Opera Omnia

INSTRUCTION IX
CHARITY AND FAMILY SPIRIT
A bond more noble than that of blood

The second precept, according to the Divine Teacher, is this: You shall love your neighbor as yourself [Mt 22:39].
Love our neighbor in God. Charity, however, has degrees. This demands that we have a greater love for those who are closest to God, and closest to us, such as family members.
The religious family is likened to and has bonds similar to the natural family, which is a natural society. But the religious one is immensely superior.
Among family members there is the bond of blood; the family is based on a contract-sacrament; God is its author; indissoluble bonds bind its members. There is a deep solidarity among them.
But the religious family, of its nature spiritual, goes beyond the natural family. Entrance is by divine vocation, which supersedes the call of blood: He who loves father or mother more than me is not worthy of me [Mt 10:37], says the Divine Teacher. Again Everyone who has left houses or brothers or sisters or father or mother or children or lands, for my

name's sake, will receive a hundredfold, and inherit eternal life [Mt 19:29].
The bonds of nature are not as strong as the bonds of blood.¹ The Lord has rights which take precedence.
The religious family is much more vast than the human family.
It is the Father in heaven who sends the religious family its members; and he is their Father. Jesus Christ is the elder brother; the soul is the Holy Spirit.
Common ideals: holiness and apostolate.
Fraternal helps: prayer, example, partnership.

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Art. 219. In accordance with the special purpose of the Society, the members must devote themselves to the spreading of the Divine Word in a popular way by means of the apostolate of communications.
Art. 222. The office of the apostolate of the divine word pertains primarily to the Priests, to whom the Disciples are to be associated as efficacious and necessary coadjutors as far as technical art and propaganda are concerned; for they are called by God to become sharers, through prayer and work, according to their condition and capability, in the labors and rewards of the sacred apostolate.
Art. 223. Hence the Disciples should be suitably instructed in the different branches of the Society's apostolate, and a special theoretical and practical technical course should be established for them so that they may become more expert and efficient in the apostolate.
Art. 224. Whenever necessity

or utility may require, the Society may also employ outsiders of outstanding reputation, who shall give their cooperation gratuitously or for just and equitable wages. This, however, must not be done within the immediate premises of the houses unless particular circumstances or the nature of the work itself should require it, and only in absolutely exceptional cases and for a temporary period of time.
Art. 225. The apostolate of the press comprises three parts: namely, editing, technical work, and propaganda.
Art. 226. The word of editing is to be done by those who have already completed the curriculum of studies and successfully passed the prescribed examinations.
Art. 227. The members should bear in mind that in discharging the apostolate of Christ we are debtors to all, especially to the children, the unbelievers, the humble, and the poor - only thus may the manifold wisdom of Christ be made known through the Church.

The exercise of charity in general

Whatever concerns charity is to be applied to the religious family; but in a more pressing way, since family spirit is a charity which is peculiarly loving, fully loyal, and more immediate, as befits a religious family.
Social reasons: The constant and very close bonds that life imposes on members of a religious community

form that necessary social spirit in an absolute way. A religious community where family spirit reigns is paradise on earth; without it the community risks becoming hell.

Demands of the spirit proper to the Congregation

Every Congregation has a spirit and its own gift; a spirit which is its soul and the principle of its fruitfulness; as well as its raison d'être, approved by the Holy See. If the members of the Congregation, in the study of this spirit, grow enthusiastic about this gift of God, then they will experience this family spirit to a greater degree. Moreover, given this family spirit, such Religious will take an interest in and defend their own spirit. Therefore true Religious will only be those who live of the soul itself of the Institute and guarantee its fervent vitality.
A means of apostolic fecundity: Unity is strength, and family spirit is something that unites everyone, as possessing a common soul. Fecundity has its token of success here, too, but even more so if we consider things from a supernatural point of view, for where God is present there is God's blessing; and God is love. Where two or three are gathered in the name of Jesus Christ, he is in their midst. What then will a community or an entire Congregation not do where it is gathered in the love of Christ?
Conditions for growth: Family spirit instinctively induces every member to work for an increase in members and in ever better

works. There is also a reason which has a supernatural quality: if there is fervor and a family spirit in an institute then people will be more inclined and motivated to enter and become part of it. Here they will find happiness and the means for sanctifying themselves and others.
In every religious Congregation and community there is a family of God. The Superiors must be fathers or mothers, not overseers of a business; inferiors are not employees, but sons and daughters. It is this principle that determines mutual relations.

On the part of Superiors

Paternal love, which is a sharing of the Father's love for his beloved children; generous children who have left all to consecrate themselves to love of God and to be of service to others. Superiors must remember, especially in delicate circumstances, that they are at the head of the Congregation or the community, not in their own name, but in God's name; that their subjects are sons of God and brothers of Jesus Christ; and that theirs is a role of supernatural paternity. Such a consideration will motivate their way of thinking, what they need to say and what things to regulate. Subjects, too, need to feel that they are sons who are loved with a supernatural love, for God and for themselves, and not because of the things that they can do for their superiors.
Trust: This is something all must work on, a work that involves the whole Congregation or community. On occasions Superiors should share with inferiors those matters that discretion dictates: successes achieved,

difficulties met with and projects for the future! Then they will find greater interest, people ready for sacrifice, happy to see their efforts appreciated. The end result will be the work of all and it will be guaranteed greater success.
Discretion: Superiors are to keep silent about matters to be kept secret; this concerns particularly the conduct of those in their charge, or matters regarding trust. Even in cases when silence is not explicitly requested they are to suppose that it is implicit.
Understanding: Circumstances arise when there is a need to know how to interpret the rule in view of effecting a greater good or of forestalling danger. The Superior is to be a father-figure, not an official who applies a rigid and uniform set of rules. People find themselves in many different circumstances; not all life's moments are the same; even Congregations themselves are subject to crises and unfavorable circumstances, and have needs that not everyone can understand.
Responsibility: Superiors are obliged to see that the rule is obeyed and they are blameworthy if they fail to do so; they must avoid slackening off in the community. There are delicate situations where to give orders and make observations sometimes requires lengthy reflection, prayer, and advice, so that everything may be done at the right time and in the right way. Always consider whether it will effect good will or be a source of irritation.

On the part of the community

Inferiors are to be always guided and inspired by supernatural principles and aims.

Love: Let them always see and love the Lord in those who have the duty to guide them towards holiness.
Respect: Let them neither seek nor rely on the natural qualities of Superiors, but see in them, above all, the representatives of God.
Trust: Let inferiors not run the risk of following Superiors for their own personal aims and advantages. The goal to be kept always in mind is spiritual progress, apostolic progress. Superiors may have a particular competence in knowing how to govern; above all, however, they possess insights that others do not have; moreover, they are comforted by special graces in the fulfilment of their office.
Submission: Qui vos audit me audit; et qui vos spernit me spernit. Qui autem me spernit, spernit eum qui misit me² (Lk 10:16). Obedience is essential if the Institute is to achieve its general and particular goals.
Dedication: This means to demonstrate a joyful eagerness, without the Superior having to face protests, or being the cause of a source of ill-humor.

Brotherhood and community

Relations among Religious must find their inspiration in brotherly love, but to a higher degree than in the natural family. What was said of the first Christians cor unum et anima una³ is the benchmark.
It is therefore necessary to eliminate what could cause division and ill will: no insults, no unfair reports, no mutual criticism… The Book of Proverbs

has a fearful denunciation against those who cause divisions: There are six things which the Lord hates, seven which are an abomination to him… a man who sows discord among brothers (Prov 6:16.19).
Saint Basil, Saint Bernard, and Saint Ignatius wanted sowers of discord, if possible, to be dismissed from the religious Congregation, or at least separated from the community.
Different character types, defects, thoughtless acts can cause relations to break down. To re-establish unity, peace and charity members will always have to reflect that they are brothers, and sons of our Father in heaven.
Union of minds: There is no requirement on the part of charity that Religious should have no thought of their own, or be always obliged to accept the ideas of others. But in an imperceptible way charity does give rise to a coming together of viewpoints, feelings and aims; while the same principles, the same goals, the same means, and religious formation itself bring opinions closer together. At times, however, there are divergent opinions; here, the rule of Saint Augustine is to be followed: In certis unitas; in dubiis libertas; in omnibus caritas: where there is certainty, unity; where there is doubt, freedom; in everything, charity.
Union of hearts: This type of union will not be difficult; indeed it will be profound if we are guided by a supernatural spirit.
Union of speech and manners: What is required here is the avoidance of hurtful words and ways of acting and to have, moreover, that mutual respect inspired by faith and good manners. Accustom yourself

to be reserved in your behavior and speech and open to accept the reasoned arguments of confreres.
Union of works: This is a must for the success of every initiative for the glory of God, peace among men and the sanctification of the individual. True, there are various roles in an institute but let each person play his role in the fulfilment of the whole work.
Union of prayer: Someone wrote: Side by side with the general communion of the Saints, which unites all the members of the Church militant, purgative and triumphant, there is a communion of special saints: a communication of merits, prayers and good works of all the religious, living and dead, of each institute. The members of the same religious family must pray willingly for one another, invoke those who have died, and offer suffrages for those who could still be in Purgatory. Pray also for those outsiders to whom our apostolic work is directed: students, readers, viewers, listeners, cooperators, and so on.
Here it is completely necessary to have a spirit of faith. Every member of the religious family is to remember that this is an image of the Family in heaven and that the members themselves will be reunited there one day.
The Family of Nazareth has given us in this world the best example of such religious family life. Such attention paid to one another! Such mutual respect and concern! Everything was in common: joys and sufferings, trials and consolations; everything in fulfilment of God's design, which was the redemption of humanity.

Two conditions

Religious life paradise on earth. This can and must be achieved; but it requires two conditions:
Faith: To see always Jesus Christ in our confreres. At difficult times, recall what Jesus said in the Gospel, and foretold for the day of universal judgement: I was hungry and you gave me food; I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me… As you did it to one of the least of these my brethren, you did it to me. Come, therefore into the kingdom of my Father [cf. Mt 25:34-40].
Self-denial: This is indispensable in community life, which is life in society; because the diversity of temperaments, age, habits, ideas, experiences, occupations, tendencies and so on is always a cause of reciprocal suffering. Therefore you need to be tolerant, to renounce your own viewpoint, to recognize you are in the wrong, to do favors for people, and so on. All this requires sweeping self-denial.
This self-denial is not confined to obligations towards one another, but extends outwards. Self-denial is often a requisite for taking up an office and offering one's services for the needs of the community and the Congregation.
Cor unum, anima una.⁴