jn 17:11].

For all the members of the Church:
… I do not pray for these only, but also for those who believe in me through their word.
That they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me.
The glory which thou hast given me I have given to them, that they may be one even as we are one.
I in them and thou in me, that they may become perfectly one, so that the world may know that thou hast sent me and hast loved them, even as thou hast loved me [Jn 17:20-23].