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The Growth of Secular Institutes Diocesan, and
Pontifical
"Vocation for the New Millennium" "The members of secular institutes are, by vocation and mission, the point of
encounter between the initiative of God and the expectation of creation: the initiative of God
which they bring into the world through love and intimate union with God, the expectation of
creation, which they share in the daily and secular condition of life with others."
Pope
John Paul II, February 1, 1997 Audience
On February 2, 1947, Pope Pius XII declared a new form of consecrated life in the Church when
he issued the Apostolic Constitution for secular institutes, Provida Mater Ecclesia. The
Motu Proprio, Primo Feliceter, in 1948, by Pius XII expanded upon the church's position
regarding the institutes' secular nature. Paul VI, in major addresses to General Directors of
institutes at a World Conference of Secular Institutes, emphasized the synthesis of member's
consecration and secularity. The 1983 Code of Canon Law provided an updated juridic
presentation of the institutes. Recently, John Paul II has emphasized the present role of secular
institutes in consecrated life in the apostolic exhortation Vita Consecrata. (1996) From 1947 to
the present time there has been a steady increase worldwide in the number of canonically erected
institutes and membership to them.
Each secular institute has a specific charism, spirituality, constitution, admission policies,
structured formation program, administration, and apostolates. These apostolates are individual
and pluralistic. The formation process for spiritual and secular life tends to be developed amid
such daily activities.
During the formation program and following a special consecration/dedication, institute
members strive for the perfection of charity or holiness, and the salvation of the world while
remaining immersed a secular lifestyle, pursuing an occupation and other social and political
activities. Members radicalize their baptismal consecration at their dedication in an evangelical
commitment by vows, or according to their constitution. The most important basis for the
member's spiritual life is the practice of charity which is developed through a personal
relationship with God, and a deep prayer life enhanced by participation in the Eucharistic liturgy.
In a secular lifestyle members as leaven spread the Gospel message.
Although characteristically there are a small number of similarities, e.g., in secular institutes and
religious institutes, each differs canonically, as well as in their lifestyle's purpose. Each of these
institutes is independent of the other. Secular institutes represent a form of consecration in
secular life, not religious life, nor a third order, a secular order or a personal prelature. Members
of secular institutes are to be known to their diocesan ordinary and other Church officials even
though in a few institutes, the characteristic of a discretion/reserve is practiced. This latter
characteristic allows a member who canonically is fully lay and fully consecrated to be identified
with other lay people within society. However, all members of institutes are expected to make
the vocation known.
While members usually reside alone, there are contacts with other members who meet
periodically locally, regionally and nationally. Among institute members there is a strong sense
of communion. Individually, members usually provide for their own living expenses including health
insurance, taxes, retirement, and a donation to their institute. Most dress in attire
similar to their colleagues. Consecrated secular clerics remain in their sacerdotal
ministry, and usually have expenses taken care of within a diocese.
The United States Conference of Secular Institutes, canonically erected as of its 1976 statutes,
meets regionally and has an annual national meeting. Purposes of the conference are to make the
vocation known, to share information, to assist groups aspiring to be a secular institute, and to do
research.
Helen St. Denis, C.C.
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