Article III: On The Novitiate

2143. • The NOVITIATE is the probation of religious life, or the mutual experiment, by which Religion examines the qualities and disposition of the Novice, and the Novice examines the austerity or observance of the Order. - Hence there are diverse obligations, looking on the one side to the Superiors of the Order who admit novices, but on the other side to the novices themselves who ask to be admitted. Concerning these obligations only a few things are to be said. For it suffices here briefly to explain the common principles of the Law of Regulars, which can be modified by particular Statutes or Indults.¹¹

I. The RIGHT OF ADMITTING novices belongs to the ORDER which one desires to enter, in such a way namely that it is to be exercised not by the Prelate alone, but by the Convent, or capitularly. Now then,

1. As regards MEN, it is of common law that Religions approved by the Holy See, even those not exempt, do not depend on the Bishop in admitting novices; for the faculty of admitting them is contained in the approbation itself.¹²

But in the decree of the Sacred Congregation SUPER STATU REGULARIUM (25 Jan. 1848, Romani Pontifices)¹³ Pius IX established, and indeed under penalty of privation of offices, though not under penalty of nullity of profession, that: "In any Order, Congregation ... whether solemn vows or simple vows are emitted in them, no one be admitted to the habit without testimonial letters both of the Ordinary of origin and also of the Ordinary of the place in which the postulant, after the completion of the fifteenth year of his age, has stayed beyond a year; after they have diligently inquired concerning the qualities of the postulant, the Ordinaries must report concerning his birth, age, morals, life, reputation, condition, education, knowledge." And it is added: "Let the Ordinaries know that their conscience remains burdened concerning the truth of the things set forth, nor is it free to them to deny letters of this kind."

If the Ordinary refuses to testify concerning the qualities of the postulant, either because he does not know him, or because he is impeded by the civil authority, etc., it must be supplied by another accurate information, and the postulants, before they are admitted to the habit, are to remain at least for three months in the Convent, and there they are to be diligently proved. Thus the Sacred Congregation super Statu Relig., on 1 May 1851.¹⁴

But in another Decree of the same day (Regulari disciplinae), the same Supreme Pontiff enacted a twofold law concerning things to be observed: 1. in proving those who ask to be admitted to the Religious habit; 2. in admitting Novices to Profession. - The reason for the decree is that "it seemed necessary that in the admission of Novices to the habit and profession the parts to be conceded should belong not only to inferior Prelates and Superiors general, but also to certain other Religious men ... outstanding in counsel and gravity, so that they might accurately examine the disposition, talent, morals, and other necessary gifts of those who are about to give their name to the religious family," etc.

This second decree was issued only "for Italy and the adjacent islands"; but it furnishes an excellent norm also for other regions.

2. As regards NUNS, the Tridentine law (Sess. 25, de Regul.) continues to have force. - Therefore the Bishop, either by himself or through another, is bound, both before the reception of the habit and before profession, even in exempt monasteries, to examine the will of the virgin: "whether she has been forced, whether she has been seduced, whether she knows what she is doing, whether she is suitable for the monastery, whether this monastery is suitable for her."¹⁵ - This EXAMINATION is indeed commanded under grave obligation, at least before profession. Nevertheless, profession, if the examination has been omitted, is valid.

And here it must be NOTED that the aforesaid examination binds only nuns of solemn vows; but it is expedient that it also be instituted with nuns who pronounce only simple vows, although, at least from positive law, it is not commanded under grave obligation.

Furthermore it must be noted that nuns, although not exempt and professing only simple vows, can never be compelled by the Ordinary to admit some novice; nor can they be compelled to manifest the cause why they have not admitted someone.¹⁶ But they themselves sin, and indeed gravely, if they admit someone evidently not suitable; or if they exclude someone who "has had the conditions required according to the rule of the monastery and Order."

Note. From Trent, loc. cit., novices could be admitted to the habit when the twelfth year had been completed. - But today, from the decree of the Sacred Congregation of Bishops and Regulars issued on 23 May 1659, it is required that the fifteenth year be completed. Then indeed a name of a saint, not of a gentile woman, must be imposed on a nun ...; likewise, she is to be called by the title of sister, and not lady.¹⁷

2144. • II. NOVICES, before they are admitted to profession, must stand in probation for at least ONE YEAR, and this whole and continuous, and indeed in the religious habit and in houses destined for this, under penalty of nullity of profession. - Thus from Trent.¹⁸

A novice must observe the rule of Religion during the time of probation, at least from decency; he enjoys the privileges of Religion; nor can he be dismissed without a just cause, although he himself always enjoys full liberty of abandoning the proposal begun and returning to the world.¹⁹

Indeed, to provide for his liberty, the Council of Trent, under penalty of anathema, PROHIBITS that he himself, and his parents and relatives, give anything to the monastery, except food and clothing; and at the same time it commands that, to him when he departs, all things which were his be restored. - It further forbids, under penalty of nullity, that after vestition he make any irrevocable renunciation or contract an obligation, even in favor of whatever pious cause and even if an oath has been added, unless with the license of the Bishop, within the two months immediately before profession, and provided that profession follows. - And these things were most wisely established, lest on account of the said renunciations and obligations he be despoiled of his goods, and so be compelled against his will to dwell in the monastery, when, despoiled, only begging would remain for him in the world.²⁰ See more among the Canonists.

2145. • IT IS ASKED. When is the year of probation judged to be INTERRUPTED?

Resp. 1. It is judged to be interrupted chiefly when the novice goes out from the monastery without license, with the intention of not returning, even if he immediately returns, as is clear from a decree of the Sacred Congregation of the Council;²¹ when he is dismissed absolutely by the Superiors and afterward is again admitted; when he departs by private authority so that he may enter another house, or another province, although of the same Order.

Resp. 2. But it is not judged to be interrupted if the novice is sick in the monastery, even for a notable time, although he can by no means take part in the exercises of novices; - if he departs from the monastery compelled by violence; - if, license having been received, he goes aside to parents or others for a brief time for the sake of recovering health or conducting business; - if he is dismissed on account of a false accusation, and afterward, the truth having been known, is again admitted; - if he makes a journey ordered by his Superiors, because then he remains under their dependence.²²