III. On the Novitiate

Who can enter religion? - From the preceding Law, still in force, but to which several other things have been added: all those and only those can enter religion who 1. are their own masters; 2. are not bound to others by some graver obligation; and 3. are not criminals. Those who are not their own masters, but depend on others, cannot validly enter and profess without their consent. But the others validly enter and profess, although illicitly. L. 65; St. Thomas 2. 2, q. 189, a. 5, 6; E. M.; Lugo, Resp. Mor. l. 3, d. 1, d. 21; l. 4, d. 47.

261 bis. You will resolve: From the first head, the following cannot enter religion: those before puberty, because they are subject to parents or guardians as regards the disposition of life; spouses after consummated marriage, unless the other party is guilty of a delict on account of which he or she can licitly be dismissed. Religious profession entered into by a spouse, the other spouse being unwilling, is resolved into a simple vow of chastity from presumption of law, C. 3, 12 de Conv. coniug.

A Bishop already consecrated and even only confirmed cannot enter religion without the license of the Supreme Pontiff, because of the spiritual marriage by which the Bishop is bound to his church. C. Licet de Regular.; C. Inter de Transl. Episcop. - From the second head the following cannot enter: those liable to intricate and litigious accounts, those burdened with debt; those who have seduced a virgin with marriage promised; those who would leave brothers in extreme necessity, parents or unemancipated children in grave necessity. - From the third head those cannot enter whom from public acts it is established have been accused or investigated for crime. C. Cum de omnibus and C. Ad Romanum of Sixtus V; C. In suprema of Clement VIII. - Illegitimates from the same law are admitted validly and licitly. Sixtus V, C. Cum de omnibus, November 26, 1587; Gregory XIV, C. Circumscripta, March 15, 1591; Clement VIII, C. In suprema, April 2, 1862. From Clement VIII, C. Cum ad singularem, March 19, 1603: "If someone exceeding the twenty-fifth year has asked for the regular habit and is without learning, let him be counted only among the number of Conversi." - Lugo, Resp. Mor. l. 3, d. 1; L. 65, 71, 76, 969, 971; St. Thomas 2. 2, q. 185, a. 4; q. 189, a. 5, 7; E. M.

From the Norms of the S. C. Bishops and Regulars, June 23, 1901, art. 61, "without dispensation of the Holy See there cannot be admitted: 1. illegitimates not duly legitimated; 2. those bound by marriage; 3. those more than thirty years old; 4. those less than fifteen years of age; 5. those who in another Institute have emitted perpetual vows, or even temporary vows, while these endure; 6. those burdened with debt which they are not able to pay; 7. those liable to rendering an account, or involved in other secular business, from which the Institute could fear lawsuits and troubles; 8. for Institutes of women, widows." "Furthermore.... The following things, gravely burdening the conscience of Superiors, are to be faithfully observed hereafter by all religious Families of men: "In no way, without special leave of the Apostolic See and under penalty of nullity of profession, are postulants to be received, either to the novitiate or to the emission of vows:

1. those who have been expelled from colleges, even lay ones, because of dishonest morals or because of other crimes;

2. those who have been dismissed for any reason from seminaries and ecclesiastical or religious colleges;

3. those who, whether as professed or as novices, have been dismissed from another Order or religious congregation; or, if professed, have obtained dispensation from vows;

4. those who, already admitted, whether as professed or as novices, into one province of some Order or congregation and dismissed from it, attempt to be received into the same or into another province of the same Order or congregation.

Anything contrary, even things worthy of special mention, notwithstanding." Decree Ecclesia Christi of the S. C. of Religious, September 7, 1909.

The Decree Ecclesia Christi, September 7, 1909, concerning certain postulants not to be admitted into religious families, by another Decree of the S. C. of Religious, January 4, 1910, was extended also to religious families of women, as follows: "And therefore without special leave of the Apostolic See and under penalty of nullity of profession, postulants are not to be received, either to the Novitiate or to the emission of vows:

1. those who, by their own fault, have been expelled from colleges, even lay ones, for a grave cause;

2. those who have been dismissed for any reason from domestic schools in which girls are educated with special care in hope of embracing religious life; or, if professed, have obtained dispensation from vows;

3. those who, already admitted, whether as professed or as novices, into one province of some Order or Congregation and dismissed from it, attempt to be received into the same or another province of the same Order or Congregation. - Anything contrary notwithstanding."

A strict obligation is not had that lyceal studies precede the novitiate, otherwise than primary and gymnasial studies. Yet, for just causes, among clerics pupils who have exceeded the fifteenth year of age will be able to be admitted to the novitiate after the fourth gymnasial year, but on this condition, that after the novitiate they duly complete gymnasial studies before they are admitted to lyceal studies and undergo the final examination. Before the fourth gymnasial year has been completed, it is not lawful to enter the novitiate except by leave of the Apostolic See. S. Congregation of Religious, September 7, 1909; May 31, 1910.

Orientals to be admitted into religious families. "Through the Apostolic Letters Orientalium dignitas Ecclesiarum, given on the day before the Kalends of December of the year 1894, Leo XIII of happy memory commanded as regards the entrance of Orientals into Latin religious Sodalities: 'It will be lawful for no Order or religious Institute of the Latin rite, of either sex, to receive any Oriental among its members who has not first exhibited testimonial letters of his own Ordinary.' "But by the aforesaid prescription there was no derogation from dispositions already long ago established, and especially in the general Convention of this Sacred Congregation held on the day June 1 of the year 1885, by which in individual cases recourse is prescribed to the Apostolic See, or to the S. Congregation de Propaganda Fide for Affairs of the Oriental Rite, to which also belongs the faculty of granting a change of rite either for a time or in perpetuity. "Now, since in these most recent times it has been discovered that not once only Orientals have been received into religious Institutes of the Latin rite with testimonial letters indeed of the Oriental Ordinary, but with the Apostolic See altogether not consulted, this Sacred Congregation judges it opportune to recall to the mind of all Superiors placed over religious Institutes of the Latin rite, of whatever form and of either sex, the obligation by which they are held, namely of consulting this Sacred Congregation in writing before any Oriental is enrolled among their members. "Moreover in the petition the case is to be proposed clearly with all its circumstances; and there must be expressed not only the name, surname, age, rite, and diocese of the postulant, but, if it is a question of a man, it must especially be explained whether he asks to be admitted into an Institute of solemn or simple vows, and whether for the clerical or lay state; for the Pontifical Rescript, if it is favorable, is granted differently according to the diversity of cases." S. C. de Prop. Fid., June 15, 1911, Acta Apostolicae Sedis v. 4, p. 534 f.

262 bis. Note: No one can licitly be admitted to the habit, or to beginning the novitiate, and then to profession, whether in an Institute of men of solemn vows, or in an Institute of men and women of simple vows, but by no means in an Institute of women of solemn vows, without testimonial letters of the Ordinary of origin and of the place in which the postulant has stayed beyond a year after the completed fifteenth year of his age. S. C. on the State of Regulars, January 25, 1848; May 1, 1851; February 25, 1863. The Decree Romani Pontifices, January 25, 1848, is to be read publicly each year on January 1. The Decree Regulari Disciplinae, January 25, 1848, is to be read publicly on January 1 and the first Sunday of July. The Decree Romani Pontifices cannot be derogated except expressly and by name. A dispensation granted to some Institute is not communicable to others.

According to the Norms of the S. C. Bishops and Regulars, art. 57, for Institutes of simple vows, there is required testimony of baptism, confirmation, free status, good morals, Postulancy before the Novitiate, and examination before reception of the habit for Sisters. Besides the examination, from a more recent Decree Postulancy is also required for nuns. Cf. 267, 273. - E. M.

Can children after puberty licitly enter religion against the will of their parents? - R. In the affirmative. The reason is that there is no obligation of obeying parents as regards the election of a state, especially a religious one, because they not only do not have experience, but because of their own interest or worldly affection they are often changed into enemies. The election of the state of children is a matter which already surpasses their education and domestic discipline, in which the authority of parents is contained. The contrary are art. C. I. 221, C. G. 372, 374, and are to be attended to in practice, to avoid grave inconveniences. - "Sanchez, etc., with Suarez, etc., and commonly, say that a son cannot enter religion leaving parents in necessity, whether extreme or grave, even if the son has emitted a vow of religion. But otherwise if the necessity is common, or if they would suffer only some diminution of status." L. 66.

But is a son already professed held to go out in order to help parents pressed by want? In extreme necessity it is certain that he is held. But if the necessity is grave, there is a threefold opinion. The first says he is held by reason of a natural obligation, which is not extinguished by the vow. The second, very probably, says he is held if the necessity precedes profession, otherwise if it follows. For the natural obligation persists in the first case, but in the other cannot arise. The third, more probable, teaches that in such a case the son is not held, nor can he go out without license, whether the necessity of the parents precedes profession or not. The reason is that "he who is already professed in religion is regarded as already almost dead to the world. Hence he ought not, on the occasion of the support of his parents, to go out of the cloister." St. Thomas 2. 2, q. 101, a. 4 ad 4; q. 104, a. 5; q. 189, a. 6. - It is not lawful to desert brothers or sisters in extreme necessity; but it is lawful in grave necessity. There is a much lesser obligation toward brothers than toward parents. Yet someone could, by reason of charity, defer or even omit the religious state in order to help brothers gravely in need. - St. Thomas Quodl. 3, a. 16; Quodl. 10, a. 9; L. 67, 68, 70; l. 2, n. 50; l. 3, n. 335.

Can one burdened with debts enter religion? - R. In the affirmative, if the debts by which someone is burdened are uncertain as regards the person, so that restitution must be made to the poor; for even if it is granted that uncertain debts are owed to the poor or to pious causes by natural law, the matter obtains equivalently according to the mind of the owners if they are remitted so that someone may enter religion, since they are always given to pious causes: indeed nothing is so pious as to dedicate oneself and all one's things to God perpetually. This is commonly still conceded, at least for the internal forum, if the debts are from a purely liberal contract, because in this there is always understood the condition: unless I shall choose a better state.

If it is a question of debts from delict or from an onerous contract, there are three opinions, all probable to St. Alphonsus 71, but the third more probable. The first absolutely denies it, because it is against natural justice to seek a spiritual good with the temporal harm of creditors. The second absolutely affirms it, because "because of money the person of a free man according to Civil Laws is not bound, but only things; because the person of a free man exceeds every estimation of money. Hence he can licitly, his goods having been presented, enter religion, nor is he held to remain in the world so that he may procure means by which to pay the debt." St. Thomas 2. 2, q. 189, a. 6 ad 3. The third affirms that the debtor can enter in the case in which otherwise he must remain in the world for a long time; for then payment would be had as morally impossible. But otherwise if, remaining in the world for a brief time, for example within a year or two years, with danger to the soul excluded, by his industry and labor he would easily pay his debts or a great part of them.

These things are from Natural Law. For Sixtus V, Bull Cum de omnibus, November 26, 1587, rendered those debtors incapable of religion who had squandered their goods, or who must render accounts before they have paid the debts or rendered the accounts themselves. But Clement VIII, C. In suprema, April 2, 1602, did indeed remove that incapacity, but left the prohibition. Yet these things are to be understood: 1. Of those who, remaining in the world, can satisfy creditors; otherwise they would delay uselessly. 2. Of those who are burdened with great debts from their own fault, because the Bull speaks of those burdened by an immense debt, who have squandered their goods. 3. Benedict XIV established that Decrees for religious men also comprehend women, where the cause would be the same. Cf. C. Si datam hominibus. Yet in the present matter the aforesaid Bull is not to be extended to nuns, nor to those burdened with uncertain debts, since in odious matters strict interpretation is always to be applied, and they testify that Sixtus V declared thus by another Decree. 4. Finally the precept is to be understood of accounts to be rendered which are very litigious, intricate, fraudulent, and about to furnish cause for lawsuits; for the Pontiff speaks only of these. - L. 71; Lugo d. 21, n. 61 ff.

From the Norms of the S. C. Bishops and Regulars for modern Institutes of simple vows, those burdened with debt which they are not able to pay cannot be admitted without dispensation of the Holy See, art. 61.

Can a pastor licitly enter religion, the Bishop contradicting? - "It must altogether be affirmed," says St. Alphonsus 74, and the matter is certain from C. Duae sunt leges, caus. 19, q. 5, from the Constitution Ex quo dilectus of Benedict XIV, January 14, 1747, and from St. Thomas 2. 2, q. 189, a. 7. Yet he is held first to warn the Bishop of his purpose, lest the flock be deserted without a guardian. But the Bishop can still legitimately contradict, and even recall a pastor from religion, if the parish would suffer grave detriment. As regards clerics and other beneficiaries, it is likewise certain that Bishops cannot impede their clerics from entering religion, as is contained in C. Clerici, caus. 19, q. 1. Yet a Bishop could well recall his cleric from religion if his entrance would be to the grave detriment of the church to which he had been assigned. Benedict XIV, C. cited; L. 75; l. 6, n. 828. - St. Thomas 2. 2, q. 185, a. 4.

Can a religious pass from his own order to another stricter one? - A religious can well pass from his own order to another stricter one, after license has been sought from his prelate, although denied, from C. Licet 18 de Regular., if nevertheless according to the precept of Urban VIII it has been established that that religion is prepared to receive him. Hence they commonly hand down that the prelate would sin gravely if without just cause he denied the license, because he would inflict grave injustice on the subject by drawing him back from a more perfect state. But in this matter the particular law of each religion is to be attended to. - Trent s. 24, c. 19 de Reg.; L. 73; St. Thomas 2. 2, q. 189, a. 8; Pignatelli, Cons. Can. a. 1, cons. 39; Lugo, Resp. Mor. l. 4, d. 41.

A transfer of this kind by license of Superiors is not opposed to the Decree of the S. C. of Religious, September 7, 1909. Cf. above n. 262. Yet the practice now and the style of the Curia is that license be sought from the S. C. of Religious.

What age is required for beginning the novitiate? - A completed age of fifteen years is required for clerics and of twenty years for lay brothers, from the Decree of Clement VIII and of the S. C. Bishops and Regulars, May 16, 1675. From Trent s. 25, c. 17 de Reg., "a girl who wishes to receive the regular habit is to be more than twelve years old; she is not to receive it before then, nor afterwards is she or another to emit profession, until the Bishop, or, if he is absent or impeded, his vicar, or someone deputed by them at their expense, has diligently examined the will of the virgin, whether she has been forced, whether seduced, whether she knows what she is doing." This twofold examination is grave; nevertheless the omission of only one or the other is not judged grave, nor indeed does the omission of both render the profession invalid. But from the Decree of the S. C. of Religious, January 19, 1909, the examination of the will of individual nuns is to be repeated before the pronouncing of solemn vows, although it had already been made before profession of simple vows. A. A. S. v. 1, p. 233. - But from the Decree of the S. C. Bishops and Regulars, May 23, 1659, nuns ought not to be admitted to the habit before the fifteenth year has been completed. In the Norms n. 61, it is established for modern Institutes that without dispensation of the Holy See those born more than thirty years and those less than fifteen years of age cannot be admitted. - From the Decree of the S. C. of Religious, September 7, 1909, and January 1, 1911, it is established that no youth be admitted to the Novitiate as a Cleric unless he has exceeded the fifteenth year of age; as a Conversus, to Postulancy unless he has exceeded the seventeenth year. Cf. above n. 262 and the following number. - St. Thomas 2. 2, q. 189, a. 5; Quodl. 4, a. 23; Ferraris v. Moniales, a. 1, n. 72; E. M. n. 294.

267 bis. What specifically has been established at present for lay Brothers? - The S. C. of Religious, Decree Sacrosancta Dei Ecclesia, January 1, 1911, established these things, most carefully to be observed by all Religious Families among whom solemn vows are pronounced also by Conversi, namely:

1. To Moderators General there is given the faculty of permitting Provincial Superiors, as often as needed, that they may be able to receive also those youths destined to the duties of Laymen who have scarcely completed the seventeenth year of age, all things to be observed having been observed.

2. No one is to be admitted to the Novitiate who has not completed postulancy for at least two years, or for more if the Constitutions of the Order prescribe a longer experiment, under penalty of invalid profession afterwards.

3. The Novitiate is not to have its beginning before the twenty-first year of age, according to the path of current law; and it is to last one or even two years, according to the Constitutions of the proper Order.

4. When the Novitiate has been completed, and those things which must be observed have been observed, Laymen can be admitted to simple profession of vows, which indeed, perpetual on the part of the one vowing, is to be for the time of six years on the part of the Order.

5. When the six-year period of simple vows has been completed and the thirtieth year of age has been completed, and not before, likewise under penalty of invalidity, and with the things to be observed likewise having been observed, Laymen will be able to pronounce solemn vows.

6. Those things which in the preceding articles regard the profession of simple and solemn vows are also to be observed as regards Laymen now living in Monasteries, who have not yet pronounced solemn profession.

It is to be hoped that this rather long space of nine years will give both Superiors and candidates the opportunity of examining, on the one hand, the will, and on the other, the institute of life, for afterwards embracing it solemnly; strengthened in virtue, a man can bring a more mature judgment.

But these things would give some hope of perseverance, though not altogether firm, unless they are accompanied by the following and other cautions and efforts of that kind, which the Apostolic See over the course of the centuries has proclaimed or advised to be used, and which the more observant Religious Families have experienced by praiseworthy custom and happy result.

And first, as regards the reception of Conversi, many equally careful cautions are to be used and inquiries to be made beforehand.... Let a Father be placed over the Postulants whom both age and life have approved.... Let the superior and the Master be wholly with the postulants and novices for spiritual instruction.... Let them explain to them the whole of Christian doctrine ... the obligations of the vows ... of the Rule, of the Constitutions.... Let there be gatherings or discourses to the laymen on stated days ... for which gatherings or discourses the subject is to be not only the catechism, warnings of the spiritual life, the Rule, and explanation of the Constitutions, but also practical norms and examples of modest and moderate courtesy.... Anything contrary notwithstanding, even things worthy of special mention.

What form of admission is to be observed? - Those who are to be admitted to the religious habit must be approved by a twofold scrutiny. They must first be examined and approved by the Provincial and at least three provincial Examiners. The report of this examination and scrutiny and the authentic documents are to be transmitted to the Superior General, who, with the Procurator General and at least two General Examiners, confirms or revokes the approval in the first scrutiny. In both scrutinies secret votes are given. Decree Regulari disciplinae of the S. C. on the State of Regulars, January 25, 1848. "But in order that the Candidate be definitively received to the habit, besides the prescribed law and form, to which absolutely all must conform themselves, those things also will have to be observed which are further prescribed by the Constitutions and Statutes of the respective Order concerning reception to the habit, yet only in that part which is not opposed to this Decree." Decree cited.

But as regards modern Institutes the form is determined in the Norms of the S. C. Bishops and Regulars for Institutes of this kind and in their proper Constitutions. And as regards nuns of solemn vows, their own approved Constitutions also are to be attended to.

268 bis. For how much time must the novitiate last? - Privilege excluded, the novitiate must last for one whole year; otherwise profession is null. Trent s. 25, c. 15 de Reg. As regards a longer duration, the particular constitutions of the various orders and congregations are to be attended to.

From ancient law, the year of novitiate is to be computed from the moment of receiving the habit, or, if reception of the habit is not required in some religion, from the moment of entrance into the novitiate with the intention of remaining there. - The year must, for validity, be complete, so that in a leap year the passage of the day which is to be added must be awaited. Thus the S. C. C. expressly declared. - It must likewise, for validity, be continuous, from a Decree of the S. C. C., which established that a novice who had gone away from the monastery in order to enter another Religion, and after only two hours spent in another convent, repentant of the act, had returned, was held to begin a new year of probation. Ferraris v. Annus prob. n. 25 ff.; E. M.

From ancient law; for at present: "1. The whole year of novitiate, which alone is required for the validity of profession, must hereafter be understood not strictly from hour to hour, but from day to day. The same is to be said of the three whole years of simple vows which must precede the emission of solemn vows. "2. The novitiate is interrupted so that it must be begun again and completed: a) if the novice, dismissed by the Superior, has left the house; b) if without the Superior's license he has deserted the house; c) if for more than thirty days, even with the Superior's license, he has remained outside the enclosure of the novitiate. "3. If the novice, within thirty days, even not continuous, with the license of Superiors, has remained outside the enclosure of the house, although under the obedience of the Superior, it is required for validity, and it is sufficient, to supply the days spent in this way; but Superiors are not to impart this license except for a just and grave cause." S. C. of Religious, May 3, 1914, A. A. S. v. 6, p. 229.

Is the year of probation judged interrupted or suspended on the occasion of military service? - R. "1. Whether the Novitiate of those who are compelled to leave the house of probation because of military service, or called again to the same military service, is to be judged interrupted, so that it must be repeated from the beginning, with no account taken of the time of novitiate already completed; or whether it is to be considered only suspended, so that it must only be completed? "2. Whether military service can be computed as time of novitiate, when it is completed in a place where there exists a house of probation, if the novices remain under the discipline and vigilance of the moderators, and in spare hours stay in the same house of probation and perform all those things which can be reconciled with military service? "R. To the first: In the affirmative to the first part; in the negative to the second, if the novice has actually been assigned to military service beyond thirty complete days.

If within thirty days, these will have to be supplied. And in any case, he cannot be admitted to profession of vows unless he is tested for at least thirty days. - To the second: In the negative." S. C. of Religious, May 3, 1914, A. A. S. v. 6, p. 230. - Lugo, Resp. Mor. l. 3, d. 2; l. 4, d. 2; Sanchez in dec. l. 5, c. 4, nn. 30-35; Lezana, Works t. 4, Cons. 8; Suarez, de Relig. t. 3, l. 5, c. 14, 15; La Croix l. 4, n. 13 ff.; Schmalz. de Reg. 68 ff.; Ferraris l. c. n. 10-34.

Can the time of novitiate be prorogued? - R. In the affirmative, if a legitimate cause is present; otherwise if it is not present. A prorogation of this kind is restricted to a brief time. Thus from Trent s. 25, c. 16 de Reg. and from the Decree and practice of the S. C. Bishops and Regulars, Decree Perpensis temporum, May 3, 1902. - According to the Norms of the S. C. Bishops and Regulars, n. 65, 75, the time of Postulancy and Novitiate cannot be prorogued beyond three months. Ferraris l. c. n. 29 ff.; E. M.

If a novice, after completing the whole year of novitiate, is not admitted to profession, but is dismissed, or himself departs spontaneously, and after a brief delay returns and is admitted, can he profess at once without another new year of novitiate? - R. In the negative in the case of dismissal, from the Decree of the S. C. of Religious, September 7, 1909. - In the case of spontaneous departure, R. In the affirmative, provided the condition of the person and of the religion has not been changed. S. C. C., February 27, 1597, and February 12, 1598. The first reason is that here he has already been tested for a whole year, which alone is required by Trent. The second reason is that since judgment for profession must be taken from probation, if after probation a change is made, the preceding probation will serve little or nothing for making that judgment. - And from the Decree of the S. C. of Religious, April 5, 1910, it is necessary that accurate and secret information under faith of oath be had by the Moderators of the religious Institute, if such a Novice who spontaneously departed will enter another Institute. - Ferraris l. c. n. 20 ff.; v. Professio religiosa n. 64; Lugo, Resp. Mor. l. 4, d. 1.

Does one who is dismissed after profession and afterwards is received again need a new novitiate? - R. In the affirmative. The reason is that the first novitiate has already obtained its whole effect through profession, to which it was ordered. Lugo, Resp. Mor. l. 4, d. 1, n. 3. - But at present after the Decree of the S. C. of Religious, September 7, 1909, he cannot be admitted.

In what place and in what habit is the novitiate to be carried out? - The novitiate cannot be done outside the monastery; indeed it must be carried out in the monastery destined for it. Thus from the Decree of Clement VIII, June 20, 1599, and several other Decrees and the practice of the S. C. Ferraris v. Annus prob. n. 36 ff. - By common law, the novitiate must be carried out in the habit of the religion which the novice intends to profess. Trent s. 25, c. 15 de Reg. And this is required even under penalty of nullity, according to the S. C. Bishops and Regulars. Ferraris v. Habitus n. 2, 3; v. Moniales a. 1, n. 76 ff.; v. Novitiatus n. 4. - C. Is qui de Regul. in 6; Clement VIII, Decree Regularis disciplinae, March 12, 1596; Benedict XIV, C. Si datam § 6; Lucidi c. 4, n. 146; Bizzarri p. 279 ff., ed. 1885; Kenrick tr. 8, n. 50; Bouix, de Iure Regular. p. 4, s. 1, c. 5, par. II, 5; Benedict XIV, Quaest. Can. et Mor. Quaest. 220; Norms cited 76.

Clerics regular are not comprehended in the Decrees of Clement VIII concerning novices to be admitted only in certain monasteries designated by the Apostolic See. Urban VIII, C. Decet Romanum, November 17, 1634. E. M.

During the time of Novitiate, Novices must give attention to spiritual exercises. Norms cited, art. 74. - The religious instruction of Novices can be taken from the Constitution Quum ad Regularem of Clement VIII, March 19, 1603.

At present literary studies are not altogether to be omitted. Novices privately will dedicate one hour on individual days, feast days only excepted, to studies. The Master of Novices or Vice-Master, or one of the professors of humane letters who lives in the house or nearby, will be in charge of studies. It will be theirs to instruct three times in the week for one hour. They will also be able to have written or extemporaneous exercises, and, conversing among themselves, can sometimes use the Latin language. He who is in charge of this school is to note in writing the diligence and progress of each Novice and send this writing to the Superior General or Provincial. Decree Ad explorandum of the S. C. of Religious, August 27, 1910. - From the Norms art. 72, in the second year of Novitiate, "under the direction and vigilance of the mistress, the novices will be able moderately to devote themselves to studies or other works of the Institute; but in the house itself of the novitiate, and not outside, unless grave reasons persuade otherwise."

From the cited Norms, Postulancy precedes the Novitiate, art. 63 ff. Postulancy for lay Brothers is prescribed by the Decree reported above n. 267 bis. Likewise Postulancy is prescribed by the following Decree in monasteries of solemn vows for nuns. "Any Postulant in Monasteries of solemn vows and papal enclosure can be admitted without previous leave of the Holy See, yet with the other things to be observed by law being observed. "2. Any Postulant, before she enters the Novitiate, will have to be tested for the time and according to the manner prescribed in the proper Constitutions of each Monastery. "3. If nothing is established in these concerning these matters, then the probation is to be made at least for six months, yet in such a way that Postulants, admitted within the enclosure of the Monastery for the sake of probation, use a garment of modest color, different from the habit of the Order, which they are not to put on unless when they are about to begin the Novitiate properly so called." S. C. of Religious, August 2, 1912.

Whether, when, and how must a novice or novice-woman dispose of his or her goods? - A novice or novice-woman, excepting the Society of Jesus, must renounce his or her goods within the two months immediately before profession of solemn vows, not before, and with the license of the Bishop or his vicar. Trent s. 25, c. 16 de Reg.; S. C. Regular Discipline, August 1, 1862; S. C. Bishops and Regulars, May 3, 1902. - But before profession of simple vows they must cede, for the time in which they remain in the same profession of simple vows, the administration, usufruct, and use to whomever they please, and also to their order or monastery, if they so wish. S. C. Regulars, June 12, 1858; S. C. Bishops and Regulars, May 3, 1902.

Lugo, Resp. Mor. l. 4, d. 44, 45.

In the more recent Norms of the Sacred Congregation for more recent Institutes it is said, the ancient formula unchanged: "Before the first emission of vows they must dispose of the use and usufruct of the revenues or fruits of their goods, in whatever way they please, and also, if they judge it so according to their own choice, in favor of their Institute. They must also before first vows cede the administration of their goods to the person or persons well-liked by them; and, if they freely wish, also to their own Institute, having been forewarned and accepting. - A change of the aforesaid disposition and cession can be made with the license of the Moderatrix General. In order that perpetually professed Sisters may licitly divest themselves of the radical dominion of their goods by acts inter vivos, the license of the Apostolic See is required. - It is fitting that, before they first emit temporary vows, they dispose entirely freely by testament of their present and future goods. - Professed Sisters, both for making and for changing a testament, need leave of the Apostolic See, or in an urgent case of the Ordinary, or of the Superiorissa General and even local, if it cannot be done otherwise." Norms 115, 117, 120-122.

But in order that a renunciation of this kind be valid in conscience, there is no need of the solemnities of civil law. L. l. 3, n. 935; Ferraris v. Annus probat. n. 53; v. Novitius n. 30 ff.; v. Moniales n. 98 ff.; E. M.

The dowry of a deceased nun, the three-year period of simple vows not yet completed, according to the norm of the Decree of the S. C. Bishops and Regulars, May 3, 1902, passes