IV. On Profession

Is a novice held to regular discipline? - The Rules and precepts of the order do not of themselves oblige novices. For Novices have not yet professed the Rule, and are only in the way of probation. C. Ad Apostolicam 16 de Regular. But although the prelate cannot command a novice by reason of vows, as is clear, nevertheless he can command by reason of the power which any superior naturally has in any community, and by reason of ecclesiastical jurisdiction over the novice. C. Recolentes de statu monachor. Hence several infer that he can bind novices by precepts under sin and under censures, and reserve cases with respect to them. But several other grave theologians teach the contrary as regards this last point, namely that novices, without license of the prelates of the order, can validly confess to any Confessor approved by the Ordinary of the place for seculars, and be absolved by him, even from cases reserved in the religion. But generally novices enjoy all privileges, indulgences, protection of the canon, etc., which the professed of the order which they intend to embrace enjoy; for from R. I. 55 in 6: "He who feels the burden ought also to feel the advantage." Schmalz. tit. de Regular. n. 85 ff.; Ferraris v. Novitiatus n. 13-16, 20, 21.

Only the Master of Novices hears the Confessions of these. Yet it is lawful for the Superior, even the local one, to hear them once or twice in the year. Thus from the Constitution Quum ad Regularem of Clement VIII, March 19, 1603, apud Bizzarri, Collection, at the end. But at present Novices, as all other Religious, can freely confess to any Confessor approved by the Ordinary of the place. S. C. of Religious, May 3, 1914, A. A. S. v. 6, p. 232.

What is the force of religious profession? - Religious profession is distinguished in two ways; for one is such broadly, another strictly. The former is had through simple vows, the latter through solemn vows. But where the word profession is used without addition, it is customarily understood of profession strictly taken. - Solemn profession frees the professed from paternal power, because the professed passes into the full power of the regular superior and is fully subjected to him. But understand this concerning burdens, not concerning favors. For this is a benefit, and what is conceded in favor of someone is not to be turned to his disadvantage, R. I. 16 in 6. Hence the professed retains rights of succession, and if goods come to the son after profession, they pertain to a quasi-military peculium, all of which, although he does not acquire them for himself, he nevertheless acquires for the monastery. Schmalzgr. l. 3, t. 27, n. 67 ff. - Solemn profession dirimently impedes marriage to be contracted and dissolves a ratified marriage. - Solemn profession induces the vacancy of benefices. Indeed even perpetual profession in Institutes of simple vows induces the vacancy of residential benefices. S. C. Bishops and Regulars, August 25, 1903; March 30, 1908. Likewise profession frees from irregularity coming from birth, in relation to receiving sacred orders; not likewise to prelacies. C. 1 de Filiis presbyt. - Other vows previously emitted are commuted into religious profession, unless they have been made in favor of a third party and accepted by him. C. Scripturae 4 de Vot. et vot. redempt.; C. Qui post 5 de Reg. et trans. in 6. - St. Thomas 2. 2, q. 88, a. 12 ad 1; q. 189, a. 3 ad 3; E. M.

More recent male and female religious emit only profession of simple vows, first for a time and then in perpetuity. But they can never remain without vows; rather, when the time of temporary vows has elapsed, these are at once to be renewed. Indeed nuns also belonging to regular Orders in several regions emit only simple vows, and are subjected to the jurisdiction of Ordinaries, so that Superiors no longer have any jurisdiction over them. Four monasteries of the Visitation in the United States of North America and the Monasteries of Savoy retain solemn vows. - S. C. Bishops and Regulars, March 23, 1869.

What things are required for religious profession? - For the value of profession there is required: 1. That the person be fit for entering religion. - 2. That the one professing has completed the sixteenth year, computing this time mathematically from moment to moment. For thus Trent decreed, s. 25, c. 15 de Reg., according to the S. C. and all the doctors. Laymen or conversi cannot be admitted to profession before they have arrived at the age of twenty-one completed years, from Clement VIII, C. Regularis disciplinae, March 19, 1603. But now from the Decree of the S. C. of Religious, January 1, 1911, they are admitted to solemn vows only when the thirtieth year of age has been completed, after a six-year period of simple vows, a year of Novitiate, and two years of Postulancy. Cf. 267 bis. - 3. That a whole year of probation has preceded. Trent ibid. - 4. That it be done with the intention of making profession; for it is a certain spiritual marriage with religion, which, just as carnal marriage, is itself lacking when consent is lacking.

5. That profession not be emitted because of fraud or deceit; otherwise true consent would be lacking. - 6. That it not be done from force or grave fear, unjustly inflicted from without to extort profession. C. 1 de His quae de vi metusve, etc.; C. ult. Qui clerici vel voventes; Trent s. 25, c. 18, 19 de Reg. - 7. That the three substantial vows be emitted; otherwise the essence of the religious state will not be present. - 8. That profession be made in some approved religion. - 9. That profession be accepted by one having power for this. Cf. Ferraris v. Moniales a. 1, n. 101 ff.; C. Ad Apostolicam de Regular. - 10. That the one professing attach no condition repugnant to the substance of religion. - 11. That express profession be made; for tacit profession as regards men has been abrogated by Pius IX, Decree of the S. C. Regular Discipline, June 12, 1858. Cf. Ferraris l. c. n. 109. By custom it has also been abrogated as regards nuns, and as regards more recent Institutes of simple vows. - 12. That both men and women first emit simple vows and remain in them for three whole years before solemn profession is to be emitted. From just and reasonable causes these vows can be extended up to the completed twenty-fifth year of age. Pius IX, Brief In universalis Ecclesiae, February 7, 1862; S. C. Bishops and Regulars, May 3, 1902. Meanwhile they must remain in houses of the professed and of studies, and observe perfect common life, and they are held to the observance of the rule of the order as solemnly professed men and women are; and they enjoy the privileges and indulgences of the order or monastery as these do. The active and passive voice is computed from the day of emission of simple vows. Yet they do not have a suffrage in admission to solemn profession, and can be elected only to lesser offices, not also to offices of superiority. S. C. Regular Discipline, August 6, 1858; S. C. Bishops and Regulars, May 3, 1902; February 20, 1905. By this profession of simple vows, which precede solemn vows, residential benefices do not become vacant. S. C. Bishops and Regulars, March 30, 1908. - 13. If one vow, e.g., of poverty, is not solemn, neither are the other two solemn. S. Penitentiary 1820 to the Bishop of Limoges. - 14. As regards nuns, solemn profession is not had without papal enclosure, C. Periculoso un. de Stat. reg.; St. Pius V, C. Cura pastoralis, May 29, 1566. - Lugo, Resp. Mor. l. 4, d. 14, 18, 21, 43; l. 3, d. 16.

Concerning Religious bound to military service. - "... The S. C. of Religious ... decreed the following:

I. In Regular Orders in which solemn vows are emitted, young men who are not certainly established to be exempt from active military service, namely from that service which they, when first called to the military, must perform for one or more years, cannot be admitted to Sacred Orders or to solemn profession until they have completed military service and, this having been completed, have remained at least for a year, according to what is to be said below, in simple vows, with the decree Sacrosancta Dei Ecclesia, edited on this same day, observed as regards Laymen.

II. In Institutes of simple vows, the young men concerning whom in the preceding article will be able to be admitted only to temporary vows up to the time of military service; nor is it lawful for them, while they give service to the military, to renew profession. When they have been dismissed from military service, they will again emit profession, at least for a year, before they bind themselves by the bond of perpetual profession.

III. But let young men serving in the military take care lest they lose the gift of holy vocation, and let them always converse with that modesty and caution which befits religious men. Wherefore let them shrink from suspect places and little gatherings; let them abstain from theaters, dances, and other public spectacles; let them avoid the commerce of the bad, slippery conversations, things discordant with religion, men professing suspect doctrines, readings contrary to morals or faith according to the dictates of the Holy See, and other dangers of sinning; let them not omit, as much as is lawful for them, to frequent churches and the sacraments; let them approach Catholic circles or meetings for recreation and instruction of soul.

IV. Wherever their station is placed, if there is there a house of their Religion or Institute, let them frequent it and be under the immediate vigilance of the Superior. But if the aforesaid house is not present, or they cannot conveniently frequent it, let them approach a priest designated by the Bishop, and use his counsels and company, so that when it is necessary to leave the same station, they may be able to receive from him written testimony concerning the observance of all those things which are prescribed in the preceding article. But if a priest designated by the Bishop is not had, let them choose for themselves a prudent priest, to be indicated at once to their Superiors, who will procure for themselves from the Ordinary information about his morals, doctrine, and prudence. Furthermore, let them establish correspondence by letters and, as far as can be done, diligently pursue it with their respective Superior or another religious or member of their Institute designated for this, whom they are to make more certain concerning the manner and condition of their life, concerning each change of their station, and especially let them notify him of the name and domicile of that priest whose company and direction they use, as was prescribed above.

V. Superiors General or Provincial, even local according to the custom of each Institute, by themselves or by a delegated member, who in clerical Institutes is to be marked with the priestly order, are altogether held to inquire concerning the life, morals, and conduct of the pupils while military service lasts, especially by the work of the priest or priests concerning whom above, through secret letters if there is need, so that they may be made more certain whether these have preserved the right way of faith and morals, observed the cautions prescribed above, and shown themselves faithful to the divine vocation, their conscience being gravely burdened.

VI. When they have been definitively dismissed from active military service, let each one be held to return by a straight path to his own religious houses, and there, if it is certainly established concerning their good conduct, as was said in the preceding article, some days of holy recollection having been premised, those who are assigned to Institutes of simple vows are to be admitted to renewing temporary profession; but in Regular Orders, let them be placed among the younger clerics or professed, or at least in a house where perfect regular observance flourishes, under the special vigilance and direction of a religious commended for piety and prudence, who in clerical Institutes must be a priest. In that state they must complete the whole time, which, according to what has been said in articles I and II, will not be able to be less than a year, to be premised to solemn or perpetual vows according to the path of the Apostolic Prescriptions and of the Constitutions of their own Religious Family, yet in such a way that the time spent in simple or temporary vows from the first emission of vows up to departure from the religious house because of military service is indeed computed, but not that which was given to military service.

VII. At that time, let them give attention to studies and regular observance; but let the immediate Superiors and the members placed over the direction of the younger men consider them most diligently, investigate their morals, fervor of life, opinions, doctrines, and zeal for persevering, so that concerning them before the last profession they may be able to render an account under faith of oath to the higher Superiors.

VIII. If any, during military service or after it has ended, before they are admitted to solemn or perpetual profession, have given doubtful signs of perseverance, or have not obeyed the cautions prescribed during the time of military service, or have turned aside from purity of morals or faith, let them be dismissed by the Superior General with the consent of his Counselors or Definitors, and let their vows be held as dissolved by the very act of dismissal.

But if the young men themselves desire or spontaneously ask to be relaxed from the bond of vows, the faculty is given to the aforesaid Superiors, as delegates of the Apostolic See, of dissolving the vows, if it is a question of clerical Institutes; but if the matter concerns Institutes of laymen, let the vows be judged dissolved by letters of the Superiors, by which license is given to them to return to the world.

IX. Ecclesiastical Societies also are held by these prescriptions, which, although they do not use vows, neither solemn nor simple, nevertheless have simple promises by which their pupils are bound to those Societies.

X. If anything new, not foreseen in this Decree, or if anything doubtful in understanding it should occur, recourse is to be made in individual cases to this S. Congregation.... Anything contrary whatsoever notwithstanding." S. C. Religious, Decree Inter reliquas, January 1, 1911.

Declarations concerning the Decree Inter reliquas on the military service of religious. - "I. Whether perpetual vows emitted before the promulgation of the Decree Inter reliquas cease ipso facto when active military service is assumed?

II. Whether temporary vows likewise cease ipso facto when the same service is assumed?

III. Whether solemn profession in Orders, and perpetual profession in Institutes of simple vows, emitted in good faith by one who falsely thought himself exempt from military service, is valid?

IV. Whether solemn profession in Orders, and perpetual profession in Institutes of simple vows, emitted before a year has been completed from the day active military service was completed, is valid?

V. Whether a whole year must flow before he who was assigned to active military service for only three months is admitted to solemn or perpetual profession?

VI. Whether those Religious can be admitted to solemn or perpetual profession who, subject to active military service, nevertheless have and manifest the firm intention of giving themselves to foreign Missions, and of remaining in them up to the time established by civil law for obtaining perpetual exemption from military service, as, for example, in Italy it is the thirty-second year of age?

R. To I. In the negative. - To II. In the negative of itself, or, the vows do not cease ipso facto at the beginning of military service; nevertheless Religious can ask for dispensation from vows from the first day of military service, according to Art. VIII of the Decree Inter reliquas, if they do not intend to persevere; if they intend to persevere, in no case can they emit a new profession of vows unless military service has been completed, even if the time of profession has expired during military service. - To III. In the negative. - To IV. In the negative. - To V. In the negative; but it is necessary and sufficient in the case that there be three months, or a space of time shorter than a year, corresponding to the time spent in military service. - To VI. In the negative of itself. Yet the Sacred Congregation concedes that in the last year of the course of studies it is lawful to admit to solemn profession, or respectively to perpetual profession, and to promote to sacred Orders, young men about to set out for sacred Missions within a year, after an oath has first been emitted on the part of the candidate concerning service to be rendered to the Missions up to the time predefined by civil law for obtaining exemption, and with the conscience of Superiors burdened concerning its execution.

Concerning religious Profession in the article of death. - "... In any Order, or any Congregation or religious Society, or monastery whether of men or women, or even in Institutes in which, although vows are not emitted, nevertheless common life is lived after the manner of Religious, it is lawful thereafter to admit Novices or Probands, who by the judgment of the physician are gravely sick, so that they are judged to be constituted in the article of death, to profession or consecration or promise according to their own Rules or Constitutions, although they have not yet completed the time of novitiate or probation.

Yet, in order that novices or probands may be admitted to the above-said profession or consecration or promise, it is necessary:

1. That they have canonically begun the novitiate or probation.

2. That the Superior who admits the Novice or Proband to profession or consecration or promise be the one who actually governs the monastery or house of novitiate or probandate.

3. That the formula of profession or consecration or promise be the same which is in use in the Institute outside the case of sickness; and vows, if they are pronounced, are to be pronounced without determination of time or perpetuity.

4. That he who has emitted profession, consecration, or promise of this kind will be a participant in absolutely all the indulgences, suffrages, and graces which Religious truly professed dying in the same Institute obtain; and to the same there is mercifully conceded in the Lord plenary indulgence and remission of his sins in the form of a Jubilee.

5. This profession or consecration or promise, besides the graces declared in the preceding article, produces altogether no other effect. Therefore:

A) if the Novice or Proband after profession or consecration or promise of this kind dies intestate, the Institute will be able to claim for itself no goods or rights pertaining to him;

B) if he recovers before the time of novitiate or probandate expires, he is to be in altogether the same condition as if he had emitted no profession; and therefore: a) freely, if he wishes, he will be able to return to the world; and b) Superiors are able to dismiss him; c) he must complete the whole time of novitiate or probandate defined in individual Institutes, even if beyond a year; d) this time having been completed, if he perseveres, a new profession or consecration or promise will have to be emitted.

Anything contrary whatsoever notwithstanding." S. C. of Religious, September 10, 1912.

277 bis. What form of admission is to be observed? - When Novices are to be admitted to profession, "the Conventual Chapter ... is to declare by secret votes whether the Novice can be admitted to profession.... Then the Provincial and the Examiners (Provincial, at least three) are to define by secret votes whether the Novice ... can safely be admitted to profession. If the Novice has been approved, the Provincial is to render the Superior General instructed concerning everything, who ... is to revoke or confirm the approval ... yet so that he can never permit the profession of a Novice who has been rejected by the Provincial Examiners.... If the Constitutions and rules of some Order and Institute further require anything in admitting Novices to profession, that also will have to be observed only in that part which is by no means contrary to the tenor of this Decree." Decree Regulari disciplinae of the S. C. on the State of Regulars, January 25, 1848.

As regards nuns of solemn vows, those things are to be observed which are established in their proper Constitutions. As regards more recent Institutes of simple vows, the Norms of the Sacred Congregation and their own Constitutions approved by the Holy See are to be observed.

As regards the rite of making profession and renewing vows, the General Decree of the S. R. C., August 14, 1894, n. 3836, and June 5, 1896, n. 3912, is to be observed. - E. M.

Can someone desert religion whenever he wishes because of nullity of profession? - R. In the negative. For he must object in the first five-year period, unless he is restored in full by the Holy See. But the cause of nullity must be examined by his own prelate and by the Ordinary of the place. While appeal is pending, he cannot go out after the first sentence. Trent s. 25, c. 19 de Reg.; Benedict XIV, C. Si datam, published on March 16, 1748; Ferraris v. Professio religiosa n. 65 ff.; Lugo, Resp. Mor. l. 3, d. 21.

Can a superior expel some religious? - R. In the affirmative, if however he has this power proper or delegated, according to the various constitutions of religious orders. For generally speaking, besides the major superior, other inferior superiors do not have this power. Bizzarri ed. 1855, p. 856. But a canonical process and judgment, and a legitimate cause, are required. Such is: to have kept silent about an essential impediment, or a defect harmful to the community; to have committed "grave external and public fault, and that the guilty one is also incorrigible" in grave sins. S. C. Bishops and Regulars, November 4, 1892. - St. Thomas Quodl. 12, a. 36; Benedict XIV, de Syn. l. 13, c. 11, n. 15 ff.; Ferraris v. Apostasia n. 8.

Infirmity is not a just cause for dismissing a professed person, nor is the sole petition of a professed person asserting that he does not have, or has lost, the mind and vocation for the religious state. S. C. on the State of Regulars, June 12, 1858; S. C. Bishops and Regulars, November 19, 1886.

The simple vows which are emitted before solemn vows for men are perpetual on the part of the one vowing, and can be dissolved on the part of the Order in the act of dismissal of the professed, after an examination has been held. For nuns [source print damaged here], these vows are likewise perpetual on the part of those vowing; dispensation concerning them is reserved to the Roman Pontiff. And for dismissing them, recourse is to be made to the Holy See. S. C. on the State of Regulars, March 19, 1857; June 12, 1858; February 7, 1862; S. C. Bishops and Regulars, May 3, 1902; July 15, 1902.

As regards more recent Institutes, for the dismissal of a religious or sister of temporary vows, a grave cause is required; a graver cause and incorrigibility, if they have perpetual vows. The dismissal of a Nun or Sister of perpetual vows is to be confirmed by the S. C. of Religious. Moreover, for a religious who has solemn, or perpetual, or temporary vows, but at the same time is bound to sacred orders, a threefold admonition or correction and a summary process are pre-required according to the Decree Auctis admodum of the S. C. Bishops and Regulars, November 4, 1892, and the Decree Quum singulae of the S. C. of Religious, May 16, 1911, which is reported here in the following number. - Norms 192 ff.; E. M.

279 bis. Decree - On the method to be observed in rendering a sentence of expulsion or dismissal from orders and religious institutes. "... 1. The competent Curia or competent Tribunal for rendering sentence is constituted by the Superior or Moderator General and the Definitors or Counselors or Assistants, not fewer than four; if any are lacking, in their place the same number of Religious are to be chosen by the President of the Curia or Tribunal, with the consent of the other Counselors.

In Congregations of Monks, the Tribunal is constituted by the Abbot General with his Council. If some Abbey is attached to no Congregation, recourse is to be made to the Holy See in individual cases.

2. In any Curia or Tribunal let there be constituted by the General Council a Promoter of Justice for the protection of right and law, who is to be a Religious of the same Order or Congregation.

3. Hereafter only a Summary Process is to be instituted in expelling or dismissing Religious who either have professed solemn vows in Orders, or perpetual vows in Congregations or Institutes, or, if they have emitted only temporary vows, are nevertheless constituted in Sacred Orders; special privileges by which some Order or Institute may enjoy being saved.

4. One cannot proceed to instructing the Process unless after a threefold admonition has been given and correction inflicted in vain, saving the exceptions under numbers 17 and 18.

5. The admonition is to be made by the legitimate Superior, even local, yet by mandate or license of the Provincial or quasi-Provincial Superior; he will join to the last admonition the threat of expulsion or dismissal. For the effect of expulsion or dismissal, an admonition or correction has no force unless it has been given for some grave delict.

6. Admonitions cannot be repeated unless the delict has been repeated; but in continuous or permanent delicts it is necessary that between one admonition and another there intervene a space of at least two whole days. After the last admonition, six whole days are to be awaited before progress is made to further steps.

7. From the Process there must be established the guilt of the accused, as well as the gravity and number of the delicts, the fact of the threefold admonition, and the defect of repentance after the threefold admonition.

8. In order that the guilt of the accused be established, such proofs are to be brought forward as would move the mind of a prudent man. These proofs can be taken from the confession of the accused, from the deposition of at least two trustworthy witnesses, confirmed by oath and strengthened by other supports, and from authentic documents.

9. The gravity of the delict is to be taken not only from the gravity of the law violated, but also from the gravity of the penalty sanctioned by law, from the gravity of the deceit, and from the gravity of the harm, whether moral or material, inflicted on the Community.

10. For the effect about which there is question, at least three grave crimes of the same species are required, or, if of different species, such that taken together they manifest a perverse will obstinate in evil, or only one permanent crime which by a threefold admonition virtually becomes threefold.

11. In order that the fact of the threefold admonition be established, ordinarily an authentic document must be brought forward concerning this. Therefore it is necessary: a) that this be done either before two witnesses, or by a letter registered by public record-keepers, with faithful proof of reception or rejection having been sought; b) that a document be drawn up concerning the admonition carried out, signed by the said witnesses and to be preserved in the Registers or Archive; or that a copy be made of the above-said letter, likewise signed before dispatch by two witnesses as testimony of conformity, and likewise to be kept in the Registers or Archive.

12. A new crime committed after the threefold admonition, or the obstinate and hardened manner of acting of the delinquent, proves the defect of repentance.

13. The Provincial or quasi-Provincial Superior of the delinquent Religious, after the admonitions and corrections have fallen out in vain, will diligently collect all acts and documents which exist concerning the guilt of this Religious and will transmit them to the Superior General, who must hand them over to the Procurator of Justice, so that he may examine them and propose his accusations, if he judges that any are to be proposed.

14. The accusations proposed by the Procurator of Justice and the results of the Process must be notified to the accused, and a suitable time, to be determined at the discretion of the Judge, must be conceded to the same, in which he may be able to present his defenses, either by himself or through another Religious of the same Order or Institute. But if the accused himself has not presented his own defenses, the Curia or Tribunal must constitute ex officio a defender who is a member of the respective Order or Institute.

15. The Curia or Tribunal, having diligently weighed the allegations both of the Promoter and of the Accused, if it has indeed judged them to be adverse to the accused, will be able to pronounce the sentence of expulsion or dismissal; nevertheless, if the condemned person has duly appealed to the Sacred Congregation of Religious within ten days from notification of the sentence, it cannot be handed over to execution until judgment has been rendered by the same Sacred Congregation.

16. But notwithstanding the appeal, the guilty one can be sent back to the world at once by the supreme Moderator or Abbot General, with the consent of his Chapter or Council, if from his presence there threatens danger either of very grave scandal or likewise very grave harm to the community and their members. In the meantime let him put off the habit and remain suspended, if he is constituted in Sacred Orders.

17. He who has been guilty of even only one delict, from which danger of grave public scandal or very grave detriment to the whole Community threatens, can likewise be sent back to the world even by the Provincial Superior or Abbot, the religious habit being immediately laid aside, provided that the delict itself and the guilt of the Religious to whom it is imputed have certainly been established; and meanwhile let the Process be instituted for rendering the sentence of expulsion or dismissal. Those who are constituted in Sacred Orders are likewise to remain suspended.

18. Likewise against certain delicts the penalty of expulsion or dismissal is judged as if brought by law. These delicts are: a) public apostasy from the Catholic Faith; b) apostasy from an Order or Institute, unless the Religious has returned within three months; c) flight from a Monastery, having taken a woman with him; d) and much more the contract, as they say, civil, or the attempt or celebration of marriage, even valid, or when the vows are not solemn or do not have the effect of solemn vows.

In these cases it is enough that the Superior General or Provincial, with his respective Council, issue a declaratory sentence of the fact.

19. A sentence of expulsion or dismissal, in whatever way brought, if it is a question of a Religious in Sacred Orders, is to be communicated at once to the Ordinary of origin and the Ordinary of the place where he is staying, or where he is known to wish to establish his seat.

20. All Religious about whom there is question, constituted in Sacred Orders, who have been expelled or dismissed, remain perpetually suspended until they have obtained dispensation from the competent Authority after amendment of life. Religious or Clerics not in Sacred Orders, expelled or dismissed, are prohibited from ascending to higher Orders without leave of the Holy See. But all expelled or dismissed, even if they have truly amended themselves, will not be able to be admitted to their own or to another Order or Congregation without special license of the Apostolic See.

21. For expelling Nuns who have professed vows, whether solemn or simple, in an Order properly so called, and for dismissing Sisters who have emitted perpetual vows in Religious Institutes, grave external causes are required, together with incorrigibility, by the judgment of the Abbess or Superiorissa with her Council, respectively to be manifested by secret votes, an experiment having first been had, so that hope of repentance has vanished and from the continual faults of the incorrigible Nun or Sister harms threaten the Monastery or Institute. Less grave causes are required for dismissing Sisters of simple vows in Religious Orders. Just and grave causes must be proved by the Ordinary of the place and, if the Monastery is subject to Regulars, also by the Regular Superior. Furthermore it is necessary that confirmation of the Sacred Congregation be added, so that expulsion or dismissal on the part of the Order or Institute does not obtain juridical effect before it has been confirmed by the Sacred Congregation. Only in the case of grave external scandal, the Bishop of the place approving, can a Nun or Sister be sent back to the world at once, yet in such a way that the confirmation of the Holy See be sought without delay." S. C. of Religious, May 16, 1911.

Those constituted in sacred orders and bound by simple vows, whether perpetual or temporal, who have spontaneously sought and obtained dismissal from the Apostolic See, or otherwise have been dispensed from simple, perpetual, or temporary vows by Apostolic privilege, cannot go out from the cloister until they have found a Bishop as benevolent receiver and have provided for themselves concerning an ecclesiastical patrimony; otherwise they remain suspended from the exercise of the orders received. This is extended to pupils of temporal vows who would already have been released from any bond of profession because of the elapsed time for which vows were pronounced by them. Decree Auctis admodum of the S. C. Bishops and Regulars, November 4, 1892.