Cistercian Order of the Strict Observance (Trappists)

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Constitutions and Statutes
of the Monks

Constitutions of the Nuns Constitutions des moines Constitutions des moniales

Constituciones en español (m) y (f) Constitutiones lingua latina redactae (m) Constitutiones lingua latina redactae (f)

The text of the Constitutions and Statutes given here was approved by the Holy See in 1990.  The modifications approved by subsequent General Chapters (1993, 1996, 1999 and 2002) and, if necessary, by the Holy See have been incorporated. These changes are in cursive letters.

 

Table of Constitutions 

Preface Part I: THE CISTERCIAN PATRIMONY C. 1 The Tradition of the O.C.S.O. C. 2 The Nature and Purpose of the Order C. 3 The Spirit of the Order C. 4 The Character of the Order Part II: THE MONASTERY: HOUSEHOLD OF GOD C. 5 The Local Community C. 6 Composition of the Community Chapter 1: The Cistercian Way of Life C. 7 Regular Observance C. 8 Monastic Consecration C. 9 Stability of Place C. 10 Conversatio Morum C. 11 Obedience C. 12 Monastic Clothing C. 13 Cenobitic Life C. 14 Unity and Pluriformity in the Community C. 15 Reconciliation with God and the Brothers C. 16 Active Participation of the Brothers C. 17 Liturgical Life C. 18 Celebration of the Eucharist C. 19 The Work of God C. 20 Mindfulness of God C. 21 Lectio Divina C. 22 Heartfelt Prayer C. 23 Night Vigils C. 24 Silence C. 25 Monastic Asceticism C. 26 Work C. 27 Simplicity C. 28 Fasting C. 29 Separation from the World C. 30 Reception of Guests C. 31 Apostolate of Monks C. 32 Relationship with the Church Hierarchy Chapter 2: The Service of Authority C. 33 The Ministry of the Abbot C. 34 The Abbot's Power of Governance C. 35 Brothers in Charge of Offices C. 36 Consulting the Brothers C. 37 Conventual Chapter C. 38 The Abbot's Council C. 39 The Election of an Abbot C. 40 Resignation from Office Chapter 3: Temporal_Administration C. 41 Temporal Goods of the Monastery C. 42 Juridical Status C. 43 Ordinary Administration C. 44 Extraordinary Administration       Chapter 4: Monastic Formation C. 45 The Process of Formation C. 46 Admission of Brothers C. 47 The Master of Novices C. 48 Admission to the Novitiate C. 49 Formation of Novices C. 50 Duration of the Novitiate C. 51 Admission to Temporary Profession C. 52 Temporary Profession C. 53 Formation of the Temporarily Professed C. 54 Admission to Solemn Profession C. 55 Renunciation of Goods C. 56 Solemn Profession C. 57 The Ordination of Monks C. 58 Continuing Formation Chapter 5: Separation from the Community and Suppression of a Monastery C. 59 Pastoral Solicitude C. 60 Transfer to another Monastery C. 61 Transfer to another Institute C. 62 Exclaustration C. 63 Departure of the Temporarily Professed C. 64 Departure of the Solemnly Professed C. 65 Dismissal C. 66 Readmission to the Monastery C. 67 Suppression of a Monastery Chapter 6: Foundations C. 68 Foundations C. 69 Care of Foundations C. 70 Adaptation to Local Culture Part III: THE O.C.S.O. C. 71 The Bond of Unity C. 72 Cistercian Monks and Nuns S.O. Chapter 1: Filiation C. 73 The Character of Filiation C. 74 The Father Immediate C. 75 Regular Visitation C. 76 The Chaplain of Nuns Chapter 2: Assemblies of Superiors C. 77 The General Chapter of Abbots C. 78 Those Taking Part in the General Chapter C. 79 The Competence of the General Chapter C. 80 The Central Commission of Abbots C. 81 Regional Conferences   Chapter 3: The Office of Abbot General C. 82 The Abbot General C. 83 The Election of the Abbot General C. 84 The Council of the Abbot General C. 85 The Abbot of Cîteaux C. 86 In the Joy of the Holy Spirit

 

Preface

1
The holy abbots Robert of Molesme, Alberic and Stephen Harding gave the Benedictine tradition a particular form when in 1098 they built the New Monastery of Cîteaux, the Mother of us all, and founded the Cistercian Order. About 1125, Saint Stephen established the nuns' monastery of "Tart", as Cîteaux's own daughter-house, entrusted to the pastoral care of the abbot of this monastery. The Exordium Parvum and The Charter of Charity express the vocation and mission that the founders received from God which the Church has authoritatively approved both in their times and in ours. Under the influence of Saint Bernard of Clairvaux and others the ideal of this reform spread and monasteries of monks and nuns following the Cistercian way of life multiplied even beyond western Europe. From the very beginning the Order received lay brothers and lay sisters. A substantial spiritual heritage was engendered through the lives and labours of innumerable brothers and sisters that found expression in writing, chant, architecture and crafts, and in the skilful management of their lands.

2
Monks and nuns of the Order acknowledge their indebtedness to the movement that is called the "Strict Observance", which strongly defended certain aspects of the Cistercian patrimony in troubled times and, through the labours of Abbot de Rancé and the initiatives of Dom Augustine de Lestrange, made it possible for these values to be handed on to succeeding generations. In 1892, the three congregations that arose from la Valsainte formed a union that became an autonomous order, the Order of Reformed Cistercians of Our Lady of La Trappe, now named the Cistercian Order of the Strict Observance.

3
The desire for an authentic monastic life acting in different ways through the centuries continues to inspire the monks and nuns of the Order to work hard to renew their way of life. In obedience to the principles of the Second Vatican Council they strive to come to a deeper understanding of their origins and at the same time show themselves docile to God's action in the present. In 1969 the General Chapter, by its Declaration on Cistercian Life and Statute on Unity and Pluralism, reaffirmed the Order's commitment to the Rule of Saint Benedict as its traditional interpretation of the Gospel and gave guidelines for the faithful observance of this Rule in the changed conditions of the world. In these documents the General Chapter made a distinction between the orientation and fundamental observances of the Rule, which constitute the Cistercian way of life, and those details that can be modified according to local circumstances.

4
This collection of Constitutions and Statutes is the fruit of the experience of those years of renewal. It is to be hoped that they will be an effective means of helping the Order to embody the spirit of the Second Vatican Council and show itself ever more able to carry out its particular function in the Church and in the world.

 

Part One

CISTERCIAN PATRIMONY

C. 1 The Tradition of the Cistercian Order of the Strict Observance

The Cistercian Order of the Strict Observance has its origin in that monastic tradition of evangelical life that found expression in the Rule for Monasteries of Saint Benedict of Nursia. The founders of Cîteaux gave this tradition a particular form and the monasteries of the Strict Observance strongly defended certain of its principles. In 1892 the three congregations of the Strict Observance combined to form a single order, now called the Cistercian Order of the Strict Observance.

C. 2 The Nature and Purpose of the Order

This Order is a monastic institute wholly ordered to contemplation. The monks dedicate themselves to the worship of God in a hidden life within the monastery under the Rule of St Benedict. They lead a monastic way of life in solitude and silence, in assiduous prayer and joyful penitence as defined in these Constitutions, thus rendering to the divine majesty a service that is at once humble and noble.

C. 3 The Spirit of the Order

1
The Cistercian way of life is cenobitic. Cistercian monks seek God and follow Christ under a rule and an abbot in a stable community that is a school of brotherly love. Since all the brothers are of one heart and one mind, they have everything in common. By bearing one another's burdens they fulfil Christ's law, participating in his sufferings in the hope of entering the kingdom of heaven.

2
The monastery is a school of the Lord's service where Christ is formed in the hearts of the brothers through the liturgy, the abbot's teaching and the fraternal way of life. Through God's Word the monks are trained in a discipline of heart and action to be responsive to the Holy Spirit and so attain purity of heart and a continual mindfulness of God's presence.

3
The monks follow in the footsteps of those whom, in times past, God called into the desert to engage in spiritual warfare. As citizens of heaven, they become strangers to worldly behaviour. Living in solitude and silence they aspire to that interior quiet in which wisdom is born. They practise self-denial in order to follow Christ. Through humility and obedience they struggle against pride and the rebellion of sin. In simplicity and labour they seek the blessedness promised to the poor. By generous hospitality they share with their fellow-pilgrims the peace and hope which Christ has freely given.

4
The monastery is an expression of the mystery of the Church, where nothing is preferred to the praise of the Father's glory. Every effort is made to ensure that the common life in its entirety conforms to the Gospel, which is the supreme law. In this way the community will not be lacking in any spiritual gift. The monks strive to remain in harmony with all the people of God and share their active desire for the unity of all Christians. By fidelity to their monastic way of life, which has its own hidden mode of apostolic fruitfulness, monks perform a service for God's people and the whole human race. Each community of the Order and all the monks are dedicated to the Blessed Virgin Mary, Mother and Symbol of the Church in the order of faith, love and perfect union with Christ.

5
The organisation of the monastery is directed to bringing the monks into close union with Christ, since it is only through the experience of personal love for the Lord Jesus that the specific gifts of the Cistercian vocation can flower. Only if the brothers prefer nothing whatever to Christ will they be happy to persevere in a life that is ordinary, obscure and laborious. And may he lead them all together into eternal life.

C. 4 The Character of the Order

1
The communities of the Order spread all over the world are gathered into unity by a bond of charity. Through the union that results from this association they can help one another in coming to a more complete understanding and practice of their common patrimony and they can offer mutual encouragement and support in difficulties.

2
This communion assumes juridical form in the government of the Order according to The Charter of Charity as interpreted by the norms of these Constitutions. The abbots and abbesses meeting in two Chapters are active in their common solicitude for all the communities of the Order in matters both human and divine. This pastoral care has been exercised traditionally through the institutions of filiation, visitation and the General Chapter. In addition, other organs of dialogue, collaboration and mutual service have developed, by which communion is fostered in the entire Order and the ideals of the founders are effectively adapted to modern conditions.

3
Following The Charter of Charity, Cistercians of the Strict Observance live by one charity, one rule and similar observances. It is for each community, in dialogue with other communities, to find new ways in which the patrimony of the Order can be expressed dynamically in its own culture according to particular circumstances, observing always the norms established by the General Chapter.

   

Part Two

  THE HOUSEHOLD OF GOD, THE MONASTERY

C. 5 The Local Community

Gathered by the call of God the brothers constitute a monastic church or community that is the fundamental unit of the Order.

ST 5.A
a.
The traditional form of the community is to be autonomous as an abbey. To be declared as such, it must fulfil the conditions defined by the Statute on Foundations (n. 15), in such a way that the monastic observance can be lived in its entirety, according to the Rule of Saint Benedict, the Cistercian tradition and the present Constitutions
b.
If these conditions are not fulfilled but the community has the necessary criteria to be autonomous, according to the Statute on Foundations (n. 15) it is a major priory or a simple priory according to the case. The simple priory continues to have the right to assistance from the founding house in both personnel and temporal goods.
c.
A foundation is part of the founding house and is not autonomous. Its superior remains that of the founding house. The conditions for attaining autonomy, like those of moving from a simple priory to the rank of a major priory or from a major priory to that of an abbey, are defined by the Statute on Foundations (cf. n.15).

ST 5.B
Unless mentioned otherwise, what is said in the following constitutions regarding the local community is equally valid for an abbey, a major priory, a simple priory, and a foundation.

C. 6 Composition of the Community

The community is composed of brothers who have made profession in it, novices and others who have been admitted into the community on probation, and oblates.

ST 6.A
Among the professed mentioned above are included the lay brothers who made their profession before the Decree of Unification in 1965. These are considered the same as the rest of the brothers in all things, without prejudice to the rights acquired by them.

ST 6.B
Oblates participate in the life of the community according to the norms of the Statute on Oblates promulgated by the General Chapter, and according to local customs.

ST 6.C
The brothers coming from other monasteries of the Order for a prolonged visit participate in the life of the community except for what concerns the conventual chapter.

ST 6.D
Each community may define, with prudence, before the civil law of its country, its status and its membership.

 

 

CHAPTER ONE: The Cistercian Way of Life

C. 7 Regular Observance

In the Cistercian Order of the Strict Observance the way of life is consecration to God expressed in fraternal union, solitude and silence, in prayer, work and a disciplined life. By a hidden apostolic fruitfulness it causes the mystical body of Christ to grow.

C. 8 Monastic Consecration

By monastic profession a brother is consecrated to God and joined with the monastic community that receives him. At this time the consecration received in the sacraments of baptism and confirmation is renewed and given vitality. The brother binds himself in faithful stability to a sincere conversion of life through ready obedience until death.

 
C. 9 Stability of Place

By the vow of stability within his community a brother obliges himself to make constant use of the means of the spiritual craft there, trusting in the providence of God who has called him to this place and to this group of brothers.

C. 10 Conversatio Morum

By the vow of conversatio morum or fidelity to monastic life a brother who, in the simplicity of his heart, seeks God by the following of the Gospel, binds himself to the practice of Cistercian discipline. He retains nothing at all for himself, not even authority over his own body. He renounces the capacity of acquiring and possessing goods for himself. For the sake of the Kingdom of heaven, he makes profession of perfect continence and celibacy.

C. 11 Obedience

By the vow of obedience a brother desiring to live under a rule and an abbot promises to fulfil all that lawful superiors command in accordance with these Constitutions. In thus renouncing his own will he follows the example of Christ who was obedient until death, and commits himself to the school of the Lord's service.

 
C. 12 Monastic Clothing

The characteristic Cistercian habit is the white cowl. Given at solemn profession it is a sign both of a monk's consecration and of the unity of the whole Order.

ST 12.A
The monks' garments traditionally include a white robe, a black scapular and a leather belt. It can be adapted to local conditions.

ST 12.B
Temporarily professed and novices wear a cloak instead of the cowl. The novices' scapular is white.

C. 13 Cenobitic Life

1
A monk follows the common life in his monastery. The law of the common life is this: unity of spirit in the charity of God, the bond of peace in the mutual and unbroken love of all the brothers, communion in sharing all goods.

ST 13.1.A
The common table both expresses and strengthens the unity of the brothers. For this reason all have their meals together unless they are excused for a reasonable cause.

ST 13.1.B
If there are private rooms, their use is determined by the abbot according to local usage. They should be such as to be able to promote the brothers' reading and prayer, if they are used for that purpose, and to safeguard personal dignity. They should not be prejudicial to the common life and be modest in conformity with Cistercian simplicity. The abbot is permitted to visit them.

2
The brothers are to bear their infirmities with great patience and to serve one another humbly. They are to support by prayer and by other appropriate means those who are weak, troubled or unwell. The sick, the aged and the dying are to be surrounded with a care that is attentive and affectionate.

ST 13.2.A
The abbot is to be very careful that the sick and the aged are looked after with diligence and love, as if it were Christ himself. If possible the brothers will assemble for the anointing of the sick.

3
A monk is not allowed to leave the monastery without the permission of the abbot. When there is question of a prolonged absence, the abbot, with the consent of his council and for a just cause, can permit a monk to live outside the monastery, but not for longer than a year, except for the treatment of illness, for study or, in extraordinary cases, to lead an eremitical life.

ST 13.3.A
The abbot having listened to his council, may permit a brother to lead an eremitical life. The hermit remains under the authority of the abbot. If he lives off the property, the consent of the council is necessary and, if he is a cleric, that of the bishop where he resides, is also necessary.

C. 14 Unity and Pluriformity of the Community

1
The community forms a single body in Christ. Each brother is to contribute to the upbuilding of fraternal relations especially by sharing with others the spiritual gifts he has received by God's manifold grace.

2
The equilibrium between the Work of God, prayer, lectio divina and manual work, essential to the Cistercian way of life, is determined according to the character, training and age of each. The abbot is to discern and moderate everything so that each brother may grow in the Cistercian vocation.

 
C. 15 Reconciliation with God and with the Brothers

1
The preservation of unity among the brothers depends on a sincere and mutual effort towards reconciliation. To eliminate thorns of scandal from the community, the brothers are not to prolong the time of anger but, when there is a dispute, to make peace as soon as possible.

ST 15.1.A
In the spirit of the Gospel the brothers are to help one another by humble and discreet correction. The community is to establish suitable means of doing this.

2
The brothers are to confess their sins each day in prayer to God and frequently approach the sacrament of reconciliation.

ST 15.2.A
The abbot can make provision for a communal celebration of penance as appropriate.

C. 16 Active Participation of the Brothers

1
The brothers have the right and duty to participate fully in the common life, although this participation can be exercised in different ways.

2
All the brothers are called to mutual care, mutual co-operation and mutual obedience. All are to be concerned for the spiritual state of the community, knowing that the good zeal of one is a help to all, whereas bitter zeal is a hindrance.

3
The abbot is to govern the brothers with reverence for the human person created in God's image, promoting their voluntary obedience and appropriately fostering their gifts of zeal and intelligence. The abbot should lead the brothers so that they co-operate with an active and responsible obedience both in carrying out their duties and in taking the initiative, all the while maintaining his authority to decide and give orders about what is to be done.

4
The abbot and the officials are to communicate to the brothers what concerns all and readily accept their desires and suggestions.

 
C. 17 Liturgical Life

1
The spiritual character of the community is especially evident in the celebration of the liturgy. The liturgy strengthens and increases both the inner sense of the monastic vocation and communion among the brothers. Each day in the liturgy God's Word is heard. A sacrifice of praise is offered to God the Father, there is a sharing in the mystery of Christ and the Holy Spirit's work of sanctification is accomplished.

ST 17.1.A
The liturgy is celebrated in the rite to which the community belongs. According to the proper spirit of each rite, this is done in conformity with the Cistercian tradition, following the norms approved by the General Chapter and confirmed, where necessary, by the Holy See.

2
The changing seasons of the liturgical year have great power to nourish and enrich the contemplative life of the brothers. They provide a solid basis for the preaching and teaching given to the community.

3
Sunday is dedicated to the mystery of the Resurrection. It is a day of joy and freedom from work so that the brothers may come together to share the Eucharist more fully and intensely, and zealously apply themselves to lectio divina and prayer.

C. 18 Celebration of the Eucharist

The Eucharist is the source and summit of the whole Christian life and of the brothers' communion in Christ. For this reason it is to be celebrated by the whole community every day. It is by sharing in the paschal mystery of the Lord that the brothers are united more closely with one another and with the whole Church.

C. 19 Work of God

1
Nothing is to be preferred to the Work of God. Accordingly, the Liturgy of the Hours is to be celebrated by the community which, in union with the Church, fulfils Christ's priestly function offering to God a sacrifice of praise and making intercession for the salvation of the whole world.

ST 19.1.A
Because the Work of God is a means of sanctifying the day, [each Hour] is to be celebrated at the time assigned to it, determined according to Cistercian tradition and local custom.

2
The Liturgy of the Hours is a school of continual prayer and an outstanding component of the monastic way of life. It is the abbot's duty to promote zeal for the Work of God among the brothers.

ST 19.2.A
The celebration is to be such that it expresses the spirit of the community and leads the brothers to full participation.

ST 19.2.B
In particular cases the abbot may determine the measure in which an individual monk participates in the Liturgy of the Hours in choir. This is done only after careful examination of the question with the brother himself and having regard to the needs of the community.

ST 19.2.C
In exceptional cases the Abbot General may, with the consent of his council, dispense a community from one or two Little Hours.

3
A brother who was absent from the choral celebration is to acquit himself of the Hours according to the instructions of the abbot and the norms of universal law.

 
C. 20 Mindfulness of God

By constantly cultivating mindfulness of God, the brothers extend the Work of God throughout the whole day. The abbot is to see to it that each one has ample leisure to give himself to lectio and prayer. Furthermore, all should take care that the monastic environment is favourable to silence and quiet.

ST 20.A
Each year all the brothers are to make a retreat of at least six days.

C. 21 Lectio Divina

Careful lectio divina greatly strengthens the brothers' faith in God. This excellent monastic practice, by which God's Word is heard and pondered, is a source of prayer and a school of contemplation, where the monk speaks heart to heart with God. For this reason, the brothers are to devote a fitting amount of time each day to such reading.

ST 21.A
Tradition greatly values lectio divina done in common. This is especially recommended during Lent.

C. 22 Heartfelt Prayer

In a spirit of compunction and intense desire, monks devote themselves frequently to prayer. While dwelling on earth, their minds are occupied with heavenly things, desiring eternal life with all spiritual longing. May the Blessed Virgin Mary who was taken up into heaven, the life and sweetness and hope of all earthly pilgrims, never be far from their hearts.

ST 22.A
The abbot is to make prudent provision for the time of daily lectio and prayer for the brothers.

C. 23 Night Vigils

In the sober anticipation of the coming of Christ, following the tradition of the Order, the hours before sunrise are appropriately consecrated to God by the celebration of Vigils, by prayer and meditation.

ST 23.A
The brothers' hour of rising is so determined that Vigils maintains its nocturnal character.

C. 24 Silence

Silence is counted among the principal monastic values of the Order. It assures solitude for the monk in community. It fosters mindfulness of God and fraternal communion. It opens the mind to the inspirations of the Holy Spirit and favours attentiveness of heart and solitary prayer to God. Therefore, at all times but especially during the hours of night, the brothers are to be zealous for silence, which is the guardian both of speech and of thought.

ST 24.A
According to the tradition of the Order silence is to be observed especially in the regular places such as the church, the cloisters, the refectory and the scriptorium. There is no recreation in communities of the Order.

ST 24.B
Other norms governing the use of speech, particularly in the chapter room and the private rooms, are established by each community and verified at the Regular Visitation.

C. 25 Monastic Asceticism

The quietness of mind cultivated by silence is also the fruit of purity and simplicity of heart. For this reason the monk, in a spirit of joyful penitence, is to embrace willingly those means practised in the Order: work, the hidden life and voluntary poverty, together with vigils and fasting.

C. 26 Work

Work, especially manual work, has always enjoyed special esteem in the Cistercian tradition since it gives the monks the opportunity of sharing in the divine work of creation and restoration, and of following in the footsteps of Jesus Christ. This hard and redeeming work is a means of providing a livelihood for the brothers and for other people, especially the poor. It expresses solidarity with all workers. Moreover work is an occasion for a fruitful asceticism that fosters personal development and maturity. It promotes health of mind and body and contributes greatly to the unity of the whole community.

ST 26.A
The duration of work is to be determined according to the demands of the monastic way of life and local needs. The brothers are to be engaged in work for at least four and usually not more than six hours a day.

 

C. 27 Simplicity

Following the example of the Fathers of Cîteaux, who sought an uncomplicated relationship with the God of simplicity, the brothers' lifestyle is to be plain and frugal. Everything in the household of God should be appropriate to monastic life and avoid excess so that its very simplicity can be instructive for all. This is to be clearly apparent in buildings and their furnishings, in food and clothing and even in the celebration of the liturgy.

ST 27.A
The monastery should be conspicuous for its simple and pleasant appearance. The brothers are to be concerned about conservation of the environment and to manage natural resources prudently.

C. 28 Fasting

Monastic fasting expresses the humble condition of a creature before God. It arouses spiritual desire in the heart of a monk and lets him share in Christ's pity for the hungry. The brothers are to observe the lenten and paschal fasts and also other fasts according to the customs of the Order and the directives of the abbot.

ST 28.A
For the main meal on Ash Wednesday and Good Friday the brothers are to be content with bread and water or something similar.

ST 28.B
In accordance with tradition the brothers abstain from meat at all times, except in case of necessity.

ST 28.C
If a brother, moved by God's grace, wishes to undertake additional fasting, he is to propose this to his abbot.

C. 29 Separation from the World

1
Those who prefer nothing to the love of Christ make themselves strangers to the actions of the world. In the monastic tradition this involves a certain degree of physical separation. For this reason, the monastery is built so that it completely safeguards the quiet and solitude of those who reside there.

2
The buildings where the monks live and work are strictly reserved to them. Nevertheless the faithful may have access to the church, especially during the celebration of the liturgy. It is for the abbot, with the consent of his council, to fix the limits of strict enclosure. It belongs to the abbot to give permission when, for an appropriate cause, outsiders come in or monks go out. The necessary discretion is to be maintained in the use of the means of social communication, namely radio, television and the telephone. These can be permitted only if the special character of the contemplative life is safeguarded. The monks, moreover, are to be given a careful formation in this discipline of separation from the world. The application of these principles is the responsibility not only of the abbot but of all the brothers.

C. 30 Reception of Guests

Every monastery is to continue the tradition of welcoming guests and the needy as Christ according to local circumstances. Let those whom the providence of God has led to the monastery be received by the brothers with reverence and kindness but without allowing this service to impair monastic quiet.

ST 30.A
The community is to render assistance to those who come to the monastery looking for deeper prayer.

ST 30.B
In God's providence monasteries are holy places not only for those who are of the household of the faith but for all persons of good will.

ST 30.C
It is for the community to make arrangements about the manner in which guests are to take part in the Work of God.

ST 30.D
The relatives of the brothers are to be received with the utmost kindness in a way consonant with the monastic vocation.

C. 31 Apostolate of Monks

Fidelity to the monastic way of life is closely related to zeal for the Kingdom of God and for the salvation of the whole human race. Monks bear this apostolic concern in their hearts. It is the contemplative life itself that is their way of participating in the mission of Christ and his Church and of being part of the local church. This is why they cannot be called upon to render assistance in the various pastoral ministries or in any external activity, no matter how urgent the needs of the active apostolate.

ST 31.A
When pastoral assistance is sought from the monastery in particular circumstances the abbot, if he judges it expedient to agree to the request, should entrust this ministry to a brother who is competent and willing to undertake the task.

C. 32 Relationship with the Church Hierarchy

The monks are to foster good relations with their local church and its bishop, to whom they render devoted submission and respect. They are humbly to obey the Sovereign Pontiff, the Vicar of Christ as their supreme Pastor, even by virtue of the vow of obedience.

 

CHAPTER TWO:  The Service of Authority

C. 33 The Ministry of the Abbot

1
The abbot is elected from among the brothers. He receives his power from God through the ministry of the Church. He is believed to act in the monastery as Christ's representative. He ministers to the whole community as a father in both spiritual and temporal matters.

2
The abbot exercises pastoral care of the flock entrusted to him. He shows to all the goodness and kindness of Christ, striving to be loved rather than feared. He adapts himself to the character of each, encouraging the brothers to run with a cheerful and happy disposition along the way God has called them. He is to pray constantly to God for each.

3
As a master in Christ's school, the abbot is the guardian of his disciples' fidelity to monastic tradition. He sustains them with the food of God's Word and by his example. He does not neglect to renew himself with Sacred Scripture and the wisdom of the Fathers. He makes himself available to all the monks for conversation.

ST 33.3.A
On appointed days the abbot is to give a conference to the community and he is to explain the Rule of Saint Benedict frequently.

ST 33.3.B
The brothers should approach the abbot with confidence and be able to reveal to him freely and spontaneously the thoughts arising in their hearts. Nevertheless, the abbot should in no way induce them to manifest their consciences to him.

4
As a skilled physician, the abbot seeks to cure both his own wounds and those of others, and to bring healing in the name of Christ to those hurt by sin. He is to exercise great solicitude and to use all his skill and energy so as not to lose any of the brothers entrusted to him. When the situation warrants it, he calls on the help of spiritual seniors. Above all, he relies on the prayer of all to cure the infirmities of the brothers.

 
C. 34 The Abbot's Power of Governance

1
The abbot is a major superior with ecclesiastical power of governance in both the external and the internal forum.

ST 34.1.A
The superior of a monastery that is still part of the mother-house has delegated power. This he may sub-delegate.

ST 34.1.B
The superior ad nutum mentioned in ST 39.2.B has proper ordinary power as a major superior of an autonomous community.

ST 34.1.C
However, in particular cases, the Father Immediate may, with the consent of the Abbot General and his council, and after consultation of the community and of the filiation, limit the powers of a superior ad nutum, before or after his nomination, as regards the filiations.

ST 34.1.D
In that case, the delegation of the exercise of the right of paternity is decided by the Father Immediate after consultation of the superior ad nutum.

2
Everything said about an abbot applies equally to the prior of a priory and to a superior ad nutum unless explicit exception is made.

 
C. 35 Brothers in charge of Offices

The abbot selects suitable assistants for the various offices of the monastery. With the advice of God-fearing brothers he appoints as prior, master of novices, cellarer and the other officials those with whom he can safely share his burdens. The brothers thus chosen are to fulfil their offices cheerfully and worthily keeping in all things the commandments of God and the instructions of the abbot, so that no one may be disturbed or saddened in the household of God.

 
C. 36 Consulting the Brothers

1
To deal with matters affecting the welfare of the community the abbot, mindful of the admonitions of the Rule, willingly consults the brothers, by means of either the conventual chapter or his private council. The brothers are to approach the consultation in a spirit of docility to the voice of the Holy Spirit and to offer their opinions humbly and forthrightly. Except in those cases where the law provides otherwise it belongs to the abbot, having listened to the brothers attentively, to make the final decision. In confidential matters all are to be careful to maintain secrecy.

2
Voting is to be secret in all elections, in other cases prescribed by law, and when one of those present requests it. In the counting of votes, null votes and abstentions are not included. When the consent of the abbot's council or the conventual chapter is required for the performance of an action the abbot, to act validly, must obtain this consent either by an absolute majority or by a two-thirds majority, as the case may be. Having obtained the consent, the abbot may perform the action, but he is not bound to. If the consent is denied, he cannot act validly. In the same way, when it is prescribed that the abbot must consult his council or the conventual chapter, that consultation is required for the validity of the action.

ST 36.2.A
Votes are not taken unless the matter to be voted upon has been clearly presented and some interval allowed for reflection and prayer.

ST 36.2.B
Whenever consent is required, after the votes have been cast, the abbot and two witnesses are to count the votes and announce the result. The result is to be entered in the book of the acts of the chapter or council and signed by the abbot and the two witnesses.

3
In seeking advice or consent the abbot or superior may vote, but he is not bound to. Those absent cannot vote by letter or by proxy. The exclaustrated lack both active and passive voice.

ST 36.3.A
A brother absent from his monastery for the service of the Order or, in accordance with C. 13.3, for reasons of health, studies or the eremitical life, keeps his active and passive voice as a member of the conventual chapter. However, conscious of his responsibilities, he should be prudent and judicious in using or not using this right.

ST 36.3.B
Except in the cases foreseen in ST 36.3.A, a brother's active voice is suspended if he is absent from the monastery for more than six months, even legitimately.

a.
If this brother wishes to return definitively to his community the abbot, with the consent of his council and taking into consideration the duration of the absence, can require that the brother live in the community for a certain period before resuming the exercise of his voting rights.
b.
Having consulted the conventual chapter the president of an election can restore voting rights to a brother who is resident in the monastery but who has lost them by reason of previous absence.

C. 37 Conventual Chapter

The conventual chapter is composed of brothers in solemn vows who have stability in the community together with the superior. All enjoy active and passive voice in its deliberations and acts unless otherwise noted in the Constitutions.

ST 37.A
The abbot needs the consent of the conventual chapter with a two-thirds majority in the following cases:

a.
to admit of a monk of the Order to stability in the community, without prejudice to the exception mentioned in C. 60.
b.
to implement the plan for a new foundation.
c.
to raise a foundation into an autonomous monastery.

ST 37.A bis
The titular prior also needs the consent of the conventual chapter with a two-thirds vote to begin the process for his priory to move to a superior rank.

ST 37.B
The abbot needs the consent of the conventual chapter with an absolute majority in the following cases:

a.
to admit a novice to temporary profession.
a. bis
to allow a brother coming from another community to renew his temporary vows.
b.
to admit a brother to solemn profession.
c.
to proceed validly in the administrative matters treated in C. 44.
d.
to allow a change of filiation. (cf. ST 73.B)
e.
to enable a brother in a simple priory to take part in an election if he has been simply professed for at least three years.
f.
to begin the process of a new foundation.
g.
to accept the paternity of a house of nuns (cf. ST 73.A Nuns).

ST 37.C
The Conventual Chapter must give its consent for a Father Immediate to inquire into the capacity of an abbot and to verify it, in the circumstances foreseen on ST 40.B.bis.

 

C. 38 The Abbot's Council

The council, composed of some of the members of the conventual chapter, helps the abbot in governing the community.

ST 38.A
The abbot's council is composed of at least three brothers of whom at least one is elected by the conventual chapter. 

ST 38.B
The abbot needs the consent of the council with an absolute majority in the following cases:

a.
to readmit a brother who has lawfully left at the end of the novitiate or after making profession without the obligation of repeating the novitiate, and to determine the form and duration of the new period of probation.
b.
to determine, in accordance with ST 36.3.B.a, the length of time a brother who returns to the community is to live there before he can resume the exercise of his voting rights.
c.
to allow a brother to remain outside the monastery in the cases mentioned in C. 13.3.
c.bis
to fix the limits of strict enclosure
d.
to ask the Abbot General to oblige a particular brother to transfer temporarily to another monastery for the sake of peace according to ST 60.B.
e.
to ask the Abbot General to petition the Holy See to impose an exclaustration on a particular brother.

ST 38.C
The abbot must first hear his council in the following cases:

a.
to admit a postulant into the novitiate.
b.
to name the superior of a new foundation.
c.
to choose the members of a new foundation.
d.
to give permission to a monk to follow an eremitical vocation.
e.
to exclude a brother in temporary vows from making further profession.
f.
to have recourse to the Abbot General to seek an indult of dispensation from solemn vows.
g.
to begin the process of dismissal of a monk with solemn or temporary vows.

ST 38.D
The abbot acts with his council in making the declaration of fact that juridically establishes the dismissal of a monk in accordance with can. 694.2 CIC.

C. 39 The Election of an Abbot

1
The Father Immediate assumes responsibility for all things when a daughter-house is without an abbot.

2
An abbot is elected by the conventual chapter, acting collegially with the superiors of the daughter-houses. The Father Immediate, who presides at the election by right, or his delegate is to promote among the brothers a spirit of faith and discernment so that they may set a worthy steward over the household of God.

ST 39.2.A
In the election that takes place when a foundation has become an autonomous monastery, and in those held until the community attains the status of a major priory, with the consent of the conventual chapter, the temporarily professed who have at least three years of profession may vote.

ST 39.2.B
If the welfare of the community requires it, the Father Immediate may postpone an election beyond three months and propose that the community pass to the regime of a superior ad nutum. Before deciding this he should first consult the conventual chapter and obtain the consent of the Abbot General. Before choosing the person to be superior ad nutum he consults the brothers again. If such a regime, which is exceptional, lasts more than three years, at the time of the General Chapter, the Father Immediate, after having first consulted the community, submits the case to the General Chapter.

3
To be elected abbot a monk must be solemnly professed in the Order for at least seven years.

ST 39.3.A
The one who is elected should be at least 35 years old.

ST 39.3.B
Any brother who has made profession in the Order can be elected abbot, including the abbot of a daughter-house if this is necessary, but neither the abbot of any other monastery nor, unless he is a member of the community,  a councillor of the Abbot General can be elected.

4
An abbot and a prior of a major priory are elected for an unrestricted term. Nevertheless they can be elected for a fixed term according to the conditions laid down by the General Chapter. The prior of a simple priory is elected in accordance with the norms of the Statute on Foundations.

ST 39.4.A
When two-thirds of the conventual chapter desire it, the chapter may elect an abbot for a fixed term of six years. In subsequent elections, so long as the community has not reverted to having an abbatial mandate for an unrestricted term, an absolute majority is sufficient for the conventual chapter to elect an abbot for a fixed term of six years.

ST 39.4.B
Before an election, the president is obliged to inquire of the conventual chapter whether it desires to elect an abbot for a term of six years.

ST 39.4.C
An abbot elected for a fixed term can always be re-elected.

ST 39.4.D
The election is to be held not less than fifteen days after the vacancy and, unless there is a just impediment, within three months. In the case of an abbatial mandate for a fixed term, the election is held immediately the mandate ends.

5
An absolute majority of votes is required for an election, not counting null votes and abstentions. If a majority is not obtained on the first or second ballot, further ballots are to be held until it is achieved. For the good of the community, however, and with the consent of the conventual chapter, the president of the election has the faculty of limiting the number of ballots. A two-thirds majority is required in cases of postulation.

6
The election is confirmed by the Abbot General. Each re-election requires a new confirmation by the Abbot General. If the brother who is elected is a lay monk or deacon, he should receive the priesthood as soon as possible. The Abbot General is not to confirm the election until he has verified that the one elected is willing to receive the priesthood and has the qualities required by universal law for ordination.

ST 39.6.A
When confirmation has been received the one elected is installed. He receives the abbatial blessing at a convenient time.

ST 39.6.B
The acts of the election are to be sent to the Abbot General as soon as possible.

ST 39.6.C
The ritual of the Order is followed for the election, installation and blessing of an abbot.

C. 40 Resignation from Office

For a just cause an abbot may submit his resignation to the General Chapter. When the General Chapter is not in session, he presents his resignation to the Abbot General who acts as vicar of the Chapter in this matter

ST 40.A
An abbot is to tender his resignation of his own accord when he reaches 75 years of age.

ST 40.B
When an abbot offers his resignation the Father Immediate is always consulted. Careful inquiry is made, if the matter demands it, into the views of the community. Neighbouring superiors also are to be consulted, if appropriate.

ST 40.B.bis
If because of an infirmity or other reason (such as imprisonment, banishment or exile - cf. Can 412 CIC) it is impossible either physically or psychologically for an abbot to exercise his pastoral function, it is for the Father Immediate, having consulted experts and obtained the consent of the conventual chapter, to investigate and verify the matter. If the impossibility is evident he immediately informs the Abbot General, who with the consent of his council, can remove the abbot from office.

ST 40.C
The monk who left the community of his profession to exercise the abbatial ministry in another community of the Order can, within a year of resigning from office or completing his mandate, resume his first stability.

 

CHAPTER THREE:  Temporal Administration

C. 41 Temporal Goods of the Monastery

1
Fidelity to Cistercian traditions requires that the community's regular income be mainly the fruit of its own work. Each brother has the right and duty of serving the community by doing his share of its work according to his abilities and within the economic structure of the monastery.

2
It is the abbot's responsibility as the steward of God's household to ensure that the community's possession and use of temporal goods is such that provision is made for human needs and, at the same time, the law of the Gospel is obeyed. The community is to remain faithful to the Church's teaching on social justice, and in its business dealings to withhold support from all structures of oppression.

3
Following a long tradition some part of the monastery's income is to be allocated for the needs of the Church and the support of those in want, as far as this is possible.

 
C. 42 Juridical Status

By law, the Order and each of its monasteries are juridical persons, capable of acquiring, possessing, administering and alienating temporal goods.

C. 43 Ordinary Administration

1
The abbot appoints a cellarer who is responsible for the ordinary administration of the monastery's temporal affairs. Normally, apart from the abbot, only he may act validly in the name of the monastery when incurring expenses and in legal matters. The abbot may, however, entrust some business to other brothers, specifying the limits of their authority and their responsibility in financial dealings. All these officials are accountable to the abbot.

ST 43.1.A
The monastery is to keep accounts using a system that is locally acceptable. At regular intervals the accounts are to be submitted to the judgement of a professional.

ST 43.1.B
The consent of the abbot is required for investing money. Investments are to be managed prudently. Any speculation is forbidden.

ST 43.1.C
It is not permissible in any circumstances for the members of our Order to grant to third parties rights to the use of the titles "La Trappe" or "Trappist" or terms derived from them. They are to use their best efforts, according to their own civil law, to prevent or stop any usurpation, imitation or illegal use of these words. They must avoid ceding or conceding for any reason the rights to the use as a title, commercial name or trademark, of any name derived from the title of the monastery or containing such words as "abbey", "monk" or "monastery" and the like.

2
The monastery is to have a finance committee, with which the abbot regularly reviews the economic situation of the monastery.

3
Temporal administration is to be examined during the regular visitation.

ST 43.3.A
The account books of the monastery are to be shown to the visitor. At least every four years, before he signs them, they should be examined by a person who is really competent. If the visitor perceives that the monastery is in a dangerous economic situation, he notifies the Abbot General and also, if he is a delegated visitor, the Father Immediate.

C. 44 Extraordinary Administration

1
Alienation or any transaction by which the patrimonial condition of the monastery could be adversely affected is considered an act of extraordinary administration. Special permissions are required to perform such acts validly when the matter involves sums in excess of what is fixed by law.

2
The permission of the Holy See is required for an act of extraordinary administration if the sum involved exceeds that fixed by the Holy See for each region, or if it concerns things donated to the monastery in fulfilment of a vow or that are precious for artistic or historical reasons.

ST 44.2.A
When the permission of the Holy See is needed the consent of the conventual chapter and the General Chapter should be obtained.

ST 44.2.B
In an urgent case, the permission to be asked from the General Chapter may be obtained from the Abbot General with the consent of his council. This permission is to be given in writing.

3
The General Chapter determines the sums in excess of which special permissions are needed for the validity of acts of extraordinary administration that are not covered in paragraph 2.

ST 44.3.A
The consent of the conventual chapter and of the General Chapter is required for any transaction that exceeds the greater sum fixed by the General Chapter, and for the construction or demolition of buildings if more than this amount is involved.

ST 44.3.B
The consent of the conventual chapter is required for any transaction that exceeds the lesser sum fixed by the General Chapter and for giving power of attorney in a serious matter.

 

CHAPTER FOUR: Formation

C. 45 The Process of Formation

1
Formation to Cistercian life has for its purpose the restoration of the divine likeness in the brothers through the working of the Holy Spirit. Aided by the maternal care of the Mother of God, the brothers so advance in the monastic way of life that they progressively attain the full measure of the stature of Christ.

2
Solitude, continual prayer, humble work, voluntary poverty, celibate chastity, and obedience are not human skills, and cannot be learned from human beings. Nevertheless, the teaching of the abbot, the experience and wisdom of the seniors, and the constant help and example of the community are of great value to the brothers as they pass through the different situations and changes of the spiritual journey.

3
The role of the community in the process of formation is to help each brother to assimilate the essential elements of the Cistercian way of life. Those in formation, conscious of their responsibility, should actively collaborate with their formators so that they may faithfully be responsive to the grace of their divine vocation. This formation, which begins at entry and continues throughout life, has many aspects: human, doctrinal and spiritual. It is to be regarded as an important part of the pastoral responsibility of the abbot.

ST 45.3.A
A Ratio Institutionis is to be promulgated for the Order and adapted in all the regions according to the different circumstances of each monastery.

ST 45.3.B
Monasteries are to offer generous mutual assistance in making this formation a reality.

C. 46 Admission of Brothers

1
Newcomers to monastic life are to be received kindly, but not easily admitted into the community. By frequent visits to the monastery they become acquainted with the members of the community. They are told about all the hard and difficult things that are to be found on the way to God. They are to be received as brothers only if they manifest the spiritual attitude needed for monastic life and give evidence of adequate maturity and health. When these qualities are present their desire to embrace this life can be recognised as an indication of God's call and of their intention of truly seeking God with all their heart.

ST 46.1.A
The abbot is to determine with the master of novices the time that the postulants spend with the brothers before canonically beginning the novitiate. Postulants are initiated into the spiritual disciplines of the Order in a manner appropriate to them at this stage.

2
A religious in perpetual vows coming from another institute to enter our Order needs the permission of his Supreme Moderator and of the Abbot General, each with the consent of his council. He does not make temporary profession, but can be admitted to solemn profession after at least three years of probation. The norms of universal law are to be observed if he is not admitted. Universal law also defines his canonical status during the time of probation.

ST 46.2.A
The brother first obtains a leave of absence from his institute and lives in the community for at least six months. After that, when the abbot has received the authorisations necessary for the transfer he admits the brother to probation for three years, at least two of which are to be spent with those in formation. The time of probation can be prolonged by the abbot for another three years.

ST 46.2.B
For the admission of a member of a secular Institute or Society of Apostolic life, permission of the Holy See is required, and its instructions are to be followed (Can. 684. 5)

3
For the admission of clerics, can. 644 CIC is followed.

 
C. 47 The Master of Novices

One who is skilled in winning souls is to be chosen as master of novices. He is to be prudent, well formed in the monastic way of life, effective in communicating the wisdom of the Fathers to the juniors and capable of giving them direction.

ST 47.A
The master of novices is to be at least 30 years old and solemnly professed in the Order for at least two years.

C. 48 Admission to the Novitiate

The abbot is to observe all that is required by law for admission into the novitiate.

ST 48.A
The abbot is to consult his council before admitting postulants into the novitiate.

ST 48.B
The rite of admission is given in the ritual of the Order.

 

C. 49 Formation of Novices

1
The master of novices should lead newcomers to share in the life of the monastic family. He is to instruct them in monastic observances, especially the Work of God, lectio divina, prayer and manual work. During the novitiate they are not given offices or work that could impede their formation. All the brothers are to support the novices by prayer and example and encourage them to persevere.

ST 49.1.A
To facilitate the formation of the novices it is recommended that a special part of the monastery be assigned to them.

ST 49.1.B
Between the abbot and the master of novices there should exist a sincere and profound unity of spirit, heart and orientation. This is an indispensable condition for a genuine formation of the novices. The abbot and the master of novices together determine novitiate policy. This is explained to the community by the abbot in order to obtain its co-operation.

2
Even in the school of love obstacles to full affective maturity can occur. It is of great importance that the community provide for the brothers such help as they need to overcome these obstacles. The master of novices should constantly discern their characters and their progress and help them to grow in self-knowledge. Where appropriate, he should make use of professionals in this field. The formation of novices should be entrusted only to wise and suitable brothers.

 
C. 50 Duration of the Novitiate

The novitiate lasts two years. For pastoral reasons the abbot can prolong it for a further six months. For the novitiate to be valid a novice must spend twelve months in the novitiate. For absences from the monastery during this time can. 649.1 CIC is applicable. First profession can be anticipated but not by more than fifteen days.

ST 50.A
The Abbot General, having consulted his council, can dispense from the second year of novitiate.

C. 51 Admission to Temporary Profession

During the novitiate care is taken to discern whether the novice has grown spiritually through his participation in monastic life. If he truly seeks God, is zealous for the Work of God, obedience and humiliations and is suited to living correctly, in solitude and silence, the community relationships that constitute Cistercian life then at the end of the novitiate he is to be admitted by the abbot to temporary profession. This is done at his free request and with the consent of the conventual chapter.

 
C. 52 Temporary Profession

1
By temporary vows brothers undertake the obligations proper to monastic life either for a period of three years, or for three periods of one year. The abbot may prolong this time but not beyond a further six years.

ST 52.1.A
The rite of temporary profession is found in the ritual of the Order.

2
According to can. 668.1-3 CIC, a brother bound by temporary profession retains the ownership of his goods and the capacity of acquiring more. Before he makes temporary profession he should assign the administration of his goods to someone else and freely make arrangements regarding their use and revenues. In this matter the abbot is competent to give the necessary permissions.

 
C. 53 Formation of the Temporarily Professed

Monastic formation is to be completed during the years of temporary profession. A Ratio Institutionis is to be prepared for this so that the newly professed may come to an ever greater knowledge of the Mystery of Christ and the Church, as well as the Cistercian patrimony, and strive to express it in their lives. Care is to be taken that offices and work given to the temporarily professed do not impede this formation.

ST 53.A
The temporarily professed can remain for some time in the novitiate or in a special part of the monastery. The abbot is to take care that they receive whatever assistance they need, according to the monastery's resources.