The Relationship between the state of consecrated life and the new ecclesial movements$bcanonical remarks
While all the Christian faithful must direct their efforts to lead a holy life and to promote the growth of the Church and its continual sanctification, according to their own condition, the faithful have the right to follow their own form of spiritual life so long as it is consonant with the doctri...
| Main Author: | |
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| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
School of Canon Law, The Catholic University of America
[2016]
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| In: |
The jurist
Year: 2016, Volume: 76, Issue: 1, Pages: 19-42 |
| Standardized Subjects / Keyword chains: | B
Catholic church
/ Religious life
/ Spiritual movement
|
| IxTheo Classification: | CB Christian life; spirituality KCA Monasticism; religious orders KDB Roman Catholic Church RB Church office; congregation SB Catholic Church law |
| Further subjects: | B
Catholic church Codex iuris canonici 1983. can. 573
B Church movement B Religious life B Institute of consecrated life B Religious movement |
| Online Access: |
Volltext (doi) |
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| 520 | |a While all the Christian faithful must direct their efforts to lead a holy life and to promote the growth of the Church and its continual sanctification, according to their own condition, the faithful have the right to follow their own form of spiritual life so long as it is consonant with the doctrine of the Church. Two communitarian possibilities exist in order to realize this important Christian vocation: the faithful may join an association or one of the new ecclesial movements, or they may enter an institute of consecrated life. The author explains that, while the evangelical counsels are not limited to institutes of consecrated life, not every assumption of these counsels can, strictly speaking, be called consecrated life, since this state of life in the Church presupposes the recognition of the Church and an intervention of its authority. It is not sufficient to make a promise or a vow to live according to the evangelical counsels to be a consecrated person. Therefore, dedicating one's life to God in an association or in a movement and dedicating one’s life to God in an institute of consecrated life cannot be considered the same, even if there are many common aspects. The author warns and explains that there are certain risks if these vocations are mingled. | ||
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